Micah 7:2 — Word Study
WLCאָבַ֤ד חָסִיד֙ מִן־ הָאָ֔רֶץ וְיָשָׁ֥ר בָּאָדָ֖ם אָ֑יִן כֻּלָּם֙ לְדָמִ֣ים יֶאֱרֹ֔בוּ אִ֥ישׁ אֶת־ אָחִ֖יהוּ יָצ֥וּדוּ חֵֽרֶם׃
BSAThe godly [man]châçîyd [pious, faithful to God] has perishedʼâbad■ [been destroyed, lost] frommin the earthʼerets [land, country] there is noʼayin one uprightyâshâr [just, righteous] among menʼâdâm [human beings, people] They allkôl lie in waitʼârab▸ [ambush, trap] for blooddâm [life] they hunttsûwd▸ [pursue, chase] ◂oneʼîysh anotherʼâch with a netchêrem [snare, trap, to catch]
| Greek | English | Parsing |
|---|---|---|
| אָבַ֤ד | he has perished | Verb, Qal, perfect third person masculine singular |
| חָסִיד֙ | [the] faithful | Adj |
| מִן־ | from | Preposition |
| הָאָ֔רֶץ | the land | Particle, noun common feminine singular absolute |
| וְיָשָׁ֥ר | and [is] an upright [person] | Conjunction |
| בָּאָדָ֖ם | among humankind | Preposition, noun common masculine singular absolute |
| אָ֑יִן | there not | Noun common, masculine singular absolute |
| כֻּלָּם֙ | all of them | Noun common masculine singular construct, suffix |
| לְדָמִ֣ים | for blood | Preposition, noun common masculine plural absolute |
| יֶאֱרֹ֔בוּ | they lie in wait | Verb, Qal, imperfect third person masculine plural |
| אִ֥ישׁ | each | Noun common, masculine singular absolute |
| אֶת־ | the object marker | Particle |
| אָחִ֖יהוּ | brother his | Noun common masculine singular construct, suffix |
| יָצ֥וּדוּ | they hunt | Verb, Qal, imperfect third person masculine plural |
| חֵֽרֶם׃ | a net | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The godly man has perished from the earth; there is no one upright among men. They all lie in wait for blood; they hunt one another with a net. |
| KJV | The good man is perished out of the earth: and there is none upright among men: they all lie in wait for blood; they hunt every man his brother with a net. |
| ASV | The godly man is perished out of the earth, and there is none upright among men: they all lie in wait for blood; they hunt every man his brother with a net. |
| YLT | Perished hath the kind out of the land, And upright among men — there are none, All of them for blood lie in wait, Each his brother they hunt [with] a net. |
| WEB | The godly man has perished out of the earth, and there is no one upright among men. They all lie in wait for blood; every man hunts his brother with a net. |
| BBE | The good man is gone from the earth, there is no one upright among men: they are all waiting secretly for blood, every man is going after his brother with a net. |
Where they part company is חָסִיד — see How Translations Differ.
The structure of the verse is built around two main clauses, each followed by additional phrases that elaborate on the situation. This organization emphasizes the stark realities of loss and violence.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectחָסִיד
verbאָבַד
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Micah 7:2
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 Lament of Micahgenerated
Micah 7:2 reveals a profound sadness as Micah observes that the faithful and upright individuals have vanished from the land. This reflects a broader theme in the book of Micah, where the prophet speaks against the injustices and moral failures of society. The verses surrounding this lament further illustrate the pervasive corruption and violence that characterize the people, leading to a desperate cry for justice and righteousness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 12:1 | Help, O LORD, for the godly are no more; the faithful have vanished from among men. |
| 2 | Psalm 14:1–3 | The fool says in his heart, “There is no God.” They are corrupt; their acts are vile. There is no one who does good. |
| 3 | Isaiah 57:1 | The righteous perish, and no one takes it to heart; devout men are swept away, while no one considers that the righteous are guided from the presence of evil. |
| 4 | Romans 3:10–18 | As it is written: “There is no one righteous, not even one. |
| 5 | Proverbs 1:11 | If they say, “Come along, let us lie in wait for blood, let us ambush the innocent without cause, |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — אָבַד, 'a.Vadgenerated
The verb אָבַד ('avad) means 'to perish' or 'to be lost.' It conveys a sense of destruction or disappearance, often in a moral context. The parsing indicates it is a perfect tense verb, third person masculine singular, suggesting a completed action — the godly man has fully perished.
