Jeremiah 10:11 — Word Study
WLCכִּדְנָה֙ תֵּאמְר֣וּן לְה֔וֹם אֱלָ֣הַיָּ֔א דִּֽי־ שְׁמַיָּ֥א וְאַרְקָ֖א לָ֣א עֲבַ֑דוּ יֵאבַ֧דוּ מֵֽאַרְעָ֛א וּמִן־ תְּח֥וֹת שְׁמַיָּ֖א אֵֽלֶּה׃ ס
BSAThusdên you are to tellʼămar [These] godsʼĕlâhh [false, idolatrous] whodîy have madeʻăbad [created, formed] ◂neitherlâʼ the heavensshâmayin [the sky, the spiritual realm] [nor] the earthʼăraq△ [the land, the material world] will perishʼăbad [be destroyed, cut off] from this earthʼăraʻ and frommin undertᵉchôwth theseʼêlleh△ heavensshâmayin [the celestial realm, God's domain]
| Greek | English | Parsing |
|---|---|---|
| כִּדְנָה֙ | like this | Preposition, particle |
| תֵּאמְר֣וּן | you will say | Verb, Qal, imperfect second person masculine plural |
| לְה֔וֹם | to them | Preposition, suffix |
| אֱלָ֣הַיָּ֔א | gods the | Noun common masculine plural determined, particle |
| דִּֽי־ | who | Particle |
| שְׁמַיָּ֥א | heavens the | Noun common masculine plural determined, particle |
| וְאַרְקָ֖א | and earth the | Conjunction, noun common both singular determined, particle |
| לָ֣א | not | Particle |
| עֲבַ֑דוּ | they made | Verb, Qal, perfect third person masculine plural |
| יֵאבַ֧דוּ | may they perish | Verb, Qal, imperfect third person masculine plural |
| מֵֽאַרְעָ֛א | from earth the | Preposition, noun common both singular determined, particle |
| וּמִן־ | and from | Conjunction, preposition |
| תְּח֥וֹת | under | Noun common, both singular construct |
| שְׁמַיָּ֖א | heavens the | Noun common masculine plural determined, particle |
| אֵֽלֶּה׃ ס | these | Particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Thus you are to tell them: “These gods, who have made neither the heavens nor the earth, will perish from this earth and from under these heavens.” |
| KJV | Thus shall ye say unto them, The gods that have not made the heavens and the earth, even they shall perish from the earth, and from under these heavens. |
| ASV | Thus shall ye say unto them, The gods that have not made the heavens and the earth, these shall perish from the earth, and from under the heavens. |
| YLT | Thus do ye say to them, The gods Who the heavens and earth have not made, They do perish from the earth, And from under these heavens. |
| WEB | “You shall say this to them: ‘The gods that have not made the heavens and the earth will perish from the earth, and from under the heavens.’” |
| BBE | This is what you are to say to them: The gods who have not made the heavens and the earth will be cut off from the earth and from under the heavens. |
The translations agree on the meaning of יֵאבַ֧דוּ — see How Translations Differ.
The main clause introduces the command, followed by a description of the gods and their inevitable fate.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאֲמַר
The sentence as the grammar sees it Open the tree ›
2 of 15 occur nowhere else in the Old Testament — words 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 — Jeremiah 10:11
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 Futility of Idolatrygenerated
Jeremiah 10:11 is a declaration against the worship of idols, emphasizing that these false gods are incapable of creation and will face destruction. This verse serves as a reminder of God's sovereignty over all creation, contrasting the living God with lifeless idols. The surrounding verses further illustrate God's power and the futility of relying on anything other than Him.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 96:5 | For all the gods of the nations are idols, but it is the LORD who made the heavens. |
| 2 | Jeremiah 10:15 | They are worthless, a work to be mocked. In the time of their punishment they will perish. |
| 3 | Jeremiah 51:18 | They are worthless, a work to be mocked. In the time of their punishment they will perish. |
| 4 | Isaiah 2:18 | and the idols will vanish completely. |
| 5 | Zephaniah 2:11 | The LORD will be terrifying to them when He starves all the gods of the earth. Then the nations of every shore will bow in worship to Him, each in its own place. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — יֵאבַ֧דוּ, ye.Va.dugenerated
A verb in the imperfect tense, יֵאבַ֧דוּ (ye.Va.du) means 'may they perish' or 'may they be destroyed.' It conveys a sense of future action, indicating the inevitable fate of the false gods mentioned in this verse.
