Proverbs 23:10 — Word Study
WLCאַל־ תַּ֭סֵּג גְּב֣וּל עוֹלָ֑ם וּבִשְׂדֵ֥י יְ֝תוֹמִ֗ים אַל־ תָּבֹֽא׃
BSADo notʼal [remove, touch] movenâçag▸ an ancientʻôwlâm [old, long-standing] boundary stonegᵉbûwl [landmark, border] [or]ʼal encroachbôwʼ▸ [enter, trespass] on the fieldssâdeh [lands, possessions] of the fatherlessyâthôwm [orphans, those without a father]
| Greek | English | Parsing |
|---|---|---|
| אַל־ | may not | Particle |
| תַּ֭סֵּג | you displace | Verb, Hiphil, jussive second person masculine singular |
| גְּב֣וּל | a boundary of | Noun common, masculine singular construct |
| עוֹלָ֑ם | antiquity | Noun common, masculine singular absolute |
| וּבִשְׂדֵ֥י | and in [the] fields of | Conjunction, preposition, noun common masculine plural construct |
| יְ֝תוֹמִ֗ים | fatherless ones | Noun common, masculine plural absolute |
| אַל־ | may not | Particle |
| תָּבֹֽא׃ | you go | Verb, Qal, jussive second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Do not move an ancient boundary stone or encroach on the fields of the fatherless, |
| KJV | Remove not the old landmark; and enter not into the fields of the fatherless: |
| ASV | Remove not the ancient landmark; And enter not into the fields of the fatherless: |
| YLT | Remove not a border of olden times, And into fields of the fatherless enter not, |
| WEB | Don’t move the ancient boundary stone. Don’t encroach on the fields of the fatherless, |
| BBE | Do not let the landmark of the widow be moved, and do not go into the fields of those who have no father; |
Where they part company is תַּ֭סֵּג — see How Translations Differ.
The sentence is structured around a main prohibition with two subordinate phrases that elaborate on the actions to avoid.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbסוּג
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 — Proverbs 23:10
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 — Wisdom's Instruction on Justicegenerated
Proverbs 23:10 advises against the manipulation of ancient boundaries, emphasizing respect for established limits and the rights of the vulnerable, particularly orphans. This instruction is part of a broader theme in Proverbs that highlights the importance of justice and moral integrity in social interactions, as seen in the surrounding verses, which discuss the value of wisdom and the consequences of foolishness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 22:28 | Do not move an ancient boundary stone which your fathers have placed. |
| 2 | Deuteronomy 19:14 | You must not move your neighbor’s boundary marker, which was set up by your ancestors to mark the inheritance you shall receive in the land that the LORD your God is giving you to possess. |
| 3 | Deuteronomy 27:17 | ‘Cursed is he who moves his neighbor’s boundary stone.’ And let all the people say, ‘Amen!’ |
| 4 | Job 24:2 | Men move boundary stones; they pasture stolen flocks. |
| 5 | Job 6:27 | You would even cast lots for an orphan and barter away your friend. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — תַּ֭סֵּג, Ta.seggenerated
The Hebrew word סוּג (sug) is a verb in the Hiphil stem, indicating an action that causes something to happen. It means to displace or remove, often implying a retreat or turning back. In this context, it specifically refers to the act of moving a boundary stone, which is a serious offense in biblical law.
This word appears only a few times in the Hebrew Bible, underscoring its significance in matters of property rights and social justice. The jussive form indicates a command or prohibition, emphasizing the seriousness of the instruction not to alter boundaries.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb תַּ֭סֵּג governs the sentence, with two adverbial phrases preceding it: אַל־ and אַל־, both negating actions. The structure emphasizes the prohibition against moving boundaries and encroaching on the fields of the fatherless.
The sentence's order places the negative commands at the forefront, highlighting their importance and urgency in the instruction.