This word captures the gravity of Micah's lament, as it emphasizes the loss of moral integrity in society. The use of this verb in the context of the faithful disappearing underscores the urgency of the prophet's message regarding the state of humanity.
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 clause is governed by the verb אָבַד, he has perished, which is followed by two additional clauses: one describing the absence of uprightness and the other detailing the actions of the people. The structure emphasizes the stark reality of the situation, with the main action of perishing leading to the consequences of moral decay.
The word order in Hebrew places the subject, the godly man, at the forefront, establishing the focus on his loss before detailing the broader implications for humanity.
Septuagint Backgroundgenerated
The Septuagint translates אָבַד as ἀπόλωλεν (apolōlen), which carries a similar meaning of being lost or destroyed. This choice reflects a consistent understanding of the moral implications of the text, emphasizing the severity of the loss.
The LXX also renders חָסִיד as εὐλαβὴς (eulabēs), which means 'devout' or 'reverent,' highlighting the character of the faithful man who has perished.
In plain words — the whole versegenerated
Micah 7:2 shows that the godly man has disappeared from the earth, and there is no one who is upright among people. Everyone is lying in wait for blood and hunting one another with a net. This reflects the prophet's deep concern about the moral state of society.
Frequently Asked Questionsgenerated
It signifies a loss of moral integrity and righteousness in society, indicating that those who are faithful to God are no longer present.
This imagery highlights the treachery and violence that have taken hold of the people, showing a complete breakdown of trust and morality.
The 'net' symbolizes the traps and schemes people use against each other, illustrating the predatory nature of their actions.
This verse encapsulates the themes of injustice, moral decay, and the urgent need for divine intervention that permeate the book of Micah.
Reflection Questionsgenerated
- In what ways do I see a lack of godliness in my community?
- How can I be a voice for righteousness in a world that seems to have lost its way?
- What steps can I take to avoid being part of the problem described in this verse?
- How does this lament resonate with my own experiences of moral challenges?
The early church on this verse — how the Fathers read it
Cyril of Jerusalem references this verse to discuss the moral decline of humanity, highlighting the consequences of wickedness.
Cain and Abel followed in the generation of humankind, and Cain was the first murderer. Afterwards a deluge engulfed the earth because of exceeding wickedness of humanity.Early Church Fathers on Micah 7 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Micah 7:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe good [man] is perished out of the earth,.... Here the prophet expresses in plain words what he had before delivered in figurative terms.
Read John Gill on Micah 7 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe good man is perished out of the earth: and there is none upright among men: they all lie in wait for blood; they hunt every man his brother with a net. The good man is perished out of the earth.
Read Robert Jamieson on Micah 7 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe good man; who loves and is kind to men in need, and is so from the sense of God’ s goodness, and in a designed imitation of God, is godly in the frame of his heart and course of life towards God, and beneficent to men for God’ s sake. Is perished; is dead and gone, and left no heir of his godlike virtues. Out of the earth; out of Israel and Judah too, though Hezekiah was (probably) now their king. None upright; an honest, plain-hearted man, who thinketh no deceit, but speaketh the truth, that is, without crooked and perverse designs; such a one may possibly, but not easily, be found among the people of the ten anti of the two tribes. They all lie in wait for blood: this proves the…
Read Matthew Poole on Micah 7 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsMicah 7:2 The good [man] is perished out of the earth: and [there is] none upright among men: they all lie in wait for blood; they hunt every man his brother with a net.Ver. 2. The good man is perished out of the earth] Heb. The saint, or, gracious man, that out of mercy obtained from God, can extend mercy to men. Rari quippe boni. Of such it may be said, as one doth of faithful friends in this age, that they are all (for the most part) gone on pilgrimage; and their return is uncertain. And there is none upright among men] None (to speak of) that maketh straight paths for his feet, Hebrews 12:13, that foots it aright (ορθοπαδει), according to the truth of the gospel, Galatians 2:14, that…
Read John Trapp on Micah 7 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) With a net.—The net, which in the Hebrew term comes from a verb meaning to shut up, was used both by the fisherman and the fowler. “They lay wait for one another, as hunters for wild beasts.”
