Isaiah 6:12 — Word Study
WLCוְרִחַ֥ק יְהוָ֖ה אֶת־ הָאָדָ֑ם וְרַבָּ֥ה הָעֲזוּבָ֖ה בְּקֶ֥רֶב הָאָֽרֶץ׃
BSAuntil the LORDYᵉhôvâh [Yehovah, The covenant Name of God] has driven menʼâdâm [the people, humanity] far awayrâchaq [to a great distance, into exile] and the landʼerets [the earth, the territory] forsakenʻăzûwbâh△ [abandoned, left desolate, in a state of desolation]
| Greek | English | Parsing |
|---|---|---|
| וְרִחַ֥ק | and he will send far away | Verb, Piel, sequential perfect third person masculine singular |
| יְהוָ֖ה | Yahweh | Noun proper |
| אֶת־ | the object marker | Particle |
| הָאָדָ֑ם | humankind | Particle, noun common masculine singular absolute |
| וְרַבָּ֥ה | and it will become great | Verb, Qal, sequential perfect third person feminine singular |
| הָעֲזוּבָ֖ה | the abandoned [land] | Particle, verb qal participle (passive) feminine singular |
| בְּקֶ֥רֶב | in [the] midst of | Preposition, noun common masculine singular construct |
| 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 | until the LORD has driven men far away and the land is utterly forsaken. |
| KJV | And the LORD have removed men far away, and there be a great forsaking in the midst of the land. |
| ASV | and Jehovah have removed men far away, and the forsaken places be many in the midst of the land. |
| YLT | And Jehovah hath put man far off, And great [is] the forsaken part in the heart of the land. |
| WEB | and Yahweh has removed men far away, and the forsaken places are many within the land. |
| BBE | And the Lord has taken men far away, and there are wide waste places in the land. |
Where they part company is in the translation of הָעֲזוּבָ֖ה — see How Translations Differ.
The main clause sets the stage for the actions taken by the LORD, with the subsequent phrases detailing the subjects affected by this action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbרָחַק
The sentence as the grammar sees it Open the tree ›
1 of 8 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 6:12
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 Prophecy of Desolationgenerated
Isaiah 6:12 is part of a prophetic message where God is communicating the consequences of the people's disobedience. The context includes a call for the people to hear and see, but their hearts are hardened. The LORD's judgment leads to desolation, as seen in the previous verses, where cities lie in ruins and the land becomes uninhabited.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 26:15 | You have enlarged the nation, O LORD; You have enlarged the nation. You have gained glory for Yourself; You have extended all the borders of the land. |
| 2 | 2 Kings 25:11–21 | Then Nebuzaradan captain of the guard carried into exile the people who remained in the city, along with the deserters who had defected to the king of Babylon and the rest of the population. |
| 3 | Jeremiah 15:4 | I will make them a horror to all the kingdoms of the earth because of what Manasseh son of Hezekiah king of Judah did in Jerusalem. |
| 4 | Jeremiah 52:28–30 | These are the people Nebuchadnezzar carried away: in the seventh year, 3,023 Jews; |
| 5 | Jeremiah 4:29 | Every city flees at the sound of the horseman and archer. They enter the thickets and climb among the rocks. Every city is abandoned; no inhabitant is left. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — רָחַק, ve.ri.Chakgenerated
The verb רָחַק (rachaq) is in the Piel stem, indicating an action of sending far away. It conveys the idea of creating distance or separation, similar to when Hagar was sent away by Abraham in Genesis 21:16.
This word emphasizes the act of removal, suggesting a significant and intentional distancing of people from their land. The parsing as a sequential perfect third person masculine singular indicates that this action is definitive and completed by the subject, the LORD.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb in the verse is רִחַ֥ק, He will send far away, which governs the action of the subject, יְהוָ֖ה, the LORD. The structure includes a noun phrase indicating the object, הָאָדָ֑ם, men, and a second verb רַבָּ֥ה, will become great, describing the state of the land.
The Hebrew word order places the verb first, emphasizing the action of the LORD in sending people away, followed by the subject and object, which clarifies who is affected by this action.
Septuagint Backgroundgenerated
The Septuagint translates רָחַק as μακρυνεῖ, which means 'to make far' or 'to distance'. This choice reflects a similar meaning to the Hebrew, indicating a significant separation.
The Greek word καταλειφθέντες for הָעֲזוּבָ֖ה suggests abandonment, aligning with the Hebrew concept of desolation but may imply a slightly more passive state of being left behind.
In plain words — the whole versegenerated
Isaiah 6:12 tells us that the LORD will send people far away, resulting in the land being completely abandoned. This reflects a time of judgment where the consequences of disobedience lead to desolation.
Frequently Asked Questionsgenerated
It signifies a complete abandonment, where the land is left desolate and uninhabited due to the people's disobedience.
