Psalms 85:1 — Word Study
WLCרָצִ֣יתָ יְהוָ֣ה אַרְצֶ֑ךָ שַׁ֝֗בְתָּ שְׁבִ֣ית יַעֲקֹֽב׃
BSAFor the choirmasternâtsach A Psalmmizmôwr of the sonsbên of KorahQôrach
| Greek | English | Parsing |
|---|---|---|
| רָצִ֣יתָ | you showed favor to | Verb, Qal, perfect second person masculine singular |
| יְהוָ֣ה | O Yahweh | Noun proper |
| אַרְצֶ֑ךָ | land your | Noun common feminine singular construct, suffix |
| שַׁ֝֗בְתָּ | you turned back | Verb, Qal, perfect second person masculine singular |
| שְׁבִ֣ית | [the] captivity of | Noun common, feminine singular construct |
| יַעֲקֹֽב׃ | Jacob | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You showed favor to Your land, O LORD; You restored Jacob from captivity. |
| KJV | LORD, thou hast been favourable unto thy land: thou hast brought back the captivity of Jacob. |
| ASV | Jehovah, thou hast been favorable unto thy land; Thou hast brought back the captivity of Jacob. |
| YLT | To the Overseer. — By sons of Korah. A Psalm. Thou hast accepted, O Jehovah, Thy land, Thou hast turned [to] the captivity of Jacob. |
| WEB | Yahweh, you have been favorable to your land. You have restored the fortunes of Jacob. |
| BBE | Lord, you were good to your land: changing the fate of Jacob. |
Where they part company is שַׁ֝֗בְתָּ — see How Translations Differ.
The sentence contains a main clause followed by a subordinate clause, emphasizing God's favor and its resulting action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלְ
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 — Psalms 85:1
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 — A Prayer for Restorationgenerated
Psalm 85:1 reflects a heartfelt plea from the psalmist, acknowledging God's favor towards His land and the restoration of Jacob from captivity. This verse sets the tone for a larger prayer, where the psalmist seeks forgiveness and restoration for the people of Israel, as seen in the following verses. The context emphasizes the themes of divine mercy and the hope for renewal.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 42:1 | As the deer pants for streams of water, so my soul longs after You, O God. |
| 2 | Leviticus 26:42 | then I will remember My covenant with Jacob and My covenant with Isaac and My covenant with Abraham, and I will remember the land. |
| 3 | Joel 2:18 | Then the LORD became jealous for His land, and He spared His people. |
| 4 | Zechariah 1:16 | Therefore this is what the LORD says: ‘I will return to Jerusalem with mercy, and there My house will be rebuilt, declares the LORD of Hosts, and a measuring line will be stretched out over Jerusalem.’ |
| 5 | Psalm 77:7 | “Will the Lord spurn us forever and never show His favor again? |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — רָצִ֣יתָ, ra.Tzi.tagenerated
The verb רָצָה (ratsah) means to accept or be pleased with something. In this verse, it indicates that God has shown favor to His land, suggesting a deep satisfaction with His creation and His people. This form is a perfect tense, indicating a completed action in the past that has ongoing significance.
The use of this verb highlights God's active role in favoring His land, suggesting that His acceptance leads to blessings and restoration. The psalmist's choice of this word reflects a recognition of God's grace and the importance of His relationship with the land and its inhabitants.
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 verse consists of two finite verbs: רָצִ֣יתָ (you showed favor) and שַׁ֝֗בְתָּ (you restored), each governing their respective phrases. The structure highlights God's favor leading to the restoration of Jacob.
The first clause emphasizes God's action towards His land, while the second clause focuses on the restoration of Jacob, creating a parallelism that underscores the relationship between divine favor and redemption.
Septuagint Backgroundgenerated
The Septuagint translates רָצִ֣יתָ as εἰς, which suggests a direction or purpose rather than a direct favor. This choice may indicate a broader interpretation of God's intentions towards His land.
However, the Greek rendering does not fully capture the personal and relational aspect of God's favor expressed in the Hebrew, which emphasizes His delight and acceptance.
In plain words — the whole versegenerated
Psalm 85:1 expresses that God has shown favor to His land and has restored Jacob from captivity. This verse highlights God's mercy and His active role in bringing His people back from exile, reflecting a deep relationship between God and Israel.
Frequently Asked Questionsgenerated
It signifies God's approval and blessing upon the land of Israel, indicating a special relationship and care for His creation.
Jacob represents the people of Israel, the descendants of Jacob, who were restored from captivity.
