Rute 1

Rute 1:16

Maclaren adds that "We hear in Ruth's words also that forsaking of all things which is an essential of all true religion. We have said that it was difficult to separate, in the words, the effects of love to Naomi from those of adoption of Naomi's faith. Apparently Ruth's adhesion to the worship of Jehovah was originally due to her love for her mother-in-law. It is in order to be one with her in all things that she says, 'Thy God shall be my God.' And it was because Jehovah was Naomi's God that Ruth chose Him for hers. But whatever the origin of her faith, it was genuine and robust enough to bear the strain of casting Chemosh and the gods of Moab behind her, and setting herself with full purpose of heart to seek the Lord. Abandoning them was digging an impassable gulf between herself and all her past, with its friendships, loves, and habits. She is one of the first, and not the least noble, of the long series of those who 'suffer the loss of all things, and count them but dung, that they may win' God for their dearest treasure. We have seen how, in her, human love wrought self-sacrifice. But it was not human love alone that did it. The cord that drew her was twisted of two strands, and her love to Naomi melted into her love of Naomi's God. Blessed they who are drawn to the knowledge and love of the fountain of all love in heaven by the sweetness of the characters of His representatives in their homes, and who feel that they have learned to know God by seeing Him in dear ones, whose tenderness has revealed His, and whose gracious words have spoken of His grace! If Ruth teaches us that we must give up all, in order truly to follow the Lord, the way by which she came to her religion may teach us how great are the possibilities, and consequently the duties, of Christians to the members of their own families. If we had more elder women like Naomi, we should have more younger women like Ruth. (Bolding added) (Click) ><>><>><> Committed To Serve - Wherever you go, I will go; … your people shall be my people, and your God, my God. —Ruth 1:16 The best-known words of Ruth are most often heard at weddings, even though they were spoken by a grieving young widow to her mother-in-law, Naomi. Ruth said, "Wherever you go, I will go; and wherever you lodge, I will lodge; your people shall be my people, and your God, my God" (see note Ruth 1:16). Ruth had no legal or cultural responsibility to Naomi, who also was a widow and had no means of support. No one would have blamed Ruth for staying with her own people in Moab where the chances of remarriage were greater. Naomi even urged Ruth to stay, but Ruth was determined to go with her to Judah, and to follow her God. Ruth's unselfish devotion was considered worthy of praise. Boaz, Ruth's future husband, told her, "It has been fully reported to me, all that you have done for your mother-in-law since the death of your husband … The Lord repay your work" (Ru 2:11, 12-Ru2:11; 12). Searching to know life's true meaning? You'll find it in only one way: Serving the Lord with commitment And living for others each day. —Branon A life filled with love for the Lord and for others is a fulfilling life. ><>><>><> Choices (Ruth 1:11-18) - A friend once told me: "Joe, I’ve come to realize that my life is not made by the dreams that I dream but by the choices that I make." Count on it: You will have plenty of choices in life. And usually they boil down to a choice between "What do I want?" and "What’s best for others?" After their husbands died, Ruth and Orpah were faced with a strategic choice (Ru 1:11-note). Their mother-in-law Naomi told them they should go home. She didn’t want them to feel any obligation to her, in spite of the fact that her loss was far greater. She had lost her own husband and both of her sons. Orpah and Ruth could either go home and start a new life, or stay with Naomi to help her in a time of great need. They knew very well that the latter choice would probably mean living in a foreign land as widows for the rest of their lives, since few Jewish men would want to marry a foreign woman. Make