Ruth 1:15 — Word Study
WLCוַתֹּ֗אמֶר הִנֵּה֙ שָׁ֣בָה יְבִמְתֵּ֔ךְ אֶל־ עַמָּ֖הּ וְאֶל־ אֱלֹהֶ֑יהָ שׁ֖וּבִי אַחֲרֵ֥י יְבִמְתֵּֽךְ׃
BSALookhinnêh [behold, see] said Naomiʼâmar▸ your sister-in-lawYᵉbêmeth [relative by marriage, spouse's sister] has gone backshûwb■ [returned, turned back] toʼêl her peopleʻam [nation, community] andʼêl her godsʼĕlôhîym [idols, false deities] followshûwb [go after, return with] [her] back homeʼachar [to your native land]
| Greek | English | Parsing |
|---|---|---|
| וַתֹּ֗אמֶר | and she said | Verb, Qal, sequential imperfect third person feminine singular |
| הִנֵּה֙ | there! | Particle |
| שָׁ֣בָה | she has returned | Verb, Qal, perfect third person feminine singular |
| יְבִמְתֵּ֔ךְ | sister-in-law your | Noun common feminine singular construct, suffix |
| אֶל־ | to | Preposition |
| עַמָּ֖הּ | people her | Noun common masculine singular construct, suffix |
| וְאֶל־ | and to | Conjunction, preposition |
| אֱלֹהֶ֑יהָ | gods her | Noun common masculine plural construct, suffix |
| שׁ֖וּבִי | go back | Verb, Qal, imperative second person feminine singular |
| אַחֲרֵ֥י | after | Prep |
| יְבִמְתֵּֽךְ׃ | sister-in-law your | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Look,” said Naomi, “your sister-in-law has gone back to her people and her gods; follow her back home.” |
| KJV | And she said, Behold, thy sister in law is gone back unto her people, and unto her gods: return thou after thy sister in law. |
| ASV | And she said, Behold, thy sister-in-law is gone back unto her people, and unto her god: return thou after thy sister-in-law. |
| YLT | And she saith, 'Lo, thy sister-in-law hath turned back unto her people, and unto her god, turn thou back after thy sister-in-law.' |
| WEB | She said, “Behold, your sister-in-law has gone back to her people and to her god. Follow your sister-in-law.” |
| BBE | And Naomi said, See, your sister-in-law has gone back to her people and to her gods: go back after your sister-in-law. |
Translations agree on the essential meaning of the verse, with slight variations in phrasing.
The sentence is structured around Naomi's command, with supporting clauses that provide context and detail.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
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 — Ruth 1:15
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 — Naomi's Plea to Ruthgenerated
Ruth 1:15 finds Naomi in a moment of deep emotional turmoil as she encourages Ruth to return to her homeland. Orpah has already chosen to leave, and Naomi is now urging Ruth to follow suit. This moment highlights the tension between loyalty to family and the call to remain with Naomi, who is facing a difficult journey ahead without her daughters-in-law.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 36:3 | The words of his mouth are wicked and deceitful; he has ceased to be wise and well-doing. |
| 2 | Psalm 125:5 | But those who turn to crooked ways the LORD will banish with the evildoers. Peace be upon Israel. |
| 3 | Zephaniah 1:6 | and those who turn back from following the LORD, neither seeking the LORD nor inquiring of Him.” |
| 4 | Matthew 13:20–21 | The seed sown on rocky ground is the one who hears the word and at once receives it with joy. |
| 5 | Hebrews 10:38 | But My righteous one will live by faith; and if he shrinks back, I will take no pleasure in him.” |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — שׁוּב, Sha.vahgenerated
The Hebrew word שׁוּב (shuwb) means to turn back or return, and it can be used in various contexts, including physical return, spiritual repentance, or relational restoration. In this verse, it conveys the idea of returning to a previous state or place, emphasizing the choice Ruth faces.
The imperative form שׁ֖וּבִי suggests urgency, as Naomi is not merely suggesting but commanding Ruth to consider going back. This highlights the emotional weight of the moment and the difficult decision at hand.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as well as the KJV and ASV, which all maintain the same essential wording regarding Ruth's sister-in-law returning to her people and gods.
Sentence Structuregenerated
The main verb in this verse is וַתֹּ֗אמֶר, and she said, which governs the entire sentence. It introduces Naomi's speech, followed by a demonstrative clause that draws attention to Ruth's sister-in-law's actions.
The structure includes several phrases that describe the actions and relationships involved: Naomi's directive to Ruth, the reference to her sister-in-law, and the dual mention of 'people' and 'gods', emphasizing the cultural and spiritual dimensions of Ruth's potential return.
Septuagint Backgroundgenerated
The Septuagint uses ἐπιστράφητι for the Hebrew שׁוּב, which translates as 'go back'. This choice reflects a direct command, aligning with Naomi's urgent plea to Ruth.
The Greek term carries a similar connotation of returning, but it may also imply a more definitive action compared to the Hebrew, which encompasses a broader range of meanings.
