Psalms 66:1 — Word Study
WLCהָרִ֥יעוּ לֵ֝אלֹהִים כָּל־ הָאָֽרֶץ׃
BSAFor the choirmasternâtsach A songshîyr A Psalmmizmôwr Make a joyful noiserûwaʻ [glad, triumphant, shout, cry out] to Godʼĕlôhîym [Elohim, the supreme One] allkôl [everything, the whole] the earthʼerets [land, world, territory]
| Greek | English | Parsing |
|---|---|---|
| הָרִ֥יעוּ | shout for joy | Verb, Hiphil, imperative second person masculine plural |
| לֵ֝אלֹהִים | to God | Preposition, noun common masculine plural absolute |
| כָּל־ | O all | Noun common, masculine singular construct |
| הָאָֽרֶץ׃ | the earth | Particle, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Make a joyful noise to God, all the earth! |
| KJV | Make a joyful noise unto God, all ye lands: |
| ASV | Make a joyful noise unto God, all the earth: |
| YLT | To the Overseer. — A Song, a Psalm. Shout ye to God, all the earth. |
| WEB | Make a joyful shout to God, all the earth! |
| BBE | Send up a glad cry to God, all the earth: |
The translations agree on the core message of inviting all the earth to shout joyfully to God.
The structure is simple, with a main command and clear identification of the subject.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלְ
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 66:1
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 — A Call to Worshipgenerated
Psalm 66:1 invites all the earth to make a joyful noise to God. This verse emphasizes the universality of worship, calling not just a select group but everyone to participate in praising the Lord. The following verses expand on this theme, detailing the glory of God's name and the awe of His deeds, reinforcing the call for collective worship and recognition of His power.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 81:1 | Sing for joy to God our strength; make a joyful noise to the God of Jacob. |
| 2 | Psalm 95:1–2 | Come, let us sing for joy to the LORD; let us shout to the Rock of our salvation! |
| 3 | Psalm 98:4 | Make a joyful noise to the LORD, all the earth; break forth—let your cry ring out, and sing praises! |
| 4 | Psalm 100:1 | Make a joyful noise to the LORD, all the earth. |
| 5 | 1 Chronicles 15:28 | So all Israel brought up the ark of the covenant of the LORD with shouting, with the sounding of rams’ horns and trumpets, and with cymbals and the music of harps and lyres. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — הָרִ֥יעוּ, ha.Ri.'ugenerated
The word הָרִ֥יעוּ (ha.Ri.'u) is a Hiphil imperative, meaning 'shout for joy.' It is derived from the root רוּעַ (ruwa`), which conveys the idea of making a loud noise, whether in joy or alarm. This word is often used in contexts of celebration or calling attention, such as in military signals or festive occasions.
In this verse, the imperative form directly commands the audience to engage in joyful shouting, suggesting a communal act of worship. The psalmist's choice of this word underscores the importance of expressing joy vocally, inviting all to participate in the act of glorifying God.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'Make a joyful noise to God, all the earth!' This wording is consistent across several translations, including the KJV, ASV, YLT, WEB, and BBE.
Sentence Structuregenerated
The main verb of the verse is הָרִ֥יעוּ (ha.Ri.'u), which governs the entire clause. The structure emphasizes the imperative nature of the command, with the subject 'all the earth' following it, indicating who is to perform the action.
The sentence structure is straightforward, with a clear command followed by the audience, making it easy to understand the call to worship.
Septuagint Backgroundgenerated
The Septuagint translates הָרִ֥יעוּ as εἰς (eis), which suggests a direction or purpose in the shouting. This choice indicates an invitation to direct their joyful noise towards God, reinforcing the communal aspect of worship.
The LXX reflects a similar intent but may present a different emphasis in its wording, focusing on the action of shouting as a directed expression of praise.
In plain words — the whole versegenerated
Psalm 66:1 encourages everyone on earth to make a joyful noise to God. This call to worship is meant for all people, emphasizing the importance of expressing joy and praise together.
Frequently Asked Questionsgenerated
Making a joyful noise to God means expressing happiness and praise vocally, celebrating His greatness and goodness.
The invitation to the whole earth signifies that worship is not limited to a specific group but is a universal call to all of creation.
You can participate by singing, shouting, or expressing your joy in other ways that honor God, whether in a group or individually.
Other verses like Psalm 81:1 and Psalm 100:1 also encourage joyful worship and praise to God.
Reflection Questionsgenerated
- In what ways can I express my joy to God in my daily life?
- How can I encourage others to join in worship and praise?
- What does it mean for me to recognize God's greatness in my life?
- How can I make worship a joyful experience in my community?
The early church on this verse — how the Fathers read it
Early commentary from Augustine of Hippo discusses the universal call to worship found in this verse.
...Thence he begins, "Be joyful in God." Who? "Every land" [Psalms 66:1]. Not therefore Judæa alone.Early Church Fathers on Psalms 66 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 66:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleMake a joyful noise unto God,.... The Creator of the ends of the earth; the Provider for all his creatures; and the Dispenser of the blessings of grace, under the Gospel dispensation, to men in all countries.
Read John Gill on Psalms 66 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMake a joyful noise unto God, all ye lands: Psalms 66:1-20.-Thanksgiving for deliverance.
Read Robert Jamieson on Psalms 66 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 66 THE The author and time of the composing of this Psalm are uncertain. This is manifest, and sufficient for our understanding of it. That it was made upon the occasion of some great and glorious deliverance afforded to the Israelites, after and out of some grievous and general calamity, and, as some not improbably conceive, that out of Babylon. The prophet exhorteth all to praise God for his wonderful works, , especially for delivering his church out of all trouble, . He promiseth unto God thanksgiving, and to pay the vows he made in trouble, ; calling to others to see God’ s goodness to his soul, blesseth him for it, . Ye people of all nations, who have seen the wonderful power…
Read Matthew Poole on Psalms 66 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 66:1 « To the chief Musician, A Song [or] Psalm. » Make a joyful noise unto God, all ye lands:Ver. 1. Make a joyful noise unto God, all ye lands] Heb. All the earth; shout aloud for joy, as the people did at the return of the ark, so that the earth rang again. God shall one day show himself to be the God, not of Jews only, but of Gentiles also; these shall as well cry Christ as those Jews; these say Father, as those Abba. And as there was great joy in Samaria when the gospel was there first received, Acts 8:8, so shall there be the like in all other parts of the earth.
Read John Trapp on Psalms 66 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) Make a joyful noise.—Better, sing aloud, or shout.All ye lands.—The margin is better.
Read Charles John Ellicott on Psalms 66 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM LXVI The psalmist exhorts all to praise God for the wonders he has wrought, 1-4; calls on Israel to consider his mighty acts in behalf of their fathers, 5-7; his goodness in their own behalf, 8-12; he resolves to pay his vows to God, and offer his promised sacrifices, 13-15; calls on all to hear what God had done for his soul, 15-20. NOTES ON PSALM LXVI There is nothing particular in the title of the Psalm. It is not attributed to David either by the Hebrew, Chaldee, Syriac, Septuagint, Vulgate, or AEthiopic. The Arabic alone prefixes the name of David. The Vulgate, Septuagint, AEthiopic, and Arabic, call it a psalm of the resurrection: but for this there is no authority. By many of…
Read AdamClarke on Psalms 66 →CambridgeThe Cambridge Bible for Schools and Colleges1–4. All the earth is summoned to worship God and acknowledge the greatness of His power.
Read Cambridge on Psalms 66 →Albert Barnes1798–1870Barnes' Notes on the BibleMake a joyful noise unto God - literally, “Shout.” It is a call for exultation and praise. All ye lands - Margin, as in Hebrew, all the earth. The occasion was one that made universal exultation and praise proper.
