Psalms 18:20 — Word Study
WLCיִגְמְלֵ֣נִי יְהוָ֣ה כְּצִדְקִ֑י כְּבֹ֥ר יָ֝דַ֗י יָשִׁ֥יב לִֽי׃
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| Greek | English | Parsing |
|---|---|---|
| יִגְמְלֵ֣נִי | he has dealt with me | Verb qal imperfect third person masculine singular, suffix |
| יְהוָ֣ה | Yahweh | Noun proper |
| כְּצִדְקִ֑י | according to righteousness my | Preposition, noun common masculine singular construct, suffix |
| כְּבֹ֥ר | according to [the] cleanness of | Preposition, noun common masculine singular construct |
| יָ֝דַ֗י | hands my | Noun common both dual construct, suffix |
| יָשִׁ֥יב | he has repaid | Verb, Hiphil, imperfect third person masculine singular |
| לִֽי׃ | to me | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The LORD has rewarded me according to my righteousness; He has repaid me according to the cleanness of my hands. |
| KJV | The LORD rewarded me according to my righteousness; according to the cleanness of my hands hath he recompensed me. |
| ASV | Jehovah hath rewarded me according to my righteousness; According to the cleanness of my hands hath he recompensed me. |
| YLT | Jehovah doth recompense me According to my righteousness, According to the cleanness of my hands, He doth return to me. |
| WEB | Yahweh has rewarded me according to my righteousness. According to the cleanness of my hands, he has recompensed me. |
| BBE | The Lord gives me the reward of my righteousness, because my hands are clean before him. |
The translations agree here, consistently rendering the key terms without significant variation.
The structure features a main clause followed by two prepositional phrases that specify the basis for God's reward, emphasizing the cause-and-effect relationship.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbהוּא
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 18:20
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 — God's Justice and Rewardgenerated
Psalm 18:20 expresses the psalmist's belief that God rewards individuals based on their righteousness and the purity of their actions. This verse is part of a larger section where the psalmist recounts God's deliverance and justice, emphasizing a relationship where moral integrity leads to divine favor. The context highlights the importance of maintaining a righteous path, as seen in the verses surrounding this declaration.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 58:11 | Then men will say, “There is surely a reward for the righteous! There is surely a God who judges the earth!” |
| 2 | 1 Samuel 24:17–20 | and said to David, “You are more righteous than I, for you have rewarded me with good, though I have rewarded you with evil. |
| 3 | Proverbs 11:18 | The wicked man earns an empty wage, but he who sows righteousness reaps a true reward. |
| 4 | Isaiah 49:4 | But I said, “I have labored in vain, I have spent My strength in futility and vanity; yet My vindication is with the LORD, and My reward is with My God.” |
| 5 | Isaiah 62:11 | Behold, the LORD has proclaimed to the ends of the earth, “Say to Daughter Zion: See, your Savior comes! Look, His reward is with Him, and His recompense goes before Him.” |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — יִגְמְלֵ֣נִי, yig.me.Le.nigenerated
The verb יִגְמְלֵ֣נִי (yig.me.Le.ni) is derived from the root גָּמַל (gamal), which means to deal fully or adequately with someone. It encompasses the idea of recompensing or rewarding, often in a context of moral evaluation. The parsing indicates a third person masculine singular form with a suffix, suggesting that the action is directed toward the speaker, emphasizing a personal relationship with God.
This verb is used to express how God interacts with the psalmist, rewarding him according to his righteousness. The implication is that God's actions are a direct response to the moral state of the individual, reinforcing the theme of divine justice.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb in this verse is יִגְמְלֵ֣נִי (he has dealt with me), which governs the structure. It is followed by a prepositional phrase indicating the basis for this action — כְּצִדְקִ֑י (according to my righteousness) — and another phrase that elaborates on the criteria: כְּבֹ֥ר יָ֝דַ֗י (according to the cleanness of my hands).
The sentence structure emphasizes the relationship between the actions of the psalmist and the divine response, highlighting a cause-and-effect dynamic in God's justice.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb יִגְמְלֵ֣נִי is rendered as ἐχήγαγέν, which suggests a broader interpretation of leading or guiding rather than just rewarding. This choice may imply a more active role of God in directing the psalmist's life based on his righteousness.
The translation reflects a nuanced understanding of divine action, indicating that God's dealings with the psalmist are not merely transactional but involve guidance and leadership.
In plain words — the whole versegenerated
Psalm 18:20 states that the LORD rewards the psalmist based on his righteousness and the purity of his hands. This verse emphasizes that God's justice is directly related to the moral integrity of the individual, highlighting the importance of living a righteous life.
Frequently Asked Questionsgenerated
It means that God's actions reflect the moral character of the individual, rewarding those who live righteously and justly.
Cleanness refers to purity and blamelessness in one's actions, indicating that God evaluates not just intentions but the actual deeds performed.
The psalmist believes in God's justice because he has kept the ways of the LORD and has not turned away from His commands.
Personal integrity is central to the verse, as it underlines the idea that one's moral conduct influences how God interacts with them.
Reflection Questionsgenerated
- In what ways do I see my actions reflecting my moral integrity?
- How can I strive for purity in my actions as the psalmist describes?
- What are some examples in my life where I have experienced God's justice?
- How does understanding God's rewards influence my daily choices?
The early church on this verse — how the Fathers read it
The early church fathers, such as Augustine, referenced this verse to discuss the nature of divine reward based on righteousness.
"And the Lord shall reward Me according to My righteousness" [Psalms 18:20].Early Church Fathers on Psalms 18 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 18:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe Lord rewarded me according to my righteousness,.... Which, if applied to David, cannot be understood of his own personal righteousness, or of works of righteousness done by him, for these merit
Read John Gill on Psalms 18 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe LORD rewarded me according to my righteousness; according to the cleanness of my hands hath he recompensed me. The Lord rewarded me according to my righteouness.
Read Robert Jamieson on Psalms 18 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAs I had a just cause, and made it my care and business to deal righteously with God, and with Saul, and all others; so God (who hath engaged himself by his promise to suceour and reward them that are such) was graciously pleased to own me, and to plead my cause against my unrighteous enemies. And because I would not deliver myself from straits and miseries by unrighteous means, namely, by killing Saul, as I was advised to do, God was pleased to deliver me in a more honourable and effectual manner. The cleanness of my hands, i.e. the innocency of my actions and carriage towards Saul, from whose blood I kept my hands pure.
Read Matthew Poole on Psalms 18 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 18:20 The LORD rewarded me according to my righteousness; according to the cleanness of my hands hath he recompensed me.Ver. 20. The Lord rewarded me according to my righteousness] viz. The righteousness of my cause; and my freedom from such crimes of disloyalty and ambition, wherewith mine enemies charged me, as if pricked on by my pride I sought the kingdom. As also, according to mine honest desire and endeavour in all things else to keep a good conscience, void of offence toward God and men. This, though God’ s own work, and a debt most due to him, yet he is pleased graciously to reward.
Read John Trapp on Psalms 18 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20-23) for this protestation of innocence comp. Psalms 7, 17 and Job, passim. Self-righteous pride and vindication of one’s character under calumny are very different things. If taken of the nation at large, comp. Numbers 23:21. Here, also, the text in Samuel offers one or two trifling variations from ours.
Read Charles John Ellicott on Psalms 18 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. The Lord rewarded me] David proceeds to give the reasons why God had so marvellously interposed in his behalf. According to my righteousness] Instead of being an enemy to Saul, I was his friend. I dealt righteously with him while he dealt unrighteously with me.
Read AdamClarke on Psalms 18 →
CambridgeThe Cambridge Bible for Schools and Colleges20–23. The language is inspired by the courage of a childlike simplicity. It is no vainglorious boasting of his own merits, but a testimony to the faithfulness of Jehovah to guard and reward His faithful servants. David does not lay claim to a sinless righteousness, but to single-hearted sincerity in his devotion to God. Compare his own testimony (1 Samuel 26:23), God’s testimony (1 Kings 14:8), and the testimony of history (1 Kings 11:4; 1 Kings 15:5), to his essential integrity. Cp. Psalms 7:8, Psalms 17:3-4; and see Introd. p. lxxxvii f. Is not this conscious rectitude, this “princely heart of innocence,” a clear indication that the Psalm was written before his great fall?
Read Cambridge on Psalms 18 →
Albert Barnes1798–1870Barnes' Notes on the BibleThe Lord rewarded me according to my righteousness - That is, he saw that I did not deserve the treatment which I received from my enemies, and therefore he interposed to save me. Compare the note at Psalms 17:3.
Read Albert Barnes on Psalms 18 →The verse in English, compared — 16 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
The LORD has rewarded me according to my righteousness; He has repaid me according to the cleanness of my hands.
Yahweh has rewarded me according to my righteousness. According to the cleanness of my hands, he has recompensed me.
The LORD has rewarded me according to my righteousness; He has repaid me according to the cleanness of my hands.
The Lord repaid me for my godly deeds; he rewarded my blameless behavior.
Tyndale line
The LORD rewarded me according to my righteousness; according to the cleanness of my hands hath he recompensed me.
Jehovah hath rewarded me according to my righteousness; According to the cleanness of my hands hath he recompensed me.
The LORD rewarded me according to my righteousness; according to the cleanness of my hands hath he recompensed me.
The LORD rewarded me according to my righteousness; according to the cleanness of my hands hath he recompensed me.
The Lord rewarded me according to my righteousnes: according to the purenes of mine hands he recompensed me:
Strictly literal
Jehovah hath rewarded me according to my righteousness; according to the cleanness of my hands hath he recompensed me.
Jehovah doth recompense me According to my righteousness, According to the cleanness of my hands, He doth return to me.
YHWH repays me || According to my righteousness, || According to the cleanness of my hands, || He returns to me.
(18:21) The Lord rewarded me according to my righteousness; according to the purity of my hands did he recompense me.
