Psalms 90:3 — Word Study
WLCתָּשֵׁ֣ב אֱ֭נוֹשׁ עַד־ דַּכָּ֑א וַ֝תֹּ֗אמֶר שׁ֣וּבוּ בְנֵי־ אָדָֽם׃
BSAYou returnshûwb▸ [turn back, bring to an end] manʼĕnôwsh [human, mankind, enosh] toʻad dustdakkâʼ [destruction, a crushed state] sayingʼâmar▸ [commanding, proclaiming] Returnshûwb [turn back, come back] O sonsbên [children, descendants] of mortalsʼâdâm [men, the man, adam]
| Greek | English | Parsing |
|---|---|---|
| תָּשֵׁ֣ב | you return | Verb, Hiphil, imperfect second person masculine singular |
| אֱ֭נוֹשׁ | humankind | Noun common, masculine singular absolute |
| עַד־ | to | Preposition |
| דַּכָּ֑א | crushed matter | Noun common, masculine singular absolute |
| וַ֝תֹּ֗אמֶר | and you said | Verb, Qal, sequential imperfect second person masculine singular |
| שׁ֣וּבוּ | return | Verb, Qal, imperative second person masculine plural |
| בְנֵי־ | O children of | Noun common, masculine plural construct |
| אָדָֽם׃ | humankind | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You return man to dust, saying, “Return, O sons of mortals.” |
| KJV | Thou turnest man to destruction; and sayest, Return, ye children of men. |
| ASV | Thou turnest man to destruction, And sayest, Return, ye children of men. |
| YLT | Thou turnest man unto a bruised thing, And sayest, Turn back, ye sons of men. |
| WEB | You turn man to destruction, saying, “Return, you children of men.” |
| BBE | You send man back to his dust; and say, Go back, you children of men. |
Where they part company is אֱנוֹשׁ — see How Translations Differ.
One main verb governs the verse, with additional clauses providing context and command.
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 — Psalms 90:3
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 Transience of Human Lifegenerated
Psalm 90:3 reflects the reality of human mortality, emphasizing God's power to return man to dust. This verse is part of a meditation on the eternal nature of God contrasted with the fleeting existence of humanity, as seen in the surrounding verses that speak to the brevity of life and divine sovereignty.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 104:29 | When You hide Your face, they are terrified; when You take away their breath, they die and return to dust. |
| 2 | Psalm 146:4 | When his spirit departs, he returns to the ground; on that very day his plans perish. |
| 3 | Genesis 3:19 | By the sweat of your brow you will eat your bread, until you return to the ground— because out of it were you taken. For dust you are, and to dust you shall return.” |
| 4 | Genesis 6:6–7 | And the LORD regretted that He had made man on the earth, and He was grieved in His heart. |
| 5 | Numbers 14:35 | I, the LORD, have spoken, and I will surely do these things to this entire wicked congregation, which has conspired against Me. They will meet their end in the wilderness, and there they will die.” |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — שׁוּב, ta.Shevgenerated
The Hebrew word שׁוּב (shuwb) means to return or turn back, and it can be applied in various contexts, including physical, spiritual, and relational. In this verse, it emphasizes the act of returning to a previous state, specifically the return of humanity to dust.
As a Hiphil verb in the imperfect tense, it indicates an ongoing action performed by God. This highlights God's authority in the process of life and death, commanding humanity to return, which implies both a physical return to dust and a spiritual call to repentance.
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 verb תָּשֵׁ֣ב (ta.Shev) governs the verse, with two clauses following it: the first describes the action of returning man to dust, and the second quotes God's command to humanity. This structure emphasizes God's role as the initiator of the action.
The use of a prepositional phrase עַד־ דַּכָּ֑א (ad-dakka') indicates the extent of the return, while the imperative שׁ֣וּבוּ (Shu.vu) directly addresses the sons of men, underscoring the urgency of the command.
Septuagint Backgroundgenerated
The Septuagint translates שׁוּב as ἀποστρέψῃς (apostrepsēs), which means 'to turn back' or 'to return.' This choice aligns closely with the Hebrew meaning, maintaining the focus on the act of returning.
The Greek term ἄνθρωπον (anthrōpon) for אֱנוֹשׁ emphasizes humanity in a general sense, similar to the Hebrew, but the choice of words reflects the translators’ intent to convey a broader philosophical understanding of human existence.
In plain words — the whole versegenerated
Psalm 90:3 states that God returns humanity to dust and commands them to return. This verse highlights the temporary nature of human life and God's authority over creation.
Frequently Asked Questionsgenerated
This phrase signifies the mortality of humanity, reminding us that life is temporary and ultimately returns to the earth.
This command serves as a call to repentance, urging humanity to recognize their mortality and turn back to God.
The idea of returning implies not only a physical return to dust but also a spiritual turning back to God, which is a common theme in the Hebrew Bible.
Dust symbolizes the fragility and temporality of human life, emphasizing that humans are made from the earth and will return to it.
Reflection Questionsgenerated
- In what ways can I reflect on the temporary nature of my life and the importance of turning back to God?
- How does understanding my mortality influence my daily decisions and relationships?
- What practices can I adopt to remind myself of the need for repentance and humility before God?
- How can I encourage others to recognize their need to return to God in light of their mortality?
The early church on this verse — how the Fathers read it
Augustine of Hippo comments on this verse, discussing the challenges of life and the need for divine refuge.
But as our life here is exposed to numerous and great temptations, and it is to be feared lest we may be turned aside by them from that refuge, let us see what in consequence of this the prayer of the man of God seeks for.Early Church Fathers on Psalms 90 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 90:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou turnest man to destruction,.... Or to death, as the Targum, which is the destruction of man; not an annihilation of body or soul, but a dissolution of the union between them; the words may be
Read John Gill on Psalms 90 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou turnest man to destruction; and sayest, Return, ye children of men.
Read Robert Jamieson on Psalms 90 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBut as for man, his case is far otherwise, his time is short; and though he was made by thee a happy creature, and should have been immortal, yet upon and for his sin thou didst make him mortal and miserable. Sayest, or, didst say, i.e. pronounce that sad sentence here following, Return, O men, to the dust, out of which you were taken, .
Read Matthew Poole on Psalms 90 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 90:3 Thou turnest man to destruction; and sayest, Return, ye children of men.Ver. 3. Thou turnest man to destruction] Ad minutissimum quiddam, so Beza rendereth it, to a very small business, to dust and powder. Others, ad contritionem vel contusionem, by turning loose upon him various diseases and distresses; thou turnest him out of the world, Ecclesiastes 1:13. And generally, thou sayest of all and singular sons of men, Return, ye] Your bodies to the earth, according to the decree, Genesis 3:17-19, your souls to God, that gave them, Ecclesiastes 12:7. And here the course of man’ s life is compared, saith one, to a race in a tilt or tourney, where we soon run to the end of the race…
Read John Trapp on Psalms 90 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) Thou turnest . . .—Probably we must render, Thou turnest man to dust; and sayest, Turn, sons of Adam—i.e., one generation dies and another succeeds (see Psalms 104:29-30), the continuance of the race being regarded as distinctly due to Divine power as the Creation, to which there is probably allusion. The LXX. suggest as the true reading, “Turn not man to dust, but say rather,” &c.
Read Charles John Ellicott on Psalms 90 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. Thou turnest man to destruction] Literally, Thou shalt turn dying man, אנוש enosh, to the small dust, דכא dacca but thou wilt say, Return, ye children of Adam. This appears to be a clear and strong promise of the resurrection of the human body, after it has long slept, mingled with the dust of the earth.