Septuagint Backgroundgenerated
The Septuagint translates תַּ֭סֵּג as μεταθῇς, which means 'to transfer' or 'to change.' This choice suggests a broader interpretation of altering boundaries, indicating not just physical movement but also a change in rights and ownership.
This translation aligns with the overall message of the verse, emphasizing the seriousness of encroaching upon the rights of others.
In plain words — the whole versegenerated
Proverbs 23:10 warns us not to move ancient boundary stones or take advantage of the fields belonging to orphans. This instruction highlights the importance of respecting others' property, especially those who cannot defend themselves.
Frequently Asked Questionsgenerated
Moving a boundary stone refers to the act of altering established property lines, which is considered unjust and a violation of others' rights.
The mention of the fatherless highlights the vulnerability of orphans, emphasizing the moral obligation to protect their rights and property.
This verse underscores the importance of fairness and integrity in dealings with others, particularly those who are defenseless or marginalized.
Disregarding this instruction can lead to injustice and exploitation, particularly against those who are unable to defend their rights.
Reflection Questionsgenerated
- In what ways can I ensure that I respect the boundaries and rights of others in my life?
- How can I support and advocate for the vulnerable in my community, such as orphans?
- What does this verse teach about the importance of integrity in our dealings with others?
- How can I apply the principles of justice and fairness in my daily interactions?
The early church on this verse — how the Fathers read it
Bede comments on this verse, highlighting the importance of protecting the rights of the vulnerable, particularly orphans, and the moral implications of disregarding their needs.
Do not touch the boundaries of the little ones, etc. He calls the Lord the near one of the little ones and orphans because, while in the flesh, he deigned to be a companion in faith more to the poor than the rich.Early Church Fathers on Proverbs 23 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 23:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleRemove not the old landmark,.... [See comments on Proverbs 22:28]; and enter not into the fields of the fatherless; to carry off the increase of them, to reap their wheat, or mow their grass, or turn
Read John Gill on Proverbs 23 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryRemove not the old landmark; and enter not into the fields of the fatherless: Enter not into the fields of the fatherless (in order to appropriate their property, as thinking they have none to defend
Read Robert Jamieson on Proverbs 23 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleEither to take away their goods; or rather, to possess their lands, as this phrase is used, .
Read Matthew Poole on Proverbs 23 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 23:10 Remove not the old landmark; and enter not into the fields of the fatherless:Ver. 10. Remove not the ancient landmark.]
Read John Trapp on Proverbs 23 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) Remove not the old landmark.—See above, on Proverbs 22:28.
Read Charles John Ellicott on Proverbs 23 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. Remove not the old landmark] See the preceding chapter, Proverbs 22:28. Enter not into the fields of the fatherless] Take nothing that belongs to an orphan. The heaviest curse of God will fall upon them that do so.
Read AdamClarke on Proverbs 23 →CambridgeThe Cambridge Bible for Schools and Colleges10. See Proverbs 22:28. enter not into] to do him wrong as the parallelism implies.
Read Cambridge on Proverbs 23 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10, 11. Remove not… landmark — That which marked the border of the field. Encroach not upon the rights of others, especially of the orphan or other defenceless person. See Proverbs 22:28.
Read Daniel Denison Whedon on Proverbs 23 →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
Do not move an ancient boundary stone or encroach on the fields of the fatherless,
Don’t move the ancient boundary stone. Don’t encroach on the fields of the fatherless,
Do not move an ancient boundary stone or encroach on the fields of the fatherless,
Do not move an ancient boundary stone, or take over the fields of the fatherless,
Tyndale line
Remove not the old landmark; and enter not into the fields of the fatherless:
Remove not the ancient landmark; And enter not into the fields of the fatherless:
Remove not the ancient landmark; and enter not into the fields of the fatherless:
Remove not the old landmark; and enter not into the fields of the fatherless:
Remooue not the ancient boundes, and enter not into the fieldes of the fatherlesse.
