Job 3:26 — Word Study
WLCלֹ֤א שָׁלַ֨וְתִּי׀ וְלֹ֖א שָׁקַ֥טְתִּי וְֽלֹא־ נָ֗חְתִּי וַיָּ֥בֹא רֹֽגֶז׃ פ
BSAI am notlôʼ [at all, in any way] at easeshâlâh■ [prosperous, secure] or quietshâqaṭ■ [still, peaceful] I have nolôʼ [absence of, lack of] restnûwach■ [settled, calm] for troublerôgez [turmoil, commotion, rage] has comebôwʼ▸ [approached, entered]
| Greek | English | Parsing |
|---|---|---|
| לֹ֤א | not | Particle |
| שָׁלַ֨וְתִּי׀ | I am at ease | Verb, Qal, perfect first person common singular |
| וְלֹ֖א | and not | Conjunction, particle |
| שָׁקַ֥טְתִּי | I am at peace | Verb, Qal, perfect first person common singular |
| וְֽלֹא־ | and not | Conjunction, particle |
| נָ֗חְתִּי | I am at rest | Verb, Qal, perfect first person common singular |
| וַיָּ֥בֹא | and it has come | Verb, Qal, sequential imperfect third person masculine singular |
| רֹֽגֶז׃ פ | turmoil | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I am not at ease or quiet; I have no rest, for trouble has come.” |
| KJV | I was not in safety, neither had I rest, neither was I quiet; yet trouble came. |
| ASV | I am not at ease, neither am I quiet, neither have I rest; But trouble cometh. |
| YLT | I was not safe — nor was I quiet — Nor was I at rest — and trouble cometh! |
| WEB | I am not at ease, neither am I quiet, neither do I have rest; but trouble comes.” |
| BBE | I have no peace, no quiet, and no rest; nothing but pain comes on me. |
Translations agree on the key themes of Job's distress and lack of peace.
The sentence is structured with a main clause followed by several adverbial phrases that elaborate on Job's state of distress.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectרֹגֶז
verbשָׁלָה
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 3:26
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 3:26 captures Job's despair as he reflects on his suffering. He feels a complete absence of peace or security, expressing that trouble has overtaken him. This passage is part of Job's larger lament where he questions the purpose of his life amidst his suffering, echoing themes of anguish and existential despair found throughout the book of Job.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 27:9 | Will God hear his cry when distress comes upon him? |
| 2 | Psalm 143:11 | For the sake of Your name, O LORD, revive me. In Your righteousness, bring my soul out of trouble. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — שָׁלַ֨וְתִּי, sha.Lav.tigenerated
The verb שָׁלָה (shalah) means to be at ease or to prosper, indicating a state of tranquility and security. In this verse, Job uses it to express the stark contrast between his past state of ease and his current turmoil.
As a perfect form in the Qal stem, it emphasizes Job's experience of ease as a completed action, highlighting his profound loss as he now finds himself in distress.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree in conveying Job's sense of distress.
Sentence Structuregenerated
The structure of the verse consists of multiple clauses, each contributing to Job's lament. The finite verbs שָׁלַ֨וְתִּי, שָׁקַ֥טְתִּי, and נָ֗חְתִּי describe Job's lack of peace and rest, while the final clause introduces the subject of his turmoil, רֹֽגֶז, which has come upon him.
The repetition of the negation לֹא emphasizes Job's complete absence of peace, creating a rhythm of despair throughout the verse.
Septuagint Backgroundgenerated
The Septuagint translates שָׁלַ֨וְתִּי as εἰρήνευσα, which conveys the idea of having been at peace. This choice reflects a similar understanding of Job's former state of tranquility.
The use of ὀργή for רֹֽגֶז indicates a focus on the emotional disturbance that Job experiences, aligning with the Hebrew's connotation of turmoil.
In plain words — the whole versegenerated
Job 3:26 shows Job expressing his deep anguish, stating that he is not at ease, quiet, or at rest because trouble has come upon him. This verse captures the essence of Job's suffering and his feeling of being overwhelmed by his circumstances.
Frequently Asked Questionsgenerated
Job is expressing that he feels a profound lack of peace and security in his life due to the overwhelming troubles he faces.
Job's lament conveys a deep sense of despair and turmoil, highlighting his emotional and psychological suffering.
The word 'trouble' signifies the agitation and distress that has invaded Job's life, marking a stark contrast to his previous state of ease.