Read AdamClarke on Psalms 90 →CambridgeThe Cambridge Bible for Schools and Colleges3. The thought here is not merely that man’s life is infinitely brief in contrast to the eternity of God, but that it is absolutely at His disposal. The Psalmist plainly refers to Genesis 3:19, though he chooses different words to emphasise his point: Thou makest mortal man return to atoms. Enôsh denotes man in his frailty (Psalms 103:15): dakkâ, lit. pulverisation, implies the dissolution of the body into its constituent elements. and sayest, Return &c.] Two interpretations deserve consideration: (1) ‘Return to the dust whence ye were taken,’ cp. Psalms 146:4; Job 10:9; Job 34:15. (2) ‘Return into being,’ a call to new generations to appear on the stage of history (Isaiah 41:4). Cp. P.B.V.…
Read Cambridge on Psalms 90 →Albert Barnes1798–1870Barnes' Notes on the BibleThou turnest man to destruction - In contradistinction from his own unchangeableness and eternity. Man passes away; God continues ever the same.
Read Albert Barnes on Psalms 90 →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 return man to dust, saying, “Return, O sons of mortals.”
You turn man to destruction, saying, “Return, you children of men.”
You return man to dust, saying, “Return, O sons of mortals.”
You make mankind return to the dust, and say, “Return, O people!”
Tyndale line
Thou turnest man to destruction; and sayest, Return, ye children of men.
Thou turnest man to destruction, And sayest, Return, ye children of men.
Thou turnest man to destruction; and sayest, Return, ye children of men.
Thou turnest man to destruction; and sayest, Return, ye children of men.
Thou turnest man to destruction: againe thou sayest, Returne, ye sonnes of Adam.
Strictly literal
Thou makest [mortal] man to return to dust, and sayest, Return, children of men.
Thou turnest man unto a bruised thing, And sayest, Turn back, ye sons of men.
You turn man to a bruised thing, || And say, Return, you sons of men.
Thou turnest man to contrition, and sayest, Return ye children of men.
You return man to dust, and you say, “Return, you descendants of mankind.”
From the Latin
For he hath delivered me from the snare of the hunters: and from the sharp word.
Simplified
You turn people back into dust, saying, “Return to dust, human beings.”
You send man back to his dust; and say, Go back, you children of men.
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 agree on the wording of this verse, with all eight words matched. This consistency indicates a shared understanding of the text's meaning across these traditions.
תָּשֵׁ֣ב אֱ֭נוֹשׁ עַד־ דַּכָּ֑א וַ֝תֹּ֗אמֶר שׁ֣וּבוּ בְנֵי־ אָדָֽם׃
8 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 90:3
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 שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
V-Hiphil-Imperf-2ms — Verb · Hiphil · imperfect second person masculine singularHVhi2ms
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
N-ms — Noun common · masculine singular absoluteHNcmsa
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 — PrepositionHR
דַּכָּא (dakka') has two primary meanings: as an adjective, it means 'contrite' or 'crushed,' and as a noun, it refers to 'dust.' The word is built from the root associated with crushing or pulverizing. It appears in contexts that emphasize humility or destruction, notably in Psalm 90:3.
דַּכָּא adj. contrite (crushed)
base
דַּכָּא n.[m.] dust (as pulverized), ψ 90:3
ref
H1793a דַּכָּא contrite (crushed) H1793b דַּכָּא dust
1793 dakka' dak-kaw'
from 1792; crushed (literally powder, or figuratively,
contrite):--contrite, destruction.
see HEBREW for 01792
דַּכָּא (dak.ka) — contrite.
adj
contrite
דַּכָּא (dak.ka) — dust.
dust
N-ms — Noun common · masculine singular absoluteHNcmsa
mat'-er: This word being a very general term may express various ideas. the Revised Version (British and American) therefore frequently changes the reading of the King James Version in order to state more definitely the meaning of the context (compare Ex 24:14; 1Sa 16:18; 1Ki 8:59; 2Sa 11:19; Es 3:4; Ps 35:20; 64:5; Pr 16:20; 18:13). dabhar, and the Greek logos, both meaning "word," are very frequently translated by "matter." hule, "wood," is rendered "matter" in
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-2ms — Verb · Qal · sequential imperfect second person masculine singularHc/Vqw2ms
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
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-mp — Noun common · masculine plural constructHNcmpc
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…
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
N-ms — Noun common · masculine singular absoluteHNcmsa