Jonah 2:6 — Word Study
WLCלְקִצְבֵ֤י הָרִים֙ יָרַ֔דְתִּי הָאָ֛רֶץ בְּרִחֶ֥יהָ בַעֲדִ֖י לְעוֹלָ֑ם וַתַּ֧עַל מִשַּׁ֛חַת חַיַּ֖י יְהוָ֥ה אֱלֹהָֽי׃
BSAto surroundʼâphaph Water (Gate)mayim tillʻad soulnephesh abysstᵉhôwm to turnçâbab reedçûwph to saddle/tiechâbash headrôʼsh
| Greek | English | Parsing |
|---|---|---|
| לְקִצְבֵ֤י | to extremities of | Preposition, noun common masculine plural construct |
| הָרִים֙ | mountains | Noun common, masculine plural absolute |
| יָרַ֔דְתִּי | I went down | Verb, Qal, perfect first person common singular |
| הָאָ֛רֶץ | the earth | Particle, noun common feminine singular absolute |
| בְּרִחֶ֥יהָ | bars its | Noun common masculine plural construct, suffix |
| בַעֲדִ֖י | [were] behind me | Suffix |
| לְעוֹלָ֑ם | for ever | Preposition, noun common masculine singular absolute |
| וַתַּ֧עַל | and you brought up | Verb, Hiphil, sequential imperfect second person masculine singular |
| מִשַּׁ֛חַת | from [the] pit | Preposition, noun common feminine singular absolute |
| חַיַּ֖י | life my | Noun common masculine plural construct, suffix |
| יְהוָ֥ה | O Yahweh | Noun proper |
| אֱלֹהָֽי׃ | God my | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | To the roots of the mountains I descended; the earth beneath me barred me in forever! But You raised my life from the pit, O LORD my God! |
| KJV | I went down to the bottoms of the mountains; the earth with her bars was about me for ever: yet hast thou brought up my life from corruption, O LORD my God. |
| ASV | I went down to the bottoms of the mountains; The earth with its bars closed upon me for ever: Yet hast thou brought up my life from the pit, O Jehovah my God. |
| YLT | To the cuttings of mountains I have come down, The earth, her bars [are] behind me to the age. And Thou bringest up from the pit my life, O Jehovah my God. |
| WEB | I went down to the bottoms of the mountains. The earth barred me in forever; yet you have brought my life up from the pit, Yahweh my God. |
| BBE | I went down to the bases of the mountains; as for the earth, her walls were about me for ever: but you have taken up my life from the underworld, O Lord my God. |
The translations agree on the key terms used in this verse, particularly regarding Jonah's descent and God's action in raising him.
The sentence is structured with a main clause followed by a subordinate clause that provides additional detail, culminating in a contrasting statement of hope.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעַד
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 — Jonah 2:6
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 — Jonah's Prayer from the Depthsgenerated
Jonah 2:6 recounts Jonah's desperate plea from the depths of the sea, where he feels trapped and surrounded by despair. He acknowledges his descent to the roots of the mountains and the earth's bars closing in on him. Yet, he turns to God, expressing faith that the Lord will raise his life from the pit, highlighting the theme of divine rescue in moments of hopelessness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 32:22 | For a fire has been kindled by My anger, and it burns to the depths of Sheol; it consumes the earth and its produce, and scorches the foundations of the mountains. |
| 2 | Psalm 65:6 | You formed the mountains by Your power, having girded Yourself with might. |
| 3 | Psalm 104:6–8 | You covered it with the deep like a garment; the waters stood above the mountains. |
| 4 | Isaiah 40:12 | Who has measured the waters in the hollow of his hand, or marked off the heavens with the span of his hand? Who has held the dust of the earth in a basket, or weighed the mountains on a scale and the hills with a balance? |
| 5 | Habakkuk 3:6–10 | He stood and measured the earth; He looked and startled the nations; the ancient mountains crumbled; the perpetual hills collapsed. His ways are everlasting. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — יָרַדְתִּי, ya.Rad.tigenerated
The verb יָרַד (yarad) means 'to go down' and is used here to describe Jonah's descent into the depths of despair. This form is the perfect tense, indicating a completed action in the past, emphasizing the finality of his descent.
The context of this verb reflects not just a physical descent but also a spiritual and emotional one, as Jonah finds himself in a dire situation, feeling the weight of his circumstances.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of the verse is יָרַדְתִּי, I descended, which governs the entire sentence. The structure reveals a complex relationship where Jonah describes his descent, the constraints he faces, and the subsequent divine intervention.