Read Charles John Ellicott on Micah 7 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. The good man is perished out of the earth] A similar sentiment may be found, Psalms 12:1; Isaiah 57:1. As the early fig of excellent flavour cannot be found in the advanced season of summer, or a choice cluster of grapes after vintage, so neither can the good and upright man be discovered by searching in Israel. This comparison, says Bp. Newcome, is beautifully implied. They hunt every man his brother with a net.] This appears to be an allusion to the ancient mode of duel between the retiarius and secutor. The former had a casting net, which he endeavoured to throw over the head of his antagonist, that he might then despatch him with his short sword. The other parried the cast; and…
Read AdamClarke on Micah 7 →
CambridgeThe Cambridge Bible for Schools and Colleges2. The good man] More fully rendered, ‘The pious man,’ he who makes love his rule of action—love to God and love to man. ‘The idea of khâsîdh is not passive [he who experiences grace or love], for God Himself is called khâsîdh, Psalms 145:17, but he who exercises khesedh (Proverbs 11:17), i.e. makes men, according to God’s will, and God Himself (comp. Jonah 2:8, Psalms 144:2) ‘the object of his loving endeavours’ (Delitzsch on Psalms 16:10). Observe, ‘The pious man,’ not ‘pious men’ is the phrase employed, ‘indicating the fewness and isolation of these Abdiels.’ There is a striking parallel to the first half of this verse in Isaiah 57:1, ‘The righteous perisheth, and no man taketh it to…
Read Cambridge on Micah 7 →
Albert Barnes1798–1870Barnes' Notes on the BibleThe, good - or godly, or merciful, the English margin Man - The Hebrew word contains all. It is “he who loveth tenderly and piously” God, for His own sake, and man, for the sake of God.
Read Albert Barnes on Micah 7 →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
The godly man has perished from the earth; there is no one upright among men. They all lie in wait for blood; they hunt one another with a net.
The godly man has perished out of the earth, and there is no one upright among men. They all lie in wait for blood; every man hunts his brother with a net.
The godly man has perished from the earth; there is no one upright among men. They all lie in wait for blood; they hunt one another with a net.
Faithful men have disappeared from the land; there are no godly men left. They all wait in ambush so they can shed blood; they hunt their own brother with a net.
Tyndale line
The good man is perished out of the earth: and there is none upright among men: they all lie in wait for blood; they hunt every man his brother with a net.
The godly man is perished out of the earth, and there is none upright among men: they all lie in wait for blood; they hunt every man his brother with a net.
The godly man is perished out of the earth, and there is none upright among men: they all lie in wait for blood; they hunt every man his brother with a net.
The good man hath perished from the earth: and there is none upright among men: they all lie in wait for blood; they hunt every man his brother with a net.
The good man is perished out of the earth, and there is none righteous among men: they all lye in wayte for blood: euery man hunteth his brother with a net.
Strictly literal
The godly [man] hath perished out of the land, and there is none upright among men: they all lie in wait for blood, they hunt every man his brother with a net.
Perished hath the kind out of the land, And upright among men — there are none, All of them for blood lie in wait, Each his brother they hunt [with] a net.
The kind have perished out of the land, || And upright among men—there are none, || All of them lie in wait for blood, || They each hunt his brother [with] a net.
The pious hath disappeared out of the land; and the upright among men there is none; all of them lie in wait for blood; they hunt every man his brother with a net.
Faithful people have disappeared from the land; there is no upright person in all mankind. They all lie in wait to shed blood; each one hunts his own brother with a net.