Yahweh has rewarded me because of my righteousness; he has restored me because my hands were clean.
Simplified
The Lord rewarded me because I do what's right; he repaid me because I am innocent.
The Lord gives me the reward of my righteousness, because my hands are clean before him.
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 matches closely with the Septuagint, with six of the seven words aligned. The Dead Sea Scrolls show a fragment that partially restores the verse, indicating consistency in the core message despite some editorial adjustments.
יִגְמְלֵ֣נִי יְהוָ֣ה כְּצִדְקִ֑י כְּבֹ֥ר יָ֝דַ֗י יָשִׁ֥יב לִֽי׃
6 of the 7 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.
ויציא׳ני [למרחב] יחלצ׳ני כי חפץ ב׳י
6 words of the verse are on this fragment — 1 partly restored, 1 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 Psalms 18:20
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.
גָּמַל (gamal) is a Hebrew root meaning to deal fully or adequately with someone, which includes concepts like recompensing or rewarding. It also specifically refers to weaning a child and can denote the ripening of fruit, particularly almonds. The entries consistently highlight these meanings without significant disagreement.
גָּמַל vb. 1. deal fully or adequately with, deal out to. 2. wean. 3. ripen
Qal
deal out to, do to
deal bountifully with
recompense, repay, requite
wean a child (complete his nursing)
trans. ripen, bear ripe (almonds)
Niph. be weaned
base
H1580 גָּמַל 1. deal fully or adequately with, deal out to. 2. wean. 3. ripen
1580 gamal gaw-mal'
a primitive root; to treat a person (well or ill), i.e.
benefit or requite; by implication (of toil), to ripen, i.e.
(specifically) to wean:--bestow on, deal bountifully, do
(good), recompense, requite, reward, ripen, + serve, mean,
yield.
גָּמַל (ga.mal) — to wean.
1) to deal fully with, recompense
1a) (Qal)
1a1) to deal out to, do to
1a2) to deal bountifully with
1a3) to recompense, repay, requite
2) (Qal) to wean a child (Niphal) to be weaned
3) (Qal) to ripen, bear ripe (almonds)
HVqi3ms/Sp1bs — Verb qal imperfect third person masculine singular · suffixHVqi3ms/Sp1bs
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
HNpt — Noun properHNpt
צֶ֫דֶק (tsedeq) refers to concepts of rightness and righteousness, encompassing moral, legal, and natural dimensions. It includes justice in governance, ethical correctness, and vindication in disputes. The term also suggests prosperity and deliverance, particularly in relation to God's covenant and the Messianic king. The entries consistently emphasize its broad application in both personal and societal contexts.
צֶ֫דֶק n.m. rightness, righteousness
what is right, just, normal; rightness, justness, of weights and measures
righteousness, in government
righteousness, justice, in a case or cause
rightness, in speech
righteousness, as ethically right
righteousness, as vindicated, justification in controversy with enemies and troubles, deliverance, victory, prosperity
base
H6664 צֶ֫דֶק rightness, righteousness . what is right, just, normal; rightness, justness, of weights and measures
. righteousness, in government
. righteousness, justice, in a case or cause
. rightness, in speech
. righteousness, as ethically right
. righteousness, as vindicated, justification in controversy with enemies and troubles, deliverance, victory, prosperity
6664 tsedeq tseh'-dek
from 6663; the right (natural, moral or legal); also
(abstractly) equity or (figuratively) prosperity:--X even, (X
that which is altogether) just(-ice), ((un-))right(-eous)
(cause, -ly, - ness).
see HEBREW for 06663
צֶ֫דֶק (tse.deq) — righteousness.
1) justice, rightness, righteousness
1a) what is right or just or normal, rightness, justness (of weights and measures)
1b) righteousness (in government)
1b1) of judges, rulers, kings
1b2) of law
1b3) of Davidic king, Messiah
1b4) of Jerusalem as seat of just government
1b5) of God's attribute
1c) righteousness, justice (in case or cause)
1d) rightness (in speech)
1e) righteousness (as ethically right)
1f) righteousness (as vindicated), justification (in controversy), deliverance, victory, prosperity
1f1) of God as covenant-keeping in redemption
1f2) in name of Messianic king
1f3) of people enjoying salvation
1f4) of Cyrus
צֶ֫דֶק (tse.deq) — Righteousness.
This name means justice, righteousness
Another name of ye.ho.vah (יהוה "LORD" H3068G)
HR/Ncmsc/Sp1bs — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp1bs
בֹּר (bor) refers to cleanness or pureness. It is derived from the root word associated with purification. The entries consistently emphasize its meaning related to cleanliness, with no significant disagreement among the lexicons.
בֹּר n.m. cleanness, pureness
base
H1252 בֹּר
1252 bor bore
from 1305; purify:--cleanness, pureness.
see HEBREW for 01305
בֹּר (bor) — cleanness.
cleanness, pureness
HR/Ncmsc — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
HNcbdc/Sp1bs — Noun common both dual construct · suffixHNcbdc/Sp1bs
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)
HVhi3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