The syntax emphasizes Jonah's descent with a series of prepositional phrases that detail the extent of his situation, culminating in the contrast of God's action in raising him from the pit.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew יָרַדְתִּי is rendered as κατέβην, which also means 'I went down.' This choice maintains the downward motion but may carry a slightly different connotation in Greek, emphasizing the act of descending.
The Greek term used for the pit is ἄβυσσος, which aligns with the Hebrew meaning of destruction or deep waters, underscoring the severity of Jonah's plight.
In plain words — the whole versegenerated
Jonah 2:6 describes Jonah's deep despair as he feels he has descended to the roots of the mountains, trapped by the earth. Yet, he expresses hope in God's ability to raise him from the pit, showing that even in the darkest moments, there is a possibility for rescue.
Frequently Asked Questionsgenerated
This phrase symbolizes the deepest parts of the earth, indicating Jonah's extreme low point and feeling of hopelessness.
Jonah's descent into despair followed by God's raising him from the pit illustrates the theme of redemption and hope, even in dire circumstances.
The 'pit' represents not only a physical location but also a metaphor for despair and destruction, from which Jonah seeks deliverance.
This address signifies a personal relationship with God, emphasizing Jonah's reliance on the Lord for rescue and restoration.
Reflection Questionsgenerated
- In what ways have I felt like I was at the 'roots of the mountains' in my own life?
- How can I remember to call on God in my moments of despair, like Jonah did?
- What does it mean to me that God can raise my life from the pit?
- How can I support others who feel trapped in their own circumstances?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on Jonah's experience, drawing parallels to themes of resurrection and deliverance, as seen in their writings.
Jonah fulfilled a type of our Savior when he prayed from the belly of the fish and said, “I cried for help from the midst of the netherworld.” He was in fact in the fish, yet he says that he is in the netherworld.Early Church Fathers on Jonah 2 →
"yet have you brought up my life from corruption, O LORD my God." LXX: 'and from corruption my life comes up to me, O Lord my God.' He says rightly "you have brought up" or "let my life come up from corruption",Early Church Fathers on Jonah 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jonah 2:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI went down to the bottom of the mountains,.... Which are in the midst of the sea, whither the fish carried him, and where the waters are deep; or the bottom of rocks and promontories on the shore of
Read John Gill on Jonah 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI went down to the bottoms of the mountains; the earth with her bars was about me for ever: yet hast thou brought up my life from corruption, O LORD my God.
Read Robert Jamieson on Jonah 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI went down, the fish carried him down, to the bottoms of the mountains; as deep in the sea as are the bottoms of the mountains, or into those depths out of which might be supposed that mountains were thence drawn out by the roots; an elegant description of fathomless depths, whirlpools of the seas. The earth with her bars was about me for ever; I seemed to be imprisoned where the bars that secured me were as great and durable as the rocks which they were made of. Yet, notwithstanding all these insuperable difficulties, and my own fears, hast thou brought up; by what was first my danger thou hast wonderfully secured me, what I thought should have been my grave was made a safety to me; by…
Read Matthew Poole on Jonah 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJonah 2:6 I went down to the bottoms of the mountains; the earth with her bars [was] about me for ever: yet hast thou brought up my life from corruption, O LORD my God.Ver. 6. I went down to the bottoms of the mountains] That is, of the promontories or rocks of the sea, where the waters are deepest. Thus Mercer after Kimchi. "The channels of waters were seen, and the foundations of the world were discovered," Psalms 18:15. The mountains are said to be under water, Proverbs 8:25, because their foundations are there placed. The earth with her bars was about me for ever] As if resolved there to keep me close prisoner; that though the fish had disgorged me, yet I should never have got to land.…
Read John Trapp on Jonah 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) Bottoms of the mountains.—Literally, ends or cuttings off, as, in margin. So the Vulg. extrema montium. Mountains were in the Hebrew conception the pillars of the world (see Job 9:6; Job 26:11), having their foundations firmly planted in the sea. These “hidden bases of the hills” were therefore the verge of the earth itself, and one lost among them would be close on the under-world of death. The earth with her bars . . .—Literally, the earth her bars behind me for ever; i.e., the earth’s gates were closed upon me for ever, there was no possibility of return. The metaphor of a gateway to sheôl is common (Isaiah 38:10, &c.), but the earth is nowhere else said to be so guarded. Ewald…
Read Charles John Ellicott on Jonah 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. I went down to the bottoms of the mountains] This also may be literally understood. The fish followed the slanting base of the mountains, till they terminated in a plain at the bottom of the great deep. The earth with her bars] He represents himself as a prisoner in a dungeon, closed in with bars which he could not remove, and which at first appeared to be for ever, i.e., the place where his life must terminate. Yet hast thou brought up my life] The substance of this poetic prayer was composed while in the fish's belly; but afterwards the prophet appears to have thrown it into its present poetic form, and to have added some circumstances, such as that before us; for he now speaks…
Read AdamClarke on Jonah 2 →CambridgeThe Cambridge Bible for Schools and Colleges6. bottoms] Lit., as in margin, “cuttings off,” the mountains being poetically conceived of as stretching away their roots or ridges to the lowest depths of the sea, and there ending or being cut off. her bars] Lit., (as for) the earth, her bars, &c. The idea is that the gates of the earth were not only closed, but barred and made fast upon him, shutting him into the unseen world. The same word is used of Samson carrying away the gates of Gaza, “bar and all,” i. e. probably a wooden beam used to hold fast the gates when they were closed. Judges 16:3. Comp. “Let not the pit shut her mouth upon me,” Psalms 69:15. from corruption] Rather, from the pit. R. V.