This action represents God's judgment against the people for their unfaithfulness, leading to their separation from the land.
This verse is part of a larger prophecy that emphasizes the consequences of sin and the resulting desolation of the land.
It implies that the land is not only uninhabited but also in a state of ruin and desolation, reflecting God's judgment.
Reflection Questionsgenerated
- What does this verse teach about the consequences of disobedience to God?
- How can we see parallels of desolation in our world today?
- In what ways can we ensure we remain faithful to God to avoid such judgment?
- What does the concept of being 'driven far away' mean for our relationship with God?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 6:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the Lord have removed men far away,.... Not to Babylon, but to the ends of the earth, into the most distant countries, by means of the Romans; for they were but instruments of carrying the Jews
Read John Gill on Isaiah 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the LORD have removed men far away, and there be a great forsaking in the midst of the land.
Read Robert Jamieson on Isaiah 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHave removed men far away; have caused this people to be carried away captive into far countries. And there be a great forsaking in the midst of the land; till houses and lands be generally forsaken of their owners, either because fled away from the sword into strange lands, or because they went into captivity.
Read Matthew Poole on Isaiah 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 6:12 And the LORD have removed men far away, and [there be] a great forsaking in the midst of the land.Ver. 12. And the Lord have removed men far away.] Judea lay utterly waste for seventy years, insomuch that after the slaughter of Gedaliah, when all - man, woman, and child - fled into Egypt, there was not a Jew left in the country. And in that last desolation by the Romans, such affliction befell them as never had been from the beginning, nor shall be to the world’ s end. After Titus had slain a million of them, and carried away captive ninty-seven thousand more, Adrian the emperor, for their sedition under Barchochach, drove all the Jews utterly out of Jewry, set a sow of white…
Read John Trapp on Isaiah 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) And the Lord have removed men far away.—The words point to the policy of deportation adopted by the Assyrian kings. From the first hour of Isaiah’s call the thought of an exile and a return from exile was the key-note of his teaching, and of that thought thus given in germ, his whole after-work was but a development, the horizon of his vision expanding and taking in the form of another empire than the Assyrian as the instrument of punishment. And there be a great forsaking.—Better, great shall be the deserted space. (Comp. Isaiah 5:9; Isaiah 7:22-23.) The words may have connected themselves in Isaiah’s thoughts with what he had heard before from the lips of Micah (Jeremiah 26:18; Micah…
Read Charles John Ellicott on Isaiah 6 →CambridgeThe Cambridge Bible for Schools and Colleges12. and there be a great forsaking … land] Better, and great be the vacancy in the midst of the land. The word “vacancy” (deserted place) is used in Isaiah 17:9 : for the thought cf. ch. Isaiah 5:9, Isaiah 7:16 ff.
Read Cambridge on Isaiah 6 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd the Lord have removed ... - The land shall be given up to desolation. The men - the strength of the nation - shall be taken to a distant land.
Read Albert Barnes on Isaiah 6 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible12. Lord have removed — Accomplished the punishment of Judah through the agency of Babylon.
Read Daniel Denison Whedon on Isaiah 6 →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
until the LORD has driven men far away and the land is utterly forsaken.
and Yahweh has removed men far away, and the forsaken places are many within the land.
until the LORD has driven men far away and the land is utterly forsaken.
and the Lord has sent the people off to a distant place, and the very heart of the land is completely abandoned.
Tyndale line
And the LORD have removed men far away, and there be a great forsaking in the midst of the land.
and Jehovah have removed men far away, and the forsaken places be many in the midst of the land.
and the LORD have removed men far away, and the forsaken places be many in the midst of the land.
And the LORD shall have removed men far away, and there be a great forsaking in the midst of the land.
And the Lord haue remoued men farre away, and there be a great desolation in the mids of the land.
Strictly literal
and Jehovah have removed men far away, and the solitude be great in the midst of the land.
And Jehovah hath put man far off, And great [is] the forsaken part in the heart of the land.
And YHWH has put man far off, || And the forsaken part [is] great in the heart of the land.
And the Lord will have removed far away the men, and the depopulation be great in the midst of the land.
and until Yahweh has sent the people far away, and the solitude of the land is great.
From the Latin
And the Lord shall remove men far away, and she shall be multiplied that was left in the midst of the earth.
Simplified
until the Lord sends the people far away and the country is totally deserted.
And the Lord has taken men far away, and there are wide waste places in 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 and the Septuagint align closely, with seven of the eight words matched. The Dead Sea Scrolls show variations, with some words supplied by an editor, indicating minor textual differences but maintaining the overall message of desolation.
וְרִחַ֥ק יְהוָ֖ה אֶת־ הָאָדָ֑ם וְרַבָּ֥ה הָעֲזוּבָ֖ה בְּקֶ֥רֶב הָאָֽרֶץ׃
7 of the 8 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.
