Job 5:22 — Word Study
WLCלְשֹׁ֣ד וּלְכָפָ֣ן תִּשְׂחָ֑ק וּֽמֵחַיַּ֥ת הָ֝אָ֗רֶץ אַל־ תִּירָֽא׃
BSAYou will laughsâchaq▸ [mock, scoff] at destructionshôd [violence, social sin] and faminekâphân [severe hunger, dearth] and need notʼal fearyârêʼ▸ [be afraid of, revere] the beastschay [wild animals, living creatures] of the earthʼerets [land, ground]
| Greek | English | Parsing |
|---|---|---|
| לְשֹׁ֣ד | to destruction | Preposition, noun common masculine singular absolute |
| וּלְכָפָ֣ן | and to famine | Conjunction, preposition, noun common masculine singular absolute |
| תִּשְׂחָ֑ק | you will laugh | Verb, Qal, imperfect second person masculine singular |
| וּֽמֵחַיַּ֥ת | and from [the] animal[s] of | Conjunction, preposition, noun common feminine singular construct |
| הָ֝אָ֗רֶץ | the earth | Particle, noun common feminine singular absolute |
| אַל־ | may not | Particle |
| תִּירָֽא׃ | you be afraid | Verb, Qal, jussive second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You will laugh at destruction and famine, and need not fear the beasts of the earth. |
| KJV | At destruction and famine thou shalt laugh: neither shalt thou be afraid of the beasts of the earth. |
| ASV | At destruction and dearth thou shalt laugh; Neither shalt thou be afraid of the beasts of the earth. |
| YLT | At destruction and at hunger thou mockest, And of the beast of the earth, Thou art not afraid. |
| WEB | You will laugh at destruction and famine, neither will you be afraid of the animals of the earth. |
| BBE | You will make sport of destruction and need, and will have no fear of the beasts of the earth. |
Where they part company is שֹׁד — see How Translations Differ.
The sentence contains two main clauses connected by 'and', with several prepositional phrases providing additional context.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׂחַק
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 — Job 5:22
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Assurance of the Righteousgenerated
Job 5:22 is part of Eliphaz's speech to Job, where he reassures him of God's protection. He describes how the righteous will not fear destruction or famine, but instead will laugh at these calamities. This reflects a broader theme in the book of Job, where the fate of the righteous is contrasted with that of the wicked. The surrounding verses emphasize peace and security for those who trust in God, as seen in Job 5:21 and Job 5:23.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Kings 19:21 | This is the word that the LORD has spoken against him: ‘The Virgin Daughter of Zion despises you and mocks you; the Daughter of Jerusalem shakes her head behind you. |
| 2 | Isaiah 35:9 | No lion will be there, and no vicious beast will go up on it. Such will not be found there, but the redeemed will walk upon it. |
| 3 | Isaiah 65:25 | The wolf and the lamb will feed together, and the lion will eat straw like the ox, but the food of the serpent will be dust. They will neither harm nor destroy on all My holy mountain,” says the LORD. |
| 4 | Ezekiel 34:25 | I will make with them a covenant of peace and rid the land of wild animals, so that they may dwell securely in the wilderness and sleep in the forest. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — שֹׁד, shodgenerated
The word שֹׁד (shod) refers to violence or destruction, often associated with social sin and ruin. It conveys the devastating effects of calamities, such as war and oppression, and appears frequently in contexts discussing the consequences of wrongdoing.
As a noun, it is in the singular form and can be used in a variety of contexts, highlighting the severity of destruction. The parsing indicates that it is a common masculine noun, which aligns with its use in this verse to describe the kind of calamity one can laugh at.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses destruction and famine consistently with the KJV, ASV, and others.
Sentence Structuregenerated
The finite verb תִּשְׂחָ֑ק (you will laugh) governs the main clause, with two prepositional phrases following: לְשֹׁ֣ד (at destruction) and וּלְכָפָ֣ן (and at famine). The structure emphasizes the actions of laughing and not fearing.
The use of the negative particle אַל (may not) before the verb תִּירָֽא (you be afraid) highlights the assurance given to the righteous, reinforcing the contrast between their response to calamities and that of the wicked.
Septuagint Backgroundgenerated
The Septuagint translates שֹׁד as ἀδίκων (of the unjust), which shifts the focus slightly from mere destruction to a moral dimension, indicating the nature of those who face such calamities.
This choice suggests an interpretation that connects the idea of destruction with the actions of the unjust, aligning with the overall theme of divine justice in the book of Job.
In plain words — the whole versegenerated
Job 5:22 tells us that those who are righteous can laugh at destruction and famine, showing confidence in God's protection. They need not fear the wild animals of the earth, as they will be at peace. This reflects a promise of security for those who trust in God.
Frequently Asked Questionsgenerated
It signifies a confidence in God's protection and a lack of fear in the face of calamities that affect others.
The verse assures that the righteous will have peace even with wild animals, indicating a harmonious existence in God's creation.
This verse emphasizes the theme of divine protection for the righteous amidst suffering, contrasting their fate with that of the wicked.
The words chosen convey a sense of security and confidence in God's provision, reinforcing the idea that the righteous are safeguarded from calamities.
Reflection Questionsgenerated
- How can I cultivate a sense of peace in my life, even in difficult circumstances?
- What are some ways I can trust in God's protection when facing fears?
- How does understanding this verse change my perspective on calamities around me?
- In what ways can I encourage others to find peace in God's promises?
The early church on this verse — how the Fathers read it
Gregory the Dialogist comments on this verse in his work, discussing how it reflects the fate of the righteous versus the wicked.
In destruction and famine thou shalt laugh. Neither shalt thou be afraid of the beast of the earth. For the lost shall then suffer 'destruction and famine,' when, being condemned in the last Judgment,Early Church Fathers on Job 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 5:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAt destruction and famine thou shalt laugh,.... Not deride and despise them, and make a jest of them; for good men have a reverence and awe of the righteous judgments of God upon them, when they are
Read John Gill on Job 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAt destruction and famine thou shalt laugh: neither shalt thou be afraid of the beasts of the earth.
Read Robert Jamieson on Job 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThou shalt not only be redeemed from famine, , and not fear destruction, , but thou shalt laugh at them; not with a laughter of scorn and contempt, as this word is used, 37:13; (for God’ s judgments are to be entertained with reverence and godly fear;) but with a laughter of joy and triumph, arising from his just security and confidence in God’ s watchful and gracious providence, which will either keep him from it or in it, or do him much good by it. The beasts, i.e. the wild beasts, which were numerous and mischievous in those parts. See .
Read Matthew Poole on Job 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 5:22 At destruction and famine thou shalt laugh: neither shalt thou be afraid of the beasts of the earth.Ver. 22. At destruction and famine thou shalt laugh] viz. By the force of thy faith, which (like perfect love) casteth out sinful fear; as grounding upon God’ s infallible promises, and knowing that all the paths of the Lord are mercy and truth unto such as keep his covenant and his testimonies, Psalms 25:10. All the passages of his providence are to such not only mercy, but truth; they come to them in a way of a promise, as bound to them by covenant; and hence their holy courage lifteth them up so far above dangers and fears, that they even laugh at them, as Leviathan laugheth at…
Read John Trapp on Job 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(22) Neither shalt thou be afraid of the beasts of the earth.—Literally, and of the beasts of the earth be not thou afraid.
Read Charles John Ellicott on Job 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 22. At destruction and famine thou shalt laugh] This most forcibly expresses the strongest security, and confidence in that security. "In the desolation of Sihon, and in the famine of the desert, thou shalt laugh; and of the camps of Og, who is compared to a wild beast of the earth, thou shalt not be afraid." - Targum.
Read AdamClarke on Job 5 →CambridgeThe Cambridge Bible for Schools and Colleges8–27. Eliphaz, in Job’s place, would seek unto God, all whose ways are marked by one purpose, to do good, and whose chastisements, therefore, but open the way to a richer blessing The passage attaches itself to the picture of man’s evil nature just given, and suggests where man should find refuge from himself, even in God. Eliphaz in Job’s place would seek unto God for help—God who is so great in power, and wonderful in His ways (Job 5:8-9). His ways are not only surpassingly wonderful, but one purpose of goodness runs through them, for even the thirsty wilderness where no man dwells He satisfies with rain, and sets the humble on high (Job 5:10-11). So on the other hand He disappoints the…
Read Cambridge on Job 5 →Albert Barnes1798–1870Barnes' Notes on the BibleAt destruction and famine thou shalt laugh - That is thou shalt be perfectly safe and happy. They shall not come upon thee; and when they approach with threatening aspect, thou shalt smile with conscious security.
Read Albert Barnes on Job 5 →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
You will laugh at destruction and famine, and need not fear the beasts of the earth.
You will laugh at destruction and famine, neither will you be afraid of the animals of the earth.
You will laugh at destruction and famine, and need not fear the beasts of the earth.
You will laugh at destruction and famine and need not be afraid of the beasts of the earth.
Tyndale line
At destruction and famine thou shalt laugh: neither shalt thou be afraid of the beasts of the earth.
At destruction and dearth thou shalt laugh; Neither shalt thou be afraid of the beasts of the earth.
At destruction and dearth thou shalt laugh; neither shalt thou be afraid of the beasts of the earth.
At destruction and famine thou shalt laugh: neither shalt thou be afraid of the beasts of the earth.