the best choice. Choose to serve others. —Joe Stowell When we’re involved in serving And meeting others’ needs, We’re imitating Jesus In thoughts and words and deeds. —Fitzhugh Serve God by serving others. ><>><>><> Thy people shall be my people, and thy God my God The Book of Ruth stands in striking contrast to the Book of Judges, and especially to the last five chapters thereof. The story which it tells illustrates the truth that God has never left Himself without witness. It is an idyll of faith-fulness amid infidelity. It has, moreover, the value of being a link in the chain of history, showing how God moved forward to the central things of His redeeming pur­pose through faithful souls. The choice of Ruth, here recorded, in its devotion and in the very manner in which she expressed it, has become enshrined in the heart of humanity. With constant recurrence her language has been employed to express the fidelity of love. The younger woman found her heart closely knit to the older one, and she declined to be severed from her in the pathway that lay before her, choosing to share whatever the future might have in store for the one upon whom her love was set. While all this is true, it does not touch the deepest note. It is patent that Ruth's love for Naomi was created by the new faith which she had learned from her. The deepest note in her expression of devotion was: "Thy God, my God." It is a beautiful illustration of how a quiet, strong fidelity to God produces faith in Him on the part of others. Happy indeed are we, if our life is such as to compel some soul to say, "Thy God shall be my God." This is what Naomi had done for Ruth. This result is never obtained by the witness of the lips, save as that is vindicated and reinforced by the witness of life. (Morgan, G. C. Life Applications from Every Chapter of the Bible) Turn back (07725)(shub/shuv) is the 12th most frequent verb in the OT with over 1000 uses so it should be obvious that any summary of this verb will be woefully lacking! There is also some repetition in the following notes on shub. That said, shub/shuv essentially means to turn (Josh 19:12), to return (Ge 3:19), to turn back (Ex 14:2), to do again, to change, to withdraw, to bring back, to reestablish, to be returned, to bring back, to take, to restore, to recompense, to answer, to hinder. Shub refers to a reversal or change of direction, an “about face.” Shub describes movement back to the point of departure or reversal of direction. (See another study on shub/sub) Here are a variety of uses of shub - Anger subsides or "turns away" (Ge 27:44-45). Water recedes (Ge 8:3). Messages are revoked (Isa 45:23). Promises are not abandoned (Ps 132:11). Shub describes change in flesh (Lev 13:16). Waters of Jordan returned to their place (Josh 4:18). Describes leprous mark breaking out again (reappears) (Lev 14:43). Describes age 50 as time to retire (Nu 8:25) "Take it to your heart" = keeping in mind, recognize, keep in mind (Dt 4:39, "call to mind" - Dt 30:1). Means repent in Ps 7:12 (Heb - shub; Lxx = epistrepho). Shub accompanies other verbs to show a repeated action (Zech 5:1) God says He will surely return to Abraham (Ge 18:10, 14). "Restore" or "return" the man's wife (Ge 20:7, 14). When told to sacrifice Isaac Abraham says "we will worship and return" so confident is he that God would provide (Ge 22:5). One of the more well known uses of shub is 2Chr 7:14 - and My people who are called by My name humble themselves and pray, and seek My face and turn from (Heb - shub; Lxx = apostrepho) their wicked ways, then I will hear from heaven, will forgive their sin, and will heal their land. In Ps 51:13 David says "Then (after Ps 51:12) I will teach transgressors Your ways, And sinners will return (Heb - shub; Lxx = epistrepho) to You." Jer 8:4-5 has 4 uses of shub - "And you shall say to them, ‘Thus says the LORD, “Do men fall and not get up again? Does one turn away (Heb - shub; Lxx = apostrepho) and not repent (Heb - shub; Lxx = epistrepho)? 