Job 3:7 — Word Study
WLCהִנֵּ֤ה הַלַּ֣יְלָה הַ֭הוּא יְהִ֣י גַלְמ֑וּד אַל־ תָּבֹ֖א רְנָנָ֣ה בֽוֹ׃
BSABeholdhinnêh [look, take notice] may thathûwʼ nightlayil [be solitary, desolate] behâyâh▸ barrengalmûwd [without fruit, sterile] may noʼal joyful voicerᵉnânâh [triumphant, celebratory, sound of joy, shouting] comebôwʼ▸
| Greek | English | Parsing |
|---|---|---|
| הִנֵּ֤ה | there! | Particle |
| הַלַּ֣יְלָה | the night | Particle, noun common masculine singular absolute |
| הַ֭הוּא | that | Particle, pronoun |
| יְהִ֣י | let it be | Verb, Qal, jussive third person masculine singular |
| גַלְמ֑וּד | barren | Adj |
| אַל־ | may not | Particle |
| תָּבֹ֖א | it come | Verb, Qal, jussive third person feminine singular |
| רְנָנָ֣ה | a cry of joy | Noun common, feminine singular absolute |
| בֽוֹ׃ | in it | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Behold, may that night be barren; may no joyful voice come into it. |
| KJV | Lo, let that night be solitary, let no joyful voice come therein. |
| ASV | Lo, let that night be barren; Let no joyful voice come therein. |
| YLT | Lo! that night — let it be gloomy, Let no singing come into it. |
| WEB | Behold, let that night be barren. Let no joyful voice come therein. |
| BBE | As for that night, let it have no fruit; let no voice of joy be sounded in it; |
The translations agree on the key themes of barrenness and lack of joy in the night.
The sentence is structured with a main clause followed by two jussive phrases, emphasizing Job's wishes.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectרְנָנָה
verbהָיָה
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 3:7
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 Lamentgenerated
Job 3:7 is part of Job's lament where he curses the day of his birth. He expresses deep sorrow and wishes that the night of his birth be barren and devoid of joy. This reflects his profound grief and sense of loss, as he longs for the night to be desolate and unwelcoming. The surrounding verses amplify his despair, as he wishes for darkness to overshadow that night, indicating the depth of his suffering.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 13:20–22 | She will never be inhabited or settled from generation to generation; no nomad will pitch his tent there, no shepherd will rest his flock there. |
| 2 | Isaiah 24:8 | The joyful tambourines have ceased; the noise of revelers has stopped; the joyful harp is silent. |
| 3 | Jeremiah 7:34 | I will remove from the cities of Judah and the streets of Jerusalem the sounds of joy and gladness and the voices of the bride and bridegroom, for the land will become a wasteland.” |
| 4 | Revelation 18:22–23 | And the sound of harpists and musicians, of flute players and trumpeters, will never ring out in you again. Nor will any craftsmen of any trade be found in you again, nor the sound of a millstone be heard in you again. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — גַלְמוּד, gal.Mudgenerated
The word גַלְמוּד (galmuwd) is an adjective describing something that is barren or desolate. It conveys a sense of sterility and harshness, often used in contexts that evoke loneliness or bleakness. The parsing indicates that it functions as a simple adjective here, emphasizing the state of the night Job refers to.
This word appears infrequently, only four times in the Old Testament, which underscores its specific and impactful use in this lament. The emotional weight it carries in this verse highlights Job's desire for the night to be devoid of any joy or celebration.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree that the night is to be barren and without joyful noise.
Sentence Structuregenerated
The structure of the verse consists of two main clauses, each beginning with a jussive verb: יְהִ֣י, let it be, and תָּבֹ֖א, may it come. The first clause expresses a wish for the night to be barren, while the second clause expresses a wish for no joyful voice to enter it.
The word order emphasizes the emotional weight of Job's wishes, with the verb יְהִ֣י placed at the beginning to highlight the desire for the night to be desolate.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word גַלְמוּד is rendered as ὀδύνη, which means 'sorrow' or 'pain'. This choice reflects an interpretation that emphasizes the emotional suffering associated with the barrenness of the night.
The use of ὀδύνη instead of a direct translation indicates a broader interpretation of the night as not only barren but also filled with sorrow.
In plain words — the whole versegenerated
Job 3:7 expresses Job's wish for the night of his birth to be barren and without any joyful noise. He laments deeply, wishing that this night would be desolate and devoid of celebration, reflecting his intense sorrow and grief.
Frequently Asked Questionsgenerated
Job is expressing a desire for the night of his birth to be devoid of joy, reflecting his deep sorrow and regret over his existence.
He associates the night with his suffering and wants it to be a time of desolation, rather than celebration.
It shows his profound grief and desire for the night of his birth to be cursed and unwelcoming, highlighting his despair.
Job uses vivid imagery and emotional language to convey his feelings of sorrow and hopelessness regarding his existence.
Reflection Questionsgenerated
- In what ways can I relate to Job's feelings of sorrow and despair?
- How can I find hope in my own moments of darkness and grief?