This verse encapsulates the central theme of suffering and the search for understanding amidst pain, which is prevalent throughout the Book of Job.
Reflection Questionsgenerated
- In what ways do I experience feelings of unrest or turmoil in my own life?
- How can I find peace in times of trouble, as Job seeks to express?
- What can I learn from Job's lament about expressing my own feelings of distress?
- How do I reconcile moments of peace with times of turmoil in my spiritual journey?
The early church on this verse — how the Fathers read it
Early commentary on Job's lament highlights the themes of suffering and moral reflection, as seen in the writings of Gregory the Dialogist.
Did I not dissemble it? Did I not hold my peace? Did I not rest quiet? Yet wrath came upon me. Though in every situation of life, we sin in thought, word, and deed,Early Church Fathers on Job 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 3:26 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI was not in safety,.... This cannot refer to the time of his prosperity; for he certainly then was in safety, God having set an hedge about him, so that none of his enemies, nor even Satan himself,
Read John Gill on Job 3 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI was not in safety, neither had I rest, neither was I quiet; yet trouble came. I was not in safety ... yet trouble came - referring, not to his former state but to the beginning of his troubles.
Read Robert Jamieson on Job 3 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe three expressions note the same thing, which also was signified in the next foregoing verse, to wit, that even in his prosperous days he never was secure or at rest from the torment of fear and anxiety. Others, I did not misbehave myself in prosperity, abusing it by presumption, and security, and voluptuousness, whereby I might have provoked God thus to afflict me; but I lived soberly and circumspectly, walking humbly with God, and working out my salvation with fear and trembling, little expecting that God would be so fierce an enemy against me. Yet trouble came, Heb. and trouble came, as I feared it would. So between fear and calamity my whole life hath been miserable, and I had reason…
Read Matthew Poole on Job 3 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 3:26 I was not in safety, neither had I rest, neither was I quiet; yet trouble came.Ver. 26. I was not in safety] i.e. I counted not myself simply the safer and happier man, because of creature comforts; but knowing their uncertainty, I held at a distance, and hung loose to them all. Neither had I rest] I set not up my rest here, as did Nebuchadnezzar, Daniel 4:4, and that rich fool, Luke 12:20, and the purple whore, who sitteth and saith, I shall see no sorrow. Once indeed Job said (but not so well), "I shall die in my nest, and multiply my days as the sand," Job 29:18. And so (by a like error, which was quickly confuted) David said in his prosperity, "I shall never be moved," Psalms…
Read John Trapp on Job 3 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 26. I was not in safety] If this verse be read interrogatively, it will give a good and easy sense: Was I not in safety? Had I not rest? Was I not in comfort? Yet trouble came. It is well known that, previously to this attack of Satan, Job was in great prosperity and peace. Mr. Good translates, I had no peace; yea, I had no rest. Yea, I had no respite, as the trouble came on; and refers the whole to the quick succession of the series of heavy evils by which he was tried. There is a similar thought in the Psalmist: Deep crieth unto deep at the noise of thy water-spouts; all thy waves and thy billows have gone over me; Psalms 42:7. One evil treads on the heels of another. IN this…
Read AdamClarke on Job 3 →
CambridgeThe Cambridge Bible for Schools and Colleges20–26. Why does God continue life to the wretched, who long for death? The vision of the peacefulness of death passes away, and Job awakens again to the consciousness of his real condition, and his words, which had sunk into calmness as he contemplated the peace of death, now seem to rise again like the storm after a lull, Wherefore gives He light to him that is in misery? He does not name though he alludes to God, and the indirect reference though partly due to reverence betrays a rising alienation in his heart. His question is one of anguish and impatience. His own condition throws its gloom over all human life, and he puts the question first generally, Job 3:20-22; there are many like…
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Albert Barnes1798–1870Barnes' Notes on the BibleI was not in safety - That is, I have, or I had no peace. שׁלה shâlâh Septuagint, οὔτεεἰρήνευσα oute eirēneusa - “I had no peace.” The sense is, that his mind had been disturbed with fearful
Read Albert Barnes on Job 3 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible26. I was not in safety — I was not at rest, nor was 1 secure; I rested not, yet trouble came. The common interpretation of this passage is, trouble came upon trouble, without any intermission or respite between them.
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
I am not at ease or quiet; I have no rest, for trouble has come.”
I am not at ease, neither am I quiet, neither do I have rest; but trouble comes.”
I am not at ease or quiet; I have no rest, for trouble has come.”
