Psalms 10:18 — Word Study
WLCלִשְׁפֹּ֥ט יָת֗וֹם וָ֫דָ֥ךְ בַּל־ יוֹסִ֥יף ע֑וֹד לַעֲרֹ֥ץ אֱ֝נ֗וֹשׁ מִן־ הָאָֽרֶץ׃
BSAto vindicateshâphaṭ [judge, avenge] the fatherlessyâthôwm [orphan, child without a father] and oppresseddak [crushed, afflicted] that the menʼĕnôwsh [human beings, mankind] ofmin the earthʼerets [land, world] may strike terrorʻârats [tremble, dread] no morebal [not again, never]
| Greek | English | Parsing |
|---|---|---|
| לִשְׁפֹּ֥ט | to vindicate | Preposition, verb qal infinitive construct common |
| יָת֗וֹם | [the] fatherless | Noun common, masculine singular absolute |
| וָ֫דָ֥ךְ | and [the] oppressed | Conjunction |
| בַּל־ | not | Particle |
| יוֹסִ֥יף | he will repeat | Verb, Hiphil, imperfect third person masculine singular |
| ע֑וֹד | again | |
| לַעֲרֹ֥ץ | to terrify | Preposition, verb qal infinitive construct common |
| אֱ֝נ֗וֹשׁ | humankind | Noun common, masculine singular absolute |
| מִן־ | from | Preposition |
| הָאָֽרֶץ׃ | the earth | Particle, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | to vindicate the fatherless and oppressed, that the men of the earth may strike terror no more. |
| KJV | To judge the fatherless and the oppressed, that the man of the earth may no more oppress. |
| ASV | To judge the fatherless and the oppressed, That man who is of the earth may be terrible no more. |
| YLT | To judge the fatherless and bruised: He addeth no more to oppress — man of the earth! |
| WEB | to judge the fatherless and the oppressed, that man who is of the earth may terrify no more. |
| BBE | To give decision for the child without a father and for the broken-hearted, so that the man of the earth may no longer be feared. |
The translations agree on the themes of justice and protection, particularly in their rendering of שְׁפֹּ֥ט.
The sentence structure presents a main action followed by a purpose clause, indicating the desired outcome of God's judgment.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָסַף
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 — Psalms 10:18
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Plea for Justicegenerated
Psalm 10:18 expresses a deep desire for God to act on behalf of the fatherless and the oppressed. The psalmist seeks divine intervention to ensure that the wicked will no longer instill fear in the hearts of humanity. This verse encapsulates the broader theme of God's justice and protection for the vulnerable, as seen throughout the Psalms.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 10:14 | But You have regarded trouble and grief; You see to repay it by Your hand. The victim entrusts himself to You; You are the helper of the fatherless. |
| 2 | Psalm 72:4 | May he vindicate the afflicted among the people; may he save the children of the needy and crush the oppressor. |
| 3 | Psalm 82:3 | Defend the cause of the weak and fatherless; uphold the rights of the afflicted and oppressed. |
| 4 | Psalm 94:1–6 | O LORD, God of vengeance, O God of vengeance, shine forth. |
| 5 | Isaiah 11:4 | but with righteousness He will judge the poor, and with equity He will decide for the lowly of the earth. He will strike the earth with the rod of His mouth and slay the wicked with the breath of His lips. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — שְׁפֹּ֥ט, lish.Potgenerated
The verb שָׁפַט (shaphat) means to judge or govern. It encompasses actions like pronouncing sentences and executing judgments, reflecting God's role as a judge and the authority of human rulers. In this context, it emphasizes God's commitment to vindicate and protect those who cannot defend themselves.
The passive implication of the verb suggests that God will take action on behalf of the fatherless and oppressed, highlighting His role as the ultimate judge who intervenes in human affairs.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses vindicate for שְׁפֹּ֥ט.
Sentence Structuregenerated
The finite verb שְׁפֹּ֥ט governs the entire verse, with a series of phrases detailing the subjects and objects of this judgment. The structure emphasizes the psalmist's plea for divine intervention.
The arrangement of the Hebrew words places the focus on God's action to vindicate, followed by the subjects in need of protection and the desired outcome of eliminating fear.
Septuagint Backgroundgenerated
The Septuagint translates שְׁפֹּ֥ט as κρῖναι, meaning 'to judge.' This choice aligns closely with the Hebrew meaning, reinforcing the theme of divine judgment.
The other words in this verse also have direct correspondences in the Septuagint, indicating a consistent interpretation of the text.
In plain words — the whole versegenerated
Psalm 10:18 asks God to protect the fatherless and oppressed from the wicked. The psalmist desires that the men of the earth will no longer cause fear. This reflects a plea for divine justice and care for the vulnerable.
Frequently Asked Questionsgenerated
To vindicate the fatherless means to provide justice and protection for orphans, ensuring they are treated fairly and cared for.
The oppressed are mentioned to highlight the broader category of vulnerable individuals who suffer injustice and need God's intervention.
This phrase emphasizes the desired outcome of God's judgment: to eliminate fear instilled by the wicked, allowing for peace and safety among humanity.
This verse reflects God's character as a just and caring protector who defends the vulnerable and ensures justice prevails.
Reflection Questionsgenerated
- In what ways can I support those who are fatherless or oppressed in my community?
- How can I seek justice in situations where I see others being treated unfairly?
- What does it mean for me to trust in God's judgment when facing fear or oppression?
- How can I be a voice for the voiceless, as the psalmist advocates in this verse?
The early church on this verse — how the Fathers read it
Early church fathers, like Augustine, reference this verse to discuss God's justice for the vulnerable, arguing from its implications for divine care and protection.
"To judge for the orphan and the humble" [Psalms 10:18]: that is, not for him who is conformed to this world, nor for the proud.Early Church Fathers on Psalms 10 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 10:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTo judge the fatherless and the oppressed,.... That is, God will cause his ear to hear the cries of his people, so as to avenge the wrongs done to the fatherless, and them that are oppressed by the
Read John Gill on Psalms 10 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTo judge the fatherless and the oppressed, that the man of the earth may no more oppress. To judge the fatherless - to vindicate them from wrong. That the man of the earth may no more oppress.
Read Robert Jamieson on Psalms 10 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTo judge, i.e. to defend them, and give sentence for them, and against their enemies, as this word is used, 135:14. The man of the earth, i.e. earthly and mortal men, who are made of the dust, and must return to it, such as the oppressors of thy people are; who yet presume most audaciously and madly to contend with thee their Maker and Judge. Therefore it is time for thee to repress such insolency, and to show how unable they are to stand before thee. May no more oppress, to wit, the fatherless last mentioned.
Read Matthew Poole on Psalms 10 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 10:18 To judge the fatherless and the oppressed, that the man of the earth may no more oppress.Ver. 18. To judge the fatherless, &c] The Vulgate hath it, to judge for the fatherless and for the oppressed. It is one thing (saith Austin) to judge the fatherless and another thing to judge for him; this latter is to pass sentence on his side; which God, the righteous Judge, will be sure to do without writhing or warping; for he hath all that is required of a judge originally and eminently, viz. wisdom, justice, courage, constance, and power. That the man of the earth may no more oppress] Or, terrify, daunt with terror, as Philippians 1:28. Why should one man be terrible to another, since…
Read John Trapp on Psalms 10 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) Oppressed.—See Psalms 9:9. “God’s choice acquaintances are humble men.”—Leighton.That the man.—Literally, that may not continue to terrify (or defy) mere man from the earth, which may mean that mere mortals may have to confess their weakness in comparison with God. But Psalms 9:20, where the same word is used, indicates that it is here used in a contemptuous sense of the “heathen.” “That the nations from the earth (i.e., spread over the earth) may know themselves to be but men, and no longer defy Israel and Israel’s God.”
Read Charles John Ellicott on Psalms 10 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. That the man of the earth may no more oppress.] I believe the Hebrew will be better translated thus: "That he may not add any more to drive away the wretched man from the land." Destroy the influence of the tyrant; and let him not have it again in his power to add even one additional act of oppression to those which he has already committed. How many for the sake of their religion, and because they would serve God with a pure conscience, have, by wicked lords, proud and arrogant land owners, been driven off their farms, turned out of their houses, deprived of their employments, and exposed to wretchedness! While they served the devil, and were regardless of their souls, they had…
Read AdamClarke on Psalms 10 →
CambridgeThe Cambridge Bible for Schools and Colleges18. So justice will be done to the orphan (Psalms 10:14) and the downtrodden (Psalms 9:9); that mortal man which is of the earth may be terrible no more: may no more insolently defy God, and do violence to men. Cp. Psalms 9:19-20; Psalms 37:35, note.
Read Cambridge on Psalms 10 →
Albert Barnes1798–1870Barnes' Notes on the BibleTo judge the fatherless - That is, to vindicate the orphan; to rescue him from the hand of those who would oppress and wrong him.
Read Albert Barnes on Psalms 10 →The verse in English, compared — 16 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
to vindicate the fatherless and oppressed, that the men of the earth may strike terror no more.
to judge the fatherless and the oppressed, that man who is of the earth may terrify no more.
to vindicate the fatherless and oppressed, that the men of the earth may strike terror no more.
You defend the fatherless and oppressed, so that mere mortals may no longer terrorize them.
Tyndale line
To judge the fatherless and the oppressed, that the man of the earth may no more oppress.
To judge the fatherless and the oppressed, That man who is of the earth may be terrible no more.
To judge the fatherless and the oppressed, that man which is of the earth may be terrible no more.
To judge the fatherless and the oppressed, that the man of the earth may no more oppress.
To iudge the fatherlesse and poore, that earthly man cause to feare no more.
Strictly literal
To do justice to the fatherless and the oppressed one, that the man of the earth may terrify no more.
To judge the fatherless and bruised: He addeth no more to oppress — man of the earth!
To judge the fatherless and bruised: He adds no more to oppress—man of the earth!
To judge the fatherless and the oppressed, that not farther more shall be arrogant the mortal from the earth.
You defend the fatherless and the oppressed so that no man on the earth will cause terror again.
Simplified
You will defend the rights of orphans and the oppressed so that those who are mere human beings here on earth will never terrorize them again.
To give decision for the child without a father and for the broken-hearted, so that the man of the earth may no longer be feared.
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 ten words matched. The Dead Sea Scrolls show some restoration, but the core message remains intact across these witnesses.
לִשְׁפֹּ֥ט יָת֗וֹם וָ֫דָ֥ךְ בַּל־ יוֹסִ֥יף ע֑וֹד לַעֲרֹ֥ץ אֱ֝נ֗וֹשׁ מִן־ הָאָֽרֶץ׃
10 of the 10 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.
[לשפט] [יתום] [ודך] בל יוסיף [עוד] [לערץ] [אנוש] מן הארץ
3 words on the leather — 1 partly restored, 6 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 Psalms 10:18
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.
שָׁפַט (shaphat) is a Hebrew verb meaning to judge or govern. It encompasses a range of actions including pronouncing sentences, executing judgments, and deciding controversies in various contexts such as civil and religious matters. The word can also imply being judged or entering into legal disputes. There is a specific mention of its use in the context of final judgment.
שָׁפַט 185 vb. judge, govern
Qal
act as law-giver, judge, governor
specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
execute judgment
Niph.
recipr., enter into controversy, plead
pass. be judged
Pô‛el = my opponent-at-law
base
H8199 שָׁפַט judge, govern .. act as law-giver, judge, governor
. specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
. execute judgment
. . recipr., enter into controversy, plead
. pass. be judged
.= my opponent-at-law
8199 shaphat shaw-fat'
a primitive root; to judge, i.e. pronounce sentence (for or
against); by implication, to vindicate or punish; by
extenssion, to govern; passively, to litigate (literally or
figuratively):--+ avenge, X that condemn, contend, defend,
execute (judgment), (be a) judge(-ment), X needs, plead,
reason, rule.
שָׁפַט (sha.phat) — to judge.
1) to judge, govern, vindicate, punish
1a) (Qal)
1a1) to act as law-giver or judge or governor (of God, man)
1a1a) to rule, govern, judge
1a2) to decide controversy (of God, man)
1a3) to execute judgment
1a3a) discriminating (of man)
1a3b) vindicating
1a3c) condemning and punishing
1a3d) at theophanic advent for final judgment
1b) (Niphal)
1b1) to enter into controversy, plead, have controversy together
1b2) to be judged
1c) (Poel) judge, opponent-at-law (participle)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
יָתוֹם (yathowm) means 'orphan' and is derived from a root that suggests loneliness or bereavement. The term specifically refers to a fatherless child or a bereaved person. All entries consistently define it in this way, with no significant disagreement among the lexicons.
יָתוֹם n.[m.] orphan
base
H3490 יָתוֹם orphan
3490 yathowm yaw-thome'
from an unused root meaning to be lonely; a bereaved
person:--fatherless (child), orphan.
יָתוֹם (ya.tom) — orphan.
an orphan, fatherless
N-ms — Noun common · masculine singular absoluteHNcmsa
fa'-ther-les (yathom; orphanos): The fatherless are frequently mentioned in the Old Testament, generally in association with the widow and the stranger, as typical instances of the unprotected and necessitous, who are, specially subject to oppression, and also to God's special protection. Great philanthropic regard is bestowed on this class throughout. In early legislation there is a special clause to guard them against affliction (Ex 22:22-24). They have a still more prominent place in the Deuteronomic legislation, which gives instructions that a charitable fund be formed out of the tithe, once every three years, for the relief of the destitute (De 14:28,29; 26:12-14), and that gleanings be left in the cornfield, the olive garden, and the vineyard for the benefit of this class…
→ See ORPHAN
דַּךְ (dakh) is an adjective meaning 'crushed' or 'oppressed.' It is derived from an unused root and is used figuratively to describe someone who is injured or afflicted. The entries consistently emphasize its meanings related to being crushed or oppressed.
דַּךְ adj. crushed, oppressed
base
H1790 דַּךְ
1790 dak dak
from an unused root (compare 1794); crushed, i.e. (fig.)
injured:--afflicted, oppressed.
see HEBREW for 01794
דַּךְ (dakh) — crushed.
crushed, oppressed
Conj | Adj — ConjunctionHC/Aamsa
בַּל (bal) is an adverb meaning 'not' or 'none.' It conveys a sense of negation, indicating absence or failure. The word is derived from a root that implies nothingness and can also be used in contexts like 'lest' or 'neither.' The entries consistently emphasize its function as a negation in various forms.
בַּל 69 adv. not
base
H1077 בַּל not
1077 bal bal
from 1086; properly, a failure; by implication nothing;
usually (adverb) not at all; also lest:--lest, neither, no,
none (that...), not (any), nothing.
see HEBREW for 01086
בַּל (bal) — not.
not, hardly, else
Part — ParticleHTn
יָסַף (yacaph) is a Hebrew verb meaning to add or increase. It can denote actions like joining oneself to something or continuing to do a task. The entries indicate its use in various forms, including Qal, Niphal, and Hiphil, with nuances of doing something again or augmenting an amount.
יָסַף 214 vb. add
Qal add
Niph.
join (intr.), join oneself to
be joined, added to
Hiph.
add
sq. inf. add to do = do again or more
sq. Impf.
sq. Impf. asynd.
base
H3254 יָסַף add . add
. . join (intr.), join oneself to
. be joined, added to
. . add
. . sq. inf. add to do = do again or more
. sq. Impf.
. sq. Impf. asynd.
3254 yacaph yaw-saf'
a primitive root; to add or augment (often adverbial, to
continue to do a thing):--add, X again, X any more, X cease, X
come more, + conceive again, continue, exceed, X further, X
gather together, get more, give more-over, X henceforth,
increase (more and more), join, X longer (bring, do, make,
much, put), X (the, much, yet) more (and more), proceed
(further), prolong, put, be (strong-) er, X yet, yield.
יָסַף (ya.saph) — to add: again.
: again/continue/more[instances]
1) to add, increase, do again
1a) (Qal) to add, increase, do again
1b) (Niphal)
1b1) to join, join oneself to
1b2) to be joined, be added to
1c) (Hiphil)
1c1) to cause to add, increase
1c2) to do more, do again
יָסַף (ya.saph) — to add.
: add/more[amount]
1) to add, increase, do again
1a) (Qal) to add, increase, do again
1b) (Niphal)
1b1) to join, join oneself to
1b2) to be joined, be added to
1c) (Hiphil)
1c1) to cause to add, increase
1c2) to do more, do again
HVhi3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
עוֹד (owd) primarily denotes a sense of iteration or continuance, functioning mostly as an adverb meaning 'still,' 'yet,' or 'again.' It can also imply addition or repetition, as in 'more' or 'besides.' The word appears in various contexts throughout the Old Testament, emphasizing persistence or continuation.
עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
base
H5750 עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
5750 `owd ode
or rod {ode}; from 5749; properly, iteration or continuance;
used only adverbially (with or without preposition), again,
repeatedly, still, more:--again, X all life long, at all,
besides, but, else, further(-more), henceforth, (any) longer,
(any) more(-over), X once, since, (be) still, when, (good,
the) while (having being), (as, because, whether, while) yet
(within).
see HEBREW for 05749
עוֹד (od) — still.
subst
1) a going round, continuance
adv
2) still, yet, again, besides
2a) still, yet (of continuance or persistence)
2b) still, yet, more (of addition or repetition)
2c) again
2d) still, moreover, besides
Aramaic equivalent: od (עוֹד "still" H5751)
HAcmsa — HAcmsa
a-gen': Advb. denoting repetition; in New Testament, generally for palin, "back," "once more." Occasionally, it has the force of a connective, synonymous with "moreover," as in Ro 15:10 ff; 1Co 3:20, etc. The expression "born again" of the King James Version, Joh 3:3,7; 1Pe 1:23, translating the Greek "anothen" and "ana" in composition, becomes in the Revised Version (British and American) "anew," i.e. "over again." As these particles mean "from above" and "up," their use as indicating repetition is sometimes disputed, but without further foundation than that "again" does not exhaust the meaning.
עָרַץ (arats) is a Hebrew verb meaning to cause to tremble or to feel dread. It encompasses a range of meanings, including inspiring awe, being terrified, and treating something with reverence. The word appears in various forms, such as intransitive and causative, indicating both the act of trembling and the ability to instill fear or awe in others.
[עָרַץ] vb. cause to tremble, tremble (in terror, or awe)
Qal
cause to tremble (i.e. strike with awe)
intrans. tremble, feel dread
Niph. terrible in the company of the holy ones
Hiph.
regard, or treat, with awe, as awful
inspire with awe
base
H6206 עָרַץ cause to tremble, tremble (in terror, or awe) .. cause to tremble (i.e. strike with awe)
. intrans. tremble, feel dread
. terrible in the company of the holy ones
. . regard, or treat, with awe, as awful
. inspire with awe
6206 `arats aw-rats'
a primitive root; to awe or (intransitive) to dread; hence,
to harass:--be affrighted (afraid, dread, feared, terrified),
break, dread, fear, oppress, prevail, shake terribly.
עָרַץ (a.rats) — to tremble.
1) to tremble, dread, fear, oppress, prevail, break, be terrified, cause to tremble
1a) (Qal)
1a1) to cause to tremble, terrify
1b2) to tremble, feel dread
1b) (Niphal) to be awesome, be terrible
1c) (Hiphil)
1c1) to regard or treat with awe, regard or treat as awful
1c2) to inspire with awe, terrify
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
N-ms — Noun common · masculine singular absoluteHNcmsa
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
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