- What does it mean to wish for something to be barren or desolate in my own life?
- How can I support others who are experiencing deep sorrow, as Job did?
The early church on this verse — how the Fathers read it
Early interpretations of this verse highlight its moral and historical significance, as seen in the writings of Gregory the Dialogist, who reflects on the themes of solitude and the nature of sin.
HISTORICAL INTERPRETATION. Lo, let that night be solitary, let it be worthy of no praise. That night is made solitary, in that it is divided by an eternal separation from the company of the land above.Early Church Fathers on Job 3 →
MORAL INTERPRETATION. Lo, let that night be solitary, and worthy of no praise. There are some men that not only never bewail what they do, but who do not cease to uphold and applaud it, and verily a sin that is upheld, is doubled.Early Church Fathers on Job 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 3:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLo, let that night be solitary,.... Let there be no company for journeys, or doing any business; no meetings of friends, neighbours, or relations on it, for refreshment, pleasure, and recreation,
Read John Gill on Job 3 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLo, let that night be solitary, let no joyful voice come therein. Solitary - rather, unfruitful. 'Would that it had not given birth to me' (Maurer and Umbreit).
Read Robert Jamieson on Job 3 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSolitary, i.e. destitute of all society of men meeting and feasting together, which commonly was done at night, suppers being the most solemn meals among divers ancient nations. See ,17. Let no joyful voice; neither of the bride and bridegroom, nor any that celebrate their nuptials, or any other merry solemnity.
Read Matthew Poole on Job 3 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 3:7 Lo, let that night be solitary, let no joyful voice come therein.Ver. 7. Lo, let that night be solitary] And so consequently sorrowful; for aloneness is comfortless, et optimum solatium sodalitium. There is a desirable solitariness, such as was that of Isaac, Genesis 24:63, of Jacob, Genesis 32:24, of Christ, Mark 1:35, of Peter, Acts 10:9, to talk with God and with themselves. But usually to sit solitary is a misery, Lamentations 1:1 (for Satan is readiest to assault when none is by to assist), neither is there a greater tie to constancy than the society of saints. This the heathen persecutors perceived, and therefore banished and confined the Christian confessors to isles and…
Read John Trapp on Job 3 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. Lo, let that night be solitary] The word הנה hinneh, behold, or lo, is wanting in one of De Rossi's MSS., nor is it expressed in the Septuagint, Vulgate, Syriac, or Arabic. The word גלמוד galmud, which we translate solitary, is properly Arabic. From [Arabic] ghalama or jalama, signifying to cut off, make bare, amputate, comes [Arabic] jalmud, a rock, a great stone; and [Arabic] jalameedet, weight, a burden, trouble, from which we may gather Job's meaning: "Let that night be grievous, oppressive, as destitute of good as a bare rock is of verdure." The Targum gives the sense, In that night let there be tribulation. Let no joyful voice come therein.] Let there be no choirs of singers…
Read AdamClarke on Job 3 →
CambridgeThe Cambridge Bible for Schools and Colleges7. be solitary] Rather perhaps, barren, as Isaiah 49:21. Let it not experience a parent’s joy, and le nought that lives date its birth from it. no joyful voice] of birthday rejoicing.
Read Cambridge on Job 3 →
Albert Barnes1798–1870Barnes' Notes on the BibleLo, let that night be solitary - Dr. Good, “O! that night! Let it be a barren rock!” Noyes, “O let that night be unfruitful!” Herder, “Let that night be set apart by itself.” The Hebrew word used
Read Albert Barnes on Job 3 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible7. Solitary — âìîåã, barren, as in Isaiah 49:21. “It is a metaphor,” says Gesenius, “taken from the hard, sterile, and stony soil.” Let it be not only a night without Job’s birth, but without any births.
Read Daniel Denison Whedon on Job 3 →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
Behold, may that night be barren; may no joyful voice come into it.
Behold, let that night be barren. Let no joyful voice come therein.
Behold, may that night be barren; may no joyful voice come into it.
Indeed, let that night be barren; let no shout of joy penetrate it!
Tyndale line
Lo, let that night be solitary, let no joyful voice come therein.
Lo, let that night be barren; Let no joyful voice come therein.
Lo, let that night be barren; let no joyful voice come therein.
Lo, let that night be solitary, let no joyful voice come therein.
Yea, desolate be that night, and let no ioy be in it.
Strictly literal
Behold, let that night be barren; let no joyful sound come therein;
Lo! that night — let it be gloomy, Let no singing come into it.
Behold! That night—let it be barren, || Let no singing come into it.
Lo, may that night be solitary, let no song of joy occur thereon.
See, may that night be barren; may no joyful voice come into it.
From the Latin
Let that night be solitary, and not worthy of praise.
Simplified
Let that night be childless, with no sounds of happiness heard.
As for that night, let it have no fruit; let no voice of joy be sounded in it;
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 in their wording, with seven of the nine words matched. The Septuagint's rendering reflects a different word order and choice of terms, particularly in the emotional framing of the night.