From the Latin
The holy man is perished out of the earth, and there is none upright among men: they all lie in wait for blood, every one hunteth his brother to death.
Simplified
All the good people in the country are gone, there's no one who does right left anywhere. Everyone is looking to murder others; they try to trap even their own brothers.
The good man is gone from the earth, there is no one upright among men: they are all waiting secretly for blood, every man is going after his brother with a net.
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 aligns with the Septuagint in most respects, with 14 of the 15 words matched. The Dead Sea Scrolls provide partial matches, indicating some restoration by editors, but the core message remains consistent across the witnesses.
אָבַ֤ד חָסִיד֙ מִן־ הָאָ֔רֶץ וְיָשָׁ֥ר בָּאָדָ֖ם אָ֑יִן כֻּלָּם֙ לְדָמִ֣ים יֶאֱרֹ֔בוּ אִ֥ישׁ אֶת־ אָחִ֖יהוּ יָצ֥וּדוּ חֵֽרֶם׃
14 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.
[אבד] חסיד מן [הארץ] [וישר] [באדם] [אין] [כול׳ם] [לדמים] [יארבו] [איש] [את] אחי׳הו יצודו חרם
4 words on the leather — 1 partly restored, 10 supplied entire by an editor.
[אבד] [חסיד] [מן] [הארץ] [וישר] [באדם] אין כל׳ם לדמים [יארבו] [איש] [את] [אחי׳הו] [יצודו] חרם
4 words on the leather — 11 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 Micah 7:2
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.
אָבַד (abad) is a Hebrew verb meaning to perish or be lost. It encompasses a range of meanings, including dying, vanishing, and destruction, often in a moral or judgment context. The word appears in various forms in the Old Testament, with uses related to individuals, nations, and inanimate objects. The lexicons indicate that it can also imply causing something to perish or stray.
אָבַד vb. perish (M I אבד, As. abâtu Dl W 184 Aram אֲבַד, Syriac).—
Qal Pf. א׳ Nu 21:30 +; אָבְדוּ ψ 10:16 + (+ Ez 6:3 𝔊 Co) etc.; Impf. יֹאבַד Jb 3:3 Je 4:9; יֹאבֵ֑ד Jb 20:7 + 2t.; 3fs. תֹּאבַד Dt 22:3 + 4t.; תֹּאבֵ֑ד Jb 8:13 + 3t.; יֹאבְדוּ Ju 5:31 + 3t.; יֹאבֵ֑דוּ Jb 4:9 +; 3fpl. וַתֹּאבַדְנָה֙ I S 9:3; תֹּאבֵדוּן Dt 4:26 +; נֹאבֵ֑ד Jon 1:6…
Read the full entry →H6 אָבַד perish .. perish, die, of individuals
. fig. perish, vanish, subj. memory
. be lost, strayed
. . cause to perish, destroy, kill
. fig. cause to vanish, blot out, do away with
. cause to stray, lose
. . destroy, put to death, in judgment
. fig. obj. name of kings; hope; voice of mirth etc.
6 'abad aw-bad'
a primitive root; properly, to wander away, i.e. lose
oneself; by implication to perish (causative,
destroy):--break, destroy(- uction), + not escape, fail,
lose, (cause to, make) perish, spend, X and surely, take, be
undone, X utterly, be void of, have no way to flee.
אָבַד (a.vad) — to perish.
1) perish, vanish, go astray, be destroyed
1a) (Qal)
1a1) perish, die, be exterminated
1a2) perish, vanish (fig.)
1a3) be lost, strayed
1b) (Piel)
1b1) to destroy, kill, cause to perish, to give up (as lost), exterminate
1b2) to blot out, do away with, cause to vanish, (fig.)
1b3) cause to stray, lose
1c) (Hiphil)
1c1) to destroy, put to death
1c1a) of divine judgment
1c2) object name of kings (fig.)
Aramaic equivalent: a.vad (אֲבַד "to destroy" H0007)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
חָסִיד (chaciyd) means kind or pious, referring to someone who is religiously devoted or merciful. It encompasses terms like saint, godly, and faithful. The word is rooted in the concept of kindness, often associated with God's attributes in contexts like Jeremiah 3:12 and Psalm 145:17.
חָסִיד adj.m. kind, pious (so, as denoting active practice of חֶסֶד, kindness, Thes MV De and most, cf. קָצִיר, פָּקִיד etc.; > Hup on ψ 4:4 RVm who expl. as passive reception of י׳’s חֶסֶד, cf. שָׂכִיר, אָסִיר etc.; its used as attribute of God Je 3:12 ψ 145:17, and the context ψ 12:1 Mi 7:2 etc., favour active sense)—
kind
pious, godly
base
H2623 חָסִיד kind, pious
2623 chaciyd khaw-seed'
from 2616; properly, kind, i.e. (religiously) pious (a
saint):--godly (man), good, holy (one), merciful, saint, (un-
)godly.
see HEBREW for 02616
חָסִיד (cha.sid) — pious.
1) faithful, kind, godly, holy one, saint, pious
1a) kind
1b) pious, godly
1c) faithful ones (subst)
Adj — AdjHAamsa
Faithful
As a designation of Christians, means full of faith, trustful, and not simply trustworthy (Acts 10:45; 16:1; 2 Cor. 6:15; Col. 1:2; 1 Tim. 4:3, 12; 5:16; 6:2; Titus 1:6; Eph. 1:1; 1 Cor. 4:17, etc.).
It is used also of God’s word or covenant as true and to be trusted (Ps. 119:86, 138; Isa. 25:1; 1 Tim. 1:15;
In many passages in the Bible, means "believing." Thus in Ga 3:9, believers are said to be blessed with Abraham, because of his preeminent distinction above all man for steadfast faith in God. This appellation is given in Scripture to true Christians, to indicate not only their saving faith in Christ, but their trustworthy and consistent Christian character, Ac 16:15 1Co 4:17 Eph 6:21 Col 4:9 1Pe 5:12. "A faithful saying" is one that cannot prove false, 1Ti 1:15 2Ti…
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
יָשָׁר (yashar) means straight or upright, covering a range of meanings from physical straightness to moral correctness. It can refer to something that is pleasing, just, or fitting, as well as the concept of uprightness itself. The term is also associated with a figure named Jashar, mentioned in Joshua 10:13.
יָשָׁר adj. straight, right
straight, level
right, pleasing
straightforward, just, upright
abstr., uprightness
base
H3477 יָשָׁר straight, right . straight, level
. right, pleasing
. straightforward, just, upright
. abstr., uprightness
3477 yashar yaw-shawr'
from 3474; straight (literally or figuratively):--convenient,
equity, Jasher, just, meet(-est), + pleased well right(-eous),
straight, (most) upright(-ly, -ness).
see HEBREW for 03474
יָשָׁר (ya.shar) — upright.
1) straight, upright, correct, right
1a) straight, level
1b) right, pleasing, correct
1c) straightforward, just, upright, fitting, proper
1d) uprightness, righteous, upright
1e) that which is upright (subst)
Also means: ya.shar (יָשָׁר "upright" H3477I)
יָשָׁר (ya.shar) — Jashar.
A man living before Israel's Monarchy, first mentioned at Jos.10.13
יָשָׁר (ya.shar) — upright.
1) straight, upright, correct, right
1a) straight, level
1b) right, pleasing, correct
1c) straightforward, just, upright, fitting, proper
1d) uprightness, righteous, upright
1e) that which is upright (subst)
Conj | Adj — ConjunctionHC/Aamsa
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
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Part — Noun common · masculine singular absoluteHNcmsa
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
דָּם (dam) means 'blood' and refers to the blood of both humans and animals. It is often associated with death, particularly when shed, and can also figuratively denote the juice of grapes or bloodshed. The term carries religious significance and is used in various contexts, including references to guilt and innocence.
דָּם 300 n.m. blood
blood of man or animal
usually blood become visible
blood used with religious significance
fig. of wine
base
H1818 דָּם blood
1818 dam dawm
from 1826 (compare 119); blood (as that which when shed
causes death) of man or an animal; by analogy, the juice of
the grape; figuratively (especially in the plural) bloodshed
(i.e. drops of blood):--blood(-y, -guiltiness, (-thirsty), +
innocent.
see HEBREW for 01826
see HEBREW for 0119
דָּם (dam) — blood.
1) blood
1a) of wine (fig.)
Prep | N-mp — Preposition · noun common masculine plural absoluteHR/Ncmpa
blud (dam, probably from 'adham "to be red"; haima): Used in the Old Testament to designate the life principle in either animal or vegetable, as the blood of man or the juice of the grape (Le 17:11, et al.); in the New Testament for the blood of an animal, the atoning blood of Christ, and in both Old Testament and New Testament in a figurative sense for bloodshed or murder (Ge 37:26; Ho 4:2; Re 16:6).
1. Primitive Ideas:
Although the real function of the blood in the human system was not fully known until the fact of its circulation was established by William Harvey in 1615, nevertheless from the earliest times a singular mystery has been attached to it by all peoples. Blood…
Blood
(1.) As food, prohibited in Gen. 9:4, where the use of animal food is first allowed. Comp. Deut. 12:23; Lev. 3:17; 7:26; 17:10-14. The injunction to abstain from blood is renewed in the decree of the council of Jerusalem (Acts 15:29). It has been held by some, and we think correctly, that this law of prohibition was only ceremonial and temporary; while others regard it as still binding on all. Blood was eaten by the Israelites after the battle of Gilboa (1 Sam. 14:32-34).
(2.) The blood of sacrifices was caught by the priest in a basin, and then sprinkled seven times on the altar; that of the passover on the…
To blood is ascribed in Scripture the mysterious sacredness which belongs to life, and God reserved it to himself when allowing man the dominion over and the use of the lower animals for food. Thus reserved, it acquires a double power: (1) that of sacrificial atonement; and (2) that of becoming a curse when wantonly shed, unless duly expiated. (Genesis 9:4; Leviticus 7:26; 17:11-13)
The life of all animals was regarded as especially in the blood, which was a sacred and essential part of the sacrifices offered to God, Heb 9:22. It was solemnly sprinkled upon the altar and the mercy seat, "for it is the blood that maketh atonement for the soul," Le 17:1-16 the life of the victim for the life of the sinner. It was therefore most sacredly associated with the blood of the Lamb of God which "cleanseth us from all sin," Eph 1:7 1Jo 1:7. Hence the strict prohibition renewed in Ac 15:29. In direct opposition to this are the heathen customs of drinking the blood of animals and even of men- of eating raw flesh, with the blood, and even fresh cut from the living…
אָרַב (arab) is a primitive root meaning to lie in wait or ambush. It covers actions like lurking or setting an ambush, with forms in Qal, Piel, and Hiphil that indicate different nuances of waiting or attacking. The entries consistently emphasize its hostile connotation.
אָרַב vb. lie in wait
Qal lie in wait (with hostile purpose)
Pi. Pt. pl. liers-in-wait
Hiph. Impf. but txt. dub.
base
H693 אָרַב lie in wait
693 'arab aw-rab'
a primitive root; to lurk:--(lie in) ambush(-ment), lay (lie
in) wait.
אָרַב (a.rav) — to ambush.
1) to lie in wait, ambush, lurk
1a) (Qal)
1a1) to lie in wait
1a2) ambush (participle as subst)
1b) (Piel) ambushers, liers-in-wait (pl. participle)
1c) (Hiphil) to lay an ambush
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
wat:
1. The Substantive:
The word is used in the Old Testament both as a substantive add as a verb. In the New Testament it appears as a verb only. 'erebh, ma'arabh, mean a concealed hiding-place for purposes of sudden attack, an ambuscade.
(1) "Lie in wait": "Abimelech rose up .... from lying in wait" (Jud 9:35 the King James Version); "When they .... abide in the covert to lie in wait" (Job 38:40).