The root of this verb, אֲבַד (abad), means to destroy or perish. The use of the imperfect tense suggests a prophetic declaration about the fate of these idols, emphasizing their eventual demise.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the term perish for יֵאבַ֧דוּ.
Sentence Structuregenerated
The main verb of the verse is תֵּאמְר֣וּן (tem.Run), you will say, which governs the entire structure. The verse consists of a command followed by a description of the gods and their fate.
The sentence is structured with a main clause stating the command and a subordinate clause detailing the characteristics of the gods and their inevitable destruction.
Septuagint Backgroundgenerated
In the Septuagint, יֵאבַ֧דוּ is rendered as ἀπολέσθωσαν (apolesthōsan), meaning 'let them be destroyed.' This choice emphasizes the active role of destruction rather than a passive state of perishing.
The translation choice reflects a more definitive action regarding the fate of the idols, aligning with the overall message of God's sovereignty.
In plain words — the whole versegenerated
Jeremiah 10:11 instructs to declare that the false gods, who cannot create the heavens or the earth, will perish from the earth and from under the heavens. This highlights the futility of idolatry and the certainty of God's judgment against such false deities.
Frequently Asked Questionsgenerated
It emphasizes their impotence and the reality that they are mere creations of human imagination, lacking any true power.
Declaring their fate serves to warn others against the folly of idol worship and to affirm the sovereignty of the true God.
It contrasts the living God with the lifeless idols, reinforcing the theme of God's power and the futility of trusting in anything other than Him.
We are reminded to place our trust in the true God and not in false idols or distractions that cannot offer salvation.
Reflection Questionsgenerated
- What are some modern-day idols that people might trust instead of God?
- How can understanding the fate of false gods strengthen our faith in the true God?
- In what ways can we declare God's sovereignty in our own lives?
- How does this verse challenge us to examine what we place our trust in?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to argue against heresies and affirm God's role as Creator, emphasizing the danger of denying His power.
But if heretics deny that either the heavens or the earth were made by you, O Lord, let them take heed of the abyss into which they are hurling themselves by their own madness.Early Church Fathers on Jeremiah 10 →
Who would doubt that God has made these things, who spoke through the Prophet, saying: 'Who has measured the waters in the hollow of His hand, and marked off the heavens with a span, enclosed the dust of the earth in a measure,Early Church Fathers on Jeremiah 10 →
The psalmist writes, “Such knowledge is too wonderful for me. It is high; I cannot attain unto it.” In another: “When I thought how I might know this,Early Church Fathers on Jeremiah 10 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 10:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThus shall ye say unto them,.... The godly Jews to the idolatrous Chaldeans; and therefore this verse alone is written in the Chaldee language.
Read John Gill on Jeremiah 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThus shall ye say unto them, The gods that have not made the heavens and the earth, even they shall perish from the earth, and from under these heavens.
Read Robert Jamieson on Jeremiah 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSay unto them, viz. to your great lords, the Babylonians, when they shall solicit you to worship idols. The gods that have not made the heavens and the earth: this seems to have some allusion to a saying common among those Greeks that held one supreme Deity, Let him that saith he is a god make another world. Here is noted both how frail they are, they shall perish; and how weak they are, they could not make the heavens or the earth. This verse is writ in the Chaldean tongue, and not in the Hebrew, that when they came among them that did worship their idols, they might openly and plainly profess the true God in that language, which the enemies understood better than they did the Hebrew, and…
Read Matthew Poole on Jeremiah 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 10:11 Thus shall ye say unto them, The gods that have not made the heavens and the earth, [even] they shall perish from the earth, and from under these heavens.Ver. 11. Thus shall ye say unto them.] Confession with the mouth is necessary to salvation. This verse (written therefore in the Syriac tongue, which was spoken at Babylon) is a formulary given to God’ s people, to be made use of by them in detestation of the idolatries of that city. The gods that made not the heaven and the earth.] The vanity of idols and heathenish gods is set forth (1.) By their impotence; (2.) Frailty. Quid ad haec respondebunt Papistae? aut qualem contradictoriae reconciliationem afferent?
Read John Trapp on Jeremiah 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) Thus shall ye say unto them.—The verse presents an almost unique phenomenon. It is not, like the rest of the book, in Hebrew, but in Chaldee or Aramaic, the language of the enemies of Israel. Two explanations have been offered—(1) that a marginal note, added by one of the exiles in Babylon, found its way at a later period into the text; (2) a far more probable view, viz., that the prophet, whose intercourse with the Chaldeans had made him familiar with their language, put into the mouths of his own countrymen the answer they were to give when they were invited to join in the worship of their conquerors. Little as they might know of the strange language, they might learn enough to give…
Read Charles John Ellicott on Jeremiah 10 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. Thus shall ye say unto them] This is the message you shall deliver to the Chaldean idolaters. The gods that have not made the heavens and the earth, even they shall perish] Both they and their worshippers shall be destroyed; and idolatry shall finally be destroyed from the earth; and the heavens shall look no more on so great an abomination. It is suffered for a while: but in the end shall be destroyed. This verse is written in a sort of Hebraeo-Syriaco-Chaldee; such a dialect as I suppose was spoken at that time in Babylon, or during the captivity. As it is a message to the Babylonians, therefore, it is given in their own language. The Chaldee makes it the beginning of the copy…
Read AdamClarke on Jeremiah 10 →CambridgeThe Cambridge Bible for Schools and Colleges11. The v. is not Hebrew, but Aramaic. Either it is a marginal note, subsequently introduced into the text, where it interrupts the connexion of Jer 10:10; Jeremiah 10:12, or it was designed by the prophet to supply the exiles with a form of answer when solicited to share in idolatrous practices. In the former case, inasmuch as the word for “earth” appears here in two distinct (non-Hebraic) forms, both of which are found in the Assuan papyri (see Intr. i. § 17 note), it has been conjectured to be an insertion on the part of some member of the Jewish colony in Egypt.
Read Cambridge on Jeremiah 10 →Albert Barnes1798–1870Barnes' Notes on the BibleThis verse is (in the original) in Chaldee. It was probably a proverbial saying, which Jeremiah inserts in its popular form.
Read Albert Barnes on Jeremiah 10 →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
Thus you are to tell them: “These gods, who have made neither the heavens nor the earth, will perish from this earth and from under these heavens.”
“You shall say this to them: ‘The gods that have not made the heavens and the earth will perish from the earth, and from under the heavens.’”
Thus you are to tell them: “These gods, who have made neither the heavens nor the earth, will perish from this earth and from under these heavens.”
You people of Israel should tell those nations this: ‘These gods did not make heaven and earth. They will disappear from the earth and from under the heavens.’
Tyndale line
Thus shall ye say unto them, The gods that have not made the heavens and the earth, even they shall perish from the earth, and from under these heavens.
Thus shall ye say unto them, The gods that have not made the heavens and the earth, these shall perish from the earth, and from under the heavens.
Thus shall ye say unto them, The gods that have not made the heavens and the earth, these shall perish from the earth, and from under the heavens.
Thus shall ye say to them, The gods that have not made the heavens and the earth, even they shall perish from the earth, and from under these heavens.
(Thus shall you say vnto them, The gods that haue not made the heauens and the earth, shall perish from the earth, and from vnder these heauens)
Strictly literal
Thus shall ye say unto them: The gods that have not made the heavens and the earth, these shall perish from the earth, and from under the heavens.
Thus do ye say to them, The gods Who the heavens and earth have not made, They do perish from the earth, And from under these heavens.
Thus you say to them, “The gods who have not made the heavens and earth, || They perish from the earth, || And from under these heavens.”
Thus shall ye say unto them, The gods that have not made the heavens and the earth, shall perish away from the earth, and from under these heavens.
You will speak to them like this, “The gods that did not make the heavens and earth will perish from the earth and from under these heavens.”
From the Latin
Thus then shall you say to them: The gods that have not made heaven and earth, let them perish from the earth, and from among those places that are under heaven.
Simplified
This is what you are to tell the nations: “These gods, who didn't make either the heavens or the earth, will be wiped out from this earth and from under these heavens.”
This is what you are to say to them: The gods who have not made the heavens and the earth will be cut off from the earth and from under the heavens.
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 words matched. The Dead Sea Scrolls show some variations, with a few words supplied by editors due to damage, but the core message remains intact.
כִּדְנָה֙ תֵּאמְר֣וּן לְה֔וֹם אֱלָ֣הַיָּ֔א דִּֽי־ שְׁמַיָּ֥א וְאַרְקָ֖א לָ֣א עֲבַ֑דוּ יֵאבַ֧דוּ מֵֽאַרְעָ֛א וּמִן־ תְּח֥וֹת שְׁמַיָּ֖א אֵֽלֶּה׃ ס
15 of the 15 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.
[כדנה] תאמרון ל׳הם [אלהי] [א] [די] [שמי] [א] [וארק] [א] [לא] [עבדו] [יאבדו] [מארע] [א] [ומן] [תחות] [שמי] [א] אלה
3 words on the leather — 17 supplied entire by an editor.
[כדנה] [תאמרון] [ל׳הום] [אלהי] [א] [די] [שמי] [א] [וארק] [א] [לא] [עבדו] יאבדו מן ארע א [ומן] [תחות] [שמי] [א] [אלה]
4 words on the leather — 17 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 Jeremiah 10:11
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.
דְּנָה (denah) is an Aramaic word meaning 'this' and is used as a demonstrative pronoun. It can also imply 'therefore' or 'on account of this.' The entries indicate that it is an orthographical variation of another word, דָּן (dan), but do not provide specific Old Testament references.
דְּנָה 57 demonstr.pr.comm. this
base
H1836 דְּנָה, דֵּן
1836 den dane
(Aramaic) an orthographical variation of 1791; this:--
(afore-)time, + after this manner, here (-after),
one...another, such, there(-fore), these, this (matter), +
thus, where(-fore), which.
see HEBREW for 01791
דְּנָה (de.nah) — this.
demons pron
1) this, on account of this
adv
2) therefore
Adj | Pron — Preposition · particleAR/Tm
אֲמַר (amar) means to say, tell, command, or speak. It is used in various contexts to express communication or declaration. The word is related to the Aramaic form and is linked to another Hebrew root, אָמַר (H0559). The entries consistently emphasize its verbal nature without significant disagreement.
אֲמַר 71 vb. say, tell, command
base
H560 אֲמַר say, tell, command
560 'amar am-ar'
(Aramaic) corresponding to 559:--command, declare, say,
speak, tell.
see HEBREW for 0559
אֲמַר (a.mar) — to say.
(P'al) to say, to speak, to command, to tell, to relate
Aramaic of a.mar (אָמַר "to say" H0559)
Adj — Verb · Qal · imperfect second person masculine pluralAVqi2mp
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
ARd/Sp3mp — Preposition · suffixARd/Sp3mp
אֱלָהּ (elah) refers to a deity, encompassing both the concept of God in a general sense and specifically the God of Israel. It can also denote heathen deities. The word is rooted in Aramaic, corresponding to another term for God.
אֱלָהּ 94 n.m. god, God
base
H426 אֱלָהּ
426 'elahh el-aw'
(Aramaic) corresponding to 433; God:--God, god.
see HEBREW for 0433
אֱלָהּ (e.lah) — god.
1) god, God
1a) god, heathen deity
1b) God (of Israel)
Adj | Art — Noun common masculine plural determined · particleANcmpd/Ta
('elohim; theoi):
I. IN THE OLD TESTAMENT
1. Superhuman Beings (God and Angels)
2. Judges, Rulers
3. Gods of the Nations
4. Superiority of Yahweh to Other Gods
5. Regulations Regarding the Gods of the Nations
6. Israel's Tendency to Idolatry
II. IN THE APOCRYPHA
III. IN THE NEW TESTAMENT
The Hebrew plural 'elohim is generally known as the plural of "majesty" and is the ordinary name for God. The meaning of the plural seems to be "plenitude of powers." It denotes the fullness of those attributes of power which belonged to the Divine Being. Thus it is usually translated in the singular, "God," when referring to the God of Israel. When reference is made to the gods of the other nations the word is translated in the plural, "gods." The heathen nations usually had a plurality of gods. Among the Semites it was customary for one nation or tribe to have its own particular god. Often there were many…
The words god and gods, Hebrew ELOHIM, are several times used in Scripture to express the power, office, or excellence of some created beings, as angels, magistrates, Ex 22:20,28 Ps 86:8 97:12; often also for the false gods of the heathen. These were exceedingly numerous, and are denoted by various terms, signifying vanity, falsehood, etc. Among the first objects to be deified were the sun, the moon, and the chief powers of nature. Innumerable animals, deceased men, all ages, passions, and conditions of man, and every thing which fear, lust, malice, pride, or caprice could suggest, were made objects of worship. The gods of modern India are numbered by millions.
→ See IDOL
→ See IDOLATRY
→ See IMAGE
דִּי (diy) is an Aramaic word meaning 'that,' functioning as a relative conjunction and a preposition in various contexts. It can indicate relationships such as 'who,' 'which,' or 'because,' and is used in adverbial phrases. The entries highlight its role in connecting clauses and marking possession.
דִּי part. of relation, who, which, that, used also as mark of gen. and conj. that, because
base
H1768 דִּי
1768 diy dee
(Aramaic) apparently for 1668; that, used as relative
conjunction, and especially (with a preposition) in adverbial
phrases; also as preposition of:--X as, but, for(-asmuch +), +
now, of, seeing, than, that, therefore, until, + what
(-soever), when, which, whom, whose.
see HEBREW for 01668
דִּי (di) — that.
part of relation
1) who, which, that
mark of genitive
2) that of, which belongs to, that
conj
3) that, because
Adj — ParticleATr
שָׁמַ֫יִן (shamayin) refers to 'heaven' or 'heavens' in Hebrew, encompassing both the visible sky and the spiritual abode of God. It is a plural noun and is related to the Aramaic term corresponding to the concept of heaven. The entries consistently highlight its meanings without significant disagreement.
[שָׁמַ֫יִן] n.m.pl. heavens
base
H8065 שָׁמַ֫יִן
8065 shamayin shaw-mah'-yin
(Aramaic) corresponding to 8064:--heaven.
see HEBREW for 08064
שָׁמַ֫יִן (sha.ma.yin) — heaven.
1) heaven, heavens, sky
1a) visible sky
1b) Heaven (as abode of God)
Adj | Art — Noun common masculine plural determined · particleANcmpd/Ta
hev'-'nz (shamayim; ouranoi): On the physical heavens see ASTRONOMY; WORLD. Above these, in popular conception, were the celestial heavens, the abode of God and of the hosts of angels (Ps 11:4; 103:19-21; Isa 66:1; Re 4:2; 5:11; compare Da 7:10), though it was recognized that Yahweh's presence was not confined to any region (1Ki 8:27). Later Judaism reckoned seven heavens. The apostle Paul speaks of himself as caught up into "the third heaven," which he evidently identifies with Paradise (2Co 12:2).
See HEAVENLY.
אֲרַק (araq) means 'earth' in Aramaic, derived from a form related to the Hebrew word for soil. It is used in the context of the earth in Jeremiah 10:11. The entries consistently define it as 'earth' without significant disagreement.
[אֲרַק] n.[f.] earth;—emph. Je 10:11a.
ref
H778 אֲרַק
778 'araq ar-ak'
(Aramaic) by transmutation for 772; the earth:--earth.
see HEBREW for 0772
אֲרַק (a.raq) — earth.
earth, the earth
Aramaic of e.rets (אֶ֫רֶץ ": soil" H0776H)
Adj | N-fs | Art — Conjunction · noun common both singular determined · particleAC/Ncbsd/Ta
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
לָא (la') is an adverb meaning 'not' or 'no,' and it can also imply 'nothing' or 'without.' It is noted as an Aramaic term, related to the Hebrew word לֹא (lo'), which also means 'not.' The word appears in contexts such as Daniel 4:32.
לָא, (לָה) adv. not
base
H3809 לָא, לָה not
3809 la' law
(Aramaic) or lah (Aramaic) (Dan. 4:32) {law}; corresponding
to 3808:--or even, neither, no(-ne, -r), ((can-))not, as
nothing, without.
see HEBREW for 03808
לָא (la) — not.
no, not, nothing
Aramaic of lo (לֹא "not" H3808)
Adj — ParticleATn
עֲבַד (abad) primarily means to make or do. It encompasses actions such as creating, performing, or executing tasks. The word can also imply a state of being made or done, as noted in its various forms. The entries do not indicate any significant disagreement among lexicons.
עֲבַד vb. make, do
Pe.
make
do
Hithpe.
be made into
be done, wrought
base
H5648 עֲבַד
5648 `abad ab-bad'
(Aramaic) corresponding to 5647; to do, make, prepare, keep,
etc.:--X cut, do, execute, go on, make, move, work.
see HEBREW for 05647
עֲבַד (a.vad) — to make.
1) to make, do
1a)(P'al)
1a1) to make, create
1a2) to do, perform
1b) (Ithp'al)
1b1) to be made into
1b2) to be done, be wrought, be performed, be executed, be carried out
Adj — Verb · Qal · perfect third person masculine pluralAVqp3mp
אֲבַד (abad) primarily means to perish or be destroyed. It can denote various forms of destruction, including the act of perishing (P'al), the act of destroying (Aphel), and the state of being destroyed (Hophal). The word is used in contexts that imply loss or annihilation.
[אֲבַד] vb. perish
Pe. they shall perish, pass away.
Haph. destroy
Hoph. be destroyed
base
H7 [אֲבַד] perish
7 'abad ab-ad'
(Aramaic) corresponding to 6:--destroy, perish.
see HEBREW for 06
אֲבַד (a.vad) — to destroy.
1) to perish, vanish
1a) (P'al) shall perish
1b) (Aphel) destroy
1c) (Hophal) be destroyed
Adj — Verb · Qal · imperfect third person masculine pluralAVqi3mp
אֲרַע (ara) refers to the earth or soil, with implications of being low or inferior. It is an Aramaic term corresponding to the Hebrew word for earth, אֶ֫רֶץ (erets). The entries suggest a range of meanings including earth, ground, and planet.
[אֲרַע] 21 n.[f.] earth
base
H772 אֲרַע
772 'ara` ar-ah'
(Aramaic) corresponding to 776; the earth; by implication
(figuratively) low:--earth, interior.
see HEBREW for 0776
אֲרַע (a.ra) — earth: soil.
: soil
earth, world, ground
Aramaic of e.rets (אֶ֫רֶץ ": soil" H0776H)
אֲרַע (a.ra) — earth: inferior.
: inferior
earth, world, ground
Aramaic of e.rets (אֶ֫רֶץ ": soil" H0776H)
אֲרַע (a.ra) — earth: planet.
: planet
earth, world, ground
Aramaic of e.rets (אֶ֫רֶץ ": soil" H0776H)
Adj | N-fs | Art — Preposition · noun common both singular determined · particleAR/Ncbsd/Ta
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
מִן (min) is a preposition meaning 'from' or 'out of,' and it covers a range of uses including source, reason, and comparison. It can indicate physical origin, temporal aspects, or causation. The entries agree on its various applications, with no significant disagreement noted.
מִן prep. from, out of, by, by reason of, at, more then
base
H4481 מִן
4481 min min
(Aramaic) corresponding to 4480:--according, after, +
because, + before, by, for, from, X him, X more than, (out)
of, part, since, X these, to, upon, + when.
see HEBREW for 04480
מִן־ (min) — from.
1) from, out of, by, by reason of, at, more than
1a) from, out of (of place)
1b) from, by, as a result of, by reason of, at, according to, (of source)
1c) from (of time)
1d) beyond, more than (in comparisons)
Adj | Prep — Conjunction · prepositionAC/R
תְּחוֹת (te.chot) means 'under' and is an Aramaic term corresponding to the Hebrew תַּחַת (ta.chat). It is primarily used as a preposition indicating a position beneath something.
תְּחוֹת prep. under (BH תַּחַת)
base
H8460 תְּחוֹת, תַּחַת
8460 tchowth tekh-oth'
(Aramaic) or tchoth (Aramaic) {tekh-oth'}; corresponding to
8478; beneath:--under.
see HEBREW for 08478
תְּחוֹת (te.chot) — under.
under
Aramaic of ta.chat (תַּחַת ": under" H8478)
Adj — Noun common · both singular constructANcbsc
שָׁמַ֫יִן (shamayin) refers to 'heaven' or 'heavens' in Hebrew, encompassing both the visible sky and the spiritual abode of God. It is a plural noun and is related to the Aramaic term corresponding to the concept of heaven. The entries consistently highlight its meanings without significant disagreement.
[שָׁמַ֫יִן] n.m.pl. heavens
base
H8065 שָׁמַ֫יִן
8065 shamayin shaw-mah'-yin
(Aramaic) corresponding to 8064:--heaven.
see HEBREW for 08064
שָׁמַ֫יִן (sha.ma.yin) — heaven.
1) heaven, heavens, sky
1a) visible sky
1b) Heaven (as abode of God)
Adj | Art — Noun common masculine plural determined · particleANcmpd/Ta
hev'-'nz (shamayim; ouranoi): On the physical heavens see ASTRONOMY; WORLD. Above these, in popular conception, were the celestial heavens, the abode of God and of the hosts of angels (Ps 11:4; 103:19-21; Isa 66:1; Re 4:2; 5:11; compare Da 7:10), though it was recognized that Yahweh's presence was not confined to any region (1Ki 8:27). Later Judaism reckoned seven heavens. The apostle Paul speaks of himself as caught up into "the third heaven," which he evidently identifies with Paradise (2Co 12:2).
See HEAVENLY.
אֵלֶּה (elleh) is an Aramaic demonstrative pronoun meaning 'these.' It corresponds to the Hebrew word for 'these' found in H0428. The entries consistently define it as a plural form used to refer to specific items or people.
אֵלֶּה demonstr.pron.pl. these
base
H429 אֵלֶּה
429 'elleh ale'-leh
(Aramaic) corresponding to 428:--these.
see HEBREW for 0428
אֵלֶּה (el.leh) — these.
these
Aramaic of el.leh (אֵ֫לֶּה "these" H0428)
Adj — ParticleATm