Job 15:21 — Word Study
WLCקוֹל־ פְּחָדִ֥ים בְּאָזְנָ֑יו בַּ֝שָּׁל֗וֹם שׁוֹדֵ֥ד יְבוֹאֶֽנּוּ׃
BSASoundsqôwl [of dread, a fearful voice] of terrorpachad [fearful, dreadful] fill his earsʼôzen [the ability to hear, listen] in his prosperityshâlôwm [peace, wellness, completeness] ◂the destroyershâdad [one who ruins, devastates] attacks himbôwʼ▸ [comes upon, approaches]
| Greek | English | Parsing |
|---|---|---|
| קוֹל־ | [the] sound of | Noun common, masculine singular construct |
| פְּחָדִ֥ים | dread | Noun common, masculine plural absolute |
| בְּאָזְנָ֑יו | [is] in ears his | Preposition, noun common feminine dual construct, suffix |
| בַּ֝שָּׁל֗וֹם | in peace | Preposition, noun common masculine singular absolute |
| שׁוֹדֵ֥ד | a destroyer | Verb, Qal, participle (active) masculine singular |
| יְבוֹאֶֽנּוּ׃ | he will come to him | Verb qal imperfect third person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Sounds of terror fill his ears; in his prosperity the destroyer attacks him. |
| KJV | A dreadful sound is in his ears: in prosperity the destroyer shall come upon him. |
| ASV | A sound of terrors is in his ears; In prosperity the destroyer shall come upon him. |
| YLT | A fearful voice [is] in his ears, In peace doth a destroyer come to him. |
| WEB | A sound of terrors is in his ears. In prosperity the destroyer will come on him. |
| BBE | A sound of fear is in his ears; in time of peace destruction will come on him: |
Where they part company is שׁוֹדֵד — see How Translations Differ.
The main clause presents the overwhelming fear, while the subordinate clauses detail the context of prosperity and the impending attack.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectשָׁדַד
verbשָׁדַד
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 15:21
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 Fate of the Wickedgenerated
Job 15:21 reflects on the inner torment of a wicked person, highlighting how fear and dread invade their thoughts even in times of prosperity. The surrounding verses emphasize the suffering and despair that accompany a life of wickedness, illustrating the contrast between fleeting peace and the lurking threat of destruction.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 18:11 | Terrors frighten him on every side and harass his every step. |
| 2 | Genesis 3:9–10 | But the LORD God called out to the man, “Where are you?” |
| 3 | Leviticus 26:36 | As for those of you who survive, I will send a faintness into their hearts in the lands of their enemies, so that even the sound of a windblown leaf will put them to flight. And they will flee as one flees the sword, and fall when no one pursues them. |
| 4 | 2 Kings 7:6 | For the Lord had caused the Arameans to hear the sound of chariots, horses, and a great army, so that they said to one another, “Look, the king of Israel must have hired the kings of the Hittites and Egyptians to attack us.” |
| 5 | Proverbs 1:26–27 | in turn I will mock your calamity; I will sneer when terror strikes you, |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — שׁוֹדֵ֥ד, sho.Dedgenerated
The word שׁוֹדֵד (sho.Ded) is a participle form of the verb שָׁדַד (shadad), meaning to ruin or devastate. It describes one who brings destruction, often in a violent manner. This word captures the essence of an impending threat, emphasizing the destructive force that approaches the wicked.
In this verse, the destroyer is not just a physical force but represents the inevitable consequences of a wicked life. The parsing as a masculine singular participle indicates a specific agent of destruction, reinforcing the personal nature of the threat faced by the wicked.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse, with all versions reflecting the themes of terror and destruction.
Sentence Structuregenerated
The finite verb יְבוֹאֶֽנּוּ (ye.vo.'E.nu), meaning 'he will come to him,' governs the structure, with two main phrases: the subject שׁוֹדֵ֥ד (sho.Ded), and a prepositional phrase describing the state of being in peace.
The sentence structure emphasizes the contrast between the sounds of terror and the false sense of security in prosperity, with the subject placed at the beginning to highlight the destroyer as the central figure of impending doom.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word שׁוֹדֵד is rendered as ἀπόλλυμι (apollymi), which means to destroy or lose. This choice indicates a strong emphasis on the act of destruction, aligning with the overall theme of judgment against the wicked.
The Greek term carries a sense of finality, suggesting not just an attack but an utter loss, which deepens the understanding of the consequences faced by the wicked.
In plain words — the whole versegenerated
Job 15:21 explains that a wicked person hears sounds of terror filling his ears, and even in his times of prosperity, he is attacked by a destroyer. This verse illustrates the inner turmoil and fear that accompany a life of wickedness.
Frequently Asked Questionsgenerated
This phrase indicates that the wicked man is constantly aware of the threats and fears surrounding him, suggesting a state of anxiety and dread.
The verse suggests that despite his prosperity, the wicked man is not safe; the destroyer approaches him, indicating that wealth does not shield one from impending judgment.
The verse highlights that fear can invade a person's thoughts and feelings, even when they appear to be secure or prosperous on the outside.
This emphasizes the idea that external success does not equate to true safety; the wicked are still subject to judgment and destruction.
