Job 13:22 — Word Study
WLCוּ֭קְרָא וְאָנֹכִ֣י אֶֽעֱנֶ֑ה אֽוֹ־ אֲ֝דַבֵּ֗ר וַהֲשִׁיבֵֽנִי׃
BSAThen call meqârâʼ [summon, invite] ◂and Iʼânôkîy [as your servant, in humility] will answerʻânâh▸ [respond, give an account] orʼôw let me speakdâbar▸ [allow, permit, communicate, express myself] and You can replyshûwb [as my Judge, in wisdom, respond, give a verdict]
| Greek | English | Parsing |
|---|---|---|
| וּ֭קְרָא | and call | Conjunction, verb qal imperative second person masculine singular |
| וְאָנֹכִ֣י | and I | Conjunction, pronoun |
| אֶֽעֱנֶ֑ה | I will answer | Verb, Qal, imperfect first person common singular |
| אֽוֹ־ | or | Conjunction |
| אֲ֝דַבֵּ֗ר | let me speak | Verb, Piel, imperfect first person common singular |
| וַהֲשִׁיבֵֽנִי׃ | and respond to me | Conjunction, verb hiphil imperative second person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then call me, and I will answer, or let me speak, and You can reply. |
| KJV | Then call thou, and I will answer: or let me speak, and answer thou me. |
| ASV | Then call thou, and I will answer; Or let me speak, and answer thou me. |
| YLT | And call Thou, and I — I answer, Or — I speak, and answer Thou me. |
| WEB | Then call, and I will answer, or let me speak, and you answer me. |
| BBE | Then at the sound of your voice I will give answer; or let me put forward my cause for you to give me an answer. |
Translations agree on the overall meaning of Job's plea, with slight variations in wording.
The verse presents a main clause with an alternative and a consequence, showing Job's desire for interaction with God.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאָנֹכִי
verbעָנָה
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 — Job 13:22
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 — Job's Plea for Communicationgenerated
Job 13:22 captures Job's yearning for a direct conversation with God amidst his suffering. He seeks an opportunity to speak and receive a response, reflecting the deep anguish and desire for understanding that characterizes his dialogue with God throughout the book of Job. This plea occurs in a larger context where Job is questioning his circumstances and seeking clarity about his sins and God's silence, as seen in the preceding and following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 9:32 | For He is not a man like me, that I can answer Him, that we can take each other to court. |
| 2 | Job 38:3 | Now brace yourself like a man; I will question you, and you shall inform Me. |
| 3 | Job 40:4–5 | “Behold, I am insignificant. How can I reply to You? I place my hand over my mouth. |
| 4 | Job 42:3–6 | You asked, ‘Who is this who conceals My counsel without knowledge?’ Surely I spoke of things I did not understand, things too wonderful for me to know. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — אֶֽעֱנֶ֑ה, 'e.'e.Nehgenerated
The verb עָנָה (anah) means to answer or respond, indicating Job's readiness to engage with God. It is a Qal imperfect form, suggesting an ongoing action or a future intention. This word encompasses both verbal responses and the act of giving an account, which is significant in the context of Job's plea for understanding.
Job's use of this verb reflects his desire for an interactive relationship with God, where he can express his thoughts and receive divine insight. The lexicons confirm its range of meanings, including responding to questions and providing testimony.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations consistently convey Job's invitation to dialogue with God.
Sentence Structuregenerated
The verse consists of two main clauses connected by the conjunction אוֹ ('ov), which means 'or'. The first clause is וּ֭קְרָא (U.ke.ra'), and call, with Job as the implied subject, indicating a request for God to summon him. The second clause begins with אֲ֝דַבֵּ֗ר ('a.da.Ber), let me speak, showing Job's desire to express himself.
The structure emphasizes Job's dual request: to be called upon and to be allowed to speak, highlighting his yearning for a two-way communication with God. The use of the conjunction אוֹ indicates the options Job presents to God.
Septuagint Backgroundgenerated
The Septuagint translates קָרָא as καλέσεις (kaleis), which means 'you will call'. This choice reflects a direct invitation for God to engage with Job, mirroring the Hebrew meaning.