ורחק יהוה את האדם [ורבה] [העזובה] [בקרב] [הארץ]
4 words on the leather — 4 supplied entire by an editor.
ורחק יהוה את האדם ורבה עזובה בקרב הארץ
8 words on the leather.
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 6:12
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.
The Hebrew word רָחַק (rachaq) is a primitive root meaning to be or become far or distant. It encompasses various forms, including intransitive meanings like receding and transitive meanings such as removing or sending away. The entries indicate uses in different stems, including Qal (to be distant), Piel (to send far away), and Hiphil (to cause to be distant).
רָחַק vb. be, or become, far, distant
Qal be far, distant
Pi. send far away
Hiph.
dir. caus. make, or exhibit, distance, be gone for
indir. caus. remove, put far away
base
H7368 רָחַק be, or become, far, distant
7368 rachaq raw-khak'
a primitive root; to widen (in any direction), i.e.
(intransitively) recede or (transitively) remove (literally or
figuratively, of place or relation):--(a-, be, cast, drive,
get, go, keep (self), put, remove, be too, (wander), withdraw)
far (away, off), loose, X refrain, very, (be) a good way
(off).
רָחַק (ra.chaq) — to remove.
v
1) to be or become far, be or become distant, be removed, go far away
1a) (Qal) to be far, be distant
1b) (Piel) to send far away, extend
1c) (Hiphil)
1c1) to make or exhibit distance, be gone far
1c2) to remove, put far away
2) (Niphal) loose
v inf (as adv)
3) at a distance
Conj | V-Piel-3ms — Verb · Piel · sequential perfect third person masculine singularHc/Vpq3ms
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)
N-proper — Noun properHNpt
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
רָבַב (rabab) is a Hebrew verb meaning to be or become many or much. It conveys the idea of increase, especially in number, and can also imply multiplication by the myriad. The entries suggest a range of meanings, including becoming great or long in terms of journey, and the Pual form specifically refers to ten thousands.
[רָבַב] vb. be or become, many, much
base
H7231 רָבַב be or become, many, much
7231 rabab raw-bab'
a primitive root; properly, to cast together (compare 7241),
i.e. increase, especially in number; also (as denominative
from 7233) to multiply by the myriad:--increase, be
many(-ifold), be more, multiply, ten thousands.
see HEBREW for 07241
see HEBREW for 07233
רָבַב (ra.vav) — to multiply.
1) to be or become many, be or become much, be or become great
1a)(Qal)
1a1) to be or become many
1a2) to be or become great
1a3) to be long (of journey)
2) (Pual) ten thousands
Hc/Vqq3fs — Verb · Qal · sequential perfect third person feminine singularHc/Vqq3fs
עֲזוּבָה (azuwbah) refers to a state of forsakenness or desolation. It is a feminine passive participle derived from the root word for desertion. The entries consistently highlight its meaning related to abandonment and emptiness.
עֲזוּבָה n.f. forsakenness, desolation
base
H5805 עֲזוּבָה forsakenness, desolation
5805 `azuwbah az-oo-baw'
feminine passive participle of 5800; desertion (of
inhabitants):--forsaking.
see HEBREW for 05800
עֲזוּבָה (a.zu.vah) — desolation.
forsakenness, desolation
Art | V-Qal-Inf-c — Particle · verb qal participle (passive) feminine singularHTd/Vqsfsa
((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
קֶ֫רֶב (qereb) refers to the inward part or midst of something, encompassing both physical and figurative meanings. It can denote the center of a person or object, as well as the seat of thought and emotion. The term also relates to the entrails of sacrificial animals. It is used in various contexts, including references to being among or within a group.
קֶ֫רֶב 227 n.[m.] inward part, midst
base
H7130 קֶ֫רֶב inward part, midst
7130 qereb keh'-reb
from 7126; properly, the nearest part, i.e. the center,
whether literal, figurative or adverbial (especially with
preposition):--X among, X before, bowels, X unto charge, +
eat (up), X heart, X him, X in, inward (X -ly, part, -s,
thought), midst, + out of, purtenance, X therein, X through, X
within self.
see HEBREW for 07126
קֶ֫רֶב (qe.rev) — entrails: among.
: among/within
1) midst, among, inner part, middle
1a) inward part
1a1) physical sense
1a2) as seat of thought and emotion
1a3) as faculty of thought and emotion
1b) in the midst, among, from among (of a number of persons)
1c) entrails (of sacrificial animals)
Also means: qe.rev (קֶ֫רֶב ": inner_parts" H7130H)
קֶ֫רֶב (qe.rev) — entrails: inner parts.
: inner_parts
1) midst, among, inner part, middle
1a) inward part
1a1) physical sense
1a2) as seat of thought and emotion
1a3) as faculty of thought and emotion
1b) in the midst, among, from among (of a number of persons)
1c) entrails (of sacrificial animals)
HR/Ncmsc — 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…
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