1. Introduction
The Hb “‘erets” is the typical word for “land.” However, a different word, “yabashah,” or “dry land,” corresponds to the cosmic chaotic waters previously discussed. This short overview will compare the use of Hb “‘erets” and “yabashah” throughout the OT, as well as the translation into the Gr LXX and usage by the Gr NT.
2. Lexical and Linguistic Background
The Hb term “‘erets” is defined by Strongs as “the earth.” This is the overwhelmingly used term to denote land throughout the OT. Gesenius’ Hebrew-Chaldee Lexicon likewise defines “‘erets” as referring to land, especially when paired with a people of the land. This corresponds to the Ar “‘ara`.”
The Hb term “yabashah” is defined by Strongs as “dry ground, dry land.” However, this does not provide the cultural nuance needed. Gesenius’ Hebrew-Chaldee Lexicon notes this is “dry land, as opposed to the sea.” This understanding of dry, as opposed to the sea, is important.
3. The word in the Bible
The Hb term “‘erets” is overwhelmingly preferred in the OT, used 2,505 times in the WLC Hebrew OT. This is the term used in Genesis 1:1, “In the beginning God created the heavens and the earth [‘erets],” (NKJV). This term is used only twice in the book of Jonah. First, 1:8 notes, “And where do you come from? What is your country [`erets],” and second is 2:6, “The earth [`erets] with its bars closed behind me forever.”
The Hb term “yabashah” is used sparingly throughout the OT, used only 14 times in the WLC Hebrew OT. This term is exclusively used when the sea or the Jordan is mentioned in the same verse. The sea in view, likewise, is essentially always chaotic in these verses. For example, Exodus 14:16, “…And the children of Israel shall go on dry ground [yabashah] through the midst of the [red] sea.”
In Jonah, this term, “yabashah,” is used the following three times. Jonah 1:9, “…the God of heaven, who made the sea and the dry land [yabashah].” Jonah identifies God as the maker of the chaos the sailors found themselves in, as well as the safe place, the dry land. Jonah 1:13, “…men rowed hard to return to land [yabashah]…the sea continued to grow more tempestuous…” Again, the dry land is the sanctuary from the tempest. Finally, Jonah 2:10, “So the LORD spoke to the fish, and it vomited Jonah onto dry land.” This great fish is a beast of the chaos of the sea, spitting Jonah, not only onto the land, but onto the land safe from the chaos of sea.
4. Transitional Developments in later literature
Both of these terms in view appear in Hb Jonah. The LXX translates these terms into Greek as the following. The Gr term “gen” corresponds to the Hb “‘erets,” appearing 2,698 times in the LXX Greek OT. This is the term used in Jonah 1:13, “…the men rowed hard to return to land…” translating Hb “yabashah,” “dry land,” as Gr “gen,” “land.” Also Jonah 2:6, “The earth with its bars…” translating Hb “‘erets,” “land” as Gr “gen,” “land.” Finally, Jonah 4:2, “…when I was still in my country,” translating Hb “admati,” “country,” as Gr “gen.” The Greek term denoting dry land is “xeros,” defined by Strong’s as “arid…shrunken, earth (as opposed to water).” This term is used 33 times throughout the LXX Greek OT. It is used twice in Jonah, both to show dry land. First is Jonah 1:9, “who made the sea and the dry land,” translating Hb “yabashah,” “dry land,” as Gr “xeros,” “dry land.” Second is Jonah 2:10, “So the LORD spoke to the fish, and it vomited Jonah onto dry land [Hb “yabashah,” Gr “xeros”].”
The NT then uses both of these terms. The Gr “ges” is used 252 times in the TR Greek NT, from Matthew to Revelation. It is the default term for “land.” The NT term “xeros,” however, is used more in a more nuanced way, used only seven times throughout the TR Greek NT. Out of the seven times, four are used to refer to a withered hand or other ailment.
5. Synthesis And Conclusion
There is a clear theological association of cosmic waters, or “the deep,” in the Hb OT. The dry land, by contrast, is a theological safety from the chaos of these cosmic waters. This is clear through the research given so far. However, the theological association of dry land opposing cosmic waters seems to dissipate in the LXX, and seems to essentially disappear in the lack of use of specified terminology in the NT. While there may still be a theology of cosmic waters, especially in a book like Revelation, the use of specified terminology, such as “the deep” and “dry land” is essentially gone by the time of the writing of the NT. More research must be done to uncover the theological usage of common terms, such as Gr “thalassa,” “sea,” and Gr “gen,” “land,” to depict the corresponding ideas of cosmic waters and safe land.