The Greek translation captures the essence of Job's plea, emphasizing the relational aspect of calling and responding, which is central to Job's request.
In plain words — the whole versegenerated
Job 13:22 shows Job asking God to call him so he can respond, or to let him speak so that God can answer him. Job is in a difficult situation and desires to understand why he is suffering, seeking a conversation with God.
Frequently Asked Questionsgenerated
Job is inviting God to summon him for a dialogue, indicating his desire for a direct conversation.
Job seeks to express his thoughts and feelings about his suffering and to understand God's silence.
He hopes to receive clarity and a response from God regarding his situation.
It shows Job's yearning for communication and understanding, emphasizing the personal nature of his relationship with God.
Reflection Questionsgenerated
- In what ways do I seek to communicate with God during difficult times?
- How can I better express my thoughts and feelings to God in prayer?
- What does it mean to me to invite God into my struggles?
- How do I respond when I feel God is silent in my life?
The early church on this verse — how the Fathers read it
Gregory the Dialogist references this verse to discuss Job's desire for understanding and God's revelation of sins.
Then call Thou, and I will answer; or let me speak, and answer Thou me. Who at the time, when He did appear by the assumption of the flesh to the eyes of mankind, disclosed to men their sins, which they were doing and knew not.Early Church Fathers on Job 13 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 13:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen call thou, and I will answer,.... Either call him by name in open court, and he would answer to it; or arraign him at the bar, and exhibit charges against him, and he would make answer to them
Read John Gill on Job 13 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen call thou, and I will answer: or let me speak, and answer thou me. Call - a challenge to the defendant to answer to the charges. Answer - the defense begun. Speak - as plaintiff. Answer - to the plea of the plaintiff.
Read Robert Jamieson on Job 13 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThen choose thy own method. Either do thou charge me with hypocrisy, or more than common guilt, and I will defend myself; or I will argue with thee concerning thy extraordinary severity towards me; and do thou show me the reasons of it. This proposal savoured of too great self-confidence, and of irreverence towards God; for which and suchlike speeches he is reproved by God, ,3 40:2.
Read Matthew Poole on Job 13 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 13:22 Then call thou, and I will answer: or let me speak, and answer thou me.Ver. 22. Then call thou, and I will answer, &c.] Here Job gives God his choice, offering to be either defendant or plaintiff, respondent or opponent: Hoc multum erat, saith Lavater. This was much, and indeed too much; for if God should enter into judgment with his best servants, no man living should be justified in his sight, Psalms 143:2. The best may bear a part in that song of mercy, Asperge me, Domine, "Purge me with hyssop, and I shall be clean; wash me," &c., Psalms 51:7. Job is confident of his innocence, and he might be for that particular wherewith his friends charged him, viz. that he was a hypocrite…
Read John Trapp on Job 13 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 22. Then call thou] Begin thou first to plead, and I will answer for myself; or, I will first state and defend my own case, and then answer thou me.
Read AdamClarke on Job 13 →
CambridgeThe Cambridge Bible for Schools and Colleges13–22. Job now turns from his friends, whom he commands to be silent, to his great plea with God, resuming the intention expressed in Job 13:3. The passage has two parts, one preliminary, Job 13:13-16, exhibiting a singular picture of the conflict between resolution and fear in Job’s mind. He will go before God come upon him what will (Job 13:13). Yet he cannot hide from himself that it may be at the hazard of his life. Yet he will not be deterred; he will defend his ways to God’s face (Job 13:14-15). And yet again, this very courage which he has, arising from his sense of innocence, is a token to him that he shall be victorious (Job 13:16). The second part, Job 13:17-22. Feeling that the…
Read Cambridge on Job 13 →
Albert Barnes1798–1870Barnes' Notes on the BibleThen call thou, and I will answer - Call me to trial; summon me to make my defense.
Read Albert Barnes on Job 13 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible22. These phrases are regarded as judicial. He calls upon God to appear either as plaintiff or defendant.
Read Daniel Denison Whedon on Job 13 →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
Then call me, and I will answer, or let me speak, and You can reply.
Then call, and I will answer, or let me speak, and you answer me.
Then call me, and I will answer, or let me speak, and You can reply.
Then call, and I will answer, or I will speak, and you respond to me.
Tyndale line
Then call thou, and I will answer: or let me speak, and answer thou me.
Then call thou, and I will answer; Or let me speak, and answer thou me.
Then call thou, and I will answer; or let me speak, and answer thou me.
Then call thou, and I will answer: or let me speak, and answer thou me.
Then call thou, and I will answere: or let me speake, and answere thou me.
Strictly literal
Then call, and I will answer; or I will speak, and answer thou me.
And call Thou, and I — I answer, Or — I speak, and answer Thou me.
And You call, and I answer, || Or—I speak, and You answer me.
Then call thou, and I will answer; or let me speak, and do thou reply to me.
Then call me, and I will answer; or let me speak to you, and you answer me.
From the Latin
Call me, and I will answer thee: or else I will speak, and do thou answer me.
Simplified
Then call, and I will answer. Or let me speak, and then answer me.
Then at the sound of your voice I will give answer; or let me put forward my cause for you to give me an answer.
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 presents the verse as it stands, while the Septuagint aligns closely with the Hebrew, matching five out of six words. The slight differences in word order and structure do not alter the fundamental meaning of Job's plea for communication with God.
וּ֭קְרָא וְאָנֹכִ֣י אֶֽעֱנֶ֑ה אֽוֹ־ אֲ֝דַבֵּ֗ר וַהֲשִׁיבֵֽנִי׃
5 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
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 Job 13:22
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 קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
Conj | V-Qal-Impv-2ms — Conjunction · verb qal imperative second person masculine singularHC/Vqv2ms
Call
(1.) To cry for help, hence to pray (Gen. 4:26). Thus men are said to “call upon the name of the Lord” (Acts 2:21; 7:59; 9:14; Rom. 10:12; 1 Cor. 1:2).
(2.) God calls with respect to men when he designates them to some special office (Ex. 31:2; Isa. 22:20; Acts 13:2), and when he invites them to accept his offered grace (Matt. 9:13; 11:28; 22:4).
The Hebrew word אָֽנֹכִ֫י (*anokiy*) is a first-person singular pronoun meaning 'I' or 'me.' It is a variant spelling of אֲנִי (*ani*), which also means 'I.' The entries confirm its use as a personal pronoun without significant disagreement among lexicons.
אָֽנֹכִ֫י, אָנֹ֑כִי pron. 1s. comm. I
base
H595 אָֽנֹכִ֫י, אָנֹ֑כִי I
595 'anokiy aw-no-kee'
sometimes {aw-no'-kee}; a primitive pro.; I:--I, me, X
which.
אָֽנֹכִ֫י (a.no.khi) — I.
I (first pers. sing.)
Another spelling of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
Conj | Pron — Conjunction · pronounHC/Pp1bs
The Hebrew word עָנָה (*anah*) is built from a primitive root meaning to heed or pay attention, covering a range of meanings including to answer, respond, testify, and sing. It appears in contexts where one responds to speech or circumstances, and can also refer to singing. The lexicons indicate that it can imply both verbal responses and musical expression.
[עוּן] vb. dwell
base
עָנָה 316 vb. answer, respond
Qal
answer, respond to sthg. said, actual or implied
respond to an occasion, speak in view of circumstances
money meets all demands
specif. respond as a witness, testify
less oft. make response as one accused (respondent)
Niph.
make answer
be answered
Hiph. wholly dub.; causes all things to respond in the joy of his heart
base
עָנָה vb. sing
Qal sing, utter tunefully
Pi. sing sweetly of it
base
H6030a עוּן dwell H6030b עָנָה answer, respond .. answer, respond to sthg. said, actual or implied
. . respond to an occasion, speak in view of circumstances
. money meets all demands
. . specif. respond as a witness, testify
. less oft. make response as one accused (respondent)
. . make answer
. be answered
. wholly dub.; causes all things to respond in the joy of his heart
H6030c עָנָה sing
6030 `anah aw-naw'
a primitive root; properly, to eye or (generally) to heed,
i.e. pay attention; by implication, to respond; by extens. to
begin to speak; specifically to sing, shout, testify,
announce:--give account, afflict (by mistake for 6031),
(cause to, give) answer, bring low (by mistake for 6031), cry,
hear, Leannoth, lift up, say, X scholar, (give a) shout, sing
(together by course), speak, testify, utter, (bear) witness.
See also 1042, 1043.
see HEBREW for 06031
see HEBREW for 06031
see HEBREW for 01042
see HEBREW for 01043
עוּן (un) — to dwell.
(Qal) to dwell
עָנָה (a.nah) — to answer.
1) to answer, respond, testify, speak, shout
1a) (Qal)
1a1) to answer, respond to
1a2) to testify, respond as a witness
1b) (Niphal)
1b1) to make answer
1b2) to be answered, receive answer
Aramaic equivalent: a.nah (עֲנָה "to answer" H6032)
עָנָה (a.nah) — to sing.
(Qal) to sing, utter tunefully
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
an'-ser: In our English Bible the word "answer" does not always mean a simple reply to a question.
1. In the Old Testament:
Six different words are translated by answer.
(1) It is frequently used where no question has been asked and in such cases it means a word, a statement.
(2) It also means a response (Job 21:34; 34:36).
(3) It often means a declaration or proclamation from God where no question has been asked. See the many passages that read: "The Lord answered and said."
Besides the common use of this word in the sense of to reply, it is very often used in the bible, following the Hebrew and Greek idioms, in the sense of to speak; meaning simply that one begins or resumes his discourse, Zec 3:4; 6:4; Mt 11:25; 12:38; Lu 7:40. It also means, to sing in choruses or responses, 1Sa 18:7; and to give account of one’s self in judgment, Ge 30:33; Job 9:3.
The Hebrew word אוֹ (*'ow*) primarily functions as a conjunction meaning 'or,' often indicating a preference or choice between options. It can also introduce examples, express conditions, or imply alternatives. Additionally, it is associated with the noun meaning 'desire' in Proverbs 31:4. The entries reflect a range of uses, but do not present significant disagreement.
אוֹ 320 conj. or
sometimes implying a preference, nearly or rather
introducing a sentence, esp. a particular case under a general principle, or = or if
if perchance
once, with the juss. = except
base
[אֵו] n.m. אוֹ, Kt Pr 31:4 desire, so Thes MV; but < Qr אֵי q.v.
done
H176 אוֹ or . sometimes implying a preference, nearly or rather
. introducing a sentence, esp. a particular case under a general principle, or = or if
. if perchance
. once, with the juss. = except
176 'ow o
presumed to be the "constructive" or genitival form of -av
{av}; short for 185; desire (and so probably in Prov. 31:4);
hence (by way of alternative) or, also if:--also, and,
either, if, at the least, X nor, or, otherwise, then, whether.
see HEBREW for 0185
אוֹ (o) — or.
1) or, rather
1a) implying that the latter choice is preferred
1b) or if, introducing an example to be seen under a particular principle
1c) (in series) either...or, whether...or
1d) if perchance
1e) except, or else
2) whether, not the least, if, otherwise, also, and, then
אוֹ (o) — desire.
desire
Conj — ConjunctionHC
or: The word is used once for either (1Sa 26:10), and is still in poetic use in this sense; as in, "Without or wave or wind" (Coleridge); "Or the bakke or some bone he breketh in his dzouthe" (Piers Plowman (B), VII, 93; compare Merchant of Venice, III, ii, 65). It is also used with "ever" for before (Ps 90:2; Ecclesiasticus 18:19), which the American Standard Revised Version substitutes in Ec 12:6 (compare 12:1,2); So 6:12; Da 6:24.
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-Imperf-1cs — Verb · Piel · imperfect first person common singularHVpi1cs
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)
Conj | V-Hiphil-Impv-2ms | Suff — Conjunction · verb hiphil imperative second person masculine singular · suffixHC/Vhv2ms/Sp1bs
