Job 11:10 — Word Study
WLCאִם־ יַחֲלֹ֥ף וְיַסְגִּ֑יר וְ֝יַקְהִ֗יל וּמִ֣י יְשִׁיבֶֽנּוּ׃
BSAIfʼim [under these conditions, in this circumstance] He comes alongchâlaph▸ [the Almighty, God, passes by, goes on His way] to imprison youçâgar▸ [shut up, confine] or convenes a courtqâhal▸ [gathers, assembles, judgment, a place of decision] whomîy [what person, which one] can stop Himshûwb▸ [hinder, turn back]
| Greek | English | Parsing |
|---|---|---|
| אִם־ | if | Particle |
| יַחֲלֹ֥ף | he will pass by | Verb, Qal, imperfect third person masculine singular |
| וְיַסְגִּ֑יר | and he may shut up | Conjunction, verb hiphil third person masculine singular |
| וְ֝יַקְהִ֗יל | so he may summon an assembly | Conjunction, verb hiphil third person masculine singular |
| וּמִ֣י | and who? | Conjunction, pronoun |
| יְשִׁיבֶֽנּוּ׃ | will he turn back him | Verb hiphil imperfect third person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | If He comes along to imprison you, or convenes a court, who can stop Him? |
| KJV | If he cut off, and shut up, or gather together, then who can hinder him? |
| ASV | If he pass through, and shut up, And call unto judgment, then who can hinder him? |
| YLT | If He pass on, and shut up, and assemble, Who then dost reverse it? |
| WEB | If he passes by, or confines, or convenes a court, then who can oppose him? |
| BBE | If he goes on his way, shutting a man up and putting him to death, who may make him go back from his purpose? |
Where they part company is יַחֲלֹ֥ף — see How Translations Differ.
The sentence is structured with a conditional clause followed by a rhetorical question, emphasizing the authority of God.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמִי
verbחָלַף
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 — Job 11:10
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 — Job's Reflection on God's Sovereigntygenerated
Job 11:10 presents a rhetorical question about God's authority. Job asserts that if God decides to imprison or summon a court, no one can contest His actions. This verse emphasizes the theme of divine power and human impotence, echoing Job's struggle to understand his suffering in light of God's justice. The surrounding verses reinforce this by highlighting God's omniscience and the futility of human wisdom.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 5:18 | For He wounds, but He also binds; He strikes, but His hands also heal. |
| 2 | Job 9:4–12 | God is wise in heart and mighty in strength. Who has resisted Him and prospered? |
| 3 | Job 12:14 | What He tears down cannot be rebuilt; the man He imprisons cannot be released. |
| 4 | Job 34:29 | But when He remains silent, who can condemn Him? When He hides His face, who can see Him? Yet He watches over both man and nation, |
| 5 | Isaiah 41:27 | I was the first to tell Zion: ‘Look, here they are!’ And I gave to Jerusalem a herald of good news. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — יַחֲלֹ֥ף, ya.cha.Lofgenerated
The verb חָלַף (chalaph) means 'to pass' and is used here to convey the idea of God moving through circumstances with authority. It suggests an active, decisive action, indicating that God is not passive but rather engaged in the affairs of humanity.
This verb is in the imperfect tense, indicating an ongoing or potential action. Job's use of this word reflects his understanding of God's ability to intervene at any moment, highlighting the futility of human resistance against divine will.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse, with all versions conveying the idea that God has the ultimate authority to act against individuals.
Sentence Structuregenerated
The verse consists of a conditional clause introduced by אִם (im) followed by a series of actions attributed to God. The finite verb יַחֲלֹ֥ף governs the following verbs, creating a sequence of potential divine actions.
The structure emphasizes the conditional nature of Job's statement, suggesting that if God were to act, no one could oppose Him. This arrangement underscores the power dynamics between God and humanity.
Septuagint Backgroundgenerated
The Septuagint translates יַחֲלֹ֥ף as καταστρέψῃ, which means 'to destroy' or 'overthrow.' This choice reflects a more definitive action than the Hebrew, emphasizing the severity of God's power.
This translation suggests an interpretation that highlights God's capability not just to pass by but to bring about destruction, adding a layer of urgency to the understanding of divine authority.
In plain words — the whole versegenerated
Job 11:10 asks if anyone can stop God if He decides to imprison someone or call a court. This reflects Job's belief in God's ultimate authority and power over human affairs.
Frequently Asked Questionsgenerated
Job is expressing the idea that if God decides to act against someone, there is no one who can challenge that decision.
Job uses the imagery of a court to illustrate God's authority to judge and decide matters concerning humanity.
This rhetorical question underscores the belief that God's power is unmatched and that no human can oppose His will.
This verse encapsulates the struggle between human understanding and divine sovereignty, a central theme throughout the Book of Job.
Reflection Questionsgenerated
- In what areas of my life do I struggle to accept God's authority?
- How can I better understand the nature of God's power and sovereignty?
- What does it mean for me to trust in God's decisions, even when I do not understand them?
- How can I respond to challenges in my life with the knowledge that God is ultimately in control?
The early church on this verse — how the Fathers read it
Gregory the Dialogist comments on this verse to illustrate God's authority over all things, emphasizing the futility of opposing Him.
If He overturn all things, or shut them up together, then who shall gainsay Him? Or who can say to Him, Why doest Thou so? The Lord 'overturns heaven,' when by His terrible and secret ordering He pulls down the height of man's…Early Church Fathers on Job 11 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 11:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIf he cut off,.... The horns, power, dominion, and authority of the wicked; or the spirits of princes, or kingdoms and states, whole nations, as he did the seven nations of Canaan; or families, as
Read John Gill on Job 11 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIf he cut off, and shut up, or gather together, then who can hinder him? If he cut off , [ yachªlop (H2498)] - rather, as in Job 9:11, pass as a storm-namely, rush upon in anger.
Read Robert Jamieson on Job 11 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIf he cut off, to wit, a person or a family. Shut up in a prison, or in the hands of an enemy. This shutting up is opposed to the opening of the prison doors, and to that enlargement which God is elsewhere said to give to men. Gather together; either, 1. In a way of judgment, as a like word is used, , Gather not my soul with sinners. Or rather, 2. In a way of mercy, as this word is generally used in Scripture; this being every where promised by God to his people as an eminent mercy, that he would gather them together. So this is opposed to the former actions, and the sense of the place is, whether it pleaseth God to scatter a family, or to gather them together from their dispersions. Who…
Read Matthew Poole on Job 11 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 11:10 If he cut off, and shut up, or gather together, then who can hinder him?Ver. 10. If he cut off, and shut up] Heb. If he change, viz. his course or way of proceedings toward men, either to shut them up close prisoners, or otherwise to put them to such straits that (Job-like) they know not what to do, or which way to turn themselves. Or gather together] viz. His witnesses, say some, against an offender; his armies and military forces, saith the Chaldee paraphrast, to ruin his enemies; his outcasts, say some interpreters, according to that, Psalms 147:2, "The Lord doth build up Jerusalem: he gathereth together the outcasts of Israel." If he do any or all of these to show his…
Read John Trapp on Job 11 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) If he cut off.—It is the same word as “a spirit passed before me” (Job 4:15); and as Job himself used (Job 9:11): “he passeth on, but I perceive him not.” “If, then,” says Zophar, “God acteth thus, or if He delivers up a man into the hands of his enemies, or if He calls together a multitude against him—alluding apparently to Job 9:11-12; Job 10:17, where the word rendered changes is a derivative of the word here rendered “cut off”—then who can turn Him back from His intent?” adopting Job’s own question at Job 9:12 : “Who can hinder Him?” Some understand the three terms forensically: “if He arrest, and imprison, and hold assize; “but it is probable that Job’s own statements are alluded…
Read Charles John Ellicott on Job 11 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. If he cut off] As he is unlimited and almighty, he cannot be controlled. He will do whatsoever he pleases; and he is pleased with nothing but what is right. Who then will dare to find fault? Perhaps Zophar may refer to Job's former state, his losses and afflictions. If he cut off, as he has done, thy children; if he shut up, as he has done, thyself by this sore disease; or gather together hostile bands to invade thy territories and carry away thy property; who can hinder him? He is sovereign, and has a right to dispose of his own property as he pleases.
Read AdamClarke on Job 11 →CambridgeThe Cambridge Bible for Schools and Colleges10. This omniscience in its operation among sinful men. If he cut off] if he pass by. Zophar uses Job’s own word and illustration, ch. Job 9:11 (passeth on). and shut up] i. e. arrest, and put in ward. or gather together] i. e. call an assembly for judgment, which took place in full concourse of the people; cf. the graphic picture Proverbs 5:3 seq., esp. Job 11:14. who can hinder him] Or, turn him back, again Job’s own words, ch. Job 9:12.
Read Cambridge on Job 11 →Albert Barnes1798–1870Barnes' Notes on the BibleIf he cut off - Margin, “Make a change.” But neither of these phrases properly expresses the sense of the original.
Read Albert Barnes on Job 11 →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
If He comes along to imprison you, or convenes a court, who can stop Him?
If he passes by, or confines, or convenes a court, then who can oppose him?
If He comes along to imprison you, or convenes a court, who can stop Him?
If he comes by and confines you and convenes a court, then who can prevent him?
Tyndale line
If he cut off, and shut up, or gather together, then who can hinder him?
If he pass through, and shut up, And call unto judgment, then who can hinder him?
If he pass through, and shut up, and call unto judgment, then who can hinder him?
If he shall cut off, and shut up, or gather together, then who can hinder him?
If hee cut off and shut vp, or gather together, who can turne him backe?
Strictly literal
If he pass by, and shut up, and call to judgment, who can hinder him?
If He pass on, and shut up, and assemble, Who then dost reverse it?
If He passes on, and shuts up, and assembles, || Who then reverses it?
If he pass by, and surrender [one to suffering], and call together an assembly, who can hinder him?
If he passes through and shuts anyone up, if he calls anyone to judgment, then who can stop him?
From the Latin
If he shall overturn all things, or shall press them together, who shall contradict him?
Simplified
If God comes and imprisons someone, or assembles the court for judgment, who can stop him?
If he goes on his way, shutting a man up and putting him to death, who may make him go back from his purpose?
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 show agreement in the overall message of the verse, though the Septuagint's translation of יַחֲלֹ֥ף diverges in its emphasis on destruction rather than mere passing.
אִם־ יַחֲלֹ֥ף וְיַסְגִּ֑יר וְ֝יַקְהִ֗יל וּמִ֣י יְשִׁיבֶֽנּוּ׃
3 of the 6 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 Job 11:10
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.
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
חָלַף (chalaph) is a Hebrew verb meaning to pass on or away, with various nuances including to hasten, sprout anew, or change. It can refer to physical movement, such as passing through, as well as metaphorical changes like transgression or renewal. The word appears in poetic contexts and has different forms indicating causation or transformation.
חָלַף vb. pass on or away, pass through (mostly poet.)
Qal
pass on quickly
pass away, vanish
of grass, come on anew, i.e. sprout again
trans.
pass through, i.e. pierce
overstep, transgress
Pi. (cause to pass) change
Hiph.
change (trans.)
shew newness
base
H2498 חָלַף pass on or away, pass through (mostly poet.) .. . pass on quickly
. pass away, vanish
. of grass, come on anew, i.e. sprout again
. trans. . pass through, i.e. pierce
. overstep, transgress
. (cause to pass) change
. . change (trans.)
. shew newness
2498 chalaph khaw-laf'
a primitive root; properly, to slide by, i.e. (by
implication) to hasten away, pass on, spring up, pierce or
change:--abolish, alter, change, cut off, go on forward, grow
up, be over, pass (away, on, through), renew, sprout, strike
through.
חָלַף (cha.laph) — to pass.
1) to pass on or away, pass through, pass by, go through, grow up, change, to go on from
1a) (Qal)
1a1) to pass on quickly
1a2) to pass away (vanish)
1a3) to come on anew, sprout again (of grass)
1a4) to pass through
1a5) to overstep, transgress
1b) (Piel) to cause to pass, change
1c) (Hiph)
1c1) to change, substitute, alter, change for better, renew
1c2) to show newness (of tree)
Aramaic equivalent: cha.laph (חֲלַף "to pass" H2499)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
In the sense of "against" which survives only in dialectal English (compare Wright, Dialect Dict., I, 470, for examples) is the King James Version rendering of the dative emauto of 1Co 4:4 (the American Standard Revised Version renders this "against"). In classical Greek the same idiom sunoida with dative = "be conscious" or "be cognizant of" a thing.
By
In the expression “by myself” (A.V., 1 Cor. 4:4), means, as rendered in the Revised Version, “against myself.”
סָגַר (sagar) means to shut or close, with various applications including shutting doors, closing up breaches, and imprisoning. It can also imply delivering someone up or surrendering. The verb appears in different forms, such as Qal (to shut), Niphal (to be shut up), and Piel (to deliver up). The term is associated with the concept of being tightly sealed or enclosed.
סָגַר vb. shut, close
Qal
shut door
close in upon
close up breach
Pt. pass., closed up = closely joined with tight seal
elsewhwere only Pt. pass. (gold shut up, and so prized, rare, fine?)
Niph.
subj. pers. be shut up
be shut, closed, of city gates
Pi. deliver up to (leave no other opening for one, shut one up to)
Pu.
of cities
of prisoners
of doors
Hiph.
deliver up to
shut up
base
H5462 סָגַר shut, close .. shut door
. . close in upon
. close up breach
. Pt. pass., closed up = closely joined with tight seal
. elsewhwere only Pt. pass. (gold shut up, and so prized, rare, fine?)
. . subj. pers. be shut up
. be shut, closed, of city gates
. deliver up to (leave no other opening for one, shut one up to)
. . of cities
. of prisoners
. of doors
. . deliver up to
. shut up
5462 cagar saw-gar'
a primitive root; to shut up; figuratively, to
surrender:--close up, deliver (up), give over (up), inclose,
X pure, repair, shut (in, self, out, up, up together), stop, X
straitly.
סָגַר (sa.gar) — to shut.
1) to shut, close
1a) (Qal)
1a1) to shut
1a2) to close, close up
1a3) closed up, closely joined, shut up
1b) (Niphal)
1b1) to be shut up
1b2) to be shut or closed
1c) (Piel) to shut up, deliver up
1d) (Pual) to be shut up
1e) (Hiphil)
1e1) to deliver up
1e2) to shut up, imprison
2) pure gold
Aramaic equivalent: se.gar (סְגַר "to shut" H5463)
Conj | V-Hiphil-Imperf-3ms — Conjunction · verb hiphil third person masculine singularHC/Vhu3ms
קָהַל (qahal) is a verb meaning to assemble or gather, often for religious or political purposes. It can denote both the act of gathering together and the summoning of an assembly, particularly in contexts of war or judgment. The term is derived from a root that emphasizes the idea of convocation.
[קָהַל] vb. denom. assemble as a קָהָל
Niph. assemble as a קָהָל
Hiph. summon an assembly
base
H6950 קָהַל vb. denom. assemble as a קָהָל
6950 qahal 'kaw-hal'
a primitive root; to convoke:--assemble (selves) (together),
gather (selves) (together).
קָהַל (qa.hal) — to gather.
1) to assemble, gather
1a) (Niphal) to assemble
1a1) for religious reasons
1a2) for political reasons
1b) (Hiphil) to summon an assembly
1b1) for war, judgment
1b2) for religious purposes
Also means: qa.lah (קָלַהּ "to gather" H7035)
Conj | V-Hiphil-Imperf-3ms — Conjunction · verb hiphil third person masculine singularHC/Vhu3ms
a-sem'-bli (qahal; ekklesia): The common term for a meeting of the people called together by a crier. It has reference therefore to any gathering of the people called for any purpose whatsoever (Ex 12:6; Ps 22:16 the King James Version; Ps 89:7 the King James Version; Ac 19:32,41). The solemn assemblies of the Jews were their feasts or religious gatherings of any kind (Isa 1:13). The word paneguris, "a general festal assembly" (Heb 12:23), is transferred from the congregation of the people of Israel to the Christian church of which the congregation of Israel was a…
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
Conj | Part — Conjunction · pronounHC/Pi
The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
V-Hiphil-Imperf-3ms | Suff — Verb hiphil imperfect third person masculine singular · suffixHVhi3ms/Sp3ms