The term for our inhabited planet. It is used to distinguish it from heaven and hell. It can also mean land, soil, or several other things. The Bible uses the term “earth” in a variety of ways, similar to how we use it today.
In Hebrew, one word translated as “earth” is also used for “man” or “Adam” (Genesis 2:7, 19). This word refers to the reddish soil from which Adam’s body was made. Another Hebrew word translated as “earth” or “land” can refer to a country (Genesis 21:21). A word translated as “dust” can simply mean earth or dry ground (Genesis 3:19). In the New Testament, a Greek word translated as “earth” can also refer to a land or country (Matthew 27:45). Another Greek word, from which “ecumenical” is derived, refers to the whole inhabited earth (Luke 21:26) or to the Roman Empire at that time (Luke 2:1).
In the beginning, “God called the dry land “earth,” and the gathering of waters He called “seas.” And God saw that it was good. Then God said, 'Let the earth bring forth vegetation’” (Genesis 1:10–11). In some passages, “the earth” is used in a way similar to how we think of the entire planet today (Job 1:7), hanging in empty space (Job 26:7). References to the earth’s four corners (Isaiah 11:12; Ezekiel 7:2) refer to the points of a compass, not to the earth’s shape. The "circle of the earth" likely refers to the horizon’s circumference (Isaiah 40:22; compare Job 38:13). The earth is sometimes described as being supported by pillars (Job 9:6; Psalm 75:3) or foundations (Psalm 104:5; Proverbs 8:29; Isaiah 24:18; Jeremiah 31:37). Many of these descriptions are found in poetic or prophetic passages, so they do not reveal much about the Hebrews’ understanding of the cosmos.
“Earth” can also refer to the soil or ground that a farmer works (see 2 Kings 5:17). According to the Bible, the original condition of the earth (Genesis 2:6) was affected by the curse brought on by human sinfulness (Genesis 3:17–19). (Modern environmental experts agree that the earth suffers because of human greed and arrogance.) After Abel’s blood was spilled on the ground, Cain’s difficulty in farming was a constant reminder that he had murdered his brother (Genesis 4:8–12).
The Israelites were instructed to let the land rest every seventh year (Exodus 23:10–12; Leviticus 25:4–5) so the soil could replenish the nutrients used up by crops. After seven such “sabbath years,” in the 50th “jubilee year,” the land would return to its original family owners (Leviticus 25:10–17). This law reminded the people that God ultimately owned the land and prevented the rise of powerful landowners with huge estates.
The Mosaic law also taught the Israelites that the land’s condition was a sign of their relationship with God. Drought or poor crop yields indicated a broken relationship (Leviticus 26; Deuteronomy 28). Israel was warned that their wickedness could become so great that God would drive them out of His land (see Leviticus 26:37; Deuteronomy 28:64). But even if this happened, God promised to eventually restore His people so they could be married to the land again (Isaiah 62:4).
Many passages in the Bible point to a “coming age” when the earth will be set free from its “bondage to decay,” and the whole creation is said to be “groaning” in anticipation of this (Romans 8:19–23). The Bible describes a time of great renewal when the earth’s fertility will be restored (Ezekiel 47; Joel 3:18; Amos 9:13–15; Zechariah 14:6–9). However, one day, “The heavens will disappear with a roar, the elements will be destroyed by fire, and the earth and its works will be laid bare” (2 Peter 3:10). Yet, in the apostle John’s vision, he saw “a new heaven and a new earth, for the first heaven and earth had passed away” (Revelation 21:1).