Psalms 50:4 — Word Study
WLCיִקְרָ֣א אֶל־ הַשָּׁמַ֣יִם מֵעָ֑ל וְאֶל־ הָ֝אָ֗רֶץ לָדִ֥ין עַמּֽוֹ׃
BSAHe summonsqârâʼ▸ [calls to, cries out to] the heavensshâmayim [the visible universe, the abode of God] aboveʻal [from a great height, from on high] and the earthʼerets [the land, the world] that He may judgedîyn [to govern, to vindicate] His peopleʻam [His nation, His own]
| Greek | English | Parsing |
|---|---|---|
| יִקְרָ֣א | he summons | Verb, Qal, imperfect third person masculine singular |
| אֶל־ | Preposition | |
| הַשָּׁמַ֣יִם | the heavens | Particle, noun common masculine plural absolute |
| מֵעָ֑ל | above | Preposition, noun common masculine singular absolute |
| וְאֶל־ | and | Conjunction, preposition |
| הָ֝אָ֗רֶץ | the earth | Particle, noun common feminine singular absolute |
| לָדִ֥ין | to judge | Preposition, verb qal infinitive construct common |
| עַמּֽוֹ׃ | people his | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He summons the heavens above, and the earth, that He may judge His people: |
| KJV | He shall call to the heavens from above, and to the earth, that he may judge his people. |
| ASV | He calleth to the heavens above, And to the earth, that he may judge his people: |
| YLT | He doth call unto the heavens from above, And unto the earth, to judge His people. |
| WEB | He calls to the heavens above, to the earth, that he may judge his people: |
| BBE | His voice will go out to the heavens and to the earth, for the judging of his people: |
Where they part company is in the nuances of the translations, but they all agree on the essential meaning.
The structure features a main clause followed by prepositional phrases and an infinitive phrase indicating purpose, which clarifies the intent of the summoning.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbקָרָא
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 50:4
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — God's Judgment Declaredgenerated
Psalm 50:4 is part of a passage where God is calling the heavens and the earth to bear witness as He prepares to judge His people. This judgment is a theme throughout the psalm, emphasizing God's authority and the seriousness of His call to accountability. The surrounding verses illustrate God's presence and power, as well as His desire for His people to recognize their covenant relationship with Him.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 50:6 | And the heavens proclaim His righteousness, for God Himself is Judge. Selah |
| 2 | Deuteronomy 4:36 | He let you hear His voice from heaven to discipline you, and on earth He showed you His great fire, and you heard His words out of the fire. |
| 3 | Deuteronomy 30:19 | I call heaven and earth as witnesses against you today that I have set before you life and death, blessing and cursing. Therefore choose life, so that you and your descendants may live, |
| 4 | Deuteronomy 31:28 | Assemble before me all the elders of your tribes and all your officers so that I may speak these words in their hearing and call heaven and earth to witness against them. |
| 5 | Deuteronomy 32:1 | Give ear, O heavens, and I will speak; hear, O earth, the words of my mouth. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — יִקְרָ֣א, yik.Ra'generated
The verb יִקְרָ֣א (yik.Ra') is an imperfect form of the root קָרָא (qara'), meaning 'to call' or 'to summon.' This word conveys the action of calling out, which can involve summoning or proclaiming. In this context, it indicates God's authoritative call to the heavens and earth.
The use of the imperfect tense suggests an ongoing action, emphasizing that God is actively summoning creation to witness His judgment. This reflects the relationship between God and His creation, where even the heavens and earth are called to testify to His righteousness.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the wording of יִקְרָ֣א as 'He summons' in all versions presented.
Sentence Structuregenerated
The main verb of the sentence is יִקְרָ֣א (he summons), which governs the entire clause. The structure includes prepositional phrases that specify the direction and the entities involved in the summoning.
The order of the Hebrew words places emphasis on the action of summoning, followed by the elements of creation being called — the heavens and the earth — which highlights the universality of God's authority.
Septuagint Backgroundgenerated
The Septuagint translates יִקְרָ֣א as προσκαλέσεται (proskalesthai), meaning 'to call upon' or 'to summon.' This choice reflects a similar sense of authority and intention in God's call to the heavens and earth.
The Greek term emphasizes the act of summoning in a way that aligns with the original Hebrew meaning, maintaining the focus on God's sovereign call.
In plain words — the whole versegenerated
Psalm 50:4 tells us that God calls upon the heavens and the earth to witness His judgment of His people. This highlights God's authority and the seriousness of His call for accountability from His creation.
Frequently Asked Questionsgenerated
It signifies God's authority over all creation, calling them to witness His judgment.
Judgment is a central theme in this psalm, emphasizing God's role as the ultimate judge of His people.
It reflects the accountability of God's people to uphold their covenant with Him, as He calls them to account.
It underscores God's intention to govern and vindicate His people, ensuring justice is served.
Reflection Questionsgenerated
- In what ways do I see God's authority in my life?
- How can I be more aware of my responsibilities as part of God's people?
- What does it mean to me that God calls upon creation to witness His actions?
- How can I respond to God's call for accountability in my own life?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to discuss God's judgment and the role of creation as witnesses. Their insights are included here from various works.
Since then it is evident, that many are to judge with the Lord, but that others are to be judged, not however on equality, but according to their deserts;Early Church Fathers on Psalms 50 →
On arriving in an obvious manner, then, with fire and storm as his bodyguards, God will summon everyone from all quarters as if to appoint those present as witnesses of the judgment.Early Church Fathers on Psalms 50 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 50:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe shall call to the heavens from above, and to the earth,.... To hear what he shall say, when he will no longer keep silence; and to be witnesses of the justice of his proceedings; see Isaiah 1:2.
Read John Gill on Psalms 50 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe shall call to the heavens from above, and to the earth, that he may judge his people. He shall call to the heavens from above, and to the earth, that he may judge his people.
Read Robert Jamieson on Psalms 50 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleEither to heaven and earth themselves, and so it is a figure called prosopopoeia; or to the inhabitants of them, all angels and men, whom he calls in for witnesses and judges of the equity of his present proceedings. Compare 32:1. That he may judge his people, to wit, in their presence and hearing.
Read Matthew Poole on Psalms 50 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 50:4 He shall call to the heavens from above, and to the earth, that he may judge his people.Ver. 4. He shall call to the heavens from above, and to the earth] That these dumb creatures may be as so many speaking evidences against an unworthy people, and witnesses of God’ s righteous dealings against them. See Deuteronomy 32:1 Isaiah 1:2 Micah 6:2. The Chaldee thus paraphraseth, He will call the high angels from above; and the just of the earth from beneath.
Read John Trapp on Psalms 50 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) He shall call.—Better, He calls. The poet actually hears the summons go forth calling heaven and earth as witnesses, or assessors (comp. Micah 6:2), of the judgment scene. (Comp. Deuteronomy 4:26; Deuteronomy 32:1; Isaiah 1:2; Micah 1:2; 1Ma 2:37.) Israel, politically so insignificant, must have been profoundly conscious of the tremendous issues involved in its religious character to demand a theatre so vast, an audience so august.
Read Charles John Ellicott on Psalms 50 →CambridgeThe Cambridge Bible for Schools and Colleges4. He shall call to the heavens from above] Better, in continuation of the preceding verse, Let him call to the heavens above. The object of the summons is ‘that he may judge his people.’ Heaven and earth, the whole world of nature, are summoned to be witnesses of the judgement, for they are far older than man, and have watched the whole course of Israel’s history. Cp. Deuteronomy 4:26; Deuteronomy 4:32; Deuteronomy 31:28; Deuteronomy 32:1; Isaiah 1:2; Micah 1:2; Micah 6:1-2. The poetical idea finds a strange equivalent in the conception of modern science that every action is recorded by a corresponding physical change, so that Nature is in truth a witness to the actions of man[25]. [25]…
Read Cambridge on Psalms 50 →Albert Barnes1798–1870Barnes' Notes on the BibleHe shall call to the heavens from above - He will call on all the universe; he will summon all worlds.
Read Albert Barnes on Psalms 50 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible4. The heavens… the earth—These are summoned as witnesses, as Deuteronomy 4:26; Deuteronomy 30:19
Read Daniel Denison Whedon on Psalms 50 →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
He summons the heavens above, and the earth, that He may judge His people:
He calls to the heavens above, to the earth, that he may judge his people:
He summons the heavens above, and the earth, that He may judge His people:
He summons the heavens above, as well as the earth, so that he might judge his people.
Tyndale line
He shall call to the heavens from above, and to the earth, that he may judge his people.
He calleth to the heavens above, And to the earth, that he may judge his people:
He shall call to the heavens above, and to the earth, that he may judge his people:
He shall call to the heavens from above, and to the earth, that he may judge his people.
Hee shall call the heauen aboue, and the earth to iudge his people.
Strictly literal
He will call to the heavens from above, and to the earth, that he may judge his people:
He doth call unto the heavens from above, And unto the earth, to judge His people.
He calls to the heavens from above, || And to the earth, to judge His people.
He will call to the heavens above, and to the earth, to judge his people.
He calls to the heavens above and to the earth so that he may judge his people:
From the Latin
Wash me yet more from my iniquity, and cleanse me from my sin.
Simplified
He summons the heavens above and the earth to witness the judgment of his people.
His voice will go out to the heavens and to the earth, for the judging of his people:
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 largely agree on the wording of this verse, with 7 of the 8 words matched. The Dead Sea Scrolls present a version that is partially restored, but the key elements of the text are consistent with the Masoretic Text.
יִקְרָ֣א אֶל־ הַשָּׁמַ֣יִם מֵעָ֑ל וְאֶל־ הָ֝אָ֗רֶץ לָדִ֥ין עַמּֽוֹ׃
7 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[יקרא] [אל] [השמים] [מעל] [ואל] [הארץ] [לדין] [עמ׳ו]
nothing on the leather here — 8 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 50:4
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HR — PrepositionHR
The Hebrew word שָׁמַיִם (*shamayim*) is a dual noun meaning 'heavens' or 'sky.' It refers to the visible heavens where celestial bodies are found, as well as the abode of God. The dual form may suggest both the arch of the sky and the higher ether. It is noted in contexts such as Elijah's ascent in a whirlwind.