I have no ease, I have no quietness; I cannot rest; turmoil has come upon me.”
Tyndale line
I was not in safety, neither had I rest, neither was I quiet; yet trouble came.
I am not at ease, neither am I quiet, neither have I rest; But trouble cometh.
I am not at ease, neither am I quiet, neither have I rest; but trouble cometh.
I was not in safety, neither had I rest, neither was I quiet; yet trouble came.
I had no peace, neither had I quietnesse, neither had I rest, yet trouble is come.
Strictly literal
I was not in safety, neither had I quietness, neither was I at rest, and trouble came.
I was not safe — nor was I quiet — Nor was I at rest — and trouble cometh!
I was not safe—nor was I quiet—Nor was I at rest—and trouble comes!”
I have had no safety, and no quiet, and no rest; and [now] harrowing trouble is come.
I am not at ease, I am not quiet, and I have no rest; trouble comes instead.”
From the Latin
Have I not dissembled? have I not kept silence? have I not been quiet? and indignation is come upon me.
Simplified
I have no peace, no quiet, no rest. All that comes is rage.”
I have no peace, no quiet, and no rest; nothing but pain comes on me.
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 agree in the wording of Job 3:26, with all eight words matching in the Hebrew text and the Greek translation, demonstrating a consistent understanding of Job's lament.
לֹ֤א שָׁלַ֨וְתִּי׀ וְלֹ֖א שָׁקַ֥טְתִּי וְֽלֹא־ נָ֗חְתִּי וַיָּ֥בֹא רֹֽגֶז׃ פ
8 of the 8 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 3:26
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.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
שָׁלָה (shalah) is a Hebrew verb meaning to be tranquil or at ease, often associated with prosperity and security. It can denote being quiet or having rest. The entries indicate its use in various forms, including Qal and Niph, with a notable reference in Job 3:26. An Aramaic equivalent is also mentioned.
[שָׁלָה, שָׁלֵו] vb. be quiet, at ease
Qal
be (have) quiet
be at ease, prosper
Niph. be not negligent
Hiph. do not mislead me
base
H7951 שָׁלָה, שָׁלָה, שָׁלֵו, שָׁלַו
7951 shalah shaw-law'
or shalav (Job 3:26) {shaw-lav'}; a primitive root; to be
tranquil, i.e. secure or successful:--be happy, prosper, be
in safety.
שָׁלָה (sha.lah) — to prosper.
1) to be at rest, prosper, be quiet, be at ease
1a) (Qal)
1a1) to be or have quiet
1a2) to be at ease, prosper
Aramaic equivalent: she.lah (שְׁלֵה "safe" H7954)
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
ez (sha'anan, shal'anan, chiefly, "at ease"):
Used 19 times in the Old Testament and once in the New Testament, most frequently meaning tranquillity, security or comfort of mind; in an ethical sense, indicating carelessness or indifference with reference to one's moral or religious interests.
The prophet Jeremiah used the phrase as an indication of national or tribal indifference: "Moab hath been at ease from his youth" (Jer 48:11); "I am very sore displeased with the nations that are at ease" (Zec 1:15). Frequent allusions are made also by various prophets to individuals or groups of individuals, as "Woe to them that are at ease in Zion" (Am 6:1); "Rise up, ye women that are at ease" (
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
שָׁקַט (shaqat) is a Hebrew verb meaning to be quiet or undisturbed. It encompasses a range of meanings including tranquility, inactivity, and rest, and can refer to both people and land. The Hiphil form indicates causing quietness or showing quietness. There are no significant disagreements among the lexicons regarding its meanings.
שָׁקַט vb. be quiet, undisturbed
Qal be quiet, undisturbed
of land, at peace
be quiet, inactive
Hiph.
shew quietness (inner causat.), of men
cause quietness
base
H8252 שָׁקַט be quiet, undisturbed .be quiet, undisturbed . of land, at peace
. be quiet, inactive
. . shew quietness (inner causat.), of men
. cause quietness
8252 shaqat shaw-kat'
a primitive root; to repose (usually figurative):--appease,
idleness, (at, be at, be in, give) quiet(-ness), (be at, be
in, give, have, take) rest, settle, be still.
שָׁקַט (sha.qat) — to quiet.
1) to be quiet, be tranquil, be at peace, be quiet, rest, lie still, be undisturbed
1a) (Qal)
1a1) to be quiet, be undisturbed
1a1a) to be at peace (of land)
1a2) to be quiet, be inactive
1b) (Hiphil)
1b1) to show quietness
1b1a) quietness, display of quietness (subst)
1b2) to quiet, be quiet
1b3) to cause quietness, pacify, allay
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
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…
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HC/Tn — Conjunction · particleHC/Tn
נוּחַ (nuwach) is a Hebrew verb meaning to rest or settle down. It encompasses a wide range of applications, including both literal and figurative uses, such as to dwell, be quiet, or let something remain. The verb can appear in various forms, indicating actions like causing rest or allowing to depart. It is noted for its versatility in expressing different aspects of rest and stillness.
נוּחַ vb. rest
Qal
rest, settle down and remain
repose, be quiet, have rest
Hiph.
cause to rest = give rest to
cause to rest (i.e. light) upon
lay or set down, deposit, let lie
let remain, leave (in present condition)
leave = depart from
abandon
let alone (refrain from interfering with)
permit
Hoph.
no rest is granted to us
as subst. = space left, open space
base
H5117 נוּחַ rest
5117 nuwach noo'-akh
a primitive root; to rest, i.e. settle down; used in a great
variety of applications, literal and figurative, intransitive,
transitive and causative (to dwell, stay, let fall, place, let
alone, withdraw, give comfort, etc.):--cease, be confederate,
lay, let down, (be) quiet, remain, (cause to, be at, give,
have, make to) rest, set down. Compare 3241.
see HEBREW for 03241
נוּחַ (nu.ach) — to rest.
1) to rest
1a) (Qal)
1a1) to rest, settle down and remain
1a2) to repose, have rest, be quiet
1b) (Hiph)
1b1) to cause to rest, give rest to, make quiet
1b2) to cause to rest, cause to alight, set down
1b3) to lay or set down, deposit, let lie, place
1b4) to let remain, leave
1b5) to leave, depart from
1b6) to abandon
1b7) to permit
1c) (Hoph)
1c1) to obtain rest, be granted rest
1c2) to be left, be placed
1c3) open space (subst)
Also means: ya.nach (יָנַח "to rest" H3240)
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
(nuach, menuchah, "cessation from motion," "peace," "quiet," etc.; anapausis, [@katapausis): "Rest" in the above sense is of frequent occurrence, and is the translation of several words with various applications and shades of meaning, chiefly of the words given above. It is applied to God as ceasing from the work of creating on the 7th day (Ge 2:2 f) ; as having His place of rest in the midst of His people in the temple (1Ch 28:2; Ps 132:8,14); as resting in His love among His people (Ze 3:17, the Revised Version margin "Hebrew, `be silent' "). The 7th day was to be one of rest (Ex 16:23; 31:15; see SABBATH); the land also was to have its rest in the 7th year (
Rest
(1.) Gr. katapausis, equivalent to the Hebrew word noah (Heb. 4:1).
(2.) Gr. anapausis, “rest from weariness” (Matt. 11:28).
(3.) Gr. anesis, “relaxation” (2 Thess. 1:7).
(4.) Gr. sabbatismos, a Sabbath rest, a rest from all work (Heb. 4:9; R.V., “sabbath”), a rest like that of God when he had finished the work of creation.
In Ac 9:31, refers to the respite from persecution enjoyed by the Christians in Palestine, after the conversion of Saul of Tarsus, during the last two years of Caligula’s short reign, A. D. 39 and 40, when the Jews were so harassed by the attempts of the emperor to force them to worship him as a god, that they forbore to afflict the followers of Christ.
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
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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,"…
רֹ֫גֶז (rogez) refers to a state of agitation or turmoil, encompassing meanings like excitement, disquiet, and rage. It is derived from a root that suggests commotion or restlessness, particularly in contexts such as fear or noise. The entries consistently highlight its association with emotional disturbance and physical unrest.
רֹ֫גֶז n.m. agitation, excitement, raging
base
H7267 רֹ֫גֶז agitation, excitement, raging
7267 rogez ro'-ghez
from 7264; commotion, restlessness (of a horse), crash (of
thunder), disquiet, anger:--fear, noise, rage, trouble(-ing),
wrath.
see HEBREW for 07264
רֹ֫גֶז (ro.gez) — turmoil.
1) agitation, excitement, raging, trouble, turmoil, trembling
1a) turmoil, disquiet, raging
1b) trembling, trepidation
N-ms — Noun common · masculine singular absoluteHNcmsa
