1 Kings 22:28 — Word Study
WLCוַיֹּ֣אמֶר מִיכָ֔יְהוּ אִם־ שׁ֤וֹב תָּשׁוּב֙ בְּשָׁל֔וֹם לֹֽא־ דִבֶּ֥ר יְהוָ֖ה בִּ֑י וַיֹּ֕אמֶר שִׁמְע֖וּ עַמִּ֥ים כֻּלָּֽם׃
BSABut MicaiahMîykâyᵉhûw repliedʼâmar▸ Ifʼim [on the condition that] ◂you ever returnshûwb [turn back, come again] safelyshâlôwm [in peace, unharmed] the LORDYᵉhôvâh [Yehovah, the covenant God] has notlôʼ spokendâbar■ [communicated, uttered] Then he addedʼâmar▸ Take heedshâmaʻ [listen, pay attention] allkôl [every one of] you peopleʻam [nations, assemblies]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֣אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| מִיכָ֔יְהוּ | Micaiah | Noun proper masculine |
| אִם־ | Particle | |
| שׁ֤וֹב | certainly [if] | Verb, Qal, infinitive absolute |
| תָּשׁוּב֙ | you will return | Verb, Qal, imperfect second person masculine singular |
| בְּשָׁל֔וֹם | in peace | Preposition, noun common masculine singular absolute |
| לֹֽא־ | not | Particle |
| דִבֶּ֥ר | he has spoken | Verb, Piel, perfect third person masculine singular |
| יְהוָ֖ה | Yahweh | Noun proper |
| בִּ֑י | by me | Preposition, suffix |
| וַיֹּ֕אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| שִׁמְע֖וּ | listen | Verb, Qal, imperative second person masculine plural |
| עַמִּ֥ים | O peoples | Noun common, masculine plural absolute |
| כֻּלָּֽם׃ | all of them | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But Micaiah replied, “If you ever return safely, the LORD has not spoken through me.” Then he added, “Take heed, all you people!” |
| KJV | And Micaiah said, If thou return at all in peace, the LORD hath not spoken by me. And he said, Hearken, O people, every one of you. |
| ASV | And Micaiah said, If thou return at all in peace, Jehovah hath not spoken by me. And he said, Hear, ye peoples, all of you. |
| YLT | And Micaiah saith, 'If thou at all return in peace — Jehovah hath not spoken by me;' and he saith, 'Hear, O peoples, all of them.' |
| WEB | Micaiah said, “If you return at all in peace, Yahweh has not spoken by me.” He said, “Listen, all you people!” |
| BBE | And Micaiah said, If you come back at all in peace, the Lord has not sent his word by me. |
Where they part company is in the interpretation of the conditionality of Micaiah's statement.
The structure features a conditional main clause followed by a result and an exhortation, emphasizing the prophetic warning.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמִיכָיְהוּ
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 — 1 Kings 22:28
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 Prophecy of Micaiahgenerated
1 Kings 22:28 presents Micaiah's bold declaration to King Ahab, asserting that if Ahab returns safely from battle, it would mean that Micaiah has not truly spoken the word of the LORD. This moment highlights the tension between prophetic truth and royal authority, as Micaiah calls upon the people to listen to his words, emphasizing the seriousness of the prophetic message.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 16:29 | If these men die a natural death, or if they suffer the fate of all men, then the LORD has not sent me. |
| 2 | Deuteronomy 18:20–22 | But if any prophet dares to speak a message in My name that I have not commanded him to speak, or to speak in the name of other gods, that prophet must be put to death.” |
| 3 | 2 Kings 1:10–12 | Elijah answered the captain, “If I am a man of God, may fire come down from heaven and consume you and your fifty men.” And fire came down from heaven and consumed the captain and his fifty men. |
| 4 | Isaiah 44:26 | who confirms the message of His servant and fulfills the counsel of His messengers, who says of Jerusalem, ‘She will be inhabited,’ and of the cities of Judah, ‘They will be rebuilt, and I will restore their ruins,’ |
| 5 | Jeremiah 28:8–9 | The prophets of old who preceded you and me prophesied war, disaster, and plague against many lands and great kingdoms. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — שׁוּב, Shovgenerated
The Hebrew word שׁוּב (shuv) means to return or turn back, encompassing both literal and figurative meanings. It can refer to physical return, such as coming back from a journey, or spiritual return, such as repenting from sin.
In this context, Micaiah uses שׁוּב to emphasize the conditional nature of his prophecy: the truth of the LORD's message is tied to whether Ahab will return safely from battle. This highlights the gravity of the situation and the importance of heeding the prophet's warning.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses return for שׁוּב, aligning with the KJV and ASV.
