Psalms 73:25 — Word Study
WLCמִי־ לִ֥י בַשָּׁמָ֑יִם וְ֝עִמְּךָ֗ לֹא־ חָפַ֥צְתִּי בָאָֽרֶץ׃
BSAWhom have Imîy [who is there for me] in heaven but Youshâmayim [the abode of God, the spiritual realm, my Lord, my Savior] And on earthʼerets [the land, the material world] I desirechâphêts■ [to delight in, to take pleasure in] no onelôʼ [no other person or thing] besides Youʻim [in addition to, apart from, my sole satisfaction]
| Greek | English | Parsing |
|---|---|---|
| מִי־ | who? | Pronoun |
| לִ֥י | [belongs] to me | Preposition, suffix |
| בַשָּׁמָ֑יִם | in the heavens | Preposition, noun common masculine plural absolute |
| וְ֝עִמְּךָ֗ | and with you | Conjunction, preposition, suffix |
| לֹא־ | not | Particle |
| חָפַ֥צְתִּי | I take pleasure | Verb, Qal, perfect first person common singular |
| בָאָֽרֶץ׃ | on the earth | Preposition, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Whom have I in heaven but You? And on earth I desire no one besides You. |
| KJV | Whom have I in heaven but thee? and there is none upon earth that I desire beside thee. |
| ASV | Whom have I in heaven but thee? And there is none upon earth that I desire besides thee. |
| YLT | Whom have I in the heavens? And with Thee none I have desired in earth. |
| WEB | Whom do I have in heaven? There is no one on earth whom I desire besides you. |
| BBE | Whom have I in heaven but you? and having you I have no desire for anything on earth. |
The translations agree on the essential meaning of the verse.
The sentence centers around a main question and a declaration of desire, structured to emphasize the psalmist's focus on God.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמִי
verbחָפֵץ
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 73:25
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 — Reflections on God's Guidancegenerated
Psalm 73:25 captures the psalmist's realization that his ultimate fulfillment comes from God alone. In the verses surrounding this, he acknowledges God's guidance and strength, contrasting it with the emptiness of earthly desires. This theme of divine reliance is echoed in other psalms, such as Psalm 16:5-11 and Psalm 37:4, where the psalmist expresses trust in God's provision and goodness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 16:5–11 | The LORD is my chosen portion and my cup; You have made my lot secure. |
| 2 | Psalm 17:15 | As for me, I will behold Your face in righteousness; when I awake, I will be satisfied in Your presence. |
| 3 | Psalm 37:4 | Delight yourself in the LORD, and He will give you the desires of your heart. |
| 4 | Psalm 43:4 | Then I will go to the altar of God, to God, my greatest joy. I will praise You with the harp, O God, my God. |
| 5 | Psalm 63:3 | Because Your loving devotion is better than life, my lips will glorify You. |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — חָפַ֥צְתִּי, cha.Fatz.tigenerated
The verb חָפֵץ (chaphets) means to take pleasure in or to delight in. It is a Qal perfect form, indicating a completed action in the first person singular. This word conveys a strong sense of desire and satisfaction, particularly in the context of one's relationship with God.
In this verse, the psalmist emphasizes that he finds no delight in anyone or anything else on earth, highlighting the exclusivity of his affection and trust in God. The use of this verb underscores the depth of his commitment and the centrality of God in his life.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the core message of the verse, emphasizing the psalmist's singular devotion to God.
Sentence Structuregenerated
The verse is structured around the finite verb חָפַ֥צְתִּי, I take pleasure, which is the focal point of the sentence. It is preceded by a question clause introducing the subject and followed by two prepositional phrases that clarify the context of the psalmist's desire.
The arrangement emphasizes the psalmist's introspection, first questioning who he has in heaven and then affirming his lack of desire for anyone else on earth.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb חָפֵץ is translated as ἠθέλησα (ēthelēsa), meaning 'I wished' or 'I desired.' This choice may suggest a more volitional aspect to the psalmist's feelings, indicating a conscious decision in his longing for God.
The translation reflects a narrowing of the Hebrew meaning, focusing on the act of wishing rather than the deeper sense of delight implied in the original.
In plain words — the whole versegenerated
Psalm 73:25 expresses the psalmist's deep reliance on God, stating that he desires no one else in heaven or on earth. This reflects a profound commitment to God as the source of his satisfaction and joy.
Frequently Asked Questionsgenerated
The psalmist is expressing that his ultimate satisfaction and joy come from God alone, and he finds no fulfillment in anything or anyone else.
This verse highlights the psalmist's deep trust and reliance on God, indicating that he sees God as his sole source of strength and joy.
We can learn the importance of prioritizing our relationship with God above all else and recognizing that true fulfillment comes from Him.
This verse relates to other psalms that emphasize trust in God and the joy found in His presence, such as Psalm 16:5 and Psalm 37:4.
Reflection Questionsgenerated
- In what ways do I seek fulfillment outside of my relationship with God?
- How can I cultivate a deeper desire for God in my daily life?
- What does it mean for me to find my satisfaction in God alone?
- How can I encourage others to seek their fulfillment in God?
The early church on this verse — how the Fathers read it
The early Church Fathers, including Augustine of Hippo, reflected on this verse to illustrate the longing for heavenly fulfillment over earthly desires.
And he is beginning to think of that same Heavenly felicity, and to reprove himself, because he has been a beast, and has longed for things earthly.Early Church Fathers on Psalms 73 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 73:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhom have I in heaven but thee,.... Which includes God the Father, Son, and Spirit; God the Father, as his only covenant God and Father; Christ as his only Mediator, Saviour, and Redeemer, Head,
Read John Gill on Psalms 73 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhom have I in heaven but thee? and there is none upon earth that I desire beside thee. -His joy in God as his portion, in contrast to the final destruction of all who go from God. Verse 25. Whom have I in heaven (but thee)?
Read Robert Jamieson on Psalms 73 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhom have I in heaven, or in earth? as it follows. There is no other person nor thing in the world from which I can seek or hope for happiness, or which I am willing to accept as my portion. Let sinners have an earthly prosperity, I am satisfied with thee, and with thy favour. Since thou givest me support and conduct here, and carriest me safe from hence to eternal glory, what do I need more? or what can I desire more? But thee; which words must necessarily be understood here from the next clause, where they are expressed.
Read Matthew Poole on Psalms 73 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 73:25 Whom have I in heaven [but thee]? and [there is] none upon earth [that] I desire beside thee.Ver. 25. Whom have I in heaven but thee?] I would I were in heaven with thee, so Aben Ezra rendereth it; and to the same sense Beza paraphraseth, Apage terra, quod utinam Deus in coelo iam et tecum essem: quid enim est in terra quod me vel tantillum retineat?
Read John Trapp on Psalms 73 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(25) And there . . .—Or, Besides thee I have no delight on earth.
Read Charles John Ellicott on Psalms 73 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 25. Whom have I in heaven but thee?] The original is more emphatic: מי לי בשמים ועמך לא חפצתי בארץ mi li bashshamayim; veimmecha lo chaphatsti baarets. "Who is there to me in the heavens? And with thee I have desired nothing in the earth." No man can say this who has not taken God for his portion in reference to both worlds.
Read AdamClarke on Psalms 73 →
CambridgeThe Cambridge Bible for Schools and Colleges25. But thee is rightly supplied in the first line, which receives its completion and explanation from the second. The idea which logically is one is divided into two clauses for the sake of the poetical rhythm. beside thee] Lit. with thee. If I have Thee, there is none else in heaven and earth whom I desire. Thou art my only good and source of happiness in the whole universe. Cp. Psalms 16:2, R.V., “Thou art my Lord; I have no good beyond thee.”
Read Cambridge on Psalms 73 →
Albert Barnes1798–1870Barnes' Notes on the Biblewhom have I in heaven but thee? - literally, “Who is to me in the heavens?” That is, There is no one there that in my love for him can be compared with thee; no one who can do for me what thou canst
Read Albert Barnes on Psalms 73 →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
Whom have I in heaven but You? And on earth I desire no one besides You.
Whom do I have in heaven? There is no one on earth whom I desire besides you.
Whom have I in heaven but You? And on earth I desire no one besides You.
Whom do I have in heaven but you? I desire no one but you on earth.
Tyndale line
Whom have I in heaven but thee? and there is none upon earth that I desire beside thee.
Whom have I in heaven but thee? And there is none upon earth that I desire besides thee.
Whom have I in heaven but thee? and there is none upon earth that I desire beside thee.