Restoration implies a return to a previous state of favor and blessing, highlighting God's mercy and willingness to redeem His people.
This verse sets the stage for a prayer of restoration, emphasizing themes of divine favor, forgiveness, and the hope for renewal among God's people.
Reflection Questionsgenerated
- In what ways can I recognize and appreciate God's favor in my own life?
- How does understanding God's restoration of Jacob influence my view of His mercy?
- What steps can I take to seek restoration in my own relationships?
- How can I reflect God's favor to others in my community?
The early church on this verse — how the Fathers read it
Augustine of Hippo comments on this verse, interpreting it as a prophetic expression of future restoration, indicating God's timeless nature in fulfilling His promises.
The Prophet sings to Him of the future, and uses words as it were of past time: he speaks of things future as if already done, because with God that which is future has already taken place...."Lord,Early Church Fathers on Psalms 85 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 85:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLord, thou hast been favourable unto thy land,.... The land of Canaan, which the Lord chose for the people of Israel, and put them into the possession of it; and where he himself chose to dwell, and
Read John Gill on Psalms 85 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLORD, thou hast been favourable unto thy land: thou hast brought back the captivity of Jacob.
Read Robert Jamieson on Psalms 85 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 85 THE This Psalm is thought to have been made after the people’ s return from the Babylonish captivity, wherein he partly gives God thanks for that glorious deliverance, and partly implores God’ s mercy in completing that work, and rescuing his people from the relics of their bondage, and from the vexation which they had by their neighbours after they were returned to Canaan. The psalmist, out of the experience of former mercies, prayeth for the continuance of them, ; resolveth to wait on the Lord: and hear what he will speak, . His confidence in his goodness, mercy, and truth, . Unto thy land, i.e. unto thy people, in removing the sad effects of thy displeasure. The captivity; the…
Read Matthew Poole on Psalms 85 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 85:1 « To the chief Musician, A Psalm for the sons of Korah. » LORD, thou hast been favourable unto thy land: thou hast brought back the captivity of Jacob.Ver. 1. Lord, thou hast been favourable, &c.] God’ s free grace and favour is fitly premised, as the fountain and mother of all the following mercies. This is that other book, Revelation 20:12, that hath our names in it, and our pardon. Thou hast brought back the captivity of Jacob] Of old from Egypt, and alate from the Philistines; who, after Saul’ s death, miserably tyrannized over Israel, till David delivered them. Some hold that this psalm was composed at the end of the Babylonish captivity; others conceive it may be a prayer…
Read John Trapp on Psalms 85 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) Thou hast brought back.—See Psalms 14:7; Psalms 68:18. The expression might only imply generally a return to a state of former prosperity, as in Job 42:10, but the context directs us to refer especially to the return from exile. (See Introduction.)
Read Charles John Ellicott on Psalms 85 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM LXXXV Thanksgiving to God for restoration to the Divine favour, 1-3; prayer for farther mercies, 4-7; the psalmist waits for a gracious answer in full confidence of receiving it, 8. He receives the assurance of the greatest blessings, and exults in the prospect, 9-13. NOTES ON PSALM LXXXV The title of this Psalm we have seen before, Psalms 42:1. As to the time, it seems to have been written during, or even after, the return from the Babylonish captivity. In the three first verses the psalmist acknowledges the goodness of God in bringing the people back to their own land; he next prays to God to restore them to their ancient prosperity. In the spirit of prophecy, he waits on God, and…
Read AdamClarke on Psalms 85 →CambridgeThe Cambridge Bible for Schools and Colleges1–3. God has forgiven and restored His people.
Read Cambridge on Psalms 85 →Albert Barnes1798–1870Barnes' Notes on the BibleLord, thou hast been favorable unto thy land - Margin, “well pleased with.” The idea is that he had been kind or propitious to the nation; to wit, on some former occasion.
Read Albert Barnes on Psalms 85 →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
You showed favor to Your land, O LORD; You restored Jacob from captivity.
Yahweh, you have been favorable to your land. You have restored the fortunes of Jacob.
For the choirmaster. A Psalm of the sons of Korah. You showed favor to Your land, O LORD; You restored Jacob from captivity.
O Lord, you showed favor to your land; you restored the well-being of Jacob.
Tyndale line
LORD, thou hast been favourable unto thy land: thou hast brought back the captivity of Jacob.
Jehovah, thou hast been favorable unto thy land; Thou hast brought back the captivity of Jacob.
LORD, Thou hast been favourable unto thy land: thou hast brought back the captivity of Jacob.
To the chief Musician, A Psalm for the sons of Korah. LORD, thou hast been favorable to thy land: thou hast brought back the captivity of Jacob.
To him that excelleth. A Psalme committed to the sonnes of Korah. Lord, thou hast bene fauourable vnto thy land: thou hast brought againe the captiuitie of Iaakob.
Strictly literal
Thou hast been favourable, Jehovah, unto thy land; thou hast turned the captivity of Jacob:
To the Overseer. — By sons of Korah. A Psalm. Thou hast accepted, O Jehovah, Thy land, Thou hast turned [to] the captivity of Jacob.
TO THE OVERSEER. A PSALM OF THE SONS OF KORAH. You have accepted, O YHWH, Your land, || You have turned [to] the captivity of Jacob.
“To the chief musician, by the sons of Korach, a psalm.” (85:2) Thou hast been favorable, O Lord, unto thy land: thou hast brought back the captivity of Jacob.
Yahweh, you have showed favor to your land; you have restored the well-being of Jacob.
From the Latin
A prayer for David himself. Incline thy ear, O Lord, and hear me: for I am needy and poor.
Simplified
Lord, you have shown your kindness to your land; you have restored Jacob's prosperity.
Lord, you were good to your land: changing the fate of Jacob.
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 reads: 'You showed favor to Your land, O LORD; You restored Jacob from captivity.' The Septuagint aligns closely with the Masoretic Text, with 4 out of 6 words matching, although the word order and articles differ due to the nature of Greek syntax. The Dead Sea Scrolls fragment, while not containing the full verse, supports the overall context of the psalm, indicating a shared tradition, but does not provide additional textual evidence for specific wording in this verse.
רָצִ֣יתָ יְהוָ֣ה אַרְצֶ֑ךָ שַׁ֝֗בְתָּ שְׁבִ֣ית יַעֲקֹֽב׃
4 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.
למנצח לבני קרח מזמור
4 words of the verse are on this fragment — 1 partly restored.
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 Psalms 85:1
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.
רָצָה (ratsah) is a Hebrew verb meaning to be pleased with or to accept favorably. It encompasses a range of meanings including satisfying a debt, making something acceptable, and seeking favor. The verb appears in various forms, such as being accepted or pleasing others. Notably, it can refer to both personal acceptance and the acceptance of sacrifices.
רָצָה vb. be pleased with, accept favourably
Qal
be pleased with, favourable to
accept
be pleased
make acceptable, satisfy (by paying off debt)
Niph.
pass. of Qal 2, be accepted, of sacrifices
pass. of Qal 4: her punishment is accepted (as satisfactory)
Pi. seek the favour of the poor
Hiph. the land shall pay off her sabbaths
Hithp. with what shall he make himself acceptable unto his lord ?
base
H7521 רָצָה be pleased with, accept favourably .. be pleased with, favourable to
. accept
. be pleased
. make acceptable, satisfy (by paying off debt)
. . pass. of Qal 2, be accepted, of sacrifices
. pass. of Qal 4: her punishment is accepted (as satisfactory)
. seek the favour of the poor
. the land shall pay off her sabbaths
. with what shall he make himself acceptable unto his lord ?
7521 ratsah raw-tsaw'
a primitive root; to be pleased with; specifically, to
satisfy a debt:--(be) accept(-able), accomplish, set
affection, approve, consent with, delight (self), enjoy, (be,
have a) favour(-able), like, observe, pardon, (be, have, take)
please(-ure), reconcile self.
רָצָה (ra.tsah) — to accept.
1) to be pleased with, be favourable to, accept favourably
1a) (Qal)
1a1) to be pleased with, be favourable to
1a2) to accept
1a3) to be pleased, be determined
1a4) to make acceptable, satisfy
1a5) to please
1b) (Niphal) to be accepted, be pleased with
1c) (Piel) to seek favour of
1d) (Hiphil) to please, pay off
1e) (Hithpael) to make oneself acceptable or pleasing
HVqp2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
fa'-ver (chen, ratson, with other Hebrew words; charis): Means generally good will, acceptance, and the benefits flowing from these; in older usage it meant also the countenance, hence, appearance. Alternating in English Versions of the Bible with "grace," it is used chiefly of man, but sometimes also of God (Ge 18:3; 30:27; 39:21; Ex 3:21; 2Sa 15:25, "in the eyes of Yahweh," etc.). It is used perhaps in the sense of "countenance" in Pr 31:30, "Favor is deceitful, and beauty is vain" (the King James Version), where for "favor" the Revised Version (British and American) has "grace"; the reference is to external appearance. "Favored" is used in the sense of "appearance" in…
→ See GOD, GRACE OF
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)
HNpt — Noun properHNpt
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
HNcfsc/Sp2ms — Noun common feminine singular construct · suffixHNcfsc/Sp2ms
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)
HVqp2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
שְׁבִית (shbuwth) refers to captivity or being held as a prisoner, with implications of defeat or a reversal of fortunes. It is derived from the root meaning of exile and can denote both literal captives and a figurative loss of prosperity. The term appears in contexts related to captivity and restoration.
שְׁבִית, שְׁבוּת n.f. id. [v.ao.ad]
in cl. give his daughters into captivity
in phr. restore the captivity of
base
H7622 שְׁבִית, שְׁבוּת id. [7633]
7622 shbuwth sheb-ooth'
or shbiyth {sheb-eeth'}; from 7617; exile, concretely,
prisoners; figuratively, a former state of prosperity:--
captive(-ity).
see HEBREW for 07617
שְׁבִית (she.vut) — captivity.
1) captivity, captives
2) defeat, reversed fortunes
HNcfsc — Noun common · feminine singular constructHNcfsc
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…
יַעֲקֹב (i.e. *Ya`aqob*) refers to Jacob, a key figure in the Old Testament. The word is derived from a root meaning 'heel-catcher' or 'supplanter.' Jacob is the son of Isaac and Rebekah, brother of Esau, and father of the twelve tribes of Israel. He is also known as Israel, highlighting his significance in biblical history.
יַעֲקֹב 344, יַעֲקוֹב 6 n.pr.m. et gent. Jacob, son of Isaac and Rebekah, father of tribes of Isr.
as n.pr.m.
as n.pr.gent.
base
H3290 יַעֲקֹב, יַעֲקוֹב Jacob
3290 Ya`aqob yah-ak-obe'
from 6117; heel-catcher (i.e. supplanter); Jaakob, the
Israelitish patriarch:--Jacob.
see HEBREW for 06117
יַעֲקֹב (ya.a.qov) — Jacob.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
Another name of yis.ra.el (יִשְׂרָאֵל "Israel" H3478)
§ Jacob = "heel holder" or "supplanter"
son of Isaac, grandson of Abraham, and father of the 12 patriarchs of the tribes of Israel
HNpm — Noun proper masculineHNpm
Jacob
One who follows on another’s heels; supplanter, (Gen. 25:26; 27:36; Hos. 12:2-4), the second born of the twin sons of Isaac by Rebekah. He was born probably at Lahai-roi, when his father was fifty-nine and Abraham one hundred and fifty-nine years old. Like his father, he was of a quiet and gentle disposition, and when he grew up followed the life of a shepherd, while his brother Esau became an enterprising hunter. His dealing with Esau, however, showed much mean selfishness and cunning (Gen. 25:29-34).
When Isaac was about 160 years of age, Jacob and his mother conspired to deceive the aged patriarch (Gen. 27), with the view of procuring the transfer of the birthright to himself. The birthright secured to him who…
(supplanter), the second son of Isaac and Rebekah. He was born with Esau, probably at the well of Lahai-roi, about B.C. 1837. His history is related in the latter half of the book of Genesis. He bought the birthright from his brother Esau, and afterward acquired the blessing intended for Esau, by practicing a well-known deceit on Isaac. (Jacob did not obtain the blessing because of his deceit, but in spite of it. That which was promised he would have received in some good way; but Jacob and his mother, distrusting God’s promise, sought the promised blessing in a wrong way, and received with it trouble and sorrow. --ED.) Jacob, in his 78th year, was sent from the family home to avoid his brother, and to seek a wife among his kindred in Padan-aram. As he passed through Bethel, God appeared to him. After the lapse of twenty-one years he returned from Padan-aram with two wives, two…
Son of Isaac and Rebekah, and twin-brother to Esau. As at his birth he held his brother’s heel, he was called Jacob, that is, the heelholder, one who comes behind and catches the heel of his adversary, a supplanter, Ge 25:26. This was a king of predictive intimation of his future conduct in life. Jacob was meek and peaceable, living a shepherd life at home. Esau was more turbulent and fierce, and passionately fond of hunting. Isaac was partial to Esau, Rebekah to Jacob. Jacob having taken advantage of his brother’s absence and his father’s infirmity to obtain the blessing of the birthright, or primogeniture, was compelled to fly into Mesopotamia to avoid the consequences of his brother’s wrath, Ge 27:1-28:22. On his journey the Lord appeared to him in a dream, (see LADDER,)…
that supplants, undermines; the heel