Read Cambridge on Jonah 2 →Albert Barnes1798–1870Barnes' Notes on the BibleI went down to the bottoms, (literally “the cuttings off”) of the mountains - , the “roots” as the Chaldee and we call them, the hidden rocks, which the mountains push out, as it were, into the sea, and in which they end.
Read Albert Barnes on Jonah 2 →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
To the roots of the mountains I descended; the earth beneath me barred me in forever! But You raised my life from the pit, O LORD my God!
I went down to the bottoms of the mountains. The earth barred me in forever; yet you have brought my life up from the pit, Yahweh my God.
To the roots of the mountains I descended; the earth beneath me barred me in forever! But You raised my life from the pit, O LORD my God!
I went down to the very bottoms of the mountains; the gates of the netherworld barred me in forever; but you brought me up from the Pit, O Lord, my God.
Tyndale line
I went down to the bottoms of the mountains; the earth with her bars was about me for ever: yet hast thou brought up my life from corruption, O LORD my God.
I went down to the bottoms of the mountains; The earth with its bars closed upon me for ever: Yet hast thou brought up my life from the pit, O Jehovah my God.
I went down to the bottoms of the mountains; the earth with her bars closed upon me for ever: yet hast thou brought up my life from the pit, O LORD my God.
I went down to the bottoms of the mountains; the earth with her bars was about me for ever: yet hast thou brought up my life from corruption, O LORD my God.
I went downe to the bottome of the moutaines: the earth with her barres was about me for euer, yet hast thou brought vp my life from the pit, O Lord my God.
Strictly literal
I went down to the bottoms of the mountains; The bars of the earth [closed] upon me for ever: But thou hast brought up my life from the pit, O Jehovah my God.
To the cuttings of mountains I have come down, The earth, her bars [are] behind me to the age. And Thou bringest up from the pit my life, O Jehovah my God.
To the cuttings of mountains I have come down, || The earth, her bars [are] behind me for all time. And You bring my life up from the pit, O YHWH my God.
(2:7) To the bottoms of the mountains did I go down; the earth [closed] her bars about me for ever: when thou broughtest up my life from the pit, O Lord my God!
I went down to the bases of the mountains; the earth with its bars closed upon me forever. Yet you brought up my life from the pit, Yahweh, my God!
From the Latin
The waters compassed me about even to the soul: the deep hath closed me round about, the sea hath covered my head.
Simplified
I sank down to the base of the mountains; the earth barred me in forever. But you, my Lord, my God, brought me back up from the abyss.
I went down to the bases of the mountains; as for the earth, her walls were about me for ever: but you have taken up my life from the underworld, O Lord my God.
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 is supported by the Dead Sea Scrolls, which contain fragments that align closely with the MT, though some words are partially restored. The Septuagint shows partial agreement with the MT, but its structure differs, reflecting a distinct translation approach.
לְקִצְבֵ֤י הָרִים֙ יָרַ֔דְתִּי הָאָ֛רֶץ בְּרִחֶ֥יהָ בַעֲדִ֖י לְעוֹלָ֑ם וַתַּ֧עַל מִשַּׁ֛חַת חַיַּ֖י יְהוָ֥ה אֱלֹהָֽי׃
8 of the 12 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.