But thou shalt laugh at destruction and dearth, and shalt not be afraide of the beast of the earth.
Strictly literal
At destruction and famine thou shalt laugh, and of the beasts of the earth thou shalt not be afraid.
At destruction and at hunger thou mockest, And of the beast of the earth, Thou art not afraid.
At destruction and at hunger you mock, || And of the beast of the earth, || You are not afraid.
At destruction and famine canst thou laugh; and thou needest not have any fear of the beasts of the earth.
You will laugh at destruction and famine, and you will not be afraid of beasts of the earth.
From the Latin
In destruction and famine then shalt laugh: and thou shalt not be afraid of the beasts of the earth.
Simplified
You will laugh at violence and famine; you won't be afraid of wild animals—
You will make sport of destruction and need, and will have no fear of the beasts of the earth.
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 this verse, with all seven words matching in the Hebrew and Greek. This consistency indicates a shared understanding of the text across these traditions.
לְשֹׁ֣ד וּלְכָפָ֣ן תִּשְׂחָ֑ק וּֽמֵחַיַּ֥ת הָ֝אָ֗רֶץ אַל־ תִּירָֽא׃
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 Job 5:22
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.
שֹׁד (shod) refers to concepts of violence and destruction, encompassing havoc, devastation, and ruin. It is derived from a root that suggests oppression and robbery. The term appears in contexts related to social sin and the consequences of violence, as noted in Job 5:21.
שֹׁד, שׁוֹד n.m. violence, havoc, devastation, ruin
base
H7701 שֹׁד, שׁוֹד violence, havoc, devastation, ruin
7701 shod shode
or showd (Job 5:21) {shode}; from 7736; violence,
ravage:--desolation, destruction, oppression, robbery,
spoil(-ed, -er, - ing), wasting.
see HEBREW for 07736
שֹׁד (shod) — violence.
1) havoc, violence, destruction, devastation, ruin
1a) violence, havoc (as social sin)
1b) devastation, ruin
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
de-struk'-shun: In the King James Version this word translates over 30 Hebrew words in the Old Testament, and 4 words in the New Testament. Of these the most interesting, as having a technical sense, is 'abhaddon (from verb 'abhadh, "to be lost," "to perish"). It is found 6 times in the Wisdom Literature, and nowhere else in the Old Testament; compare Re 9:11. See ABADDON.
Destruction
In Job 26:6, 28:22 (Heb. abaddon) is sheol, the realm of the dead.
כָּפָן (kaphan) refers to hunger or famine, indicating a state of emptiness and pain due to lack of food. The word is derived from a root that suggests a stooping or bending down, likely in response to the suffering caused by famine. All entries consistently define it in relation to hunger and famine.
כָּפָן n.[m.] hunger, famine
base
H3720 כָּפָן
3720 kaphan kaw-fawn'
from 3719; hunger (as making to stoop with emptiness and
pain):--famine.
see HEBREW for 03719
כָּפָן (ka.phan) — famine.
hunger, famine, painful hunger
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular absoluteHC/R/Ncmsa
fam'-in (ra`abh; limos):
1. Natural Causes
2. Famines Mentioned
3. Divine Relations
4. Figurative Uses
The common Old Testament word for "famine" is ra`abh; re`abhon also occurs (Ge 42:19,33; Ps 37:19), and kaphan (Job 5:22; 30:3), all meaning "hunger" and "famine"; in the New Testament the word is limos, meaning primarily "failure," "want of food."
Famine
The first mentioned in Scripture was so grievous as to compel Abraham to go down to the land of Egypt (Gen. 26:1). Another is mentioned as having occurred in the days of Isaac, causing him to go to Gerar (Gen. 26:1, 17). But the most remarkable of all was that which arose in Egypt in the days of Joseph, which lasted for seven years (Gen. 41-45).
Famines were sent as an effect of God’s anger against a guilty people (2 Kings 8:1, 2; Amos 8:11; Deut. 28:22-42; 2 Sam. 21:1; 2 Kings 6:25-28; 25:3;
In the whole of Syria and Arabia, the fruits of the earth must ever be dependent on rain; the watersheds having few large springs, and the small rivers not being sufficient for the irrigation of even the level lands. If therefore the heavy rains of November and December fail, the sustenance of the people is cut off in the parching drought of harvest-time, when the country is almost devoid of moisture. Egypt, again, owes all its fertility to its mighty river, whose annual rise inundates nearly the whole land. The causes of dearth and famine in Egypt are defective inundation, preceded, accompanied and followed by prevalent easterly and southerly winds. Famine is likewise a natural result in the East when caterpillars, locusts or other insects destroy the products of the earth. The first famine recorded in the Bible is that of Abraham after he had pitched his tent on the east of Bethel…
Scripture records several famines in Palestine, and the neighboring countries, Ge 12:10 26:1 Ru 1:1 2Ki 6:25 Ac 11:27. The most remarkable one was that of seven years in Egypt, while Joseph was governor, Ge 41:1-57. It was distinguished for its duration, extent, and severity; particularly as Egypt is one of the countries least subject to such a calamity, by reason of its general fertility. Famine is sometimes a natural effect, as when the Nile does not overflow in Egypt, or rains do not fall in Judea, at the customary season; or when caterpillars, locusts, or other insects, destroy the fruits. But all natural causes are…
שָׂחַק (sachaq) is a Hebrew verb meaning to laugh, with connotations of playfulness and mockery. It can express laughter in pleasure or derision, as well as the act of playing or making sport. The entries indicate various forms, such as Qal for general laughter, Piel for making sport, and Hiphil for mockery.