In plain words — the whole versegenerated
Ruth 1:15 presents Naomi telling Ruth to look at her sister-in-law who has returned to her own people and gods. Naomi urges Ruth to consider following her back home, highlighting the emotional weight of family ties and cultural identity.
Frequently Asked Questionsgenerated
Naomi is referring to the deities worshipped by the Moabites, contrasting them with the God of Israel, indicating the cultural and spiritual divide.
Naomi recognizes the challenges of remaining with her and believes it may be in Ruth's best interest to return to her own people where she can find security and support.
The command to 'follow' suggests a deeper relational and cultural connection, as it implies not just physical movement but also a commitment to the values and practices of her people.
Naomi's plea highlights the tension between familial loyalty and the pull of one's cultural identity, showcasing Ruth's dilemma in choosing between her past and her commitment to Naomi.
Reflection Questionsgenerated
- What does this verse teach about the importance of cultural identity in decision-making?
- How can I apply Naomi's understanding of family loyalty in my own relationships?
- In what ways do I feel torn between different aspects of my identity, similar to Ruth?
- What does it mean to follow someone in faith or commitment, as Ruth is being asked to do?
The early church on this verse — how the Fathers read it
Early commentary on this verse discusses the implications of Naomi's words, particularly regarding the cultural and spiritual significance of returning to one's own people.
To her gods: Noemi did not mean to persuade Ruth to return to the false gods she had formerly worshipped: but by this manner of speech, insinuated to her, that if she would go with her,Early Church Fathers on Ruth 1 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Ruth 1:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd she said,.... That is, Naomi to Ruth, after Orpah was gone: behold, thy sister in law is gone back unto her people, and unto her gods; meaning Orpah, who was the wife of her husband's brother, as
Read John Gill on Ruth 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they lifted up their voice, and wept again: and Orpah kissed her mother in law; but Ruth clave unto her. No JFB commentary on these verses.
Read Robert Jamieson on Ruth 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleUnto her people, and unto her gods; which she saith, partly, to try Ruth’ s sincerity and constancy; partly, that by upbraiding Orpah with her idolatry she might consequently turn her from it; and partly, that she might intimate to her, that if she went with her, she must embrace the true God and religion.
Read Matthew Poole on Ruth 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsRth 1:15 And she said, Behold, thy sister in law is gone back unto her people, and unto her gods: return thou after thy sister in law.Ver. 15. Behold, thy sister-in-law is gone back.] A great temptation to Ruth - - as it was likewise to the disciples, when many fell off; to the primitive Christians, when Hymenaeus and Philetus made defection; to Galeacius, when forsaken of all. And unto her gods.] Her devil gods, Baalpeor, Chemosh, Milchom, &c. In finita deorum lerna ad triginta millia Hesiodi tempore excreverat. The Chinese are said to have a hundred thousand.
Read John Trapp on Ruth 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) Naomi, now armed with a fresh argument, urges Ruth to follow her sister-in-law’s example. Her gods.—Naomi doubtless views the Moabite idols as realities, whose power is, however, confined to the land of Moab. She is not sufficiently enlightened in her religion to see in the Lord more than the God of Israel.
Read Charles John Ellicott on Ruth 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. Gone back - unto her gods] They were probably both idolaters, their having been proselytes is an unfounded conjecture. Chemosh was the grand idol of the Moabites. The conversion of Ruth probably commenced at this time.
Read AdamClarke on Ruth 1 →CambridgeThe Cambridge Bible for Schools and Colleges15. unto her people, and unto her god] i.e. Chemosh, the god of the Moabites, Numbers 21:29, 1 Kings 11:33. The ancient belief here receives its simplest expression: each land and people had its own Deity inseparably connected with it; outside lay the territory of another god. The Israelites, at any rate the popular religion in Israel, did not deny the divinity of the gods of the neighbouring lands, though for themselves Jehovah was the only God; cf. Judges 11:24, 1 Samuel 26:19. So when Orpah goes back to Moab she goes back to her native god; similarly, when Ruth determines to make her home in Judah, she declares her intention of adopting the religion of her new country, Rth 1:16. See Rth…
Read Cambridge on Ruth 1 →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
“Look,” said Naomi, “your sister-in-law has gone back to her people and her gods; follow her back home.”
She said, “Behold, your sister-in-law has gone back to her people and to her god. Follow your sister-in-law.”
“Look,” said Naomi, “your sister-in-law has gone back to her people and her gods; follow her back home.”
So Naomi said, “Look, your sister-in-law is returning to her people and to her god. Follow your sister-in-law back home!”
Tyndale line
And she said, Behold, thy sister in law is gone back unto her people, and unto her gods: return thou after thy sister in law.
And she said, Behold, thy sister-in-law is gone back unto her people, and unto her god: return thou after thy sister-in-law.
And she said, Behold, thy sister in law is gone back unto her people, and unto her god: return thou after thy sister in law.
And she said, Behold, thy sister-in-law hath gone back to her people, and to her gods: return thou after thy sister-in-law.
And Naomi said, Beholde, thy sister in law is gone backe vnto her people and vnto her gods: returne thou after thy sister in lawe.
Strictly literal
And she said, Behold, thy sister-in-law is gone back to her people and to her gods: return after thy sister-in-law.
And she saith, 'Lo, thy sister-in-law hath turned back unto her people, and unto her god, turn thou back after thy sister-in-law.'
And she says, “Behold, your sister-in-law has turned back to her people, and to her god, turn back after your sister-in-law.”
And she said, Behold, thy sister-in-law is returned back unto her people, and unto her gods; return thou after thy sister-in-law.
Naomi said, “Listen, your sister-in-law has gone back to her people and to her gods. Go back with your sister-in-law.”
From the Latin
And Noemi said to her: Behold thy kinswoman is returned to her people, and to her gods, go thou with her.
Simplified
“Look, your sister-in-law is going back to her people and her gods. Go back home with her,” said Naomi.
And Naomi said, See, your sister-in-law has gone back to her people and to her gods: go back after your sister-in-law.
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 align closely in their wording, with the Septuagint providing a direct Greek translation of the Hebrew. The Dead Sea Scrolls fragment shows partial restoration but agrees with the overall message, indicating a consistent tradition in this verse.
וַתֹּ֗אמֶר הִנֵּה֙ שָׁ֣בָה יְבִמְתֵּ֔ךְ אֶל־ עַמָּ֖הּ וְאֶל־ אֱלֹהֶ֑יהָ שׁ֖וּבִי אַחֲרֵ֥י יְבִמְתֵּֽךְ׃
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.
[ותאמר] [הנה] [שבה] יבמת׳כ לעמ׳ה ולאלהים [שובי] [אחרי] [יבמת׳ך]
9 words of the verse are on this fragment — 2 partly restored, 6 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 Ruth 1:15
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.
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-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
Part — ParticleHTj
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-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
יְבֵ֫מֶת (yebemet) means 'sister-in-law' and specifically refers to a brother's wife or widow. The word is derived from a feminine participle of another Hebrew term. All entries consistently define it within this familial context.
[יְבֵ֫מֶת] n.f. sister-in-law
base
H2994 [יְבֵ֫מֶת] sister-in-law
2994 Ybemeth yeb-ay'-meth
feminine participle of 2992; a sister-in-law:--brother's
wife, sister in law.
see HEBREW for 02992
יְבֵ֫מֶת (ye.ve.met) — sister-in-law.
sister-in-law, brother's wife, brother's widow
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2fs
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3fs
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Conj | Prep — Conjunction · prepositionHC/R
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3fs
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-2fs — Verb · Qal · imperative second person feminine singularHVqv2fs
The Hebrew word אַחַר (*achar*) primarily denotes the concept of 'after' or 'behind' in both spatial and temporal contexts. It functions as a substantive, adverb, preposition, and conjunction, indicating a following part or time. The related form אַחֲרַי (*acharai*) refers to a person who turns backwards. There is a reference to Proverbs 28:23 in relation to the latter.
אַחַר prop. subst. the hinder or following part
adv.
of place, behind
of time, afterwards
prep.
of place, behind, after
of time, after
conj. after that.
H310a אַחַר prop. subst. the hinder or following part . adv. . of place, behind
. of time, afterwards
. prep. . of place, behind, after
. of time, after
. conj. after that.
H310b אַחֲרַי a man that turneth backwards.
310 'achar akh-ar'
from 309; properly, the hind part; generally used as an
adverb or conjunction, after (in various senses):--after
(that, -ward), again, at, away from, back (from, -side),
behind, beside, by, follow (after, -ing), forasmuch, from,
hereafter, hinder end, + out (over) live, + persecute,
posterity, pursuing, remnant, seeing, since, thence(-forth),
when, with.
see HEBREW for 0309
אַחַר (a.char) — after.
1) after the following part, behind (of place), hinder, afterwards (of time)
1a) as an adverb
1a1) behind (of place)
1a2) afterwards (of time)
1b) as a preposition
1b1) behind, after (of place)
1b2) after (of time)
1b3) besides
1c) as a conjunction
1c) after that
1d) as a substantive
1d1) hinder part
1e) with other prepositions
1e1) from behind
1e2) from following after
אַחֲרַי (a.cha.ray) — backwards.
backwards (of a man that turns backwards)
Prep — PrepHAcmpc
יְבֵ֫מֶת (yebemet) means 'sister-in-law' and specifically refers to a brother's wife or widow. The word is derived from a feminine participle of another Hebrew term. All entries consistently define it within this familial context.
[יְבֵ֫מֶת] n.f. sister-in-law
base
H2994 [יְבֵ֫מֶת] sister-in-law
2994 Ybemeth yeb-ay'-meth
feminine participle of 2992; a sister-in-law:--brother's
wife, sister in law.
see HEBREW for 02992
יְבֵ֫מֶת (ye.ve.met) — sister-in-law.
sister-in-law, brother's wife, brother's widow
HNcfsc/Sp2fs — Noun common feminine singular construct · suffixHNcfsc/Sp2fs