אפפ׳ני מים ד נפש תהום [יסבב׳ני] סוף חבוש לראש׳י
9 words of the verse are on this fragment — 1 partly restored, 1 supplied entire by an editor.
אפפו׳ני מים עד נפש תהום יסבב׳ני סוף חבוש לראש׳י
9 words of the verse are on this fragment — 3 partly restored.
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 Jonah 2:6
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.
קֶ֫צֶב (qetseb) refers to a shape or form, often implying something that is cut out or defined. It encompasses meanings related to cut, shape, extremity, and base. The word is derived from a root that suggests the idea of being cut off or defined, but no specific Old Testament verses are cited in the entries.
קֶ֫צֶב n.m. 1. cut, shape; 2. extremity
base
H7095 קֶ֫צֶב
7095 qetseb keh'-tseb
from 7094; shape (as if cut out); base (as if there cut
off):--bottom, size.
see HEBREW for 07094
קֶ֫צֶב (qe.tsev) — shape.
1) cut, shape, extremity, form, base
1a) cut, shape
1b) extremity
HR/Ncmpc — Preposition · noun common masculine plural constructHR/Ncmpc
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…
הַר (har) means 'mountain' or 'hill,' and can refer to a range of hills or hill-country. It is derived from a root that suggests elevation and can be used figuratively. The entries consistently highlight its geographical connotations without significant disagreement.
הַר 568 n.m. mountain, hill, hill-country
mountain, hill
hill-country, mountain-region
base
H2022 הַר mountain, hill, hill-country
2022 har har
a shortened form of 2042; a mountain or range of hills
(sometimes used figuratively):--hill (country), mount(-ain), X
promotion.
see HEBREW for 02042
הַר (har) — mountain: mount.
: mount/hill
hill, mountain, hill country, mount
הַר (har) — mountain: hill country.
: hill_country
hill, mountain, hill country, mount
A sub-meaning of har (הַר ": mount" H2022)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
Are among the most sublime and impressive of the Creator’s works on earth, and from the noblest and most enduring monuments of great events. Most of the mountains of Scripture thus stand as witnesses for God—every view of their lofty summits, and every recurrence to them in thought reminding us of the sacred facts and truths connected with them. Thus Mount Ararat is a standing memorial of the deluge of man’s sin, God’s justice, and God’s mercy. Mount Sinai asserts the terrors of the divine law. Mount Carmel summons us, like the prophet Elijah of old, not to "halt between two opinions;" but if Jehovah is God, to love and serve him. The mount of the Transfiguration still shines with the glory of the truths there taught, and Mounts Ebal and Gerizim still echo the curses and the blessings once so solemnly pronounced from them. So Mount Hor, Nebo, Lebanon, and Gilboa have been signalized by…
- The elevated parts of the earth
Ge 7:19,20
- GOD
. Formed
. Set fast
. Gives strength to
. Weighs, in a balance
. Waters, from his chambers
The Hebrew word יָרַד (yarad) means to come or go down, covering various contexts such as descending from mountains, going to battle, or sinking in water. It can also refer to divine manifestations descending or being prostrated. The word has different forms including Qal, Hiphil, and Hophal, which indicate various nuances of bringing down or being brought down.
יָרַד 380 vb. come or go down, descend
Qal 306
come or go down
go down (usu. from mountain or hill-country into plain), to battle
go down to (acc.) threshing-floor
go down (abs.) from Palestine to Egypt
from Jerusalem
from altar
go down
= sink, in water
go down to She’ôl
fig. going down (dissolving) in tears
= be prostrated
of divine manifestations: descend
of inanimate things
Hiph.
cause to come or go down
bring down
send down rain = cause to flow down
= lay prostrate to (acc.) threshing-floor
bring down to She’ôl
take down (from cart)
let down
Hoph.
be brought down
be taken down
base
H3381 יָרַד come or go down, descend .. . come or go down
. go down (usu. from mountain or hill-country into plain), to battle
. go down to (acc.) threshing-floor
. go down (abs.) from Palestine to Egypt
. from Jerusalem
. from altar
. go down
. = sink, in water
. go down to She’ôl
. fig. going down (dissolving) in tears
. = be prostrated
. of divine manifestations: descend
. of inanimate things
. . cause to come or go down . bring down
. send down rain = cause to flow down
. = lay prostrate to (acc.) threshing-floor
. bring down to She’ôl
. take down (from cart)
. let down
. . be brought down
. be taken down
3381 yarad yaw-rad'
a primitive root; to descend (literally, to go downwards; or
conventionally to a lower region, as the shore, a boundary,
the enemy, etc.; or figuratively, to fall); causatively, to
bring down (in all the above applications); -X abundantly,
bring down, carry down, cast down, (cause to) come(-ing) down,
fall (down), get down, go(-ing) down(-ward), hang down, X
indeed, let down, light (down), put down (off), (cause to,
let) run down, sink, subdue, take down.
יָרַד (ya.rad) — to go down.
1) to go down, descend, decline, march down, sink down
1a) (Qal)
1a1) to go or come down
1a2) to sink
1a3) to be prostrated
1a4) to come down (of revelation)
1b) (Hiphil)
1b1) to bring down
1b2) to send down
1b3) to take down
1b4) to lay prostrate
1b5) to let down
1c) (Hophal)
1c1) to be brought down
1c2) to be taken down
HVqp1cs — Verb · Qal · perfect first person common singularHVqp1cs
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
HTd/Ncfsa — 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
בְּרִיחַ (briyach) refers to a bar, particularly one made of wood, often associated with city gates. It can also metaphorically denote tribulation or a fortress, suggesting confinement or protection. The word is derived from a root meaning 'to bolt' or 'secure'.
בְּרִיחַ n.m. bar
base
H1280 בְּרִיחַ bar
1280 briyach ber-ee'-akh
from 1272; a bolt:--bar, fugitive.
see HEBREW for 01272
בְּרִיחַ (be.ri.ach) — bar.
1) bar
1a) of wood
1b) of city gates
2) of tribulation, a fortress, of the earth as a prison (fig.)
HNcmpc/Sp3fs — Noun common masculine plural construct · suffixHNcmpc/Sp3fs
בַּ֫עַד (ba'ad) is a Hebrew word that functions as a preposition and noun, indicating separation or position, such as 'away from,' 'behind,' 'about,' or 'on behalf of.' It is derived from a root meaning to separate and covers a range of spatial and metaphorical uses. The lexicons agree on its meanings, with variations in emphasis on specific usages.
בַּ֫עַד subst. prop. separation, with a gen., in separation from, in usage a prep. away from, behind, about, on behalf of
base
H1157 בַּ֫עַד subst. prop. separation, with a gen., in separation from, in usage a prep. away from, behind, about, on behalf of
1157 b`ad beh-ad'
from 5704 with prepositional prefix; in up to or over
against; generally at, beside, among, behind, for,
etc.:--about, at by (means of), for, over, through, up (-on),
within.
see HEBREW for 05704
בַּ֫עַד (be.ad) — about/through/for.
1) behind, through, round about, on behalf of, away from, about
1a) through (of action)
1b) behind (with verbs of shutting)
1c) about (with verbs of fencing)
1d) on behalf of (metaph. especially with Hithpael)
HAcbsc/Sp1bs — SuffixHAcbsc/Sp1bs
עוֹלָם (owlam) refers to concepts of long duration, antiquity, and futurity, encompassing meanings like eternity and perpetual existence. It is derived from a root meaning 'concealed' or 'the vanishing point.' The term is used to describe both ancient times and an indefinite future, indicating continuity and everlastingness.
עוֹלָם 439 n.m. long duration, antiquity, futurity
base
H5769 עוֹלָם long duration, antiquity, futurity
5769 `owlam o-lawm'
or lolam {o-lawm'}; from 5956; properly, concealed, i.e. the
vanishing point; generally, time out of mind (past or future),
i.e. (practically) eternity; frequentatively, adverbial
(especially with prepositional prefix) always:--alway(-s),
ancient (time), any more, continuance, eternal, (for,
(n-))ever(-lasting, -more, of old), lasting, long (time), (of)
old (time), perpetual, at any time, (beginning of the) world
(+ without end). Compare 5331, 5703.
see HEBREW for 05956
see HEBREW for 05331
see HEBREW for 05703
עוֹלָם (o.lam) — forever: enduring.
: enduring/eternal
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — Everlasting.
This name means long duration, everlasting, perpetual
Another name of ye.ho.vah (יהוה "LORD" H3068G)
עוֹלָם (o.lam) — forever: any time.
: any_time
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — forever: antiquity.
: old/ancient
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
The Hebrew word עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.
עָלָה 890 vb. go up, ascend, climb
Qal
of persons, go up, ascend, in local relations
go up, in personal relations
of animals, go or come up
of vegetation, spring up, grow, shoot forth
of natural phenom., go up, rise
of inanimate things, instead of passive construction
of thoughts
come up before God, arrogance
go up, extend, of boundary
excel
Niph.
be brought up
be taken up
pass., be taken up, away
reflex., take oneself away from, get up from
reflex.: take oneself away
be exalted, of God
Hiph.
bring up persons
in personal relations
bring up animals
cause to ascend
mentally
offer a present; bring up tithe to
exalt
cause to ascend (in flame), offer sacrifice
Hoph.
be carried away
be taken up into, inserted in
be offered
Hithp. lift oneself
base
H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations
. go up, in personal relations
. of animals, go or come up
. of vegetation, spring up, grow, shoot forth
. of natural phenom., go up, rise
. of inanimate things, instead of passive construction
. of thoughts
. come up before God, arrogance
. go up, extend, of boundary
. excel
. . . be brought up
. be taken up
. . pass., be taken up, away
. reflex., take oneself away from, get up from
. reflex.: take oneself away
. be exalted, of God
. . bring up persons
. in personal relations
. bring up animals
. cause to ascend
. mentally
. offer a present; bring up tithe to
. exalt
. cause to ascend (in flame), offer sacrifice
. . be carried away
. be taken up into, inserted in
. be offered
. lift oneself
5927 `alah aw-law'
a primitive root; to ascend, intransitively (be high) or
actively (mount); used in a great variety of senses, primary
and secondary, literal and figurative (as follow):--arise
(up), (cause to) ascend up, at once, break (the day) (up),
bring (up), (cause to) burn, carry up, cast up, + shew, climb
(up), (cause to, make to) come (up), cut off, dawn, depart,
exalt, excel, fall, fetch up, get up, (make to) go (away, up);
grow (over) increase, lay, leap, levy, lift (self) up, light,
(make) up, X mention, mount up, offer, make to pay, + perfect,
prefer, put (on), raise, recover, restore, (make to) rise
(up), scale, set (up), shoot forth (up), (begin to) spring
(up), stir up, take away (up), work.
עָלָה (a.lah) — to ascend: rise.
: rise/go
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
Hc/Vhw2ms — Verb · Hiphil · sequential imperfect second person masculine singularHc/Vhw2ms
The Hebrew word שַׁ֫חַת (shachath) means 'pit' and is derived from a root that suggests destruction or corruption. It covers a range of meanings including a physical pit, grave, and figuratively, hell or destruction. The entries note its use in contexts related to traps and Sheol, the grave.
שַׁ֫חַת n.f. pit
base
H7845 שַׁ֫חַת pit
7845 shachath shakh'-ath
from 7743; a pit (especially as a trap); figuratively,
destruction:--corruption, destruction, ditch, grave, pit.
see HEBREW for 07743
שַׁ֫חַת (sha.chat) — Pit: hell.
Pit, of hell
Another name of she.ol (שְׁאוֹל "Sheol" H7585)
This name means pit, grave
שַׁ֫חַת (sha.chat) — pit: grave.
1) pit, destruction, grave
1a) pit (for catching lions)
HR/Ncfsa — Preposition · noun common feminine singular absoluteHR/Ncfsa
The word translates different Hebrew words of which the most important are:
(1) bor, "pit" or "cistern," made by digging, (Ge 37:20); hence, "dungeon" (Jer 38:6, margin "pit");
(2) be'er, "pit" or "well" made by digging (Ge 21:25);
(3) she'ol, generally rendered "hell" in the King James Version (see HELL);
Pit
A hole in the ground (Ex. 21:33, 34), a cistern for water (Gen. 37:24; Jer. 14:3), a vault (41:9), a grave (Ps. 30:3). It is used as a figure for mischief (Ps. 9:15), and is the name given to the unseen place of woe (Rev. 20:1, 3). The slime-pits in the vale of Siddim were wells which yielded asphalt (Gen. 14:10).
[HELL]
A reservoir, either natural or artificial, for water. Pits were sometimes used as dungeons, Ge 37:20; Jer 38:6; or being slightly covered, and baited, they served as traps to catch wild beasts, a device which illustrates the plots of designing men and women, Ps 119:85; Pr 22:14; 26:27; Eze 19:4. The word pit is also used to denote the grave, Ps 28:1; 30:3,9; and hell, Re 20:1.
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
HNcmpc/Sp1bs — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
HNpt — Noun properHNpt
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
HNcmpc/Sp1bs — Noun common masculine plural construct · suffixHNcmpc/Sp1bs