Read Albert Barnes on Psalms 66 →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
Make a joyful noise to God, all the earth!
Make a joyful shout to God, all the earth!
For the choirmaster. A song. A Psalm. Make a joyful noise to God, all the earth!
Shout out praise to God, all the earth!
Tyndale line
Make a joyful noise unto God, all ye lands:
Make a joyful noise unto God, all the earth:
Make a joyful noise unto God, all the earth:
To the chief Musician, A Song or Psalm. Make a joyful noise to God, all ye lands:
To him that excelleth. A song or Psalme. Rejoice in God, all ye inhabitants of the earth.
Strictly literal
Shout aloud unto God, all the earth:
To the Overseer. — A Song, a Psalm. Shout ye to God, all the earth.
TO THE OVERSEER. A SONG. A PSALM. Shout to God, all the earth.
“To the chief musician, a song or psalm.” Shout joyfully unto God, all ye lands:
Make a joyful noise to God, all the earth;
From the Latin
Unto the end, in, hymns, a psalm of a canticle for David.
Simplified
Everyone on earth, shout for joy to God!
Send up a glad cry to God, all 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 reads הָרִ֥יעוּ לֵ֝אלֹהִים כָּל־ הָאָֽרֶץ׃, and the Septuagint matches all four words, indicating agreement between these witnesses on the essential elements of the verse.
הָרִ֥יעוּ לֵ֝אלֹהִים כָּל־ הָאָֽרֶץ׃
4 of the 4 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 66:1
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.
רוּעַ (ruwa`) is a Hebrew verb primarily meaning to shout or raise a sound. It encompasses a range of actions, including giving a blast with a horn, shouting in alarm or joy, and even signaling for battle. The word can also imply destruction in certain contexts. The entries highlight its use in various forms, such as Hiphil and Niphal.
[רוּעַ] vb. Hiph. 40 1. raise a shout. 2. give a blast with clarion or horn
Pō‛lal. a shout shall not be uttered
Hithpō‛l.
shout in triumph
shout for joy
base
H7321 [רוּעַ] Hiph. 1. raise a shout. 2. give a blast with clarion or horn
7321 ruwa` roo-ah'
a primitive root; to mar (especially by breaking);
figuratively, to split the ears (with sound), i.e. shout (for
alarm or joy):--blow an alarm, cry (alarm, aloud, out),
destroy, make a joyful noise, smart, shout (for joy), sound an
alarm, triumph.
רוּעַ (ru.a) — to shout.
1) to shout, raise a sound, cry out, give a blast
1a) (Hiphil)
1a1) to shout a war-cry or alarm of battle
1a2) to sound a signal for war or march
1a3) to shout in triumph (over enemies)
1a4) to shout in applause
1a5) to shout (with religious impulse)
1a6) to cry out in distress
1b) (Polal) to utter a shout
1c) (Hithpolel)
1c1) to shout in triumph
1c2) to shout for joy
2) (Niphal) destroyed
V-Hiphil-Impv-2mp — Verb · Hiphil · imperative second person masculine pluralHVhv2mp
joi (simchah; chara):
1. Terms:
The idea of joy is expressed in the Old Testament by a wealth of synonymous terms that cannot easily be differentiated. The commonest is simchah (1Sa 18:6, etc.), variously translated in English Versions of the Bible "joy," "gladness," "mirth"; from sameah, properly "to be bright," "to shine" (Pr 13:9, "The light of the righteous rejoiceth," literally, "is bright"), but generally used figuratively "to rejoice," "be glad" (Le 23:40 and very frequent).
Other nouns are masos and sason, both from sus, properly "to spring," "leap," hence, "exult," "rejoice"; rinnah, "shouting." "joy"; gil, from verb gil or gul, "to go in a circle," hence, "be excited" (dancing round for joy), "rejoice." In the New…
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)
Prep | N-mp — Preposition · noun common masculine plural absoluteHR/Ncmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
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