שָׂחַק vb. laugh
Qal
laugh at
appar. of friendly laugh
sport, play
Pi.
make sport
jest
play
Hiph. (declar.) they uttered mockery
base
H7832 שָׂחַק laugh
7832 sachaq saw-khak'
a primitive root; to laugh (in pleasure or detraction); by
implication, to play:--deride, have in derision, laugh, make
merry, mock(-er), play, rejoice, (laugh to) scorn, be in
(make) sport.
שָׂחַק (sa.chaq) — to laugh.
1) to laugh, play, mock
1a) (Qal)
1a1) to laugh (usually in contempt or derision)
1a2) to sport, play
1b) (Piel)
1b1) to make sport
1b2) to jest
1b3) to play (including instrumental music, singing, dancing)
1c) (Hiphil) to laugh mockingly
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
The Hebrew word חַי (*chay*) means 'alive' or 'living' and covers a range of meanings related to life, including living beings, vitality, and freshness. It can refer to God, animals, vegetation, and even concepts like appetite and community. Variants include חַיָּה (*chayyah*), meaning 'living thing' or 'animal,' and חַיִּים (*chayim*), which emphasizes life and sustenance.
חַי adj. alive, living
of God, as the living one, the fountain of life
of man
of animals, alive, living
animals and man
(dub.) of vegetation, as thorns, green
of water, fresh
(dub.) lively, active
reviving
base
[חַי] n.[m.] kinsfolk, pl. sf. 1 S 18:18
ref
חַיָּה n.f. living thing, animal
animal
in general
wild animals, on account of their vital energy and activity
living beings, of the cherubic chariot
life, only in late poetry
appetite, activity of hunger
revival, renewal
base
חַיָּה n.f. community
base
חַיִּים n.m. pl. abstr. emph. life
life: physical
life: as welfare and happiness in king's presence
sustenance, maintenance
base
H2416a חַי alive, living . . of God, as the living one, the fountain of life
. of man
. of animals, alive, living
. animals and man
. (dub.) of vegetation, as thorns, green
. of water, fresh
. (dub.) lively, active
. reviving
H2416b חַי kinsfolk H2416c חַיָּה living thing, animal . animal . in general
. wild animals, on account of their vital energy and activity
. living beings, of the cherubic chariot
. life, only in late poetry
. appetite, activity of hunger
. revival, renewal
H2416d חַיָּה community H2416e חַיִּים pl. abstr. emph. life . life: physical
. life: as welfare and happiness in king's presence
. sustenance, maintenance
2416 chay khah'-ee
from 2421; alive; hence, raw (flesh); fresh (plant, water,
year), strong; also (as noun, especially in the feminine
singular and masculine plural) life (or living thing), whether
literally or figuratively:--+ age, alive, appetite, (wild)
beast, company, congregation, life(-time), live(-ly), living
(creature, thing), maintenance, + merry, multitude, + (be)
old, quick, raw, running, springing, troop.
see HEBREW for 02421
חַי (chay) — alive.
adj
1) living, alive
1a) green (of vegetation)
1b) flowing, fresh (of water)
1c) lively, active (of man)
1d) reviving (of the springtime)
Aramaic equivalent: chay (חַי "living" H2417)
חַי (chay) — kinsfolk.
kinsfolk
חַיָּה (chay.yah) — living thing.
1) living thing, animal
1a) animal
1b) life
1c) appetite
1d) revival, renewal
Aramaic equivalent: che.va (חֵיוָא "beast" H2423)
חַיָּה (chay.yah) — community.
community
חַיִּים (chay.yim) — life.
1) life (abstract emphatic)
1a) life
1b) sustenance, maintenance
Conj | Prep | N-fs — Conjunction · preposition · noun common feminine singular constructHC/R/Ncfsc
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
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
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)
V-Qal-Juss-2ms — Verb · Qal · jussive second person masculine singularHVqj2ms