5“Why then has this people, Jerusalem, Turned away (shub) in continual apostasy? They hold fast to deceit, They refuse to return (Heb - shub; Lxx = epistrepho)." Note that in these two passages shub describes apostasy on one hand or repentance on the other hand. Shub is also used 4 times in Jeremiah 15:19 "Therefore, thus says the LORD, "If you return (Heb - shub; Lxx = epistrepho), then I will restore (Heb - shub; Lxx = apokathistemi = restore to an earlier condition) you-- Before Me you will stand; And if you extract the precious from the worthless, You will become My spokesman. They for their part may turn to you (Heb - shub; Lxx = apostrepho), But as for you, you must not turn to them (Heb - shub; Lxx = apostrepho)." Daniel Hays on Jeremiah's frequent use of shub/shuv - The Hebrew word shūv is one of Jeremiah’s favorite words, occurring more than one hundred times in the book. Theologically, it lies at the heart of his message. The basic meaning of shūv is “to turn.” However, it can mean “to turn to,” “to turn back,” or “to turn away.” Thus Jeremiah uses shūv as his central word for “repent” (i.e., a turning away from sin and a turning to Yahweh). On the other hand, Jeremiah also uses shūv for turning away from Yahweh. So shūv can refer either to true repentance or to apostasy. Jeremiah is fond of wordplay, and he employs the multiple meanings possible for this word in numerous ways. In Jeremiah 3:1–4:4 (the call to repentance) shūv occurs eleven times. In Hebrew, Jeremiah 3:22 only has five words, and three of the words are forms of shūv. The English text reads, “Return, faithless people; I will cure you of backsliding.” If we are allowed to mix the Hebrew and English word forms a bit, the text would literally read, “Shūv, sons of shūving, I will cure you of your shūvings.” Likewise, note the repeated use of shūv in Jeremiah 8:4b–5: “When a man turns away [shūv] does he not return [shūv]? Why then have these people turned away [shūv]? Why does Jerusalem always turn away [shūv]? They cling to deceit; they refuse to return [shūv].” Both the proclamation of apostasy (turning away from Yahweh) and the call to repentance (turning to Yahweh) are central themes in Jeremiah, and they both center on the word shūv. (Message of the Prophets) Shub is an important word in God's repeated call to Israel to "Return to Me" (Neh 1:9, Isa 44:22, Jer 3:12, 4:1, Jer 24:7, Joel 2:12, Zech 1:3, Mal 3:7 (Refused to return - Jer 3:7, 10, Hos 11:5). Study the 15 uses of shub in the prophet Amos (Amos 1:3, 6, 8-9, 11, 13; 2:1, 4, 6; 4:6, 8-10; 9:14;) and observe the meaning of shub shift from God not revoking (or relenting) from His punishment (to other nations, to northern tribes - Israel, to Judah - Amos 1:3 = Heb - shub; Lxx = apostrepho, etc), to the people not returning (Amos 4:6 = Heb - shub; Lxx = epistrepho, etc), finally to His promise to restore (Amos 9:14 = Heb - shub; Lxx = epistrepho). Shub often conveys the idea of movement back to the point of departure (Ge 33:16). Of reversal of direction (sundial - 2Ki 20:10), restoration of soul or life (shub + nephesh - soul) = Ru 4:15 Job 33:30 Ps 19:7, 23:3, 35:17, Pr25:13. Shub/shuv is used in almost half the verses of chapter 1 of Ruth - Ruth 1:6-8, 10-12, 15-16, 21-22 and clearly is a key word (and key concept) in this chapter. Shub is used in Ru 4:15 (note) where God is referred to as "a Restorer (Shub) of life". (cf Ps 23:3-note "He restores [shub] my soul") David uses shub to describe the restorative power of the Word of God writing "The law of the LORD is perfect ("complete" comprehensive, all-sided so as to cover all aspects of some thing, conveys the idea of integrity), restoring (shub) the soul (Ps 19:7-note) The Septuagint (LXX) often uses epistrepho (1994) (epí = motion toward + strépho = turn) to translate shub. In fact the LXX uses epistrepho over 400 times for shub/shuv to convey the ideas of restore, return or repent, any or all of these ideas being compatible with Naomi's "return". Epistrepho literally means a change of direction and figuratively also refers to such a change which conveys the idea of repentance or the change of one's mind. For example epistrepho is used by Paul to describe the formerly pagan worshipping Thessalonians who "turned to (epistrepho) God from idols to serve a living and true God (1Th 1:9-note) In Naomi's case epistrepho could reflect simply a literal turning back toward her home country, although in the context of the story, this point in time clearly marks a decisive moment which we discover has significant spiritual implications. Dear reader, perhaps you have wandered off to "Moab" and need to make a definite decision to return to "Bethlehem" and "Bethlehem's greatest Son", the Lord Jesus Christ. Rest assured He is waiting for you to "Return to Bethlehem", as He so poignantly taught in the story of the Prodigal Son, who in a critical moment made the right decision to return (Luke 15:18-20) The meanings of shub/shuv include literal significance Qal (over 680x), "to turn back" (e.g., Ge 8:3; 14:7; 1Sa 24:1), and metaphorically turning back to God (1Ki. 8:33, 48; Jer. 3:7). In the Qal, it means "to turn from," literally or metaphorically (1Ki. 2:33; Jer. 4:28); e.g., God will not turn from his promises (Ps. 132:11). Shub/shuv can depict repentance - turning from evil and turning to good, a radical change in one's attitude toward sin, Implies a conscious moral separation & personal decision to forsake sin and enter fellowship with God. A striking OT example is seen in Nineveh - Jonah 3:8 (Lxx = apostrepho). Shub describes a change of mind or heart (Ex 13:17, Josiah in 2Ki 23:25, Jer 34:15, Israel in the last days = Dt 30:2, Isa 59:20, Hos 3:5; return to Egypt = Isa 6:10, Hos 11:5, nation turning from evil = Jer 18:8). God's call is always to return to Him (1Ki 8:33, Jer 4:1). Shub is used figurative to describe things returning (God's Word = Isa 45:23, 55:11, Esau's anger subsiding or "turning back" = Ge 27:44-45; blood [guilt] returning on one's head = 1K 2:33, Ps 7:16). The first use in Ge 3:19 describes man's death as a "return (Lxx = apostrepho) to the ground" (cp Eccl 12:7), and 2Sa 12:23 says there is no return to life David speaking of his illegitimate son's death. The last use of shub in the OT God promises He "will restore the hearts of the fathers to their children." (Mal 4:5). Shub/shuv in simple uses means to return, to restore, to go back. Abraham’s descendants in their fourth generation would return to Canaan (Gen. 15:16); God returned to visit His people (Ge 8:9; 18:10). It is also used to describe turning chariots about when needed (1Ki. 22:33; Mic. 2:8). Water receded (turned back) = Ge 8:3 (shub also used of the waters at Red Sea and the Jordan River that returned after God's great works of deliverance = Ex. 14:26; Josh. 4:18). Stephen Renn on shub - RETURN - shub is a common verb occurring over one thousand times with the predominant meanings “return,” “turn,” along with a variety of associated nuances, both literal and metaphorical. (See TURN below) The literal meaning “to return” (i.e., go, come back) is indicated in a variety of contexts. General, non-specific usage is illustrated in Ps 73:10. shub refers to people returning, in a directional sense, in Ge. 14: 9; 50:14; Ex 4:21; Lev. 25:10ff.; Num. 14: 3; Dt 20:5ff.; 1Sa. 7:17; Song. 6:13; Dan. 11: 9ff. Dt 3:20; Jos. 1:15; Ru 1: 6ff. refer to the people of God returning to their land. In particular, the promised return of the remnant of Israel to Canaan after their period of exile is noted Isa. 10:21; 35:10; 51:11. See also Lev. 27:24; Eccl 1: 7. The people of Israel and Judah “return” to God in the sense of recommitting themselves to him in faith, trust, and repentance (cf. Dt 30:2; 1Sa. 7: 3; 1Ki. 8:48; 2Chr. 6:24, 38; Job 22:23; Jer. 15:19; 24:7; Hos. 6:1). However, in Isa. 19:22 such a return to Yahweh is predicated also of Egypt in a remarkable prophetic passage anticipating divine blessing for the nations. Isa. 44:22; Jer. 3:12; Hos. 14:1; Mal. 3:7 record pleas from Yahweh for his people to return to him. Jer. 23:14, in contrast, records an indictment of those who refuse to return to God with a penitent heart. Hos. 2:7 speaks metaphorically of such a return by Israel to her God, describing it as a return to her “first husband.” shub means “return” in the metaphorical sense of “come back” in several contexts. The concept of blood returning upon one’s head, as a sign of retribution, is noted in 1Ki. 2:32. The same is said in relation to wickedness in Esther 9:25; Ps 7:16; Joel 3:4, 7; Obadiah 1:15. The kingdom of Israel returns to the house of David (1Ki. 12:26); and people return to the dust after their physical death (Ps 104:29; Ec 12:7). See also Eccl 5:15. The term shub is also used in relation to God “returning.” God promises to return to his people and bring them back to the land of Canaan (cf. Jer. 12:15; 29:10; 30:3). See also Dt 30:3. Jer. 22:27 declares a prohibition against the apostate Israelites returning to the land. The psalmist pleads with God in Ps 90:13, beseeching him to return to his people. In addition, shub means “restore” in Jer. 33: 7, 11, 26, where Yahweh promises to “return” (i.e., restore) the fortunes of Judah and Israel as they once were. Such a restoration is also promised to Egypt in Eze. 29:14. TURN - The sense of “returning” to one’s original state is indicated in relation to physical death (i.e., a return to dust) in Ge 3:19; Job 34:15; Ec 3:20; 12:7. See also Ec 1: 6. The transitive force of “return” or “restore,” “bring back,” is used in relation to stolen property (Jdg 17:4); and to former cities of Judah, “brought back” from Edomite control (cf. 2Ki 14:22). In Gen. 8:3, the floodwaters are described as “returning,” or “receding,” so as to reveal dry land once more. The literal sense of “returning” to an original location is noted in Ge 8:9; 31:55; Ex 4:19ff. This meaning is also applied to water (Ex 14:28) and to a plague (Lev. 14:43). Jdg 11:31; 1Sa 18: 6 depict a return from battle; and Ezra 2:1; Isa 10:4 ff.; 35:10; 51:11 depict the significant return of the people of Israel to Canaan. See also Jos 1:15. The law relating to the “return” of property to the original Israelite owner(s) in the Year of Jubilee is described in Lev. 25:13ff. The action of “turning away” or “turning back” with transitive force is indicated with respect to one’s anger (Ge 27:44; Pr 15: 1); and to the wrath of God (Nu 25:11). Shub is often employed in the negative, indicating Yahweh’s refusal to turn back his anger, which results in inevitable judgment for those who have sinned against him (cf. Isa 9:12; 10:4; Jer. 4:8; Amos 1:3ff.; 2:1ff.). Similarly, Yahweh is said “to turn against” his people in punishment for their sin in Jos. 24:20; 1Ki. 2:32. In contrast, Jer. 32:40 contains the promise of the new covenant, whereby God solemnly declares that he will never again “turn away” from his people to punish them as he had done in the past. The meaning “turn from” is applied to Yahweh in Jos 7:26; Ps 78:38; 85:3; Hos. 14:4, where he is said to “turn from” his anger. And 1Ki. 8:35 contains a plea for God to “turn away from” the sin of his people. In other negative contexts, this meaning is applied to those people who “turn from” Yahweh, or who rebel against him (cf. Num. 32:15; Dt 23:14; Jos. 22:18; Jer. 34:16; Eze. 33:18). In a number of places, “returning” to Yahweh indicates repentance (cf. Dt 1:45; 4:30 1Sa. 7:3; 1Ki. 8:48; Ps 22:27; Isa. 19:22; Jer. 18:8; Da 9:13; Hos. 6: 1). (SEE REPENT;) Yahweh himself is also depicted as “returning” in several contexts. For example, he returns to enable Sarah to conceive a son in Ge 18:10ff. Then he acts to fulfill his promise to “bring back” (lit., “causes to return”) his people to the land of Canaan after their exile (cf. Dt 30: 3; 1Ki. 8:34; Ps 68:22; Isa. 49:6; Jer. 12:15; 23:3; 29:10ff.; Zec. 10:10). There are various pleas for God to “turn toward” his people in compassion and deliver them (cf. Ps 6:4; 80:14); to “restore” salvation to his people (cf. Ps 51:12; 80:7; 126:4); and to “restrain” (i.e., turn away) his anger (cf. Da 9:16). REPENT - One of the nuances of shub is “repent,” and it is used exclusively of human beings expressing sorrow for sin, as in 1Ki. 8:47. Other texts contain the divine command to repent of one’s sin (cf. Ezek. 14:6; 18:30). Related to the idea of expressing sorrow for wickedness is the idea of “turning away” from it. Such an action is predicated of Israel (1Ki. 8:35; 2Ch. 6:26; 7:14; Isa. 59:20; Da 9:13); of foreign nations (Jer 18:8); and of human beings in general (Ezek 18:21; 33:9). (Expository Dictionary of Bible Words) Victor Hamilton on shub - The Bible is rich in idioms describing man's responsibility in the process of repentance. Such phrases would include the following: "incline your heart unto the Lord your God" (Joshua 24:23); "circumcise yourselves to the Lord" (Jeremiah 4:4); "wash your heart from wickedness" (Jeremiah 4:14); "break up your fallow ground" (Hosea 10:12) and so forth. All these expressions of man's penitential activity, however, are subsumed and summarized by this one verb shûb. For better than any other verb it combines in itself the two requisites of repentance: to turn from evil and to turn to the good. In the Qal stem it has been suggested that there are ten different meanings for shûb with subdivisions within each, plus a few uses diffcult to pinpoint (Holladay, p. 59ff.). Of these two or three merit special observance. To begin with, the basic meaning of shûb "to (re)turn" implying physical motion or movement appears over 270 times. A few times God is the subject, "At the appointed time I will return to you (Sarah)," (Genesis 18:14). Most often the subject is a person: "I (Abraham) and the lad (Isaac) will go yonder and worship, and return to you" (Genesis 22:5). In the Hiphil there are eighty-seven occurrences of shûb in the sense of "bring back, carry back." Second, often (over 120 times) shûb acts as a sort of an auxiliary verb whose function is to repeat the action of the second verb: "and 'again' Isaac dug the wells (wayyāshōb yiṣhāqwayyaḥpōr," Genesis 26:18). The third important use of shûb in the Qal, and theologically the most crucial, is in passages dealing with the covenant community's return to God (in the sense of repentance), or turning away from evil (in the sense of renouncing and disowning sin), or turning away from God (in the sense of becoming apostate). In such contexts shûb in the Qal is used 129 times. By contrast, in the Hiphil shûb is used only eleven times when discussing the divine-human relationship. "turn back (Qal imperative) and 'let yourself be turned from your idols' (Hiphil) from your idols" (Ezekiel 14:6). Taking all stems into consideration, Holladay (p. 117) concludes that there are a total of 164 uses of shûb in a covenantal context. The majority of them, as one might expect, are to be found in the classical/literary prophets 113 times, with Jeremiah leading the way (forty-eight times). By way of contrast with Jeremiah, the covenantal usage of shûb is found only six times in the first thirty-nine chapters of Isaiah (maybe only five if we read Isaiah 30:15 not, "in returning (to God) and rest shall you be saved," but "in sitting still yāshab, i.e. abstention from foreign alliances, resting shall you be saved"). In the remaining twenty-seven chapters it is found only four times: Isaiah 44:22; Isaiah 55:7; Isaiah 57:17; Isaiah 59:20. Thus, we encounter the interesting phenomenon of two prophets back to back in the canon, the first virtually silent on the subject and the second quite vocal. Perhaps the paucity of references in Isaiah is the prophet's way of saying the die has already been cast. Quite poignantly God says to Isaiah, "Make the heart of this people fat … lest they be converted (shûb) and healed." A point of no return has been reached. God has foreseen the stubbornness of his people and has incorporated it into his plan. The prophet, therefore, is not to be frustrated (Matthew 13:13ff.). It should be noted that in a number of places shûb means "to return from exile." In the Qal: naturally in Ezra and Nehemiah (Ezra 2:1; Neh. 7:6); also Isaiah 10:22; Jeremiah 22:10; Zech. 10:9, inter alia; in the Hiphil: 1 Kings 8:34; Jeremiah 12:15, inter alia. The association between the ideas of a return from exile and a return to the covenant should be obvious. A return from exile was reclamation as much as a return from any form of sin. That God should permit either return is corroborative of his covenantal faithfulness. To be sure, there is no systematic spelling out of the doctrine of repentance in the OT. It is illustrated (Psalm 51) more than anything else. Yet the fact that people are called "to turn" either "so" or "away from" implies that sin is not an ineradicable stain, but by turning, a God-given power, a sinner can redirect his destiny. There are two sides in understanding conversion, the free sovereign act of God's mercy and man's going beyond contrition and sorrow to a conscious decision of turning to God. The latter includes repudiation of all sin and affirmation of God's total will for one's life. (Theological Wordbook of the Old Testament- R Laird Harris, Gleason L Archer Jr., Bruce K Waltke) Shub/shuv - Over 1050 times in 948 verses in the OT most often in Jeremiah (111x), Psalms (71x), Genesis (68x), Ezekiel (62x) - Translated by many words and phrases in the NASB: again(53), answer(4), answer*(5), answered(5), averted(1), back(7), back again(2), bring(1), bring her back(1), bring him back(2), bring it back(1), bring me back(2), bring the back(1), bring them again(1), bring them back(14), bring you back(5), bring back(14), bring presents(1), bring… back(4), bringing(1), bringing the back(1), brought(2), brought him again(2), brought him back(3), brought it back(3), brought me back(4), brought the again(1), brought them back(2), brought us back(1), brought again(1), brought back(17), brought… back(1), call(1), came again(1), came back(1), cause(1), certainly bring(1), certainly bring them back(1), come back(10), converted(1), deluded(1), desist(2), draw and turning(1), draw it back(1), drawn(1), drew back(1), drives(1), ever go back(1), fro(1), forth(1), gave… return(1), get(1), get it back(1), give(2), give a answer(1), give it back(1), give them back(1), give back(2), gives(2), go(1), go on back(1), go back(10), go*(1), going back(1), gone back(1), indeed(1), indeed bring(1), indeed bring me back(1), indeed return(2), indeed turn away(1), keeps(2), make them return(1), make restitution(1), paid(2), pass your again(1), pass away(1), pay(1), pays us back in full(2), punishing(1), put(3), put his back(1), put the back(1), put back(1), rebuilt*(2), recall(2), recalls*(1), receded(1), recompense(1), recompense*(1), recompensed(4), recovered(4), refreshes(1), refund(3), refuse(4), refute(1), regain(1), remade*(1), render(8), repaid(1), repay(5), repeatedly(2), repeats(1), repel(1), repent(6), repent and turn away(2), repentant(1), repented(1), replace(1), reply(6), reply*(1), reported(1), reported*(1), repulse*(2), rescue(1), respond(1), restitution may be made(1), restitution which is made(1), restore(58), restored(17), restorer(2), restores(7), restoring(1), retire(1), retreat(1), return(261), return and take back(1), return*(1), returned(151), returned*(1), returning(2), returns(9), reverse(1), revived(1), revoke(10), revoked(1), sent back(1), set(1), spent(1), still(3), subsides(2), surely return(4), take(4), take it back(1), take me back(1), take my back(2), take your back(1), take back(2), there(1), took back(2), turn(49), turn and and withdraw(1), turn her away(1), turn his away(1), turn it back(1), turn me into again(1), turn them back(1), turn to you again(1), turn you about(1), turn you around(1), turn you back(2), turn your away(1), turn again(1), turn aside(1), turn away(24), turn away and not repent(1), turn back(20), turn… back(1), turned(16), turned them back(1), turned around(1), turned away(9), turned back(16), turned… back(1), turning(2), turning away(1), turns(7), turns again(1), turns away(5), unleash(1), went back(5), went*(1), withdraw(4), withdrew(1). Gen 3:19; 8:3, 7, 9, 12; 14:7, 16f; 15:16; 16:9; 18:10, 14, 33; 20:7, 14; 21:32; 22:5, 19; 24:5f, 8; 26:18; 27:44f; 28:15, 21; 29:3; 30:31; 31:3, 13, 55; 32:6, 9; 33:16; 37:14, 22, 29f; 38:22, 29; 40:13, 21; 41:13; 42:24f, 28, 37; 43:2, 10, 12f, 18, 21; 44:8, 13, 25; 48:21; 50:5, 14f; Exodus 4:7, 18ff; 5:22; 10:8; 13:17; 14:2, 26ff; 15:19; 19:8; 21:34; 22:26; 23:4; 24:14; 32:12, 27, 31; 33:11; 34:31, 35; Lev 6:4; 13:16; 14:39, 43; 22:13; 25:10, 13, 27f, 41, 51f; 26:26; 27:24; Num 5:7f; 8:25; 10:36; 11:4; 13:25f; 14:3f, 36, 43; 16:50; 17:10; 18:9; 22:8, 34; 23:5f, 16, 20; 24:25; 25:4, 11; 32:15, 18, 22; 33:7; 35:25, 28, 32; Deut 1:22, 25, 45; 3:20; 4:30, 39; 5:30; 13:17; 17:16; 20:5ff; 22:1f; 23:13f; 24:4, 13, 19; 28:31, 60, 68; 30:1ff, 8ff; 32:41, 43; Josh 1:15; 2:16, 22f; 4:18; 5:2; 6:14; 7:3, 26; 8:21, 24, 26; 10:15, 21, 38, 43; 11:10; 14:7; 18:8; 19:12, 27, 29, 34; 20:6; 22:8f, 16, 18, 23, 29, 32; 23:12; 24:20; JUDGES - Judg 2:19; 3:19; 5:29; 6:18; 7:3, 15; 8:9, 13, 33; 9:56f; 11:8f, 13, 31, 35, 39; 14:8; 15:19; 17:3f; 18:26; 19:3, 7; 20:48; 21:14, 23; Ruth 1:6-8, 10-12, 15-16, 21-22; 2:6; 4:3, 15; 1 Sam 1:19; 3:5f; 5:3, 11; 6:3f, 7f, 16f, 21; 7:3, 14; 9:5; 12:3; 14:27; 15:11, 25f, 30f; 17:15, 30, 53, 57; 18:2, 6; 23:23, 28; 24:1; 25:12, 21, 39; 26:21, 23, 25; 27:9; 29:4, 7, 11; 30:12, 19; 2 Sam 1:1, 22; 2:26, 30; 3:11, 16, 26f; 6:20; 8:3, 13; 9:7; 10:5, 14; 11:4, 15; 12:23, 31; 14:13, 21; 15:8, 19f, 25, 27, 29, 34; 16:3, 8, 12; 17:3, 20; 18:16; 19:10ff, 14f, 37, 39, 43; 20:22; 22:21, 25, 38; 23:10; 24:13; FIRST KINGS - 1 Kgs 2:16f, 20, 30, 32f, 41, 44; 8:33ff, 47f; 9:6; 12:5f, 9, 12, 16, 20f, 24, 26f; 13:4, 6, 9f, 16ff, 22f, 26, 29, 33; 14:28; 17:21f; 18:43; 19:6f, 15, 20f; 20:5, 9, 34; 22:17, 26, 28, 33; 2 Kgs 1:5f, 11, 13; 2:13, 18, 25; 3:4, 27; 4:22, 31, 35, 38; 5:10, 14f; 7:8, 15; 8:3, 6, 29; 9:15, 18, 20, 36; 13:25; 14:14, 22, 25, 28; 15:20; 16:6; 17:3, 13; 18:14, 24; 19:7ff, 28, 33, 36; 20:5, 9ff; 21:3; 22:9, 20; 23:20, 25f; 24:1; 1 Chr 19:5; 20:3; 21:12, 20, 27; 2 Chr 6:23ff, 37f, 42; 7:14, 19; 10:2, 5f, 9, 12, 16; 11:1, 4; 12:11f; 14:15; 15:4; 18:16, 25ff, 32; 19:1, 4; 20:27; 22:6; 24:11, 19; 25:10, 13, 24; 26:2; 27:5; 28:11, 15; 29:10; 30:6, 8f; 31:1; 32:21, 25; 33:3, 13; 34:7, 16, 28; 36:13; Ezra 2:1; 6:21; 9:14; 10:14; Neh 1:9; 2:6, 15, 20; 4:4, 12, 15; 5:11f; 6:4; 7:6; 8:17; 9:17, 26, 28f, 35; 13:9; Esth 2:14; 4:13, 15; 6:12; 7:8; 8:5, 8; 9:25; Job 1:21; 6:29; 7:7, 10; 9:12f, 18; 10:9, 16, 21; 11:10; 13:22; 14:13; 15:13, 22; 16:22; 17:10; 20:2, 10, 18; 22:23; 23:13; 30:23; 31:14; 32:14; 33:5, 25f, 30, 32; 34:15; 35:4; 36:10; 39:4, 12, 22; 40:4; 42:10; PSALMS - Ps 6:4, 10; 7:7, 12, 16; 9:3, 17; 14:7; 18:20, 24, 37; 19:7; 22:27; 23:3; 28:4; 35:13, 17; 44:10; 51:13; 53:6; 54:5; 56:9; 59:6, 14; 60:1; 68:22; 69:4; 70:3; 71:20; 72:10; 73:10; 74:11, 21; 78:34, 38f, 41; 79:12; 80:3, 7, 14, 19; 81:14; 85:3f, 6, 8; 89:43; 90:3, 13; 94:2, 15, 23; 104:9, 29; 106:23; 116:7, 12; 119:59, 79; 126:1, 4; 132:10f; 146:4; Prov 1:23; 2:19; 3:28; 12:14; 15:1; 17:13; 18:13; 19:24; 20:26; 22:21; 24:12, 18, 26, 29; 25:10, 13; 26:11, 15f, 27; 27:11; 29:8; 30:30; Eccl 1:6f; 3:20; 4:1, 7, 9; 5:15; 9:11; 12:2, 7; Song 6:13; Isa 1:25ff; 5:25; 6:10, 13; 9:12f, 17, 21; 10:4, 21f; 12:1; 14:27; 19:22; 21:12; 23:17; 28:6; 29:17; 31:6; 35:10; 36:9; 37:7f, 29, 34, 37; 38:8; 41:28; 42:22; 43:13; 44:19, 22, 25; 45:23; 46:8; 47:10; 49:5f; 51:11; 52:8; 55:7, 10f; 58:12f; 59:20; 63:17; 66:15; JEREMIAH - Jer 2:24, 35; 3:1, 7, 10, 12, 14, 19, 22; 4:1, 8, 28; 5:3; 6:9; 8:4ff; 11:10; 12:15; 14:3; 15:7, 19; 16:15; 18:4, 8, 11, 20; 22:10f, 27; 23:3, 14, 20, 22; 24:6f; 25:5; 26:3; 27:16, 22; 28:3f, 6; 29:10, 14; 30:3, 10, 18, 24; 31:8, 16ff, 21, 23; 32:37, 40, 44; 33:7, 11, 26; 34:11, 15f, 22; 35:15; 36:3, 7, 28; 37:7f, 20; 38:26; 40:5, 12; 41:14, 16; 42:10, 12; 43:5; 44:5, 14, 28; 46:16, 27; 48:47; 49:6, 39; 50:6, 9, 19; Lam 1:8, 11, 13, 16, 19; 2:3, 8, 14; 3:3, 21, 40, 64; 5:21; EZEKIEL - Ezek 1:14; 3:19f; 7:13; 8:6, 13, 15, 17; 9:11; 13:22; 14:6; 16:53, 55; 18:7f, 12, 17, 21, 23f, 26ff, 30, 32; 20:22; 21:5, 30; 27:15; 29:14; 33:9, 11f, 14f, 18f; 34:4, 16; 35:7; 38:4, 8, 12; 39:2, 25, 27; 44:1; 46:9, 17; 47:1, 6f; Dan 9:13, 16, 25; 10:20; 11:9f, 13, 18f, 28ff; Hos 2:7, 9; 3:5; 4:9; 5:4, 15; 6:1, 11; 7:10, 16; 8:13; 9:3; 11:5, 9; 12:2, 6, 14; 14:1f, 4, 7; Joel 2:12ff; 3:1, 4, 7; Amos 1:3, 6, 8f, 11, 13; 2:1, 4, 6; 4:6, 8ff; 9:14; Obad 1:15; Jonah 1:13; 3:8ff; Mic 1:7; 2:8; 5:3; 7:19; Nah 2:2; Hab 2:1; Zeph 2:7; 3:20; Zech 1:3f, 6, 16; 4:1; 5:1; 6:1; 7:14; 8:3, 15; 9:8, 12; 10:6, 9f; 13:7; Mal 1:4; 2:6; 3:7, 18; 4:6