Strictly literal
Remove not the ancient landmark; and enter not into the fields of the fatherless:
Remove not a border of olden times, And into fields of the fatherless enter not,
Do not remove a border of ancient times, || And do not enter into fields of the fatherless,
Remove not the ancient landmark, and into the fields of the fatherless must thou not enter;
Do not move an ancient boundary stone or encroach on the fields of orphans,
From the Latin
Touch not the bounds of little ones: and enter not into the field of the fatherless:
Simplified
Don't move ancient boundary markers, and don't encroach on fields belonging to orphans,
Do not let the landmark of the widow be moved, and do not go into the fields of those who have no father;
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 on the wording of אַל־ תַּ֭סֵּג גְּב֣וּל עוֹלָ֑ם וּבִשְׂדֵ֥י יְ֝תוֹמִ֗ים אַל־ תָּבֹֽא׃. Both texts convey the same prohibition against moving boundary stones and encroaching on the fields of the fatherless.
אַל־ תַּ֭סֵּג גְּב֣וּל עוֹלָ֑ם וּבִשְׂדֵ֥י יְ֝תוֹמִ֗ים אַל־ תָּבֹֽא׃
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 Proverbs 23:10
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.
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
The Hebrew word סוּג (*sug*) primarily means to move away or backslide. It can refer to actions like retreating, turning back, or being displaced. The entries indicate its use in various forms, including Qal, Niph, Hiphil, and Hophal, covering meanings from personal backsliding to the removal of boundaries.
[סוּג, seldom שׂוּג] vb. move away, backslide
Qal backslide, prove recreant to י׳
Niph.
refl. turn oneself away, turn back
be turned or driven back, be repulsed
Hiph.
usu. of displacing, moving back a boundary mark
remove, carry away
Hoph. and justice is driven back
base
H5253 סוּג, seldom שׂוּג move away, backslide
5253 nacag naw-sag'
a primitive root; to retreat:--departing away, remove, take
(hold), turn away.
נָסַג (na.sag) — to remove.
1) to move away, backslide, move, go, turn back
1a) (Qal) to backslide, prove recreant to
1b) (Hiphil)
1b1) to displace, move back
1b2) to remove, carry away
1d) (Hophal) to be driven back, be moved back
V-Hiphil-Juss-2ms — Verb · Hiphil · jussive second person masculine singularHVhj2ms
גְּבוּל (gbuwl) refers to a border or boundary, often implying a defined territory. It can denote a physical limit, such as a coast or landmark, and can also have figurative uses, like a region of darkness. The word is derived from a root meaning 'cord' and encompasses various meanings related to boundaries and territories.
גְּבוּל 240 n.m. border, boundary, territory
border, boundary
territory (enclosed within boundary)
base
H1366 גְּבוּל border, boundary, territory
1366 gbuwl gheb-ool'
or (shortened) gbul {gheb-ool'}; from 1379; properly, a cord
(as twisted), i.e. (by implication) a boundary; by extens. the
territory inclosed:--border, bound, coast, X great, landmark,
limit, quarter, space.
see HEBREW for 01379
גְּבוּל (ge.vul) — border: boundary.
: boundary
1) border, territory
1a) border
1b) territory (enclosed within boundary)
1c) region, territory (of darkness) (fig.)
Also means: ge.vul (גְּבוּל ": area" H1366H)
גְּבוּל (ge.vul) — border: area.
: area
1) border, territory
1a) border
1b) territory (enclosed within boundary)
1c) region, territory (of darkness) (fig.)
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…
עוֹלָם (owlam) refers to concepts of long duration, antiquity, and futurity, encompassing meanings like eternity and perpetual existence. It is derived from a root meaning 'concealed' or 'the vanishing point.' The term is used to describe both ancient times and an indefinite future, indicating continuity and everlastingness.