Sentence Structuregenerated
The main verb is יֹּ֣אמֶר, he said, which governs the entire sentence. Micaiah's statement is structured around a conditional clause introduced by אִם, if, followed by the result clause regarding the LORD's communication.
The sentence structure reflects a clear conditional relationship, emphasizing the importance of the king's return as a sign of the truth of Micaiah's prophecy.
Septuagint Backgroundgenerated
The Septuagint translates שׁוּב as ἐπιστρέφων, which conveys the idea of returning but may imply a broader sense of turning back in a moral or spiritual context. This choice suggests an interpretation that emphasizes the significance of the action rather than just the physical return.
This translation choice indicates an understanding of the term that aligns with the prophetic context, suggesting a deeper reflection on the implications of Ahab's actions.
In plain words — the whole versegenerated
1 Kings 22:28 shows Micaiah telling King Ahab that if he returns safely from battle, it means the LORD has not spoken through him. Micaiah urges the people to listen carefully to his words, highlighting the importance of the prophetic message.
Frequently Asked Questionsgenerated
Micaiah is indicating that the truth of his prophecy is contingent upon Ahab's survival in battle; if Ahab returns, it means Micaiah is not a true prophet.
Micaiah wants to ensure that the people understand the gravity of his message and the importance of heeding the word of the LORD.
This verse shows the prophet's duty to communicate God's messages clearly, even in the face of opposition, and to call the people to recognize the truth.
Micaiah's boldness in declaring the truth serves as a reminder of the importance of standing firm in faith and speaking God's word, regardless of the consequences.
Reflection Questionsgenerated
- How can I discern the truth in challenging situations, as Micaiah did?
- What does it mean to truly listen to God's word in my life?
- In what ways can I be bold in sharing the truth, like Micaiah?
- How do I respond when faced with opposition to my beliefs?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on 1 Kings 22:28 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Micaiah said, if thou return at all in peace, the Lord hath not spoken by me,.... I am content to be reckoned a false prophet, and to be punished as such: and, he said, hearken, O people,
Read John Gill on 1 Kings 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Micaiah said, If thou return at all in peace, the LORD hath not spoken by me. And he said, Hearken, O people, every one of you. No JFB commentary on this verse.
Read Robert Jamieson on 1 Kings 22 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe Lord hath not spoken by me; I acknowledge myself to be an impostor, and to deserve death. He said, i.e. Micaiah, the person last named, being assured of the truth of his prophecy, calls all the people to be witnesses of it.
Read Matthew Poole on 1 Kings 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Kings 22:28 And Micaiah said, If thou return at all in peace, the LORD hath not spoken by me. And he said, Hearken, O people, every one of you.Ver. 28. If thou return all in peace.] "The hope of unjust men perisheth": Etiam spes valentissima perit, as some render that text: Julian, for instance, when he went out to war against the Persians, breathing out threatenings against the Christians at his return, which was never. And that French king who promised to see with his eyes Anne du Bourg, martyr, burned, had, before that time, one of his eyes thrust out at the jousts, of which wound he died. Ibid., 1914.
Read John Trapp on 1 Kings 22 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(28) Hearken, O people.—It is a curious coincidence that these are the opening words of the prophetic Book of Micah. They are not found in some MSS. of the LXX., and are supposed by some to be an early interpolation in this passage from that book.
Read Charles John Ellicott on 1 Kings 22 →CambridgeThe Cambridge Bible for Schools and Colleges28. Hearken, O people, every one of you] R.V. Hear, ye peoples, all of you. This sentence is omitted by the LXX. as are also the words ‘And he said’ which precede. In consequence it has been thought that they are no part of the original text, but a marginal note of a later time, which some one put down to shew that the Micaiah here spoken of was the same with Micah the author of the prophecy. For that prophecy (Micah 1:2) opens with this same sentence, and beside this, in 2 Chronicles 18:14 the name Micah occurs in the text for Micaiah. No one however thinks that Micah the prophet lived in Ahab’s days. The R.V. however very properly translates in both places by the same English. For it may…
Read Cambridge on 1 Kings 22 →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
But Micaiah replied, “If you ever return safely, the LORD has not spoken through me.” Then he added, “Take heed, all you people!”
Micaiah said, “If you return at all in peace, Yahweh has not spoken by me.” He said, “Listen, all you people!”
But Micaiah replied, “If you ever return safely, the LORD has not spoken through me.” Then he added, “Take heed, all you people!”
Micaiah said, “If you really do safely return, then the Lord has not spoken through me.” Then he added, “Take note, all you people.”
Tyndale line
And Micaiah said, If thou return at all in peace, the LORD hath not spoken by me. And he said, Hearken, O people, every one of you.
And Micaiah said, If thou return at all in peace, Jehovah hath not spoken by me. And he said, Hear, ye peoples, all of you.
And Micaiah said, If thou return at all in peace, the LORD hath not spoken by me. And he said, Hear, ye peoples, all of you.
And Micaiah said, If thou shalt return at all in peace, the LORD hath not spoken by me. And he said, Hearken, O people, every one of you.
And Michaiah sayde, If thou returne in peace, the Lord hath not spoken by me. And he sayd, Hearken all ye people.
Strictly literal
And Micah said, If thou return at all in peace, Jehovah has not spoken by me. And he said, Hearken, O peoples, all of you!
And Micaiah saith, 'If thou at all return in peace — Jehovah hath not spoken by me;' and he saith, 'Hear, O peoples, all of them.'
And Micaiah says, “If you return in peace at all, YHWH has not spoken by me”; and he says, “Hear, O peoples, all of them.”
And Michayhu said, If thou return at all in peace, then hath the Lord not spoken through me. And he said, Hear it, O all ye nations!
Then Micaiah said, “If you return safely, then Yahweh has not spoken by me.” Then he added, “Listen to this, all you people.”
From the Latin
And Micheas said: If thou return in peace, the Lord hath not spoken by me. And he said: Hear, all ye people.
Simplified
“If you do in fact return safely then the Lord has not spoken through me,” Micaiah declared. “Pay attention everyone to all I've said!”
And Micaiah said, If you come back at all in peace, the Lord has not sent his word by me.
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 show significant agreement in the wording of this verse, with only minor differences in structure. The Dead Sea Scrolls provide a partially restored text, indicating some editorial input, but the core message remains consistent with the Masoretic Text.
וַיֹּ֣אמֶר מִיכָ֔יְהוּ אִם־ שׁ֤וֹב תָּשׁוּב֙ בְּשָׁל֔וֹם לֹֽא־ דִבֶּ֥ר יְהוָ֖ה בִּ֑י וַיֹּ֕אמֶר שִׁמְע֖וּ עַמִּ֥ים כֻּלָּֽם׃
10 of the 14 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.
[ויאמר] [מיכיהו] [אם] שוב [תשוב] [בשלום] [לא] [דבר] [יהוה] [ב׳י] [ויאמר] [שמעו] [עמים] [כל׳ם]
nothing on the leather here — 1 partly restored, 13 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 1 Kings 22:28
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-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
מִיכָֽיְהוּ (Micaiah) refers to a name meaning 'who is like God.' It designates several individuals, including a prophet from Samaria, son of Imlah, who predicted King Ahab's downfall, and another son of Gemariah during Jeremiah's time. The entries note its use in contexts from the period of the judges to the divided monarchy.
מִיכָֽיְהוּ n.pr.m. (so on an Isr. scarab)
an Ephraimite
a prophet, the son of Imlah
a contemp. of Jer.
base
H4321 מִיכָֽיְהוּ, מִיכָהוּ
4321 Miykayhuw me-kaw-yeh-hoo'
or Mikayhuw (Jeremiah 36:11) {me-kaw-yeh-hoo'}; abbrev. for
4322; Mikajah, the name of three Israelites:--Micah, Micaiah,
Michaiah.
see HEBREW for 04322
מִיכָֽיְהוּ (mi.kha.ye.hu) — Micaiah.
A prophet living at the time of Divided Monarchy, first mentioned at 1Ki.22.8;
son of: Imlah (H3229)
§ Micah or Micaiah or Michaiah = "who is like God"
1) an Ephraimite during the period of the judges
2) son of Imlah and a prophet of Samaria who predicted the defeat and death of king Ahab of Israel
3) son of Gemariah in the time of Jeremiah
מִיכָֽיְהוּ (mi.kha.ye.hu) — Micaiah.
A man living at the time of Divided Monarchy, first mentioned at Jer.36.11;
son of: Gemariah (H1587H)
§ Micah or Micaiah or Michaiah = "who is like God"
1) an Ephraimite during the period of the judges
2) son of Imlah and a prophet of Samaria who predicted the defeat and death of king Ahab of Israel
3) son of Gemariah in the time of Jeremiah
מִיכָֽיְהוּ (mi.kha.ye.hu) — Micah.
A man living before Israel's Monarchy, first mentioned at Jdg.17.1
N-proper — Noun proper masculineHNpm
mi-ka'-ya, mi-ki'-a (mikhayahu, "who is like Yah?"; Meichaias): A frequently occurring Old Testament name occasionally contracted to MICA or MICAH (which see). In the King James Version it is usually spelled "Michaiah."
(1) The mother of Abijah (2Ch 13:2, the King James Version "Michaiah"). The parallel passage (1Ki 15:2; compare 2Ch 11:20) indicates that Michaiah here is a corruption of MAACAH (which see) (so the Septuagint).
Micaiah
Who is like Jehovah?, the son of Imlah, a faithful prophet of Samaria (1 Kings 22:8-28). Three years after the great battle with Ben-hadad (20:29-34), Ahab proposed to Jehoshaphat, king of Judah, that they should go up against Ramoth-Gilead to do battle again with Ben-hadad. Jehoshaphat agreed, but suggested that inquiry should be first made “at the word of Jehovah.” Ahab’s prophets approved of the expedition; but Jehoshaphat, still dissatisfied, asked if there was no other prophet besides the four hundred that had appeared, and was informed of this Micaiah. He was sent for from prison, where he had been confined, probably on account of some prediction disagreeable to Ahab; and he condemned the expedition, and prophesied that it would end, as it did, in disaster. We hear nothing further of this prophet. Some have supposed that…
(who is like God?). Micahiah, the son of Imlah, was a prophet of Samaria, who in the last year of the reign of Ahab king of Israel predicted his defeat and death, B.C. 897. (1 Kings 22:1-35; 2 Chronicles 18:1) ...
1. A faithful and fearless prophet, consulted by King Ahab at the demand of Jehoshaphat as to the issue of their proposed campaign against the Syrians. He was imprisoned to abide the event, which coincided with his predictions and probably secured his release, 1Ki 22:8-38. Ahab’s conduct in this matter displays the amazing folly of sins against light.
2. A prince of Judah, who seconded the efforts of Jehoshaphat to instruct and reform the people of Judah, 2Ki 17:7-9.
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
V-Qal-Ptc — Verb · Qal · infinitive absoluteHVqaa
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)
HVqi2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
שָׁלוֹם (shalom) conveys a range of meanings including completeness, soundness, welfare, and peace. It can refer to physical safety and health, as well as emotional states like tranquility and friendship, particularly in human relationships and with God. The word is derived from a root meaning 'to be complete' and is used in various contexts, including greetings.
שָׁלוֹם 237 n.m. completeness, soundness, welfare, peace
completeness in no.
safety, soundness, in body
welfare, health, prosperity
peace, quiet, tranquility, contentment
peace, friendship
peace from war
as adj. those at peace with him
base
H7965 שָׁלוֹם completeness, soundness, welfare, peace
7965 shalowm shaw-lome'
or shalom {shaw-lome'}; from 7999; safe, i.e. (figuratively)
well, happy, friendly; also (abstractly) welfare, i.e. health,
prosperity, peace:--X do, familiar, X fare, favour, + friend,
X great, (good) health, (X perfect, such as be at)
peace(-able, -ably), prosper(-ity, -ous), rest, safe(-ty),
salute, welfare, (X all is, be) well, X wholly.
see HEBREW for 07999
שָׁלוֹם (sha.lom) — peace.
: peace
1) completeness, soundness, welfare, peace
1a) completeness (in number)
1b) safety, soundness (in body)
1c) welfare, health, prosperity
1d) peace, quiet, tranquillity, contentment
1e) peace, friendship
1e1) of human relationships
1e2) with God especially in covenant relationship
1f) peace (from war)
1g) peace (as adjective)
שָׁלוֹם (ye.ho.vah sha.lom) — Peace.
This name means completeness, peace
Another name of ye.ho.vah (יהוה "LORD" H3068G)
שָׁלוֹם (sha.lom) — peace: well-being.
: well-being
1) completeness, soundness, welfare, peace
1a) completeness (in number)
1b) safety, soundness (in body)
1c) welfare, health, prosperity
1d) peace, quiet, tranquillity, contentment
1e) peace, friendship
1e1) of human relationships
1e2) with God especially in covenant relationship
1f) peace (from war)
1g) peace (as adjective)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
pes (shalom; eirene):
1. In the Old Testament:
Is a condition of freedom from disturbance, whether outwardly, as of a nation from war or enemies, or inwardly, within the soul. The Hebrew word is shalom (both adjective and substantive), meaning, primarily, "soundness," "health," but coming also to signify "prosperity," well-being in general, all good in relation to both man and God. In early times, to a people harassed by foes, peace was the primary blessing. In Ps 122:7, we have "peace" and "prosperity," and in 35:27; 73:3, shalom is translated "prosperity." In 2Sa 11:7 the King James Version, David asked of Uriah "how Joab did" (margin "of the peace of Joab"), "and how the people did (the Revised Version (British and American) "fared," literally, "of the peace of the people"), and…
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
V-Piel-Perf-3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
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-mp — Noun common · masculine plural absoluteHNcmpa
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp