Isaiah 16:4 — Word Study
WLCיָג֤וּרוּ בָךְ֙ נִדָּחַ֔י מוֹאָ֛ב הֱוִי־ סֵ֥תֶר לָ֖מוֹ מִפְּנֵ֣י שׁוֹדֵ֑ד כִּֽי־ אָפֵ֤ס הַמֵּץ֙ כָּ֣לָה שֹׁ֔ד תַּ֥מּוּ רֹמֵ֖ס מִן־ הָאָֽרֶץ׃
BSALet my fugitivesnâdach [outcasts, banished ones] staygûwr▸ behâvâʼ a refugeçêther [shelter, hiding place] for MoabMôwʼâb [the land and descendants of Lot] frompânîym the destroyershâdad [one who ruins, devastates] Whenkîy the oppressormûwts△ [extortioner, one who uses force] has goneʼâphêç■ destructionshôd [violence, ruin] has ceasedkâlâh■ and the oppressorsrâmaç [those who trample, tread down] have vanishedtâmam■ [come to an end, been consumed] frommin the landʼerets [the earth, the territory]
| Greek | English | Parsing |
|---|---|---|
| יָג֤וּרוּ | let them sojourn | Verb, Qal, imperfect third person masculine plural |
| בָךְ֙ | among you | Preposition, suffix |
| נִדָּחַ֔י | outcasts my | Verb niphal participle (active) masculine plural common, suffix |
| מוֹאָ֛ב | Moab | Noun proper |
| הֱוִי־ | be | Verb, Qal, imperative second person feminine singular |
| סֵ֥תֶר | a shelter | Noun common, masculine singular absolute |
| לָ֖מוֹ | of them | Preposition, suffix |
| מִפְּנֵ֣י | from before | Preposition, noun common masculine plural construct |
| שׁוֹדֵ֑ד | [the] destroyer | Verb, Qal, participle (active) masculine singular |
| כִּֽי־ | if | Particle |
| אָפֵ֤ס | he will come to an end | Verb, Qal, perfect third person masculine singular |
| הַמֵּץ֙ | the oppressor | Particle, noun common masculine singular absolute |
| כָּ֣לָה | it will cease | Verb, Qal, perfect third person masculine singular |
| שֹׁ֔ד | devastation | Noun common, masculine singular absolute |
| תַּ֥מּוּ | they will be finished | Verb, Qal, perfect third person common plural |
| רֹמֵ֖ס | [the] trampler | Verb, Qal, participle (active) masculine singular |
| מִן־ | from | Preposition |
| הָאָֽרֶץ׃ | the land | Particle, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Let my fugitives stay with you; be a refuge for Moab from the destroyer.” When the oppressor has gone, destruction has ceased, and the oppressors have vanished from the land, |
| KJV | Let mine outcasts dwell with thee, Moab; be thou a covert to them from the face of the spoiler: for the extortioner is at an end, the spoiler ceaseth, the oppressors are consumed out of the land. |
| ASV | Let mine outcasts dwell with thee; as for Moab, be thou a covert to him from the face of the destroyer. For the extortioner is brought to nought, destruction ceaseth, the oppressors are consumed out of the land. |
| YLT | Sojourn in thee do My outcasts, O Moab, Be a secret hiding-place to them, From the face of a destroyer, For ceased hath the extortioner, Finished hath been a destroyer, Consumed the treaders down out of the land. |
| WEB | Let my outcasts dwell with you! As for Moab, be a hiding place for him from the face of the destroyer. For the extortionist is brought to nothing. Destruction ceases. The oppressors are consumed out of the land. |
| BBE | Let those who have been forced out of Moab have a resting-place with you; be a cover to them from him who is making waste their land: till the cruel ones are cut off, and wasting has come to an end, and those who take pleasure in crushing the poor are gone from the land. |
The translations agree on the rendering of נִדָּחַ֔י as 'my outcasts'.
