Joel 2:12 — Word Study
WLCוְגַם־ עַתָּה֙ נְאֻם־ יְהוָ֔ה שֻׁ֥בוּ עָדַ֖י בְּכָל־ לְבַבְכֶ֑ם וּבְצ֥וֹם וּבְבְכִ֖י וּבְמִסְפֵּֽד׃
BSAYet evengam nowʻattâh [at this very moment, in spite of past failures] declaresnᵉʼum the LORDYᵉhôvâh [Yehovah, The covenant Name of God] returnshûwb [turn back, come back to Me] to Meʻad with allkôl [everything, your entire being] your heartlêbâb [the innermost part of a person, including mind, will, and emotions] with fastingtsôwm [abstaining from food, for spiritual reasons] weepingBᵉkîy [overflowing tears, intense emotional response] and mourningmiçpêd [lamentation, intense sorrow]
| Greek | English | Parsing |
|---|---|---|
| וְגַם־ | and also | Conjunction, adverb |
| עַתָּה֙ | now | Adverb |
| נְאֻם־ | [the] utterance of | Noun common, masculine singular construct |
| יְהוָ֔ה | Yahweh | Noun proper |
| שֻׁ֥בוּ | return | Verb, Qal, imperative second person masculine plural |
| עָדַ֖י | to me | Preposition, suffix |
| בְּכָל־ | with all | Preposition, noun common masculine singular construct |
| לְבַבְכֶ֑ם | heart your | Noun common masculine singular construct, suffix |
| וּבְצ֥וֹם | and with fasting | Conjunction, preposition, noun common masculine singular absolute |
| וּבְבְכִ֖י | and with weeping | Conjunction, preposition, noun common masculine singular absolute |
| וּבְמִסְפֵּֽד׃ | and with wailing | Conjunction, preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Yet even now,” declares the LORD, “return to Me with all your heart, with fasting, weeping, and mourning.” |
| KJV | ¶ Therefore also now, saith the LORD, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning: |
| ASV | Yet even now, saith Jehovah, turn ye unto me with all your heart, and with fasting, and with weeping, and with mourning: |
| YLT | And also now — an affirmation of Jehovah, Turn ye back unto Me with all your heart, And with fasting, and with weeping, And with lamentation. |
| WEB | “Yet even now,” says Yahweh, “turn to me with all your heart, and with fasting, and with weeping, and with mourning.” |
| BBE | But even now, says the Lord, come back to me with all your heart, keeping from food, with weeping and with sorrow: |
The translations agree on the essential meaning of the call to repentance.
The verse contains one main clause with several subordinate phrases detailing how to return to God.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשׁוּב
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 — Joel 2:12
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 — The Call to Repentancegenerated
Joel 2:12 is a call from the LORD to His people, urging them to return to Him with their whole hearts. This call comes at a time of distress, emphasizing the importance of sincere repentance and a complete turning back to God, which is further elaborated in the following verses. The surrounding context reveals the gravity of the situation and God's desire for restoration and mercy, as seen in Joel 2:13.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 4:29–30 | But if from there you will seek the LORD your God, you will find Him if you seek Him with all your heart and with all your soul. |
| 2 | 1 Samuel 7:3 | Then Samuel said to all the house of Israel, “If you are returning to the LORD with all your hearts, then rid yourselves of the foreign gods and Ashtoreths among you, prepare your hearts for the LORD, and serve Him only. And He will deliver you from the hand of the Philistines.” |
| 3 | 1 Kings 8:47–49 | and when they come to their senses in the land to which they were taken, and they repent and plead with You in the land of their captors, saying, ‘We have sinned and done wrong; we have acted wickedly,’ |
| 4 | 2 Chronicles 6:38–39 | and when they return to You with all their heart and soul in the land of the enemies who took them captive, and when they pray in the direction of the land that You gave to their fathers, the city You have chosen, and the house I have built for Your Name, |
| 5 | 2 Chronicles 7:13–14 | If I close the sky so there is no rain, or if I command the locust to devour the land, or if I send a plague among My people, |
The Treasury of Scripture Knowledge — 23 references, hung on the phrase they belong to
The Key Word — שֻׁ֥בוּ, Shu.vugenerated
The verb שׁוּב (shuwb) means to return or turn back. It is a call to action, emphasizing a physical and spiritual return to God. The imperative form indicates urgency, as it is directed to the second person masculine plural, calling the entire community to repentance.
This word captures the essence of repentance in the Hebrew Bible, often used to describe a turning away from sin and a return to God’s ways. It highlights the relational aspect of repentance, where individuals are invited to restore their relationship with the divine.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the core meaning of the verse, with all versions reflecting the call to return to God with sincerity and repentance.
Sentence Structuregenerated
The main verb of the verse is שֻׁ֥בוּ, return, which governs the imperative call to action. The structure includes several phrases that elaborate on how to return: with all your heart, with fasting, with weeping, and with mourning. This layered structure emphasizes the depth of the required repentance.
The Hebrew word order places emphasis on the action of returning, followed by the conditions and attitudes that accompany this return, creating a powerful call for holistic repentance.
Septuagint Backgroundgenerated
The Septuagint translates שׁוּב as ἐπιστράφητε, which also means 'to turn back' or 'return.' This choice maintains the imperative nature of the call, highlighting the necessity of returning to God.
This translation reflects a similar urgency and intent as the Hebrew, indicating that the message of repentance is consistent across both texts.
In plain words — the whole versegenerated
Joel 2:12 is a call from the LORD for His people to return to Him with their whole hearts. This call emphasizes the importance of genuine repentance, which involves fasting, weeping, and mourning. It highlights the need for a heartfelt return to God, especially during times of distress.
Frequently Asked Questionsgenerated
Returning to the LORD with all your heart means to genuinely repent and turn away from sin, fully committing oneself to God and His ways.
Fasting is mentioned as a way to express sincerity and humility in the act of repentance, showing a desire to seek God earnestly.
Weeping and mourning reflect deep emotional responses to sin and a recognition of the need for God's mercy, indicating a true change of heart.
This verse encapsulates the central theme of Joel, which is the call to repentance and the hope of restoration from God, emphasizing His mercy and compassion.
Reflection Questionsgenerated
- In what areas of my life do I need to return to God with my whole heart?
- How can fasting enhance my spiritual walk and relationship with God?
- What does genuine mourning for sin look like in my life?
- How can I encourage others to return to God in their own lives?
The early church on this verse — how the Fathers read it
Early Christian writers referenced this verse to discuss themes of repentance and divine mercy, illustrating its enduring significance in the faith.
I, the messenger of repentance, say unto you, Fear not the devil; for I was sent to be with you who repent with all your heart, and to make you strong in faith.Early Church Fathers on Joel 2 →
Now therefore says the Lord: Turn to me with all your heart, with fasting, weeping, and mourning; and tear your hearts, not your clothing, and turn to the Lord your God;Early Church Fathers on Joel 2 →
Our Lord and Savior exhorts us through the prophet and advises us how we ought to come to him after much negligence, saying, “Come, let us bow down in worship, let us kneel before the Lord who made us”;Early Church Fathers on Joel 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Joel 2:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTherefore also now, saith the Lord,.... Before this terrible and intolerable day, which is near at hand, comes; before these judgments and calamities threatened take place, though just at hand;
Read John Gill on Joel 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTherefore also now, saith the LORD, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning: Therefore. With such judgments impending over the Jews, Yahweh Himself urges them to repentance.
Read Robert Jamieson on Joel 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTherefore, since so great displeasure is conceived against you for your sins, and so terrible execution is shortly to be made upon you, and there is no way of resistance or escape left, turn ye even to me; repent of your sins whereby you have departed from me; all this preparation made against you is made not to destroy you utterly, but to awaken you to repentance; whilst you may find mercy upon repentance, be advised to it, and prevent your final desolation. With all your heart; not hypocritically, with divided heart, but sincerely and with full purpose of amendment: let your heart, your whole heart, first be turned to me your God and Sovereign. With fasting; public fasting as well as…
Read Matthew Poole on Joel 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJoe 2:12 Therefore also now, saith the LORD, turn ye [even] to me with all your heart, and with fasting, and with weeping, and with mourning:Ver. 12. Therefore also now, saith the Lord] Now, though it be late first, and, as you may think, too late, Nunquam sero si serio. Now, though the dreadful day of the Lord be very near at hand; yea, though the locusts be already come, as Kimchi senseth it. Oh that ye would know at the last in this your day of grace, the things that belong to your peace, before the gate be shut, the drawbridge taken up, the taper burnt out, &c. "Behold, now is the accepted time; behold, now is the day of salvation," 2 Corinthians 6:2. The apostle (after the prophet…
Read John Trapp on Joel 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) Saith the Lord.—The word saith is here no common word in the Hebrew. It implies an authoritative and most weighty utterance, as in Psalms 110:1, “The Lord said unto my Lord.” “The word is used in almost every instance of the immediate utterance of God Himself; more rarely of that of the prophet or inspired organ of the Divine revelations” (Perowne, Commentary on the Psalms, vol. ii., p. 300). Turn ye even to me.—The question, “Who can abide it?” is left unanswered. But the only possible reply is inferred in the touching appeal which the prophet is inspired by Jehovah to make, that His righteous anger may be averted.
Read Charles John Ellicott on Joel 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. Turn ye even to me] Three means of turning are recommended: Fasting, weeping, mourning, i.e., continued sorrow.
Read AdamClarke on Joel 2 →CambridgeThe Cambridge Bible for Schools and Colleges12–14. Nevertheless, it is still not too late to avert the judgement by earnest penitence; for God is gracious and compassionate, and ready to pardon those who turn to Him with their whole heart. Cf. Jeremiah 4:14.
Read Cambridge on Joel 2 →Albert Barnes1798–1870Barnes' Notes on the BibleTherefore - (And) now also All this being so, one way of escape there is, true repentance. As if God said , “All this I have therefore spoken, in order to terrify you by My threats.
Read Albert Barnes on Joel 2 →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
“Yet even now,” declares the LORD, “return to Me with all your heart, with fasting, weeping, and mourning.”
“Yet even now,” says Yahweh, “turn to me with all your heart, and with fasting, and with weeping, and with mourning.”
“Yet even now,” declares the LORD, “return to Me with all your heart, with fasting, weeping, and mourning.”
“Yet even now,” the Lord says, “return to me with all your heart – with fasting, weeping, and mourning. Tear your hearts, not just your garments!”
Tyndale line
¶ Therefore also now, saith the LORD, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning:
Yet even now, saith Jehovah, turn ye unto me with all your heart, and with fasting, and with weeping, and with mourning:
Yet even now, saith the LORD, turn ye unto me with all your heart, and with fasting, and with weeping, and with mourning:
Therefore also now, saith the LORD, Turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning:
Therefore also now the Lord sayth, Turne you vnto me with all your heart, and with fasting, and with weeping, and with mourning,
Strictly literal
Yet even now, saith Jehovah, turn to me with all your heart, and with fasting, and with weeping, and with mourning;
And also now — an affirmation of Jehovah, Turn ye back unto Me with all your heart, And with fasting, and with weeping, And with lamentation.
“And also now,” a declaration of YHWH, || “Turn back to Me with all your heart, || And with fasting, and with weeping, || And with lamentation.”
But even now also, saith the Lord, return ye fully to me with all your heart, and with fasting, and with weeping, and with mourning:
“Yet even now,” says Yahweh, “Return to me with all your heart. Fast, weep, and mourn.”
From the Latin
Now therefore saith the Lord: Be converted to me with all your heart, in fasting, and in weeping, and in mourning.
Simplified
“Yet even now,” says the Lord, “Come back to me while there is still time. Come to me with all your heart, with fasting and prayer.
But even now, says the Lord, come back to me with all your heart, keeping from food, with weeping and with sorrow:
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 aligns with the Septuagint in content, with all words matched. The Dead Sea Scrolls show some restoration and editorial additions, but the core message remains unchanged, affirming the call to return to the LORD.
וְגַם־ עַתָּה֙ נְאֻם־ יְהוָ֔ה שֻׁ֥בוּ עָדַ֖י בְּכָל־ לְבַבְכֶ֑ם וּבְצ֥וֹם וּבְבְכִ֖י וּבְמִסְפֵּֽד׃
11 of the 11 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.
וגם עתה [נאם] [יהוה] [שבו] [עד׳י] [בכל] [לבב׳כם] [ובצום] [ובבכי] ובמספד
2 words on the leather — 1 partly restored, 8 supplied entire by an editor.
[וגם] [עתה] [נאם] [יהוה] [שבו] [עד׳י] [בכל] לבב׳כם ובצום [ובבכי] [ובמספד]
nothing on the leather here — 2 partly restored, 9 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 Joel 2:12
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.
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
Conj | DirObjM — Conjunction · adverbHC/D
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
עַתָּ֫ה (attah) is an adverb of time meaning 'now.' It can also function as a conjunction or expletive, indicating immediacy or a current moment. The word is derived from a related term, עַת (att), and is used in various contexts to denote the present time.
עַתָּ֫ה 435, עָ֑֫תָּה, adv. of time, now
base
H6258 עַתָּ֫ה, עָ֑֫תָּה of time, now
6258 `attah at-taw'
from 6256; at this time, whether adverb, conjunction or
expletive:--henceforth, now, straightway, this time, whereas.
see HEBREW for 06256
עַתָּ֫ה (at.tah) — now.
1) now
1a) now
1b) in phrases
Adv — AdverbHD
The Hebrew word נְאֻם (*n'um*) means 'utterance' or 'oracle,' derived from the root meaning 'to say.' It refers to declarations, often made by prophets, particularly in ecstatic states or preceding divine names. The entries consistently highlight its prophetic context without significant disagreement.
נְאֻם 376 n.m. utterance
base
H5002 נְאֻם utterance
5002 n'um neh-oom'
from 5001; an oracle:--(hath) said, saith.
see HEBREW for 05001
נְאֻם (ne.um) — utterance.
1) (Qal) utterance, declaration (of prophet)
1a) utterance, declaration, revelation (of prophet in ecstatic state)
1b) utterance, declaration (elsewhere always preceding divine name)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
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-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep | Suff — Preposition · suffixHR/Sp1bs
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
לֵבָב (lebab) refers to the inner man, encompassing the mind, will, and heart. It highlights aspects like emotions, moral character, and conscience, often contrasting the inner self with the outer. The term is used primarily for humans and can also denote courage and appetites.
לֵבָב 251 n.m. inner man, mind, will, heart
seldom of things in the midst of the seas
usu. of men
the inner man in contrast with the outer
the inner man, indef. the soul, comprehending mind, affections and will
specific ref. to mind
spec. ref. to inclinations, resolutions, determinations of the will
spec. ref. to conscience
spec. ref. to moral character
= the man himself
spec. as seat of appetites
spec. of seat of the emotions and passions
seat of courage
base
H3824 לֵבָב inner man, mind, will, heart . seldom of things in the midst of the seas
. usu. of men . the inner man in contrast with the outer
. the inner man, indef. the soul, comprehending mind, affections and will
. specific ref. to mind
. spec. ref. to inclinations, resolutions, determinations of the will
. spec. ref. to conscience
. spec. ref. to moral character
. = the man himself
. spec. as seat of appetites
. spec. of seat of the emotions and passions
. seat of courage
3824 lebab lay-bawb'
from 3823; the heart (as the most interior organ); used also
like 3820:--+ bethink themselves, breast, comfortably,
courage, ((faint), (tender-)heart((-ed)), midst, mind, X
unawares, understanding.
see HEBREW for 03823
see HEBREW for 03820
לֵבָב (le.vav) — heart.
1) inner man, mind, will, heart, soul, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
Aramaic equivalent: le.vav (לְבַב "heart" H3825)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2mp
צוֹם (tsom) refers to fasting or a fast. It is derived from a root meaning related to abstaining from food, as indicated in the entries. The term is used in contexts related to religious observance, though specific verse references are not provided.
צוֹם n.m. fasting, fast
base
H6685 צוֹם fasting, fast
6685 tsowm tsome
or tsom {tsome}; from from 6684; a fast: --fast(-ing).
see HEBREW for 06684
צוֹם (tsom) — fast.
fast, fasting
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular absoluteHC/R/Ncmsa
In all ages, and among all nations, fasting has been practiced in times of sorrow, and affliction, Jon 3:5. It may be regarded as a dictate of nature, which under these circumstances refuses nourishment, and suspends the cravings of hunger. In the Bible no example is mentioned of fasting, properly so-called, before Moses. His forty days’ fast, like that of Elijah and of our Lord, was miraculous, De 9:9 1Ki 19:8 Mt 4:2. The Jews often had recourse to this practice, when they had occasion to humble themselves before God, to confess their sins and deprecate his displeasure, Jud 20:26
The Hebrew word בְּכִי (*bkiy*) means 'weeping' and is derived from a root that suggests a sense of dripping or overflowing. It covers the concept of continual weeping or sorrow. The entries consistently define it as a noun related to the act of weeping.
בְּכִי n.m. weeping
base
H1065 בְּכִי weeping
1065 Bkiy bek-ee'
from 1058; a weeping; by analogy, a dripping:--overflowing,
X sore, (continual) weeping, wept.
see HEBREW for 01058
בְּכִי (be.khi) — weeping.
a weeping, weeping
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular absoluteHC/R/Ncmsa
wep'-ing.
See BURIAL, IV, 4, 5, 6.
See FUNERAL.
מִסְפֵּד (misped) refers to wailing or mourning. It is derived from the root word that means to lament. The entries consistently highlight its association with expressions of grief, such as lamentation and mourning.
מִסְפֵּד n.m. wailing
base
H4553 מִסְפֵּד wailing
4553 micepd mis-pade'
from 5594; a lamentation:--lamentation, one mourneth,
mourning, wailing.
see HEBREW for 05594
מִסְפֵּד (mis.ped) — mourning.
wailing
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular absoluteHC/R/Ncmsa