[שָׁמַי] n.m. only pl. שָׁמַיִם 421 heavens, sky
visible heavens, sky, where stars, etc., are
phrases
as abode of God
Elijah taken up הַשּׁ׳ in whirlwind
הַשּׁ׳ personified in various relations
base
H8064 שָׁמַי only pl. שָׁמַיִם heavens, sky . . visible heavens, sky, where stars, etc., are
. phrases
. . as abode of God
. Elijah taken up הַשּׁ׳ in whirlwind
. הַשּׁ׳ personified in various relations
8064 shamayim shaw-mah'-yim
dual of an unused singular shameh {shaw-meh'}; from an unused
root meaning to be lofty; the sky (as aloft; the dual perhaps
alluding to the visible arch in which the clouds move, as well
as to the higher ether where the celestial bodies
revolve):--air, X astrologer, heaven(-s).
שָׁמַיִם (sha.ma.yim) — heaven.
1) heaven, heavens, sky
1a) visible heavens, sky
1a1) as abode of the stars
1a2) as the visible universe, the sky, atmosphere, etc
1b) Heaven (as the abode of God)
Aramaic equivalent: sha.ma.yin (שָׁמַ֫יִן "heaven" H8065)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
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.
עַל (al) primarily means 'height' and can refer to the Most High, specifically God. It serves as a preposition meaning 'upon' or 'above,' indicating elevation, addition, or proximity. The word is built from the root meaning 'to rise' and has a broad range of uses, including idiomatic expressions and various grammatical functions.
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
Of the ground or basis, on which a thing is done
H5920 עַל, עָ֑ל I. subst. height
5920 `al al
from 5927; properly, the top; specifically, the highest (i.e.
God); also (adverb) aloft, to Jehovah:--above, high, most
High.
see HEBREW for 05927
עַל (al) — Most High.
Another name of ye.ho.vah (יהוה "LORD" H3068G)
עַל (al) — height.
subst
1) height
adv
2) above, upwards, on high
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HC/R — Conjunction · prepositionHC/R
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
דִּין (diyn) means to judge or govern, encompassing actions like executing judgment, pleading a cause, and contending. The verb appears in various forms, including Qal and Niphal, indicating both active and passive roles in judgment and strife. Strong's entry also notes a connection to a straight course, particularly in Genesis 6:3.
דִּין vb. judge
Qal
act as judge, minister judgment
plead the cause
execute judgment, vindicate
execute judgment, requite
govern
he cannot contend with one mightier than he
Niph. and all the people were at strife throughout all the tribes of Israel
base
H1777 דִּין judge .. act as judge, minister judgment
. plead the cause
. execute judgment, vindicate
. execute judgment, requite
. govern
. he cannot contend with one mightier than he
. and all the people were at strife throughout all the tribes of Israel
1777 diyn deen
or (Gen. 6:3) duwn {doon}; a primitive roy a straight course,
i.e. sail direct:--(come) with a straight course.
דִּין (din) — to judge.
1) to judge, contend, plead
1a) (Qal)
1a1) to act as judge, minister judgment
1a2) to plead a cause
1a3) to execute judgment, requite, vindicate
1a4) to govern
1a5) to contend, strive
1b) (Niphal) to be at strife, quarrel
Aramaic equivalent: din (דִּין "to judge" H1778)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
juj (shopheT; New Testament dikastes, krites): In the early patriarchal times the heads of families and the elders of the tribes were the judges (compare Ge 38:24), and their authority was based on custom. In the wilderness Moses alone was the judge until Jethro suggested a scheme of devolution. On his advice Moses divided the people into groups of thousands, hundreds, fifties, and tens, and over each group a wise and good man was set as a judge. Thereafter only the most important cases were brought before Moses (Ex 18:13-26; De 1:9-17). This arrangement ceased to be practicable when the children of Israel settled down in Canaan. Although David took counsel with the heads of thousands and hundreds (
Judge
(Heb. shophet, pl. shophetim), properly a magistrate or ruler, rather than one who judges in the sense of trying a cause. This is the name given to those rulers who presided over the affairs of the Israelites during the interval between the death of Joshua and the accession of Saul (Judg. 2:18), a period of general anarchy and confusion. “The office of judges or regents was held during life, but it was not hereditary, neither could they appoint their successors. Their authority was limited by the law alone, and in doubtful cases they were directed to consult the divine King through the priest by Urim and Thummim (Num. 27:21). Their authority extended only over those tribes by whom they had been elected or acknowledged. There was no income attached to their office, and they…
→ Appointed by the Persians Ezr 7:25
→ Kings and other rulers as 2Sa 8:15; 15:2; 1Ki 3:16-28; 10:9; 2Ki 8:1-6; Ps 72:1-4; Mt 27:11-26; Ac 23:34,35; 24; 25:11,12
→ Priests and Levites as De 17:9; 2Ch 19:8; Eze 44:23,24; Mt 26:57-62
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms