Job 36:10 — Word Study
WLCוַיִּ֣גֶל אָ֭זְנָם לַמּוּסָ֑ר וַ֝יֹּ֗אמֶר כִּֽי־ יְשֻׁב֥וּן מֵאָֽוֶן׃
BSAHe opensgâlâh▸ [uncovereth, reveals] their earsʼôzen [to hear, to listen] to correctionmûwçâr [discipline, instruction] and commandsʼâmar▸ [speaks, says] thatkîy they turnshûwb▸ [return, turn back] from iniquityʼâven [evil, wickedness]
| Greek | English | Parsing |
|---|---|---|
| וַיִּ֣גֶל | and he uncovered | Verb, Qal, sequential imperfect third person masculine singular |
| אָ֭זְנָם | ear their | Noun common feminine singular construct, suffix |
| לַמּוּסָ֑ר | for correction | Preposition, noun common masculine singular absolute |
| וַ֝יֹּ֗אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| כִּֽי־ | that | Particle |
| יְשֻׁב֥וּן | they will turn away ! | Verb qal imperfect third person masculine plural, suffix |
| מֵאָֽוֶן׃ | from wickedness | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He opens their ears to correction and commands that they turn from iniquity. |
| KJV | He openeth also their ear to discipline, and commandeth that they return from iniquity. |
| ASV | He openeth also their ear to instruction, And commandeth that they return from iniquity. |
| YLT | And He uncovereth their ear for instruction, And saith that they turn back from iniquity. |
| WEB | He also opens their ears to instruction, and commands that they return from iniquity. |
| BBE | Their ear is open to his teaching, and he gives them orders so that their hearts may be turned from evil. |
Where they part company is יְשבוּן — see How Translations Differ.
The sentence is structured with a main action followed by a command, clearly delineating God's initiative and the expected human response.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbגָּלָה
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 36:10
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 — God's Discipline and Instructiongenerated
Job 36:10 highlights God's role in opening ears to correction, emphasizing His desire for people to recognize their faults and turn from iniquity. This passage is part of a larger discourse on God's ways of guiding humanity, where He reveals truths and offers discipline for moral improvement. The surrounding verses illustrate the consequences of rebellion against God and the blessings that come from obedience.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 36:15 | God rescues the afflicted by their affliction and opens their ears in oppression. |
| 2 | Job 33:16–23 | He opens their ears and terrifies them with warnings |
| 3 | Psalm 40:6 | Sacrifice and offering You did not desire, but my ears You have opened. Burnt offerings and sin offerings You did not require. |
| 4 | Isaiah 48:8–17 | You have never heard; you have never understood; for a long time your ears have not been open. For I knew how deceitful you are; you have been called a rebel from birth. |
| 5 | Isaiah 50:5 | The Lord GOD has opened My ears, and I have not been rebellious, nor have I turned back. |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — גָּלָה, vai.Yi.gelgenerated
The verb גָּלָה (galah) means to reveal or uncover, indicating an act of making something known that was previously hidden. It is often used in contexts where something is exposed, whether in a physical or metaphorical sense. The parsing as a sequential imperfect third person masculine singular verb suggests an ongoing action of uncovering, which in this case refers to God revealing the need for correction.
In this verse, the implication is that God actively opens ears to receive correction, which is essential for understanding and responding to His guidance. The use of this verb conveys the idea that divine revelation is necessary for moral awareness and transformation.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verbs יִּ֣גֶל and יֹּ֗אמֶר govern the main actions of the verse: uncovering ears and commanding a response. The structure is straightforward, with a main clause followed by a command, indicating the sequence of God's actions and their intended effect on the listener.
The order emphasizes God's initiative in revealing the need for correction, followed by the imperative for humanity to respond by turning away from iniquity.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew מוּסָר is rendered as δικαίου, which conveys a sense of justice or righteousness. This choice indicates a broader interpretation of correction, emphasizing not just discipline but also the moral implications of returning to a righteous path.
The LXX reflects a theological perspective that aligns God's correction with the pursuit of justice, suggesting that turning from iniquity is not merely a matter of obedience but of aligning oneself with divine righteousness.
In plain words — the whole versegenerated
Job 36:10 explains how God opens people's ears to hear correction and instructs them to turn away from wrongdoing. This verse emphasizes God's desire for people to listen to His guidance and make changes in their lives.
Frequently Asked Questionsgenerated
It means God enables people to understand and receive His correction, helping them to recognize their faults.
Turning from iniquity is crucial for aligning one's life with God's will and receiving His blessings.
God corrects us through various means, including His word, circumstances, and the guidance of others.
Correction signifies God's loving discipline aimed at guiding us toward righteousness and away from harmful behaviors.
Reflection Questionsgenerated
- How can I be more receptive to God's correction in my life?
- What are some specific areas where I need to turn away from iniquity?
- How does understanding God's discipline change my view of difficult situations?
- In what ways can I help others recognize the need for correction in their lives?
The early church on this verse — how the Fathers read it
The early Church Fathers, such as Gregory the Dialogist, referenced this verse to discuss God's correction and the necessity of returning from sin.
He will open also their ear, to correct them, and will speak to them that they return from iniquity. To 'open the ear from iniquity,' is to lay open the understanding of knowledge.Early Church Fathers on Job 36 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 36:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe openeth also their ear to discipline,.... Or "to correction" (o); to the rod of correction; to hear the voice of it and him that has appointed it; its reproving voice for sin, its directing voice
Read John Gill on Job 36 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd if they be bound in fetters, and be holden in cords of affliction; If they be afflicted, it is no proof that they are hypocrites, as the friends maintain; or that God disregards them, and is
Read Robert Jamieson on Job 36 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Biblei.e. He enableth and inclineth them to hearken to what God speaks by the rod, who would not hear in the time of their prosperity; like them . To discipline; or, to instruction, i.e. to receive instruction; or, to chastening, i.e. to hear the rod, and who hath appointed it, as is said, . Commandeth, either by his word or Spirit accompanying the affliction, and discovering the mind and will of God in this dispensation. That they return from iniquity, which is the chief cause of their calamity.
Read Matthew Poole on Job 36 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 36:10 He openeth also their ear to discipline, and commandeth that they return from iniquity.Ver. 10. He openeth also their ear to discipline] See on Job 33:16. And commandeth that they return from iniquity] Unless they will have it to be their ruin; whereof obstinate sinners, who refuse to return, seem to be ambitious. Affliction sanctified is Lex practica, a practical law, saith one; it is Verus Scripturae commentarius, an excellent comment upon the Scripture, saith another. David could not learn God’ s statutes till taught by this free schoolmaster; cursed enough and crabbed, but such as whereby God openeth men’ s ears to discipline, and speaketh to them to return from iniquity…
Read John Trapp on Job 36 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. He openeth also their ear] He gives them to understand the reason why they are thus corrected, and commands them to return from those iniquities which have induced him to visit them with afflictions and distresses.
Read AdamClarke on Job 36 →CambridgeThe Cambridge Bible for Schools and Colleges5–25. Elihu’s doctrine is in a word: God is great and despiseth not, He is great in strength of heart. His greatness is that of understanding, which enables Him to estimate all rightly, to see through all right and wrong, and to adapt His providence to the strong and to the weak, the evil and the good. This thought with the illustrations of it, Job 36:6-15, and the application of it to Job , vv16-25, exhaust the first half of this concluding speech.
Read Cambridge on Job 36 →Albert Barnes1798–1870Barnes' Notes on the BibleHe openeth also their ear to discipline - To teaching; or he makes them willing to learn the lessons which their afflictions are designed to teach; coral). See the notes at Job 33:16.
Read Albert Barnes on Job 36 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10. Openeth… ear — As in Job 33:16. Iniquity — Vanity, àåï. Its root idea is to be “empty,” “worthless.” See note on Job 5:12, and Job 21:19.
Read Daniel Denison Whedon on Job 36 →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 opens their ears to correction and commands that they turn from iniquity.
He also opens their ears to instruction, and commands that they return from iniquity.
He opens their ears to correction and commands that they turn from iniquity.
And he reveals this for correction, and says that they must turn from evil.
Tyndale line
He openeth also their ear to discipline, and commandeth that they return from iniquity.
He openeth also their ear to instruction, And commandeth that they return from iniquity.
He openeth also their ear to instruction, and commandeth that they return from iniquity.
He openeth also their ear to discipline, and commandeth that they return from iniquity.
He openeth also their eare to discipline, and commandeth them that they returne from iniquity.
Strictly literal
And he openeth their ear to discipline, and commandeth that they return from iniquity.
And He uncovereth their ear for instruction, And saith that they turn back from iniquity.
And He uncovers their ear for instruction, || And commands that they turn back from iniquity.
And he openeth thus their ear to correction, and saith that they should return from wrong-doing.
He also opens their ears to his instruction, and commands them to turn back from iniquity.
From the Latin
He also shall open their ear, to correct them: and shall speak, that they may return from iniquity.
Simplified
He makes them pay attention and orders them to stop sinning.
Their ear is open to his teaching, and he gives them orders so that their hearts may be turned from evil.
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 in their wording, with five out of seven words matching directly. The Dead Sea Scrolls contain partial restorations but align with the overall message of the verse, indicating a consistent tradition in the transmission of this text.
וַיִּ֣גֶל אָ֭זְנָם לַמּוּסָ֑ר וַ֝יֹּ֗אמֶר כִּֽי־ יְשֻׁב֥וּן מֵאָֽוֶן׃
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.
[ויגל] אזנ׳ם למוסר [ויאמר] כי ישבו׳ן מאון
3 words on the leather — 2 partly restored, 2 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 Job 36:10
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.
The Hebrew word גָּלָה (galah) is a primitive root meaning to uncover or remove, with implications of revealing, disclosing, or going into exile. It encompasses various forms, including reflexive and passive uses, and can refer to both physical uncovering and metaphorical revelation. The word is notably associated with disgraceful exposure and the act of exile.
גָּלָה 189 vb. uncover, remove
Qal
uncover the ear of one, i.e. reveal to him
intr. remove, depart
go into exile
Niph.
refl.
uncover oneself (one’s nakedness)
discover or shew oneself
pass.
be uncovered (one’s nakedness)
be disclosed, discovered
be removed
Pi.
uncover
disclose, discover, lay bare
make known, shew, reveal
Pu. be uncovered
Hiph. carry away into exile, take into exile
Hoph. carried into exile
Hithp.
was uncovered (naked)
that his heart may reveal itself
base
H1540 גָּלָה uncover, remove .. uncover the ear of one, i.e. reveal to him
. intr. remove, depart
. go into exile
. . refl. . uncover oneself (one’s nakedness)
. discover or shew oneself
. pass. . be uncovered (one’s nakedness)
. be disclosed, discovered
. be removed
. . uncover
. disclose, discover, lay bare
. make known, shew, reveal
. be uncovered
. carry away into exile, take into exile
. carried into exile
. . was uncovered (naked)
. that his heart may reveal itself
1540 galah gaw-law'
a primitive root; to denude (especially in a disgraceful
sense); by implication, to exile (captives being usually
stripped); figuratively, to reveal:--+ advertise, appear,
bewray, bring, (carry, lead, go) captive (into captivity),
depart, disclose, discover, exile, be gone, open, X plainly,
publish, remove, reveal, X shamelessly, shew, X surely, tell,
uncover.
הֶגְלָם (ga.lah) — Heglam.
A man of the tribe of Benjamin living before Israel's Monarchy, only mentioned at 1Ch.8.7;
son of: Ehud (H0164);
brother of: Naaman (H5283J), Ahijah (H0281K), Uzza (H5798H) and Ahihud (H0284); also called Heglam (KJV: "removed"; NIV: "deported") at 1Ch.8.7;
Another name of ge.ra (גֵּרָא "Gera" H1617J)
to reveal oneself
גָּלָה (ga.lah) — to reveal: reveal.
: reveal[information]
1) to uncover, remove
1a) (Qal)
1a1) to uncover
1a2) to remove, depart
1a3) to go into exile
1b) (Niphal)
1b1) (reflexive)
1b1a) to uncover oneself
1b1b) to discover or show oneself
1b1c) to reveal himself (of God)
1b2) (passive)
1b2a) to be uncovered
1b2b) to be disclosed, be discovered
1b2c) to be revealed
1b3) to be removed
1c) (Piel)
1c1) to uncover (nakedness)
1c1a) nakedness
1c1b) general
1c2) to disclose, discover, lay bare
1c3) to make known, show, reveal
1d) (Pual) to be uncovered
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word אֹ֫זֶן (*ozen*) means 'ear' and is derived from a root that suggests broadness. It refers to the physical ear as well as the organ of hearing, and can also imply the act of revealing or receiving divine revelation. The term appears in contexts such as Exodus 29:20.
אֹ֫זֶן 188 n.f. Ex 29:20 ear
ear, as part of body
especially as organ of hearing
open ears of, reveal to
base
H241 אֹ֫זֶן ear
241 'ozen o'-zen
from 238; broadness. i.e. (concrete) the ear (from its form
in man):--+ advertise, audience, + displease, ear, hearing, +
show.
see HEBREW for 0238
אֹ֫זֶן (o.zen) — ear.
: ear
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
אֹ֫זֶן (o.zen) — ear: hearing.
: hearing
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
אֹ֫זֶן (o.zen) — ear: to ears.
: to[ears_of](PERSON)
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3mp
מוּסָר (mūsar) refers to discipline, chastening, and correction, particularly of a moral nature. It encompasses concepts like reproof, warning, and instruction, and can also imply restraint or bonds. The entries consistently highlight its focus on moral and instructional aspects, with no significant disagreement among the lexicons.
מוּסָר n.m. discipline (of the moral nature), chastening, correction
base
H4148 מוּסָר discipline (of the moral nature), chastening, correction
4148 muwcar moo-sawr'
from 3256; properly, chastisement; figuratively, reproof,
warning or instruction; also restraint:--bond, chastening
((-eth)), chastisement, check, correction, discipline,
doctrine, instruction, rebuke.
see HEBREW for 03256
מוּסָר (mu.sar) — discipline.
: discipline/punishment
1) discipline, chastening, correction
1a) discipline, correction
1b) chastening
מוּסָר (mu.sar) — discipline: instruction.
: instruction
1) discipline, chastening, correction
1a) discipline, correction
1b) chastening
מוּסָר (mu.sar) — discipline: bonds.
: bonds/noose
1) discipline, chastening, correction
1a) discipline, correction
1b) chastening
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
ko-rek'-shun (mucar, usually rendered "instruction," is translated "correction" in several passages): The verb from which the noun is derived signifies "to instruct" or "chastise." The idea of chastisement was very closely connected in the Hebrew mind with that of pedagogy. See CHASTISEMENT. the Revised Version (British and American) and the American Standard Revised Version have changed "correction" of the King James Version to "instruction" in Jer 7:28, reversing the order in the margins. shebheT, rendered "rod" in Job 21:9, is unnecessarily changed to "correction" in 37:13. In 2Ti 3:16, epanorthosis, is translated "correction." The difference between correction, discipline and instruction Was not clearly drawn in the Hebrew…
→ See AFFLICTION, DESIGN OF
→ See CHASTISEMENT
→ See CHILDREN, CORRECTION OF
→ See PARENTS
→ See PUNISHMENT
→ See SCOURGING
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
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
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b 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
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
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-Qal-Imperf-3mp | Suff — Verb qal imperfect third person masculine plural · suffixHVqi3mp/Sn
אָ֫וֶן (aven) encompasses meanings related to trouble, sorrow, and wickedness. It may also refer to idolatry and the concept of vanity or nothingness. The entries suggest a range of negative connotations, including affliction and iniquity, indicating a strong moral or ethical dimension. There are no significant disagreements among the lexicons.
אָ֫וֶן 85 n.m. trouble, sorrow, wickedness
trouble, sorrow
idolatry
trouble of iniquity, wickedness
base
H205 אָ֫וֶן trouble, sorrow, wickedness
205 'aven aw-ven'
from an unused root perhaps meaning properly, to pant (hence,
to exert oneself, usually in vain; to come to naught);
strictly nothingness; also trouble. vanity, wickedness;
specifically an idol:--affliction, evil, false, idol,
iniquity, mischief, mourners(-ing), naught, sorrow, unjust,
unrighteous, vain ,vanity, wicked(-ness). Compare 369.
see HEBREW for 0369
אָ֫וֶן (a.ven) — evil: wickedness.
1) trouble, wickedness, sorrow
1a) trouble, sorrow
1b) idolatry
1c) trouble of iniquity, wickedness
Also means: a.ven (אָ֫וֶן ": trouble" H0205H)
אָ֫וֶן (a.ven) — evil: trouble.
1) trouble, wickedness, sorrow
1a) trouble, sorrow
1b) idolatry
1c) trouble of iniquity, wickedness
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
wik'-ed-nes:
1. In the Old Testament:
The state of being wicked; a mental disregard for justice, righteousness, truth, honor, virtue; evil in thought and life; depravity; sinfulness; criminality. See SIN. Many words are rendered "wickedness." There are many synonyms for wickedness in English and also in the Hebrew. Pride and vanity lead to it: "All the proud, and all that work wickedness (rish`ah) shall be stubble" (Mal 4:1). Akin to this is the word `awen, "iniquity," "vanity": "She eateth, and wipeth her mouth, and saith, I have done no wickedness" (Pr 30:20). Then we have the word hawwah, meaning "mischief," "calamity," coming from inward intent upon evil: "Lo, this is the man that made not God his strength, but trusted in the abundance of his riches, and strengthened himself in…