Habakkuk 2:20 — Word Study
WLCוַֽיהוָ֖ה בְּהֵיכַ֣ל קָדְשׁ֑וֹ הַ֥ס מִפָּנָ֖יו כָּל־ הָאָֽרֶץ׃ פ
BSABut the LORDYᵉhôvâh [Yehovah, The covenant Name of God] is in His holyqôdesh [set-apart, sacred] templehêykâl [the large public building, God's dwelling place] let allkôl [everything, the whole earth] the earthʼerets [land, country, territory] be silenthâçâh [hushed, still, quiet] before Himpânîym [in His presence, face to face]
| Greek | English | Parsing |
|---|---|---|
| וַֽיהוָ֖ה | and Yahweh | Conjunction, noun proper |
| בְּהֵיכַ֣ל | [is] in [the] temple of | Preposition, noun common masculine singular construct |
| קָדְשׁ֑וֹ | holiness his | Noun common masculine singular construct, suffix |
| הַ֥ס | hush! | Verb, Piel, imperative second person masculine singular |
| מִפָּנָ֖יו | from before him | Preposition, noun common masculine plural construct, suffix |
| כָּל־ | all | Noun common, masculine singular construct |
| הָאָֽרֶץ׃ פ | 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 | But the LORD is in His holy temple; let all the earth be silent before Him. |
| KJV | But the LORD is in his holy temple: let all the earth keep silence before him. |
| ASV | But Jehovah is in his holy temple: let all the earth keep silence before him. |
| YLT | And Jehovah [is] in His holy temple, Be silent before Him, all the earth! |
| WEB | But Yahweh is in his holy temple. Let all the earth be silent before him!” |
| BBE | But the Lord is in his holy Temple: let all the earth be quiet before him. |
All translations agree on the essential meaning of the verse.
The main clause establishes God's presence, followed by an imperative for silence, creating a clear structure that emphasizes reverence.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectוְ
verbהסה
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 — Habakkuk 2:20
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 Sovereignty of Godgenerated
Habakkuk 2:20 emphasizes the LORD's presence in His holy temple, contrasting the silence He commands with the clamor of idol worship. This verse serves as a reminder of God's authority and the proper response of humanity in His presence, especially in light of the preceding verses that critique the futility of false gods. The context reveals a call to recognize the true God amidst the chaos of idolatry.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 11:4 | The LORD is in His holy temple; the LORD is on His heavenly throne. His eyes are watching closely; they examine the sons of men. |
| 2 | Psalm 115:3 | Our God is in heaven; He does as He pleases. |
| 3 | Psalm 132:13–14 | For the LORD has chosen Zion; He has desired it for His home: |
| 4 | Isaiah 6:1 | In the year that King Uzziah died, I saw the Lord seated on a throne, high and exalted; and the train of His robe filled the temple. |
| 5 | Isaiah 66:1–6 | This is what the LORD says: “Heaven is My throne, and earth is My footstool. What kind of house will you build for Me? Or where will My place of repose be? |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — יְהוָה, va.Yah.wehgenerated
The name יְהוָה (Yehovah) signifies the self-existent and eternal nature of God, often translated as 'the LORD'. It is a national name for God in the Jewish faith, used throughout the Old Testament to denote His covenant relationship with Israel.
This name is closely associated with the revelation to Moses in Exodus 3:12-15, emphasizing God's unchanging nature and His role as the sovereign ruler. In this verse, it underscores the divine authority present in the temple.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the key elements of this verse, reflecting the presence of the LORD in His temple and the call for silence from the earth.
Sentence Structuregenerated
The finite verb is הַ֥ס, hush!, which governs the imperative call to silence. The structure emphasizes God's command and the response expected from the earth.
The sentence begins with the subject יְהוָה, followed by a prepositional phrase indicating His location in the temple, and concludes with the imperative for silence, highlighting the authority of God over all creation.
Septuagint Backgroundgenerated
The Septuagint translates יְהוָה as δὲ, which indicates a contrast or continuation of thought, showing that the Greek translators recognized the LORD's unique role and presence.
The choice of ναῷ for בְּהֵיכַ֣ל reflects the understanding of the temple as a sacred space, reinforcing the idea of God's dwelling among His people.
In plain words — the whole versegenerated
Habakkuk 2:20 states that the LORD is present in His holy temple, commanding all the earth to be silent before Him. This highlights God's authority and the proper response of reverence from humanity, contrasting with the futility of idol worship seen in the surrounding verses.
Frequently Asked Questionsgenerated
It signifies God's presence among His people, emphasizing His sovereignty and the sacredness of the space where He dwells.
Silence before God reflects reverence and acknowledgment of His authority, especially in contrast to the noise of idol worship.
This verse serves as a conclusion to a critique of idolatry, reminding readers of the true God’s power and the appropriate response of worship.
The term indicates a sacred space set apart for God's presence, where worship and reverence are due.
Reflection Questionsgenerated
- In what ways can I recognize and honor God's presence in my life?
- How does understanding God's holiness impact my worship?
- What distractions do I need to silence in order to focus on God?
- How can I encourage others to acknowledge God's authority in their lives?
The early church on this verse — how the Fathers read it
Early Christian writers, such as Methodius of Olympus, refer to this verse in discussions of God's revelation and authority.
“When the time is come, you shall be shown forth.” What exposition does this require, if a person diligently direct the eye of the mind to the festival which we are now celebrating? “For then shall you be shown forth,” he says,Early Church Fathers on Habakkuk 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Habakkuk 2:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut the Lord [is] in his holy temple,.... Not in graven and molten images; not in idols of wood and stone, covered with gold and silver; but in heaven, the habitation of his holiness, the place of
Read John Gill on Habakkuk 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut the LORD is in his holy temple: let all the earth keep silence before him. But the Lord - Yahweh; in striking contrast with the idols.
Read Robert Jamieson on Habakkuk 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBut the Lord: what idols are. he had already showed, a doctrine of lies, impotent and lifeless statues; but the God of Israel is not like them. He is Jehovah, fountain of being, life, power, and salvation to his people; he can do all he will for or against a people. Is in his holy temple, or palace of his holiness: he is in his temple and in heaven, every where at all times; though his people be in Babylon, yet he is where he doth hear, see, and discern their state, and whence he promised to relieve and help them. Let all the earth; both Chaldea the oppressive, and Judea the oppressed, and Medes and Persians and all their confederates, let all these nations keep silence before him; fear…
Read Matthew Poole on Habakkuk 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHabakkuk 2:20 But the LORD [is] in his holy temple: let all the earth keep silence before him.Ver. 20. But the Lord is in his holy temple] It is not enough to condemn superstitions; but we must know and serve the true God in a true manner. Cicero wished that he could as easily find out the true religion as disprove the false ones. Cambyses destroyed the Egyptian idols, rather in scorn of all religion than hatred of idolatry. Lucian jeered the heathen gods; and yet was an enemy to Christianity. Erasmus was no Papist, nor yet good Protestant. Henry VIII despised the old religion, and yet envied the new. There are many (said he in parliament) that are too busy with their new Sumpsimus: and…
Read John Trapp on Habakkuk 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) But the Lord.—And while all this false worship prevails, the true World-ruler abides, and His presence is in His temple at Jerusalem. To Him the prophet’s eyes are now turned. He ceases his denunciations of the invader, and finds solace in the glorious anticipations of the lyrical ode (Habakkuk 3:1-15) which follows.
Read Charles John Ellicott on Habakkuk 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. The Lord is in his holy temple] Jehovah has his temple, the place where he is to be worshipped; but there there is no image. Oracles, however, are given forth; and every word of them is truth, and is fulfilled in its season. And this temple and its worship are holy; no abomination can be practiced there, and every thing in it leads to holiness of heart and life. Let all the earth keep silence before him.] Let all be dumb. Let none of them dare to open their mouths in the presence of Jehovah. He alone is Sovereign. He alone is the arbiter of life and death. Let all hear his commands with the deepest respect, obey them with the promptest diligence, and worship him with the most…
Read AdamClarke on Habakkuk 2 →CambridgeThe Cambridge Bible for Schools and Colleges20. The verse expresses the contrast between the idols and Jehovah. Isaiah 46. holy temple] i.e. the heavenly temple as in Psalms 11:4. And “he who sitteth in heaven” is living and all powerful, watchful of the affairs of men (Psalms 11:4), into which He may throw Himself at any moment (Psalms 2:12). Let all the earth keep silence] The expression occurs again Zephaniah 1:7; Zechariah 2:13. In the former passage reference is to the manifestation of Jehovah in “the day of the Lord,” the final judgment upon the earth, and in the other a similar idea appears to be expressed. The sense of the present passage is probably the same: the silence is that of expectancy and dread before the Revelation…
Read Cambridge on Habakkuk 2 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd now having declared the nothingness of all which is not God, the power of man or his gods, he answers again his own question, by summoning all before the presence of the majesty of God.
Read Albert Barnes on Habakkuk 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
But the LORD is in His holy temple; let all the earth be silent before Him.
But Yahweh is in his holy temple. Let all the earth be silent before him!”
But the LORD is in His holy temple; let all the earth be silent before Him.
But the Lord is in his majestic palace. The whole earth is speechless in his presence!”
Tyndale line
But the LORD is in his holy temple: let all the earth keep silence before him.
But Jehovah is in his holy temple: let all the earth keep silence before him.
But the LORD is in his holy temple: let all the earth keep silence before him.
But the LORD is in his holy temple: let all the earth keep silence before him.
But the Lord is in his holy Temple: let all the earth keepe silence before him.
Strictly literal
But Jehovah is in his holy temple. Let all the earth keep silence before him!
And Jehovah [is] in His holy temple, Be silent before Him, all the earth!
And YHWH [is] in His holy temple, || Be silent before Him, all the earth!”
But the Lord is in his holy temple: be silent before him all the earth.
But Yahweh is in his holy temple! Be silent before him, all the land.”
From the Latin
But the Lord is in his holy temple: let all the earth keep silence before him.
Simplified
But the Lord is in his holy Temple; let all the earth be silent in his presence.
But the Lord is in his holy Temple: let all the earth be quiet before him.
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 closely, with all seven words matched. The Dead Sea Scrolls show partial restoration but align with the Masoretic Text's overall message, emphasizing the LORD's presence and the call for silence.
וַֽיהוָ֖ה בְּהֵיכַ֣ל קָדְשׁ֑וֹ הַ֥ס מִפָּנָ֖יו כָּל־ הָאָֽרֶץ׃ פ
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.
[ויהוה] בהיכל קדש׳ו הס מפני׳ו כל הארץ
3 words on the leather — 3 partly restored, 1 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Habakkuk 2:20
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.
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)
Conj | N-proper — Conjunction · noun properHC/Npt
הֵיכָל (heykal) refers to a large public building, primarily a palace or temple. It encompasses various meanings, including the palace of God as king and specific structures like the nave of Ezekiel's temple. The entries suggest a focus on both earthly and heavenly temples, but there is no significant disagreement among the lexicons.
הֵיכָל n.m. palace, temple
rather seld. (royal) palace
of palace of God considered as king, = house of God or of י׳, temple
base
H1964 הֵיכָל palace, temple
1964 heykal hay-kawl'
probably from 3201 (in the sense of capacity); a large public
building, such as a palace or temple:--palace, temple.
see HEBREW for 03201
הֵיכָל (he.khal) — temple.
: temple
1) palace, temple, nave, sanctuary
1a) palace
1b) temple (palace of God as king)
1c) hall, nave (of Ezekiel's temple)
1d) temple (of heavenly temple)
הֵיכָל (he.khal) — temple: palace.
: palace
1) palace, temple, nave, sanctuary
1a) palace
1b) temple (palace of God as king)
1c) hall, nave (of Ezekiel's temple)
1d) temple (of heavenly temple)
הֵיכָל (he.khal) — temple: nave.
: nave/hallway
1) palace, temple, nave, sanctuary
1a) palace
1b) temple (palace of God as king)
1c) hall, nave (of Ezekiel's temple)
1d) temple (of heavenly temple)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
קֹ֫דֶשׁ (qodesh) refers to the concepts of apartness, sacredness, and holiness. It can denote a sacred place or thing, such as the Most Holy Place or a sanctuary. The term emphasizes the idea of being set apart, whether in relation to God, places, or objects.
קֹ֫דֶשׁ 469 n.m. apartness, sacredness
base
H6944 קֹ֫דֶשׁ apartness, sacredness
6944 qodesh ko'-desh
from 6942; a sacred place or thing; rarely abstract,
sanctity:--consecrated (thing), dedicated (thing), hallowed
(thing), holiness, (X most) holy (X day, portion, thing),
saint, sanctuary.
see HEBREW for 06942
קֹ֫דֶשׁ (qo.desh) — holiness.
1) apartness, holiness, sacredness, separateness
1a) apartness, sacredness, holiness
1a1) of God
1a2) of places
1a3) of things
1b) set-apartness, separateness
קֹ֫דֶשׁ (qo.desh) — Most Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Most Holy Place" G0039H)
קֹ֫דֶשׁ (qo.desh) — (Way of) Holiness.
Combined with de.rekh (דֶּ֫רֶךְ "Way" H1870H)
This name means apartness, holiness, sacredness
קֹ֫דֶשׁ (qo.desh) — Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Holy Place" G0039)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
הַס (has) is an interjection meaning 'hush!' or 'keep silence.' It is derived from a primitive root that conveys the idea of being silent or still. The entries indicate its use in commanding silence, with references to its inflection as a verb. Notably, Brown-Driver-Briggs suggests it may be onomatopoeic.
הַס, הָ֑ס interj. hush!, keep silence (prob. onomatop.) Inflected as though a verb. Hence as denom. Hiph. and Caleb stilled the people.
base
H2013 הַס, הָ֑ס interj. hush!, keep silence
2013 hacah haw-saw'
a primitive root; to hush:--hold peace (tongue), (keep)
silence, be silent, still.
הַס (ha.sah) — to silence.
interj
1) (Piel) hush, keep silence, be silent, hold peace, hold tongue, still
v
2)(CLBL) to hush
2a) (Hiphil) to command to be silent
Part — Verb · Piel · imperative second person masculine singularHVpv2ms
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Prep | N-cp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp3ms
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