The structure includes a main clause followed by subordinate phrases that elaborate on the conditions and context of the refuge.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectשֹׁד
verbגּוּר
The sentence as the grammar sees it Open the tree ›
1 of 18 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Isaiah 16:4
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 for Refugegenerated
Isaiah 16:4 expresses a plea for Moab to provide shelter for the outcasts, emphasizing a time when oppression will cease. The surrounding verses highlight the dire situation faced by these individuals and the hope for their protection and restoration. This reflects a broader theme of seeking refuge and safety in times of trouble, resonating with the historical context of Moab's struggles.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 23:15–16 | Do not return a slave to his master if he has taken refuge with you. |
| 2 | Deuteronomy 24:14 | Do not oppress a hired hand who is poor and needy, whether he is a brother or a foreigner residing in one of your towns. |
| 3 | Jeremiah 21:12 | O house of David, this is what the LORD says: ‘Administer justice every morning, and rescue the victim of robbery from the hand of his oppressor, or My wrath will go forth like fire and burn with no one to extinguish it because of their evil deeds. |
| 4 | Isaiah 14:4 | you will sing this song of contempt against the king of Babylon: How the oppressor has ceased, and how his fury has ended! |
| 5 | Isaiah 33:1 | Woe to you, O destroyer never destroyed, O traitor never betrayed! When you have finished destroying, you will be destroyed. When you have finished betraying, you will be betrayed. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — נִדָּחַ֔י, ni.da.Chaigenerated
The word נִדָּחַ֔י (ni.da.Chai) is a Niphal participle meaning 'my outcasts'. It implies those who have been banished or driven away, often in a context of distress or exile. The parsing as masculine plural common indicates a group of individuals who share this status, emphasizing their collective plight.
This term conveys a sense of loss and the need for protection. The lexicons highlight its use in contexts of expulsion and the harsh realities faced by those who are cast out, such as in the narratives surrounding David and Absalom.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree in rendering נִדָּחַ֔י as 'my outcasts'.
Sentence Structuregenerated
The verse contains multiple clauses, with the main verb יָג֤וּרוּ (let them sojourn) initiating the call for refuge. This verb governs the action of the outcasts seeking shelter.
Following this, a series of phrases describe the context of protection, including the conditional clause starting with כִּֽי־ (if), which introduces the conditions under which oppression will cease.
Septuagint Backgroundgenerated
In the Septuagint, נִדָּחַ֔י is rendered as φυγάδες (fugades), meaning 'refugees'. This choice emphasizes the status of these individuals as those in flight, highlighting their vulnerability.
This translation broadens the understanding of the term, focusing on the aspect of seeking safety rather than just being outcasts.
In plain words — the whole versegenerated
Isaiah 16:4 calls for Moab to be a refuge for the outcasts, promising that when the oppressor is gone, destruction will cease. This reflects a hope for safety and restoration for those who have been driven away.
Frequently Asked Questionsgenerated
An outcast refers to someone who has been banished or driven away, often experiencing hardship and seeking safety.
Moab is called to provide refuge because it is geographically close and has historical ties to the people being addressed, making it a suitable place for shelter.
The cessation of the oppressor signifies a turning point where safety is restored and the cycle of violence and oppression is broken.
This verse encapsulates the themes of exile and refuge by highlighting the plight of the outcasts and the call for a safe haven amidst oppression.
Reflection Questionsgenerated
- In what ways have I experienced being an outcast, and how can I seek refuge?
- How can I be a source of refuge for others in my community?
- What does it mean to me that oppression can come to an end?
- How can I support those who feel banished or driven away in my life?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 16:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet mine outcasts dwell with thee,.... Not whom God had cast out, but who were the Lord's people, and whom he owns as such, though cast out by the enemy, or obliged to flee, and quit their country;
Read John Gill on Isaiah 16 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLet mine outcasts dwell with thee, Moab; be thou a covert to them from the face of the spoiler: for the extortioner is at an end, the spoiler ceaseth, the oppressors are consumed out of the land.
Read Robert Jamieson on Isaiah 16 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMine outcasts; whom though I have forsaken, and sorely chastened, yet I do, and still will, own for my people; and I do observe, and will requite, both the kindnesses and the injuries done to them. The extortioner is at an end; shall shortly be destroyed, and my people shall ere long be restored, and then thou wilt not lose the fruit of thy kindness. The present tense is put for the future, as it is usually in prophecies.
Read Matthew Poole on Isaiah 16 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 16:4 Let mine outcasts dwell with thee, Moab; be thou a covert to them from the face of the spoiler: for the extortioner is at an end, the spoiler ceaseth, the oppressors are consumed out of the land.Ver. 4. Let mine outcasts.] Who are dear to me, though I may seem to have cast off the care of them. Outcasts they may be, but not castaways. See Isaiah 52:5-6; "Persecuted, but not forsaken." "Bowels of mercy" must be "put on" towards godly exiles especially, who are Dei φυγαδες, and should therefore be dear to us. For the extortioner is at an end.] Heb., Emunctor, the milker, or squeezer, or wringer out, so the Assyrian tyrant is called; as also Vastator et proculcator, the spoiler or…
Read John Trapp on Isaiah 16 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Let mine outcasts dwell with thee . . .—Better, let the outcasts of Moab dwell with thee. Judah, as being herself in safety, is once more appealed to to show mercy to the Moabite fugitives. The “oppressors” are, literally, they that trample under foot.
Read Charles John Ellicott on Isaiah 16 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Let mine outcasts dwell with thee, Moab - "Let the outcasts of Moab sojourn with thee, O Zion"] Setting the points aside, this is by much the most obvious construction of the Hebrew, as well as most agreeable to the context, and the design of the prophet. And it is confirmed by the Septuagint οἱφυγαδεςΜωαβ, and Syriac. The oppressors - "The oppressor"] Perhaps the Israelites, who in the time of Ahab invaded Judah, defeated his army, slaying one hundred and twenty thousand men, and brought the kingdom to the brink of destruction. Judah, being now in a more prosperous condition, is represented as able to receive and to protect the fugitive Moabites. And with those former times of…
Read AdamClarke on Isaiah 16 →
CambridgeThe Cambridge Bible for Schools and Colleges4. Let mine outcasts dwell with thee, Moab] Rather, Let the outcasts of Moab sojourn with thee (as protected guests). This implies a slight change of the vowel points, but has the authority of the chief ancient versions in its favour. The A.V. is a correct translation of the text as pointed, and far preferable to that of R.V., which joins the word Moab to the next clause, a construction unnatural in the extreme, although suggested by the Heb. accents. The vocative use of “Moab” in A.V., and probably also in the Massoretic text, implies that Isaiah 16:3-5 are conceived as an address to the Moabites. for the extortioner is at an end …] The rest of the verse cannot, in this form, be uttered by…
Read Cambridge on Isaiah 16 →
Albert Barnes1798–1870Barnes' Notes on the BibleLet mine outcasts - This may be understood as the language of Judea, or of God. ‘Mine outcasts’ may mean the exiles of Judea, or God may call them “his.” The sense is essentially the same.
Read Albert Barnes on Isaiah 16 →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
Let my fugitives stay with you; be a refuge for Moab from the destroyer.” When the oppressor has gone, destruction has ceased, and the oppressors have vanished from the land,
Let my outcasts dwell with you! As for Moab, be a hiding place for him from the face of the destroyer. For the extortionist is brought to nothing. Destruction ceases. The oppressors are consumed out of the land.
Let my fugitives stay with you; be a refuge for Moab from the destroyer.” When the oppressor has gone, destruction has ceased, and the oppressors have vanished from the land,
Please let the Moabite fugitives live among you. Hide them from the destroyer!” Certainly the one who applies pressure will cease, the destroyer will come to an end, those who trample will disappear from the earth.
Tyndale line
Let mine outcasts dwell with thee, Moab; be thou a covert to them from the face of the spoiler: for the extortioner is at an end, the spoiler ceaseth, the oppressors are consumed out of the land.
Let mine outcasts dwell with thee; as for Moab, be thou a covert to him from the face of the destroyer. For the extortioner is brought to nought, destruction ceaseth, the oppressors are consumed out of the land.
Let mine outcasts dwell with thee; as for Moab, be thou a covert to him from the face of the spoiler: for the extortioner is brought to nought, spoiling ceaseth, the oppressors are consumed out of the land.
Let my outcasts dwell with thee, Moab; be thou a covert to them from the face of the spoiler: for the extortioner is at an end, the spoiler ceaseth, the oppressors are consumed out of the land.
Let my banished dwell with thee: Moab be thou their couert from the face of the destroyer: for the extortioner shall ende: the destroyer shalbe consumed, and the oppressour shall cease out of the land.
Strictly literal
Let mine outcasts dwell with thee, Moab; be thou a covert to them from the face of the waster. For the extortioner is at an end, the wasting hath ceased, the oppressors are consumed out of the land.
Sojourn in thee do My outcasts, O Moab, Be a secret hiding-place to them, From the face of a destroyer, For ceased hath the extortioner, Finished hath been a destroyer, Consumed the treaders down out of the land.
My outcasts sojourn in you, O Moab, || Be a secret hiding place for them, || From the face of a destroyer, || For the extortioner has ceased, || Devastation has been finished, || The tramplers are consumed out of the land.
Let my outcasts sojourn with thee, Moab; be thou a covert to them from the face of the waster: till ceaseth the extortion, past be the wasting, and vanished be the oppressor out of the land.
Let them live among you, the refugees from Moab; be a hiding place for them from the destroyer.” For the oppression will stop, and destruction will cease, those who trample will disappear from the land.
From the Latin
My fugitives shall dwell with thee: O Moab, be thou a covert to them from the face of the destroyer: for the dust is at an end, the wretch is consumed: he hath failed, that trod the earth under foot.
Simplified
Let my refugees stay among you, Moab. Hide them from our enemies until the destroyer is no more, the destruction is over, and the aggressive invaders have gone.
Let those who have been forced out of Moab have a resting-place with you; be a cover to them from him who is making waste their land: till the cruel ones are cut off, and wasting has come to an end, and those who take pleasure in crushing the poor are gone from the land.
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, Septuagint, and Dead Sea Scrolls show strong agreement in the wording of this verse, with only minor variations in the arrangement of words. The Dead Sea Scrolls provide a nearly complete match, affirming the consistency of the text across these ancient witnesses.
יָג֤וּרוּ בָךְ֙ נִדָּחַ֔י מוֹאָ֛ב הֱוִי־ סֵ֥תֶר לָ֖מוֹ מִפְּנֵ֣י שׁוֹדֵ֑ד כִּֽי־ אָפֵ֤ס הַמֵּץ֙ כָּ֣לָה שֹׁ֔ד תַּ֥מּוּ רֹמֵ֖ס מִן־ הָאָֽרֶץ׃
16 of the 18 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.
יגורו ב׳כ נדח׳י מואב הוי סתר ל׳מו מפני שודד כי אפס המוץ כלה שד תמ רומס מן הארץ
18 words on the leather.
[יגורו] [ב׳ך]
2 words of the verse are on this fragment — 2 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Isaiah 16:4
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.
גּוּר (gur) is a Hebrew verb with a range of meanings including to sojourn, abide, and seek hospitality, as well as to stir up strife or quarrel, and to dread or fear. It is built from a primitive root that conveys the idea of turning aside from a path, often for lodging. The lexicons indicate that it can imply both positive and negative interactions, such as hospitality and conflict.
גּוּר vb. sojourn
Qal
sojourn
abide
Hithpol. seek hospitality with
base
[גּוּר] vb. stir up strife, quarrel
Qal.
stir up strife
quarrel
Hithpol. they excite themselves, but unlikely
base
[גּוּר] vb. dread
Qal
be afraid of
stand in awe of
base
H1481a גּוּר sojourn .. sojourn
. abide
. seek hospitality with
H1481b גּוּר stir up strife, quarrel H1481c גּוּר dread
1481 guwr goor
a primitive root; properly, to turn aside from the road (for
a lodging or any other purpose), i.e. sojourn (as a guest);
also to shrink, fear (as in a strange place); also to gather
for hostility (as afraid):--abide, assemble, be afraid, dwell,
fear, gather (together), inhabitant, remain, sojourn, stand in
awe, (be) stranger, X surely.
גּוּר (gur) — to sojourn.
1) to sojourn, abide, dwell in, dwell with, remain, inhabit, be a stranger, be continuing, surely
1a) (Qal)
1a1) to sojourn, dwell for a time
1a2) to abide, stay, temporarily dwell
1b) (Hithpolel)
1b1) to seek hospitality with
1b2) to assemble oneself
גּוּר (gur) — to quarrel.
1) to stir up trouble, strife, quarrel, gather together
1a) (Qal)
1a1) to stir up strife
1a2) to quarrel
1b) (Hithpolel) to excite oneself
גּוּר (gur) — to dread.
1) to dread, fear, stand in awe, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to be in awe, stand in awe
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
ךְ (kh) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person feminine singular
HR/Sp2fs — Preposition · suffixHR/Sp2fs
נָדַח (nadach) is a Hebrew verb meaning to impel, thrust, or banish. It encompasses a variety of actions, including driving away, compelling, and being thrust out or banished. The word appears in different forms, indicating various nuances such as being hunted or thrust into darkness. There is no significant disagreement among lexicons regarding its meanings.
[נָדַח] vb. impel, thrust, banish
Qal trans.
impel (i.e. wield) an axe
thrust away, banish
Niph.
be impelled
be thrust out, banished
driven away (fr. herd, i.e.) straying
thrust away, aside
Pu. thrust into darkness
Hiph.
thrust, move, impel
thrust out, banish
thrust away, aside
compel, force, subj. adulteress (by flattery)
Hoph. chased, hunted
base
H5080 [נָדַח] impel, thrust, banish .trans. . impel (i.e. wield) an axe
. thrust away, banish
. . be impelled
. be thrust out, banished
. driven away (fr. herd, i.e.) straying
. thrust away, aside
. thrust into darkness
. . thrust, move, impel
. thrust out, banish
. thrust away, aside
. compel, force, subj. adulteress (by flattery)
. chased, hunted
5080 nadach naw-dakh'
a primitive root; to push off; used in a great variety of
applications, literally and figuratively (to expel, mislead,
strike, inflict, etc.):--banish, bring, cast down (out),
chase, compel, draw away, drive (away, out, quite), fetch a
stroke, force, go away, outcast, thrust away (out), withdraw.
נָדַח (na.dach) — to banish.
1) to impel, thrust, drive away, banish
1a) (Qal)
1a1) to impel
1a2) to thrust away, banish
1b) (Niphal)
1b1) to be impelled
1b2) to be thrust out, be banished
1b2a) banished, outcast (participle)
1b3) to be driven away
1b4) to be thrust away, thrust aside
1c) (Pual) to be thrust into
1c1) thrust (participle)
1d) (Hiphil)
1d1) to thrust, move, impel
1d2) to thrust out, banish
1d3) to thrust away, thrust aside
1e) (Hophal) to be chased, be hunted
1e1) chased, hunted (participle)
V-Niphal-Inf-c | Suff — Verb niphal participle (active) masculine plural common · suffixHVNrmpc/Sp1bs
מוֹאָב (Moab) refers to both a person and a territory. It denotes Moab, the son of Lot by his eldest daughter, and the nation and land descended from him. The name means 'of his father,' highlighting the incestuous origins of Moab. The term appears in various contexts in the Old Testament, including references to the Moabites and their territory.
מוֹאָב, מֹאָב 180 n.pr.gent. et terr. Moab
Moab as son of Lot by his elder daughter
Moab:
= nation of which Lot’s son is represented as ancestor
= territory of Moab
base
H4124 מוֹאָב, מֹאָב Moab
4124 Mow'ab mo-awb
from a prolonged form of the prepositional prefix m- and 1;
from (her (the mother's)) father; Moab, an incestuous son of
Lot; also his territory and descendants:--Moab.
see HEBREW for 01
מוֹאָב (mo.av) — Moab.
Moab = "of his father"
the nation descended from the son of Lot
Also named: mo.a.vi (מוֹאָבִי "Moab" H4125)
מוֹאָב (mo.av) — Moab.
A man living at the time of the Patriarchs, first mentioned at Gen.19.37;
son of: Lot (H3876) and his first daughter (H3876H);
half-brother of Ben-ammi (H1151);
§ Moab = "of his father"
1) a son of Lot by his eldest daughter
2) the nation descended from the son of Lot
3) the land inhabited by the descendants of the son of Lot
מוֹאָב (mo.av) — (Plains of) Moab.
Combined with a.ra.vah (עֲרָבָה " Plains" H6160I)
§ Moab = "of his father"
the land inhabited by the descendants of the son of Lot
N-proper — Noun properHNpl
Moab
The seed of the father, or, according to others, the desirable land, the eldest son of Lot (Gen. 19:37), of incestuous birth.
(2.) Used to denote the people of Moab (Num. 22:3-14; Judg. 3:30; 2 Sam. 8:2; Jer. 48:11, 13).
(3.) The land of Moab (Jer. 48:24), called also the “country of Moab” (Ruth 1:2, 6; 2:6), on the east of Jordan and the Dead Sea, and south of the Arnon (Num. 21:13, 26). In a wider sense it included the whole region that had been occupied by…
(of his father), Mo’abites. Moab was the son of the Lot’s eldest daughter, the progenitor of the Moabites. Zoar was the cradle of the race of Lot. From this centre the brother tribes spread themselves. The Moabites first inhabited the rich highlands which crown the eastern side of the chasm of the Dead Sea, extending as far north as the mountain of Gilead, from which country they expelled the Emims, the original inhabitants, (2:11) but they themselves were afterward driven southward by the warlike Amorites, who had crossed the Jordan, and were confined to the country south of the river Arnon, which formed their northern boundary. (Numbers 21:13; Judges 11:18) The territory occupied by Moab at the period of its greatest extent, before the invasion of the Amorites, divided itself…
of his father
הָוָא (hava') and הָוָה (havah) are related Hebrew verbs. They cover meanings such as 'to fall' and 'to be' or 'to become.' The entries suggest a connection to existence and change, with hava' linked to breathing and being. There is an Aramaic equivalent noted, but no significant disagreement among the lexicons.
[הָוָא] vb. fall
base
[הָוָה] vb. become
base
H1933a הָוָא fall H1933b הָוָה become
1933 hava' haw-vaw'
or havah {haw-vaw'}; a primitive root (compare 183, 1961)
supposed to mean properly, to breathe; to be (in the sense of
existence):--be, X have.
see HEBREW for 0183
see HEBREW for 01961
הָוָא (ha.va) — to fall.
1) Qal)
1a) to fall
הָוָה (ha.vah) — to be.
1) Qal)
1a) to be, become, exist, happen
Aramaic equivalent: ha.va (הֲוָא "to be" H1934)
V-Qal-Impv-2fs — Verb · Qal · imperative second person feminine singularHVqv2fs
סֵ֫תֶר (se.ter) refers to concepts of covering, hiding, and secrecy, encompassing both literal and figurative meanings. It can denote a hiding place or shelter, as well as the idea of secrecy, including slanderous speech. The feminine form, סִתְרָה (sit.rah), specifically means shelter or protection, with a reference to Deuteronomy 32:38.
ref
H5643a סֵ֫תֶר covering, hiding-place, secrecy H5643b סִתְרָה shelter, protection
5643 cether say'-ther
or (feminine) cithrah (Deut. 32:38), {sith-raw'}; from 5641;
a cover (in a good or a bad, a literal or a figurative
sense):--backbiting, covering, covert, X disguise(-th),
hiding place, privily, protection, secret(-ly, place).
see HEBREW for 05641
סֵ֫תֶר (se.ter) — secrecy.
1) covering, shelter, hiding place, secrecy
1a) covering, cover
1b) hiding place, shelter, secret place
1c) secrecy
1c1) secrecy (of tongue being slanderous)
סִתְרָה (sit.rah) — shelter.
shelter, protection
N-ms — Noun common · masculine singular absoluteHNcmsa
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
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 — Preposition · noun common masculine plural constructHR/Ncmpc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
שָׁדַד (shadad) is a Hebrew verb that conveys the idea of dealing violently with something, including meanings like despoil, devastate, and ruin. It has various forms, indicating actions such as violently destroying, being utterly ruined, or assaulting. The entries suggest a strong connotation of destruction and oppression, with the word appearing in contexts related to devastation.
[שָׁדַד] 56 vb. deal violently with, despoil, devastate, ruin
Qal violently destroy, pers. = slay
Niph. we are utterly ruined.
Pi. assault not his dwelling-place
Pu. be devastated
Pō‛el violently destroy
Hoph. be devastated
base
H7703 [שָׁדַד] deal violently with, despoil, devastate, ruin
7703 shadad shaw-dad'
a primitive root; properly, to be burly, i.e. (figuratively)
powerful (passively, impregnable); by implication, to
ravage:--dead, destroy(-er), oppress, robber, spoil(-er), X
utterly, (lay) waste.
שָׁדַד (sha.dad) — to ruin.
1) to deal violently with, despoil, devastate, ruin, destroy, spoil
1a) (Qal)
1a1) to violently destroy, devastate, despoil, assail
1a2) devastator, despoiler (participle) (subst)
1b) (Niphal) to be utterly ruined
1c) (Piel)
1c1) to assault
1c2) to devastate
1d) (Pual) to be devastated
1e) (Poel) to violently destroy
1f) (Hophal) to be devastated
Also means: shud (שׁוּד "to waste" H7736)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
de-stroi'-er: In several passages the word designates a supernatural agent of destruction, or destroying angel, executing Divine judgment.
(1) In Ex 12:23, of the "destroyer" who smote the first-born in Egypt, again referred to under the same title in Heb 11:28 the Revised Version (British and American) (the King James Version "he that destroyed").
(2) In Job 33:22, "the destroyers" (literally, "they that cause to die") = the angels of death that are ready to take away a man's life during severe illness. No exact parallel to this is found in the Old Testament. The nearest approach is "the angel that destroyed the people" by pestilence (2Sa 24:16,17 parallel
Destroyer
(Ex. 12:23), the agent employed in the killing of the first-born; the destroying angel or messenger of God. (Comp. 2 Kings 19:35; 2 Sam. 24:15, 16; Ps. 78:49; Acts 12:23.)
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
אָפֵס (aphec) is a Hebrew verb meaning to cease, fail, or come to an end. It is a primitive root that conveys the idea of disappearing or being completely gone. The entries consistently emphasize its usage in the context of ending or breaking off.
אָפֵס vb. cease, fail, come to an end
base
H656 אָפֵס cease, fail, come to an end
656 'aphec aw-face'
a primitive root; to disappear, i.e. cease:--be clean gone
(at an end, brought to nought), fail.
אָפֵס (a.phes) — to end.
(Qal) to cease, break, come to an end
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
qets, 'ephec, kalah; telos, sunteleo:
The end of anything is its termination, hence, also, final object or purpose.
It is the translation of several Hebrew and Greek words, chiefly in the Old Testament of qets (properly, "a cutting off") and other words from the same root (Ge 6:13, "The end of all flesh is come before me"); 'acharith, "hinder part," is also frequently translated "end" (De 11:12; Ps 37:37,38, American Revised Version: "There is a happy end to the man of peace .... The end of the wicked shall be cut off"; the English Revised Version "latter end" (Ps 37:37), margin "reward" or "future posterity"; Ps 73:17…
End
In Heb. 13:7, is the rendering of the unusual Greek word ekbasin, meaning “outcome”, i.e., death. It occurs only elsewhere in 1 Cor. 10:13, where it is rendered “escape.”
מֵץ (muts) refers to a squeezer, specifically an extortioner or oppressor. It is derived from a primitive root meaning to press. The term appears in Isaiah 16:4, where it denotes someone who exerts oppressive force.
מֵץ n.m. squeezer, i.e. extortioner, oppressor, only הַמֵּץ Is 16:4.
done
H4160 מֵץ squeezer, i.e. extortioner, oppressor
4160 muwts moots
a primitive root; to press, i.e. (figuratively) to
oppress:--extortioner.
מֵץ (muts) — extortioner.
(Qal) squeezer, extortioner, oppressor
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
The Hebrew word כָּלָה (*kalah*) is a primitive root meaning to end or finish. It encompasses a range of meanings, including to complete, accomplish, perish, and destroy. The entries indicate various uses in both intransitive and transitive forms, covering actions like finishing a task or causing something to cease. Notably, it can also imply negative connotations, such as plotting or destruction.
כָּלָה 204 vb. be complete, at an end, finished, accomplished, spent
Qal
be complete, at an end, of a period of time
be completed, finished, of a work
be accomplished, fulfilled
be idealy complete, be determined, always in a bad sense, plotted
be spent, used up (prop. come to an end), of water
waste away, be exhausted, fail
come to an end, vanish = perish, be destroyed
Pi.
complete, bring to an end, finish, a thing, task, work, etc.
complete a period of time
finish doing a thing
make an end, end
accomplish, fulfil, bring to pass
accomplish in thought, determine
put an end to, cause to cease
cause to fail, exhaust, use up, spend
destroy, sts. exterminate
base
H3615 כָּלָה be complete, at an end, finished, accomplished, spent .. . be complete, at an end, of a period of time
. be completed, finished, of a work
. be accomplished, fulfilled
. be idealy complete, be determined, always in a bad sense, plotted
. . be spent, used up (prop. come to an end), of water
. waste away, be exhausted, fail
. come to an end, vanish = perish, be destroyed
. . . complete, bring to an end, finish, a thing, task, work, etc.
. complete a period of time
. finish doing a thing
. make an end, end
. accomplish, fulfil, bring to pass
. accomplish in thought, determine
. . put an end to, cause to cease
. cause to fail, exhaust, use up, spend
. destroy, sts. exterminate
3615 kalah kaw-law'
a primitive root; to end, whether intransitive (to cease, be
finished, perish) or transitived (to complete, prepare,
consume):--accomplish, cease, consume (away), determine,
destroy (utterly), be (when ... were) done, (be an) end (of),
expire, (cause to) fail, faint, finish, fulfil, X fully, X
have, leave (off), long, bring to pass, wholly reap, make
clean riddance, spend, quite take away, waste.
כָּלָה (ka.lah) — to end: finish.
: finish
1) to accomplish, cease, consume, determine, end, fail, finish, be complete, be accomplished, be ended, be at an end, be finished, be spent
1a) (Qal)
1a1) to be complete, be at an end
1a2) to be completed, be finished
1a3) to be accomplished, be fulfilled
1a4) to be determined, be plotted (bad sense)
1a5) to be spent, be used up
1a6) to waste away, be exhausted, fail
1a7) to come to an end, vanish, perish, be destroyed
1b) (Piel)
1b1) to complete, bring to an end, finish
1b2) to complete (a period of time)
1b3) to finish (doing a thing)
1b4) to make an end, end
1b5) to accomplish, fulfil, bring to pass
1b6) to accomplish, determine (in thought)
1b7) to put an end to, cause to cease
1b8) to cause to fail, exhaust, use up, spend
1b9) to destroy, exterminate
1c) (Pual) to be finished, be ended, be completed
כָּלָה (ka.lah) — to end: destroy.
: destroy
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
ses: A remarkable array of 20 Hebrew and 6 Greek words is so translated. In the King James Version 15 of the former and 3 of the latter are used only once with this rendering. The originals most frequently in use are chadhal, "to leave off"; shabhath "to rest from" (labor); pauomai, "to make to cease." Few words illustrate better the fertility of the Hebrew in expressing limitless shades of meaning, impoverished by the use of one English word. This extensive variety is, however, well expressed by "cease": i.e. stop, come to an end, e.g. ceasing of tears (Jer 14:17); work (Ezr 4:24); grinders (Ec 12:3); thunder (Ex 9:29); the wicked (
שֹׁד (shod) refers to concepts of violence and destruction, encompassing havoc, devastation, and ruin. It is derived from a root that suggests oppression and robbery. The term appears in contexts related to social sin and the consequences of violence, as noted in Job 5:21.
שֹׁד, שׁוֹד n.m. violence, havoc, devastation, ruin
base
H7701 שֹׁד, שׁוֹד violence, havoc, devastation, ruin
7701 shod shode
or showd (Job 5:21) {shode}; from 7736; violence,
ravage:--desolation, destruction, oppression, robbery,
spoil(-ed, -er, - ing), wasting.
see HEBREW for 07736
שֹׁד (shod) — violence.
1) havoc, violence, destruction, devastation, ruin
1a) violence, havoc (as social sin)
1b) devastation, ruin
N-ms — Noun common · masculine singular absoluteHNcmsa
תָּמַם (tamam) is a Hebrew verb meaning to be complete or finished. It encompasses a range of meanings, including to accomplish, cease, be consumed, or be sound and upright. The word can be used in various forms, such as Qal, Hiphil, and Hithpael, indicating different nuances of completion or integrity.
[תָּמַם], תַּם vb. be complete, finished
Qal
be finished, completed
be finished, come to an end, cease
be complete, of number
be consumed, exhausted, spent
be finished, consumed, destroyed
be complete, sound, unimpaired
twice, very strangely
Hiph.
finish, complete, perfect, a matter
finish, cease doing a thing
complete, sum up
destroy uncleanness
causative: make sound thy ways.
Hithp. deal in integrity with
base
H8552 [תָּמַם], תַּם be complete, finished
8552 tamam taw-mam'
a primitive root; to complete, in a good or a bad sense,
literal, or figurative, transitive or intransitive (as
follows):--accomplish, cease, be clean (pass-)ed, consume,
have done, (come to an, have an, make an) end, fail, come to
the full, be all gone, X be all here, be (make) perfect, be
spent, sum, be (shew self) upright, be wasted, whole.
תָּמַם (ta.mam) — to finish.
1) to be complete, be finished, be at an end
1a) (Qal)
1a1) to be finished, be completed
1a1a) completely, wholly, entirely (as auxiliary with verb)
1a2) to be finished, come to an end, cease
1a3) to be complete (of number)
1a4) to be consumed, be exhausted, be spent
1a5) to be finished, be consumed, be destroyed
1a6) to be complete, be sound, be unimpaired, be upright (ethically)
1a7) to complete, finish
1a8) to be completely crossed over
1b) (Niphal) to be consumed
1c) (Hiphil)
1c1) to finish, complete, perfect
1c2) to finish, cease doing, leave off doing
1c3) to complete, sum up, make whole
1c4) to destroy (uncleanness)
1c5) to make sound
1d) (Hithpael) to deal in integrity, act uprightly
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
רָמַס (ramas) is a Hebrew verb meaning to trample or tread upon. It is a primitive root that conveys the action of stepping heavily, often in a way that implies oppression or force. The verb appears in both the Qal form, indicating active tramping, and the Niphal form, suggesting a passive state of being trampled.
רָמַס vb. trample
Qal trample
Niph. be trampled
base
H7429 רָמַס trample
7429 ramac raw-mas'
a primitive root; to tread upon (as a potter, in walking or
abusively):--oppressor, stamp upon, trample (under feet),
tread (down, upon).
רָמַס (ra.mas) — to trample.
1) to trample
1a) (Qal)
1a1) to trample
1a2) trampler (participle)
1b) (Niphal) to be trampled
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep — PrepositionHR
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
((1) 'erets;
(2) 'adhamah;
(3) sadheh,
"a piece of land";
(4) ge, "earth";
(5) agros, "field";
(6) chora, "region";
(7) chorion, diminutive of chora;
(8) xeros, "dry land";
(9) 'ezrach, "native" the King James Version "born in the land," "born among you," the Revised Version (British and American) "home-born" (Le 19:34; 14:16; Nu 15:30); "like a green tree in its native soil" (Ps 37:35)):
→ Appeared on the third creative day Ge 1:9
→ Original title to, from God Ge 13:14-17; 15:7; Ex 23:31; Le 25:23
→ Bought and sold Ge 23:3-18; 33:19; Ac 4:34; 5:1-8
→ Sale and redemption of, laws concerning Le 25:15,16,23-33; 27:17-24; Nu 36:4; Jer 32:7-16,25,44; Eze 46:18