Reflection Questionsgenerated
- How do I respond to fear in my own life, especially when I feel secure?
- What does this verse teach about the relationship between prosperity and spiritual condition?
- In what ways can I guard against the fears that threaten my peace?
- How can I ensure that my life is aligned with righteousness to avoid the fate described in this verse?
The early church on this verse — how the Fathers read it
The early Church Fathers, such as Gregory the Dialogist, referenced this verse to discuss the nature of fear and the inner turmoil of the wicked.
Ver. 21. A dreadful sound is alway in his ears, and when there is peace, he suspecteth plots. But there is nothing more happy than simplicity of heart, in that in proportion as it shews forth innocency towards others,Early Church Fathers on Job 15 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 15:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleA dreadful sound [is] in his ears,.... Or "a voice", or "sound of fears" (t), of what causes fears; and which are either imaginary; sometimes wicked men, fear when there is no cause or occasion for
Read John Gill on Job 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryA dreadful sound is in his ears: in prosperity the destroyer shall come upon him.
Read Robert Jamieson on Job 15 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleEven when he feels no evil, he is tormented with perpetual fears and expectations of it from the sense of his own guilt, and of God’ s all-seeing eye and righteous judgment. See . Shall come upon him; or, shall invade and destroy him suddenly and unexpectedly; which is a great aggravation of it.
Read Matthew Poole on Job 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 15:21 A dreadful sound [is] in his ears: in prosperity the destroyer shall come upon him.Ver. 21. A dreadfid sound is in his ears] Heb. A sound of fear and terror. Not one, but many at once, so that he is a Magormissabib, factus a corde sua fugitivus (Tertul.), as Cain, that wretch, and those Hivites, with their hornets of a clamorous conscience, worse to them than if their bodies had been tormented with stings or torn with stripes, Exodus 23:28. What a sound of terror in their ears frighted those Syrians! 2 Kings 7:6; and those Persians and Saracens overcome by Theodosius! Panico terrore incusso, saith the historian, afraid of their own shadows, they desperately cast themselves into…
Read John Trapp on Job 15 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 21. A dreadful sound is in his ears] If he be an oppressor or tyrant, he can have no rest: he is full of suspicions that the cruelties he has exercised on others shall be one day exercised on himself; for even in his prosperity he may expect the destroyer to rush upon him.
Read AdamClarke on Job 15 →CambridgeThe Cambridge Bible for Schools and Colleges21. A dreadful sound] A sound of terrors; he continually thinks he hears the sound of coming destruction. in prosperity the destroyer shall come] A picture of the wicked man’s anticipations.
Read Cambridge on Job 15 →Albert Barnes1798–1870Barnes' Notes on the BibleA dreadful sound is in his ears - Margin, “A sound of fears.” He hears sudden, frightful sounds, and is alarmed. Or when he thinks himself safe, he is suddenly surprised.
Read Albert Barnes on Job 15 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible21. Dreadful sound — Sound of terrors. In prosperity — In (time of) peace. The words of Horace (Odes, Job 3:1) are in place: Post equitem sedet atra cura — Behind the knight sits dark care.
Read Daniel Denison Whedon on Job 15 →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
Sounds of terror fill his ears; in his prosperity the destroyer attacks him.
A sound of terrors is in his ears. In prosperity the destroyer will come on him.
Sounds of terror fill his ears; in his prosperity the destroyer attacks him.
Terrifying sounds fill his ears; in a time of peace marauders attack him.
Tyndale line
A dreadful sound is in his ears: in prosperity the destroyer shall come upon him.
A sound of terrors is in his ears; In prosperity the destroyer shall come upon him.
A sound of terrors is in his ears; in prosperity the spoiler shall come upon him:
A dreadful sound is in his ears: in prosperity the destroyer shall come upon him.
A sounde of feare is in his eares, and in his prosperitie the destroyer shall come vpon him.
Strictly literal
The sound of terrors is in his ears: in prosperity the destroyer cometh upon him.
A fearful voice [is] in his ears, In peace doth a destroyer come to him.
A fearful voice [is] in his ears, || In peace a destroyer comes to him.
A sound of terrors is in his ears: during peace will the waster come over him.
A sound of terrors is in his ears; while he is in prosperity, the destroyer will come upon him.
From the Latin
The sound of dread is always in his ears: and when there is peace, he always suspecteth treason.
Simplified
Terrifying sounds fill their ears; even when they think they're safe, the destroyer will attack them.
A sound of fear is in his ears; in time of peace destruction will come on 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 and the Septuagint largely agree on the wording of Job 15:21, with four of the six words matched. The Septuagint's word order and articles differ, but the core message remains consistent.
קוֹל־ פְּחָדִ֥ים בְּאָזְנָ֑יו בַּ֝שָּׁל֗וֹם שׁוֹדֵ֥ד יְבוֹאֶֽנּוּ׃
4 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 15:21
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.
קוֹל (qol) primarily means 'voice' or 'sound,' encompassing various contexts such as music, noise, and even thunder. It can also denote lightness or frivolity. The word is built from a root meaning to call aloud and appears in various forms throughout the Old Testament, including a reference in Jeremiah 3:9.
ref
H6963a קוֹל sound, voice H6963b קֹל lightness, frivolity
6963 qowl kole
or qol {kole}; from an unused root meaning to call aloud; a
voice or sound:--+ aloud, bleating, crackling, cry (+ out),
fame, lightness, lowing, noise, + hold peace, (pro-)claim,
proclamation, + sing, sound, + spark, thunder(-ing), voice, +
yell.
קוֹל (qol) — voice.
: voice/shout/loud
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קֹל (qol) — frivolity.
lightness, frivolity
קוֹל (qol) — voice: sound.
: sound/noise
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: thunder.
: thunder
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: message.
: message/proclaim
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: [sound of].
: [sound_of](THING)
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: listen.
: listen
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
N-ms — Noun common · masculine singular constructHNcmsc
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…
פַּ֫חַד (pachad) refers to the concept of dread or terror, often indicating both the feeling of fear and the object that inspires it. The word is derived from a root meaning to be alarmed, and it encompasses a range of meanings related to fear and terror.
פַּ֫חַד 49 n.m. dread
dread
= object of dread
as design. dei
base
H6343 פַּ֫חַד dread . dread
. = object of dread
. as design. dei
6343 pachad pakh'-ad
from 6342; a (sudden) alarm (properly, the object feared, by
implication, the feeling):--dread(-ful), fear, (thing) great
(fear, -ly feared), terror.
see HEBREW for 06342
פַּ֫חַד (pa.chad) — dread.
1) terror, dread
1a) dread
1b) object of dread
N-mp — Noun common · masculine plural absoluteHNcmpa
The Hebrew word אֹ֫זֶן (*ozen*) means 'ear' and is derived from a root that suggests broadness. It refers to the physical ear as well as the organ of hearing, and can also imply the act of revealing or receiving divine revelation. The term appears in contexts such as Exodus 29:20.
אֹ֫זֶן 188 n.f. Ex 29:20 ear
ear, as part of body
especially as organ of hearing
open ears of, reveal to
base
H241 אֹ֫זֶן ear
241 'ozen o'-zen
from 238; broadness. i.e. (concrete) the ear (from its form
in man):--+ advertise, audience, + displease, ear, hearing, +
show.
see HEBREW for 0238
אֹ֫זֶן (o.zen) — ear.
: ear
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
אֹ֫זֶן (o.zen) — ear: hearing.
: hearing
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
אֹ֫זֶן (o.zen) — ear: to ears.
: to[ears_of](PERSON)
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
Prep | N-fd | Suff — Preposition · noun common feminine dual construct · suffixHR/Ncfdc/Sp3ms
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 absoluteHRd/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…
שָׁדַד (shadad) is a Hebrew verb that conveys the idea of dealing violently with something, including meanings like despoil, devastate, and ruin. It has various forms, indicating actions such as violently destroying, being utterly ruined, or assaulting. The entries suggest a strong connotation of destruction and oppression, with the word appearing in contexts related to devastation.
[שָׁדַד] 56 vb. deal violently with, despoil, devastate, ruin
Qal violently destroy, pers. = slay
Niph. we are utterly ruined.
Pi. assault not his dwelling-place
Pu. be devastated
Pō‛el violently destroy
Hoph. be devastated
base
H7703 [שָׁדַד] deal violently with, despoil, devastate, ruin
7703 shadad shaw-dad'
a primitive root; properly, to be burly, i.e. (figuratively)
powerful (passively, impregnable); by implication, to
ravage:--dead, destroy(-er), oppress, robber, spoil(-er), X
utterly, (lay) waste.
שָׁדַד (sha.dad) — to ruin.
1) to deal violently with, despoil, devastate, ruin, destroy, spoil
1a) (Qal)
1a1) to violently destroy, devastate, despoil, assail
1a2) devastator, despoiler (participle) (subst)
1b) (Niphal) to be utterly ruined
1c) (Piel)
1c1) to assault
1c2) to devastate
1d) (Pual) to be devastated
1e) (Poel) to violently destroy
1f) (Hophal) to be devastated
Also means: shud (שׁוּד "to waste" H7736)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
de-stroi'-er: In several passages the word designates a supernatural agent of destruction, or destroying angel, executing Divine judgment.
(1) In Ex 12:23, of the "destroyer" who smote the first-born in Egypt, again referred to under the same title in Heb 11:28 the Revised Version (British and American) (the King James Version "he that destroyed").
(2) In Job 33:22, "the destroyers" (literally, "they that cause to die") = the angels of death that are ready to take away a man's life during severe illness. No exact parallel to this is found in the Old Testament. The nearest approach is "the angel that destroyed the people" by pestilence (2Sa 24:16,17 parallel
Destroyer
(Ex. 12:23), the agent employed in the killing of the first-born; the destroying angel or messenger of God. (Comp. 2 Kings 19:35; 2 Sam. 24:15, 16; Ps. 78:49; Acts 12:23.)
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal-Imperf-3ms | Suff — Verb qal imperfect third person masculine singular · suffixHVqi3ms/Sp3ms