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
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
אָח (ach) means 'brother' and encompasses a broad range of relationships, including literal siblings, half-brothers, and metaphorical kinship. It can refer to any male relative or compatriot, and it may also imply resemblance or reciprocal relationships. The term is used in various contexts throughout the Old Testament, highlighting both familial and figurative connections.
אָח 630 n.m. brother
brother, born of same mother (& father)
indef. = relative
fig. of resemblance
in phr. one … another
base
H251 אָח brother
251 'ach awkh
a primitive word; a brother (used in the widest sense of
literal relationship and metaphorical affinity or resemblance
(like 1)):--another, brother(-ly); kindred, like, other.
Compare also the proper names beginning with "Ah-" or "Ahi-".
see HEBREW for 01
אָח (ach) — brother: male-sibling.
: male-sibling
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: male-relative.
: male-relative
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: compatriot.
: compatriot
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
צוּד (tsuwd) primarily means to hunt, with variations indicating a keen or eager pursuit. It also has a denominative form related to provisioning oneself for a journey. The entries suggest a connection to the act of catching animals and imply a figurative sense of capturing people. There is a note of similarity with another word, צָיַר (tsayar), which also relates to taking provision.
צוּד vb. hunt
Qal hunt
Pō‛l. hunt (keenly, eagerly?)
base
[צִיד] vb. denom. Hithp. supply oneself with provisions, take as one's provision
base
H6679a צוּד hunt H6679b צִיד vb. denom Hithp. supply oneself with provisions, take as one's provision
6679 tsuwd tsood
a primitive root; to lie alongside (i.e. in wait); by
implication, to catch an animal (figuratively, men);
(denominative from 6718) to victual (for a journey):--chase,
hunt, sore, take (provision).
see HEBREW for 06718
צוּד (tsud) — to hunt.
1) to hunt
1a) (Qal) to hunt
1b) (Poel) to hunt, hunt eagerly or keenly
צוּד (tsud) — to provision.
(Hithpael) take provision
Another spelling of tsa.yar (צָיַר "to take provision" H6737)
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
חֵ֫רֶם (cherem) refers to a devoted thing or something that is banned, often associated with destruction or extermination. It can also mean a net, indicating something that is perforated. The entries highlight its dual usage in contexts of devotion and physical entrapment, with Zechariah 14:11 noted for its application.
חֵ֫רֶם n.m.
devoted thing.
devotion, ban
base
חֵ֫רֶם n.m. net (as something perforated)
base
H2764a חֵ֫רֶם . devoted thing.
. devotion, ban
H2764b חֵ֫רֶם net (as something perforated)
2764 cherem khay'-rem
or (Zecheriah 14:11) cherem {kheh'-rem}; from 2763; physical
(as shutting in) a net (either literally or figuratively);
usually a doomed object; abstr.
extermination:--(ac-)curse(-d, -d thing), dedicated thing,
things which should have been utterly destroyed, (appointed
to) utter destruction, devoted (thing), net.
see HEBREW for 02763
חֵ֫רֶם (che.rem) — devoted thing.
1) a thing devoted, thing dedicated, ban, devotion
2) have been utterly destroyed, (appointed to) utter destruction
חֵ֫רֶם (che.rem) — net.
a net, thing perforated
destruction
N-ms — Noun common · masculine singular absoluteHNcmsa
See FISHING; FOWLER.
Net
In use among the Hebrews for fishing, hunting, and fowling. The fishing-net was probably constructed after the form of that used by the Egyptians (Isa. 19:8). There were three kinds of nets. (1.) The drag-net or hauling-net (Gr. sagene), of great size, and requiring many men to work it. It was usually let down from the fishing-boat, and then drawn to the shore or into the boat, as circumstances might require (Matt. 13:47, 48). (2.) The hand-net or casting-net (Gr. amphiblestron), which was thrown from a rock or a boat at any fish that might be seen (Matt. 4:18; Mark 1:16). It was called by the Latins funda. It was of circular form, “like the top of a tent.” (3.) The…
[See FISHING]