הִנֵּ֤ה הַלַּ֣יְלָה הַ֭הוּא יְהִ֣י גַלְמ֑וּד אַל־ תָּבֹ֖א רְנָנָ֣ה בֽוֹ׃
7 of the 9 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 3:7
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.
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
Part — ParticleHTj
לַ֫יְלָה (layil) means 'night' and is derived from a root that suggests a twist away from light. It encompasses the literal sense of night as opposed to day, as well as figurative uses related to gloom or adversity. The term appears in contexts like Isaiah 21:11.
לַ֫יְלָה, לַ֫יִל 242 n.m. night
base
H3915 לַ֫יְלָה, לַ֫יִל night
3915 layil lah'-yil
or (Isa. 21:11) leyl {lale}; also laylah {lah'- yel-aw}; from
the same as 3883; properly, a twist (away of the light), i.e.
night; figuratively, adversity:--((mid-))night (season).
see HEBREW for 03883
לַ֫יְלָה (lay.lah) — night.
1) night
1a) night (as opposed to day)
1b) of gloom, protective shadow (fig.)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
nit.
See DAY AND NIGHT for the natural usage and the various terms.
1. In the Old Testament:
Figurative uses: The word "night" (laylah or layil is sometimes used figuratively in the Old Testament. Thus, Moses compares the brevity of time, the lapse of a thousand years, to "a watch in the night" (Ps 90:4). Adversity is depicted by it in such places as Job 35:10; compare Isa 8:20; Jer 15:9. Disappointment and despair are apparently depicted by it in the "burden of Dumah" (Isa 21:11,12); and spiritual blindness, coming upon the false prophets (Mic 3:6); again sudden and…
[DAY]
The ancient Hebrews began their artificial day at evening, and ended it the next evening, so that the night proceeded the day. This usage may probably be traced to the terms employed in describing the creation, Ge 1:5,8,13, etc., "The evening and the morning were the first day." The Hebrews allowed twelve to the day; but these hours were not equal, except at the equinox. At other times, when the hours of the night were long, those of the day were short, as in winter; and when the hours of night were short, as at midsummer, the hours of the day were long in proportion. See HOURS.
The nights are sometimes extremely cold in Syria, when the days are very hot; and travelers in the deserts and among the mountains near Palestine refer to their own sufferings from these opposite extremes, in illustration of Jacob’s words in
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Art | Pron — Particle · pronounHTd/Pp3ms
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Juss-3ms — Verb · Qal · jussive third person masculine singularHVqj3ms
גַּלְמוּד (galmuwd) describes something that is hard, barren, or desolate. It can refer to harsh conditions or a solitary state, particularly in contexts involving desolation or sterility. The word is derived from a root meaning to be wrapped up too tightly, indicating a sense of sterility or bleakness.
גַּלְמוּד adj. hard, barren
base
H1565 גַּלְמוּד hard, barren
1565 galmuwd gal-mood'
probably by prolonged from 1563; sterile (as wrapped up too
hard); figuratively, desolate:--desolate, solitary.
see HEBREW for 01563
גַּלְמוּד (gal.mud) — solitary.
1) hard, barren, harsh, bleak
1a) harsh, bleak (of a company of wicked men)
1b) barren (of women)
Adj — AdjHAamsa
Barren
For a woman to be barren was accounted a severe punishment among the Jews (Gen. 16:2; 30:1-23; 1 Sam. 1:6, 27; Isa. 47:9; 49:21; Luke 1:25). Instances of barrenness are noticed (Gen. 11:30; 25:21; 29:31; Judg. 13:2, 3; Luke 1:7, 36).
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
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-Juss-3fs — Verb · Qal · jussive third person feminine singularHVqj3fs
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
רְנָנָה (rənānā) refers to a joyful shout or exultation. It is derived from the root word meaning to shout or sing, and encompasses expressions of joy and triumph. The entries highlight its use in contexts of joyful voices and singing, but do not provide specific verse references.
רְנָנָה n.f. id. [t.de.ab]; exultation
base
H7445 רְנָנָה
7445 rnanah ren-aw-naw'
from 7442; a shout (for joy):--joyful (voice), singing,
triumphing.
see HEBREW for 07442
רְנָנָה (re.na.nah) — triumphing.
ringing cry, shout (for joy)
N-fs — Noun common · feminine singular absoluteHNcfsa
joi (simchah; chara):
1. Terms:
The idea of joy is expressed in the Old Testament by a wealth of synonymous terms that cannot easily be differentiated. The commonest is simchah (1Sa 18:6, etc.), variously translated in English Versions of the Bible "joy," "gladness," "mirth"; from sameah, properly "to be bright," "to shine" (Pr 13:9, "The light of the righteous rejoiceth," literally, "is bright"), but generally used figuratively "to rejoice," "be glad" (Le 23:40 and very frequent).
Other nouns are masos and sason, both from sus, properly "to spring," "leap," hence, "exult," "rejoice"; rinnah, "shouting." "joy"; gil, from verb gil or gul, "to go in a circle," hence, "be excited" (dancing round for joy), "rejoice." In the New…
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