Whom have I in heaven but thee ? and there is none upon earth that I desire besides thee.
Whom haue I in heauen but thee? and I haue desired none in the earth with thee.
Strictly literal
Whom have I in the heavens? and there is none upon earth I desire beside thee.
Whom have I in the heavens? And with Thee none I have desired in earth.
Whom do I have in the heavens? And none have I desired in earth [besides] You.
Whom have I in heaven? and beside thee I desire nothing upon earth.
Whom have I in heaven but you? There is no one on earth that I desire but you.
Simplified
Who is there in heaven for me except you? And I want nothing on earth except you.
Whom have I in heaven but you? and having you I have no desire for anything on earth.
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 presents the verse as it is traditionally understood, while the Septuagint aligns closely with the Hebrew, differing slightly in word order. Both versions affirm the psalmist's singular focus on God.
מִי־ לִ֥י בַשָּׁמָ֑יִם וְ֝עִמְּךָ֗ לֹא־ חָפַ֥צְתִּי בָאָֽרֶץ׃
5 of the 7 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.
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 73:25
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.
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Part — PronounHPi
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
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)
Prep | N-mp — Preposition · noun common masculine plural absoluteHRd/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.
עִם (im) is a preposition meaning 'with' and covers a range of relationships, including companionship, locality, and possession. It can imply actions done jointly, equality, or even opposition in contexts like combat. The related form מֵעִם (me.im) means 'from with' or 'beside.' The entries reflect various nuances but do not present significant disagreement.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
מֵעִם 72 from with or beside
base
H5973a עִם with . of fellowship and companionship
. Of a locality, close to, beside
. Of persons, עִם is spec. . in the house or family or service of
. In possession of
. In the custody or care of
. Beside = except
. With = friendly with
. Idiom. of a thought or purpose present with one
. Metaph. together with = in spite of, notwithstanding
H5973b מֵעִם from with, beside
5973 `im eem
from 6004; adverb or preposition, with (i.e. in conjunction
with), in varied applications; specifically, equally with;
often with prepositional prefix (and then usually
unrepresented in English):--accompanying, against, and, as (X
long as), before, beside, by (reason of), for all, from
(among, between), in, like, more than, of, (un-)to,
with(-al).
see HEBREW for 06004
עִם (im) — with.
1) with
1a) with
1b) against
1c) toward
1d) as long as
מֵעִם (me.im) — from with.
1a) beside, except
1b) in spite of
Conj | Prep | Suff — Conjunction · preposition · suffixHC/R/Sp2ms
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
חָפֵץ (chaphets) is a Hebrew verb meaning to delight in or take pleasure in something. It can refer to both human desire and divine pleasure, indicating a sense of inclination or favor. The word is also noted to mean to bend down, though this usage is rare. The entries suggest a range of meanings focused on desire and pleasure.
ref
H2654a חָפֵץ delight in H2654b חָפֵץ bend down
2654 chaphets khaw-fates'
a primitive root; properly, to incline to; by implication
(literally but rarely) to bend; figuratively, to be pleased
with, desire:--X any at all, (have, take) delight, desire,
favour, like, move, be (well) pleased, have pleasure, will,
would.
חָפֵץ (cha.phets) — to delight in.
1) to delight in, take pleasure in, desire, be pleased with
1a) (Qal)
1a1) of men
1a1a) to take pleasure in, delight in
1a1b) to delight, desire, be pleased to do
1a2) of God
1a2a) to delight in, have pleasure in
1a2b) to be pleased to do
חָפַץ (ch.ph) — to sway.
1) to move, bend down
1a) (Qal) to bend down
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
plezh'-ur (chephets, ratson; eudokia, hedone: "Pleasure" is the translation of various Hebrew words, chiefly of chephets, "inclination," hence, "pleasure," "delight" (Job 21:21, "What pleasure hath he in his house?" the American Standard Revised Version "what careth he for"; Job 22:3, "Is it any pleasure to the Almighty?"; Ps 111:2; Ec 5:4; 12:1; in Isa 44:28; 46:10; 48:14; 53:10, it has the sense of will or purpose, "He shall perform all my pleasure," etc.); of ratson, "delight," "acceptance," "good will" (Ezr 10:11;
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
Prep | N-cs — Preposition · noun common feminine singular absoluteHRd/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