עוֹלָם 439 n.m. long duration, antiquity, futurity
base
H5769 עוֹלָם long duration, antiquity, futurity
5769 `owlam o-lawm'
or lolam {o-lawm'}; from 5956; properly, concealed, i.e. the
vanishing point; generally, time out of mind (past or future),
i.e. (practically) eternity; frequentatively, adverbial
(especially with prepositional prefix) always:--alway(-s),
ancient (time), any more, continuance, eternal, (for,
(n-))ever(-lasting, -more, of old), lasting, long (time), (of)
old (time), perpetual, at any time, (beginning of the) world
(+ without end). Compare 5331, 5703.
see HEBREW for 05956
see HEBREW for 05331
see HEBREW for 05703
עוֹלָם (o.lam) — forever: enduring.
: enduring/eternal
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — Everlasting.
This name means long duration, everlasting, perpetual
Another name of ye.ho.vah (יהוה "LORD" H3068G)
עוֹלָם (o.lam) — forever: any time.
: any_time
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — forever: antiquity.
: old/ancient
N-ms — Noun common · masculine singular absoluteHNcmsa
שָׂדַי (saday) and שָׂדֶה (sadeh) both refer to a field or land, encompassing cultivated areas, open fields, and regions opposed to mountains or seas. The terms can denote specific portions of ground and are associated with wildlife habitats. They derive from a root meaning to spread out, indicating flat, expansive areas.
שָׂדַי n.m. field, land
cultivated field
home of wild beasts
plain, opp. mt.
land, opp. sea
base
שָׂדֶה 819 n.m. id. [u.ak.ab]
(ordinary contr. form)open field, country
definite portion of ground, field, land
land, opp. sea
base
H7704a שָׂדַי field, land . cultivated field
. home of wild beasts
. plain, opp. mt.
. land, opp. sea
H7704b שָׂדֶה id. [7704a] . open field, country
. definite portion of ground, field, land
. land, opp. sea
7704 sadeh saw-deh'
or saday {saw-dah'-ee}; from an unused root meaning to spread
out; a field (as flat):--country, field, ground, land, soil,
X wild.
שָׂדַי (sa.day) — Sirion.
This name means field, land, plain
Another spelling of cher.mon (חֶרְמוֹן "(Mount )Hermon" H2768)
שָׂדֶה (sa.deh) — land: soil.
: soil
1) field, land
1a) open field, country
1b) definite portion of ground, field, land
1c) land (opposed to sea)
שָׂדֶה (sa.deh) — land: country.
: country/field
1) field, land
1a) open field, country
1b) definite portion of ground, field, land
1c) land (opposed to sea)
שָׂדֶה (sa.deh) — Field (of the Launderer).
Combined with ka.vas (כָּבַס "Washer's" H3526)
This name means field, land
שָׂדֶה (sa.deh) — land: wildlife.
: wild(animals/plants)
1) field, land
1a) open field, country
1b) definite portion of ground, field, land
1c) land (opposed to sea)
שָׂדַי (sa.day) — field.
1) field, land
1a) cultivated field
1b) of home of wild beasts
1c) plain (opposed to mountain)
1d) land (opposed to sea)
Conj | Prep | N-mp — Conjunction · preposition · noun common masculine plural constructHC/R/Ncmpc
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…
יָתוֹם (yathowm) means 'orphan' and is derived from a root that suggests loneliness or bereavement. The term specifically refers to a fatherless child or a bereaved person. All entries consistently define it in this way, with no significant disagreement among the lexicons.
יָתוֹם n.[m.] orphan
base
H3490 יָתוֹם orphan
3490 yathowm yaw-thome'
from an unused root meaning to be lonely; a bereaved
person:--fatherless (child), orphan.
יָתוֹם (ya.tom) — orphan.
an orphan, fatherless
N-mp — Noun common · masculine plural absoluteHNcmpa
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-2ms — Verb · Qal · jussive second person masculine singularHVqj2ms
(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.
1. In the Old Testament:
In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare