Ecclesiastes 7:1 — Word Study
WLCט֥וֹב שֵׁ֖ם מִשֶּׁ֣מֶן ט֑וֹב וְי֣וֹם הַמָּ֔וֶת מִיּ֖וֹם הִוָּלְדֽוֹ׃
BSAA good nameshêm [pleasant, beneficial, reputation, identity] is betterṭôwb than fineṭôwb [precious, expensive] perfumeshemen [oil, fragrance] and one’s dayyôwm [time, period] of deathmâveth [end of life, mortality] [is better] than his dayyôwm [time, occasion] of birthyâlad [the day one is born, beginning of life]
| Greek | English | Parsing |
|---|---|---|
| ט֥וֹב | [is] good | Adj |
| שֵׁ֖ם | a name | Noun common, masculine singular absolute |
| מִשֶּׁ֣מֶן | more than ointment | Preposition, noun common masculine singular absolute |
| ט֑וֹב | good | Adj |
| וְי֣וֹם | and [the] day of | Conjunction, noun common masculine singular construct |
| הַמָּ֔וֶת | death | Particle, noun common masculine singular absolute |
| מִיּ֖וֹם | more than [the] day of | Preposition, noun common masculine singular construct |
| הִוָּלְדֽוֹ׃ | being born he | Verb niphal infinitive construct common, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | A good name is better than fine perfume, and one’s day of death is better than his day of birth. |
| KJV | A good name is better than precious ointment; and the day of death than the day of one’s birth. |
| ASV | A good name is better than precious oil; and the day of death, than the day of one’s birth. |
| YLT | Better [is] a name than good perfume, And the day of death than the day of birth. |
| WEB | A good name is better than fine perfume; and the day of death better than the day of one’s birth. |
| BBE | A good name is better than oil of great price, and the day of death than the day of birth. |
Where they part company is טוֹב — see How Translations Differ.
Two main clauses connected by 'and', presenting contrasting ideas.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectשֵׁם
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 — Ecclesiastes 7:1
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 — Reflections on Life and Deathgenerated
Ecclesiastes 7:1 presents a thought-provoking comparison between a good name and fine perfume, suggesting that reputation is of greater worth. The verse further asserts that the day of death is preferable to the day of birth, prompting reflection on the nature of existence and the values we hold. This theme continues in the following verses, which explore mourning, wisdom, and the fleeting nature of life.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 15:30 | The light of the eyes cheers the heart, and good news nourishes the bones. |
| 2 | Proverbs 22:1 | A good name is more desirable than great riches; favor is better than silver and gold. |
| 3 | Isaiah 56:5 | I will give them, in My house and within My walls, a memorial and a name better than that of sons and daughters. I will give them an everlasting name that will not be cut off. |
| 4 | Luke 10:20 | Nevertheless, do not rejoice that the spirits submit to you, but rejoice that your names are written in heaven.” |
| 5 | Hebrews 11:2–39 | This is why the ancients were commended. |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — טוֹב, Tovgenerated
The Hebrew word טוֹב (Tov) means good or pleasant, encompassing a wide range of meanings from agreeable to ethical goodness. It serves as an adjective, noun, or adverb, often referring to welfare and happiness. In this context, it emphasizes the positive attributes of a reputation, suggesting that a good name is not just beneficial but also desirable.
The word appears frequently throughout the Hebrew Bible, often highlighting the importance of moral character and the positive impact of one's actions on their legacy. Its use here establishes a clear contrast with material wealth, indicating that intangible qualities like reputation hold lasting value.
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. The BSB has good, and so do the KJV and the ASV: all three maintain the essential meaning of טוֹב.
Where others part company with the BSB they part company over the rendering of טוֹב. Precious (ASV, KJV) and expensive (FBV) emphasize the material aspect, while good (BSB, WEB) captures the ethical and reputational significance.
Sentence Structuregenerated
The verse contains two main clauses linked by the conjunction וְ (and), establishing a comparison: טוֹב שֵׁם מִשֶּׁ֣מֶן ט֑וֹב (A good name is better than fine perfume) and וְי֣וֹם הַמָּ֔וֶת מִיּ֖וֹם הִוָּלְדֽוֹ (and one’s day of death is better than his day of birth). The structure emphasizes the dual comparisons being made.
The first clause presents the subject שֵׁם (shem, name) and its predicate טוֹב (tov, good), while the second clause introduces a temporal aspect with יוֹם (yom, day) as the subject, followed by the verb הִוָּלְדֽוֹ (he was born). This contrast highlights the value placed on reputation over the circumstances of birth.
Septuagint Backgroundgenerated
The Septuagint translates טוֹב as ἀγαθόν (agathon), which also means good and retains the ethical connotation found in the Hebrew. This choice indicates continuity in the understanding of the value of reputation.
For שֵׁם, the LXX uses ὄνομα (onoma), which similarly conveys the concept of name and reputation, suggesting that the translators recognized the importance of identity and honor in both texts.
In plain words — the whole versegenerated
Ecclesiastes 7:1 compares a good name to fine perfume, stating that reputation is more valuable. It also suggests that the day of death is better than the day of birth, prompting reflection on life’s true values.
Frequently Asked Questionsgenerated
This suggests that having a good reputation and character is more valuable than material wealth or luxury items.
This implies that death can bring closure and fulfillment, while birth signifies the beginning of life's struggles.
It reflects the book's exploration of the meaning of life, the value of wisdom, and the transient nature of earthly pursuits.
It teaches that a person's character and how they are remembered are far more significant than their material possessions.
Reflection Questionsgenerated
- In what ways can I cultivate a good name in my community?
- How do I view the concepts of life and death in my own life?
- What actions can I take to ensure my reputation reflects my values?
- How does this verse challenge my understanding of success and fulfillment?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on the significance of this verse, reflecting on the value of a good name and the understanding of life and death.
For though a man should be by no means greatly advantaged by knowing all in this life that is destined to befall him according to his mind (let us suppose such a case),Early Church Fathers on Ecclesiastes 7 →
The good name consists in a virtuous life. It is acquired with labor, effort and sweat. What, however, is pleasant in the moment oftentimes is gained without labor and one’s own effort.…Those who really make progress regarding their inner…Early Church Fathers on Ecclesiastes 7 →
Whoever does not focus attention on perishable goods and does not think highly of them but knows that “it is better to be with Christ after death” thinks that the day of death is better than the day of birth.Early Church Fathers on Ecclesiastes 7 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ecclesiastes 7:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleA good name [is] better than precious ointment,.... The word "good" is not in the text, but is rightly supplied, as it is by Jarchi; for of no other name can this be said; that which is not good cannot be better.
Read John Gill on Ecclesiastes 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryA good name is better than precious ointment; and the day of death than the day of one's birth. Ecclesiastes 7:1-29.-Consolation to God's people under suffering.-The sorrows of the saints are better than the joys of the worldly.
Read Robert Jamieson on Ecclesiastes 7 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleCHAPTER 7 A good name desirable; and the house of mourning and rebuke better than songs and laughter, . Exhortations to patience and perseverance, . Wisdom and money a defence, ,12. God’ s providence should render its contented: our duty both in prosperity and adversity, ,14. Prudence and the fear of God necessary in this world, . The praise of wisdom, . All men are sinners, . Other men’ s opinions of thee not too much to be minded: the motive thereto, ,22. The Preacher’ s experience thereof, . An evil woman more bitter than death, . God created man good, . Having largely discoursed of the vanity of all worldly things, and now said in the foregoing verse that no man knew what was best for…
Read Matthew Poole on Ecclesiastes 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEcclesiastes 7:1 A good name [is] better than precious ointment; and the day of death than the day of one’ s birth.Ver. 1. A good name is better than precious ointment.] Yea, than great riches. The initial letter of the Hebrew word for "good" here is larger than ordinary, to show the more than ordinary excellence of a good name and fame among men. If whatsoever David doeth doth please the people, if Mary Magdalen’ s cost upon Christ be well spoken of in all the churches, if the Romans’ faith be famous throughout the whole world, if Demetrius have a good report of all good men, and St John set his seal to it, this must needs be better than precious ointments; the one being but a perfume of…
Read John Trapp on Ecclesiastes 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) There is a play on words in the original (found also in Son 1:3), which Plumptre represents by “a good name is better than good nard.” It was probably an older proverb, which the Preacher completes by the startling addition, “and so is the day of death better than that of birth.” For the use of perfumes, see Rth 3:3; 2 Samuel 12:20; Proverbs 7:17; Daniel 10:3.
Read Charles John Ellicott on Ecclesiastes 7 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER VII The value of a good name, 1. Advantages of sorrow and correction, 2-5. The emptiness of a fool's joy, 6. Of oppression, 7. The end better than the beginning, 8. Against hastiness of spirit, 9. Comparison of former and present times, 10. Excellence of wisdom, 11, 12. Of the dispensations of Providence, 13-15. Against extremes, 16-18. The strength of wisdom, 19. Man is ever liable to sin and mistake, 20. We should guard our words, 21, 22. Difficulty of obtaining wisdom, 23-25, A bad woman dangerous, 26. There are few who are really upright, 27-29. NOTES ON CHAP. VII Verse 1. A good name] Unsatisfactory as all sublunary things are, yet still there are some which are of great…
Read AdamClarke on Ecclesiastes 7 →CambridgeThe Cambridge Bible for Schools and Colleges1. A good name is better than precious ointment] The sequence of thought is interrupted, and the writer, instead of carrying on the induction which is to prove that all is vanity, moralizes on the other results of his experience. He has learnt to take a relative estimate of what men count good or evil, truer than that which commonly prevails among them. It lies almost in the nature of the case, that these moralizings should take a somewhat discontinuous form, like that, e.g. of the Pensιes of Pascal or the Meditations of Marcus Aurelius, the entries, let us say, which the thinker entered, day by day, in his tablets or on his codex. They are marked, however, by a sufficient unity of tone.…
Read Cambridge on Ecclesiastes 7 →Albert Barnes1798–1870Barnes' Notes on the BibleName ... ointment - The likeness between reputation and odor supplies a common metaphor: the contrast is between reputation, as an honorable attainment which only wise people win, and fragrant odor,
Read Albert Barnes on Ecclesiastes 7 →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
A good name is better than fine perfume, and one’s day of death is better than his day of birth.
A good name is better than fine perfume; and the day of death better than the day of one’s birth.
A good name is better than fine perfume, and one’s day of death is better than his day of birth.
A good reputation is better than precious perfume; likewise, the day of one’s death is better than the day of one’s birth.
Tyndale line
A good name is better than precious ointment; and the day of death than the day of one’s birth.
A good name is better than precious oil; and the day of death, than the day of one’s birth.
A good name is better than precious ointment; and the day of death than the day of one’s birth.
A good name is better than precious ointment; and the day of death than the day of one's birth.
Surely there be many things that increase vanitie: and what auaileth it man?
Strictly literal
A [good] name is better than precious ointment, and the day of death than the day of one's birth.
Better [is] a name than good perfume, And the day of death than the day of birth.
Better [is] a name than good perfume, || And the day of death than the day of birth.
A good name is better than precious oil, and the day of death, better than the day of one's birth.
A good name is better than costly perfume, and the day of death is better than the day of birth.
From the Latin
What needeth a man to seek things that are above him, whereas he knoweth not what is profitable for him in his life, in all the days of his pilgrimage, and the time that passeth like a shadow? Or who can tell him what shall be after him under the sun?
Simplified
A good reputation is better than expensive perfume, and the day you die is better than the day you were born.
A good name is better than oil of great price, and the day of death than the day of birth.
Word by word, the decisions they made
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 align closely in this verse, with all words matched. The Dead Sea Scrolls show some restoration, but the core message remains consistent across these witnesses, affirming the value of a good name and the significance of death.
ט֥וֹב שֵׁ֖ם מִשֶּׁ֣מֶן ט֑וֹב וְי֣וֹם הַמָּ֔וֶת מִיּ֖וֹם הִוָּלְדֽוֹ׃
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.
טוב שם ן [טוב] [ויום] [המות] [מיום] הולד׳ו
2 words on the leather — 2 partly restored, 4 supplied entire by an editor.
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 Ecclesiastes 7:1
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.
טוֹב (tov) is a Hebrew word meaning good or pleasant, encompassing a wide range of meanings from agreeable to the senses to ethical goodness. It can function as an adjective, noun, or adverb, referring to things like welfare, happiness, and prosperity. The feminine form, טוֹבָה (tovah), specifically denotes welfare or good things.
טוֹב adj. pleasant, agreeable, good
pleasant, agreeable to the senses
pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
good, excellent, of its kind
good, rich, valuable in estimation
good, appropriate, becoming
c. מִן compar. = better
of man's sensuous nature, glad, happy, prosperous
of man's intellectual nature, good understanding
good, kind, benign
good (ethical), right
base
טוֹב n.m. a good thing, benefit, welfare
welfare, prosperity, happiness
good things
good = benefit
moral good
base
טוֹבָה n.f. welfare, benefit, good things, good
welfare, prosperity, happiness
good things
bounty, good
base
H2896a טוֹב pleasant, agreeable, good . pleasant, agreeable to the senses
. pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
. good, excellent, of its kind
. good, rich, valuable in estimation
. good, appropriate, becoming
. c. מִן compar. =better
. of man's sensuous nature, glad, happy, prosperous
. of man's intellectual nature, good understanding
. good, kind, benign
. good (ethical), right
H2896b טוֹב a good thing, benefit, welfare H2896c טוֹבָה welfare, benefit, good things, good
2896 towb tobe
from 2895; good (as an adjective) in the widest sense; used
likewise as a noun, both in the masculine and the feminine,
the singular and the plural (good, a good or good thing, a
good man or woman; the good, goods or good things, good men or
women), also as an adverb (well):--beautiful, best, better,
bountiful, cheerful, at ease, X fair (word), (be in) favour,
fine, glad, good (deed, -lier, -liest, -ly, -ness, -s),
graciously, joyful, kindly, kindness, liketh (best), loving,
merry, X most, pleasant, + pleaseth, pleasure, precious,
prosperity, ready, sweet, wealth, welfare, (be) well
((-favoured)).
see HEBREW for 02895
טוֹב (tov) — pleasant.
adj
1) good, pleasant, agreeable
1a) pleasant, agreeable (to the senses)
1b) pleasant (to the higher nature)
1c) good, excellent (of its kind)
1d) good, rich, valuable in estimation
1e) good, appropriate, becoming
1f) better (comparative)
1g) glad, happy, prosperous (of man's sensuous nature)
1h) good understanding (of man's intellectual nature)
1i) good, kind, benign
1j) good, right (ethical)
Aramaic equivalent: tav (טָב "fine" H2869)
טוֹב (tov) — good.
1) a good thing, benefit, welfare
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) good, benefit
1d) moral good
טוֹבָה (to.vah) — welfare.
1) welfare, benefit, good things
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) bounty
Adj — AdjHAamsa
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
N-ms — Noun common · masculine singular absoluteHNcmsa
nam (shem; onoma; Latin nomen (2 Esdras 4:1); verbs onomazo; Latin nomino (2 Esdras 5:26)): A "name" is that by which a person, place or thing is marked and known. In Scripture, names were generally descriptive of the person, of his position, of some circumstance affecting him, hope entertained concerning him, etc., so that "the name" often came to stand for the person. In Ac 1:15; Re 3:4, onoma stands for "persons"; compare Nu 26:53,55.
I. Old Testament Word and Use.
1. General:
The word for "name" in the Old Testament is shem (also the name of one of the sons of Noah). The etymology is uncertain, although it may be from shamah (obs.), "to set a mark"; shum is the Aramaic form. For the name as descriptive of the person see NAMES.…
שֶׁ֫מֶן (shemen) refers to fat or oil, particularly olive oil, and includes meanings related to richness and anointing. It is derived from the root word for grease and can also metaphorically describe fertile land. The entries consistently highlight its use in contexts like medicinal applications and anointing.
שֶׁ֫מֶן 192 n.m. fat, oil
base
H8081 שֶׁ֫מֶן fat, oil
8081 shemen sheh'-men
from 8080; grease, especially liquid (as from the olive,
often perfumed); figuratively, richness:--anointing, X fat
(things), X fruitful, oil((-ed)), ointment, olive, + pine.
see HEBREW for 08080
שֶׁ֫מֶן (she.men) — oil.
1) fat, oil
1a) fat, fatness
1b) oil, olive oil
1b1) as staple, medicament or unguent
1b2) for anointing
1c) fat (of fruitful land, valleys) (metaph)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
oint'-ment: The present use of the word "ointment" is to designate a thick unguent of buttery or tallow-like consistency. the King James Version in frequent instances translates shemen or meshach (see Ex 30:25) "ointment" where a perfumed oil seemed to be indicated. the American Standard Revised Version has consequently substituted the word "oil" in most of the passages. Merqachah is rendered "ointment" once in the Old Testament (Job 41:31 (Hebrew 41:23)). The well-known power of oils and fats to absorb odors was made use of by the ancient perfumers. The composition of the holy anointing oil used in the tabernacle worship is mentioned in Ex 30:23-25. Olive oil formed the base. This was scented with "flowing myrrh .... sweet…
(An oily or unctuous substance, usually compounded of oil with various spices and resins and aromatics, and preserved in small alabaster boxes or cruses, in which the delicious aroma was best preserved. Some of the ointments have been known to retain their: fragrance for several hundred years. They were a much-coveted luxury, and often very expensive. --ED.) Cosmetic . --The Greek and Roman practice of anointing the head and clothes on festive occasions prevailed also among the Egyptians, and appears to have had place among the Jews. (Ruth 3:2) Funereal . --Ointments as well as oil were used to anoint dead bodies and the clothes in which they were wrapped. (Matthew 26:12) Medicinal . --Ointment formed an important feature in ancient medical treatment. (Isaiah 1:6;
The alabaster container of Mt 26:7
→ SACRED
Formula for Ex 30:23-25
Uses of Ex 30:26-33
Compounded by Bezaleel Ex 37:1,29
See OIL, SACRED
טוֹב (tov) is a Hebrew word meaning good or pleasant, encompassing a wide range of meanings from agreeable to the senses to ethical goodness. It can function as an adjective, noun, or adverb, referring to things like welfare, happiness, and prosperity. The feminine form, טוֹבָה (tovah), specifically denotes welfare or good things.
טוֹב adj. pleasant, agreeable, good
pleasant, agreeable to the senses
pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
good, excellent, of its kind
good, rich, valuable in estimation
good, appropriate, becoming
c. מִן compar. = better
of man's sensuous nature, glad, happy, prosperous
of man's intellectual nature, good understanding
good, kind, benign
good (ethical), right
base
טוֹב n.m. a good thing, benefit, welfare
welfare, prosperity, happiness
good things
good = benefit
moral good
base
טוֹבָה n.f. welfare, benefit, good things, good
welfare, prosperity, happiness
good things
bounty, good
base
H2896a טוֹב pleasant, agreeable, good . pleasant, agreeable to the senses
. pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
. good, excellent, of its kind
. good, rich, valuable in estimation
. good, appropriate, becoming
. c. מִן compar. =better
. of man's sensuous nature, glad, happy, prosperous
. of man's intellectual nature, good understanding
. good, kind, benign
. good (ethical), right
H2896b טוֹב a good thing, benefit, welfare H2896c טוֹבָה welfare, benefit, good things, good
2896 towb tobe
from 2895; good (as an adjective) in the widest sense; used
likewise as a noun, both in the masculine and the feminine,
the singular and the plural (good, a good or good thing, a
good man or woman; the good, goods or good things, good men or
women), also as an adverb (well):--beautiful, best, better,
bountiful, cheerful, at ease, X fair (word), (be in) favour,
fine, glad, good (deed, -lier, -liest, -ly, -ness, -s),
graciously, joyful, kindly, kindness, liketh (best), loving,
merry, X most, pleasant, + pleaseth, pleasure, precious,
prosperity, ready, sweet, wealth, welfare, (be) well
((-favoured)).
see HEBREW for 02895
טוֹב (tov) — pleasant.
adj
1) good, pleasant, agreeable
1a) pleasant, agreeable (to the senses)
1b) pleasant (to the higher nature)
1c) good, excellent (of its kind)
1d) good, rich, valuable in estimation
1e) good, appropriate, becoming
1f) better (comparative)
1g) glad, happy, prosperous (of man's sensuous nature)
1h) good understanding (of man's intellectual nature)
1i) good, kind, benign
1j) good, right (ethical)
Aramaic equivalent: tav (טָב "fine" H2869)
טוֹב (tov) — good.
1) a good thing, benefit, welfare
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) good, benefit
1d) moral good
טוֹבָה (to.vah) — welfare.
1) welfare, benefit, good things
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) bounty
Adj — AdjHAamsa
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
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…
מָ֫וֶת (maveth) means 'death' and encompasses various aspects such as natural or violent death, the state of being dead, and the realm of the dead (hades). It can also refer to pestilence or ruin. The word is derived from a root meaning 'to die' and has an Aramaic equivalent, מוֹת (mot).
מָ֫וֶת 161 n.m. death
death, opp. life
death by violence
state of death or place of death
base
H4194 מָ֫וֶת death
4194 maveth maw'-veth
from 4191; death (natural or violent); concretely, the dead,
their place or state (hades); figuratively, pestilence,
ruin:--(be) dead((-ly)), death, die(-d).
see HEBREW for 04191
מָ֫וֶת (ma.vet) — death.
1) death, dying, Death (personified), realm of the dead
1a) death
1b) death by violence (as a penalty)
1c) state of death, place of death
Aramaic equivalent: mot (מוֹת "death" H4193)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
(maweth; thanatos):
PHYSIOLOGICAL AND FIGURATIVE VIEW
The word "Death" is used in the sense of
(1) the process of dying (Ge 21:16);
(2) the period of decease (Ge 27:7);
(3) as a possible synonym for poison (2Ki 4:40);
(4) as descriptive of person in danger of perishing (Jud 15:18; "in deaths oft" 2Co 11:23). In this sense the shadow of death is a familiar expression in Job, the Psalms and the Prophets;
Death
May be simply defined as the termination of life. It is represented under a variety of aspects in Scripture: (1.) “The dust shall return to the earth as it was” (Eccl. 12:7).
(2.) “Thou takest away their breath, they die” (Ps. 104:29).
(3.) It is the dissolution of “our earthly house of this tabernacle” (2 Cor. 5:1); the “putting off this tabernacle” (2 Pet. 1:13, 14).
(4.) Being “unclothed” (2 Cor. 5:3, 4).
(5.) “Falling on sleep” (Ps. 76:5; Jer. 51:39;
Is taken in Scripture, first, for the separation of body and soul, the first death, Ge 25:11; secondly, for alienation from God, and exposure to his wrath, 1Jo 3:14, etc.; thirdly, for the second death, that of eternal damnation. Death was the penalty affixed to Adam’s transgression, Ge 2:17 3:19; and all his posterity are transgressors, and share the curse inflicted upon him. CHRIST is "our life." All believers share his life, spiritually and eternally; and though sin and bodily is taken away, and in the resurrection the last enemy shall be trampled under foot, Ro 5:12-21 1Co 15:1-58.
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
The Hebrew word יָלַד (*yalad*) means to bear, bring forth, or beget, and it encompasses various forms of childbirth and lineage declaration. It can refer to both the act of giving birth and the role of a midwife. The entries also note its use in contexts of distress and wicked behavior, as well as in reference to birthdays.
יָלַד 497 vb. bear, bring forth, beget
Qal
bear, bring forth
less often beget
of both parents
Niph. be born
Pi. cause (or help) to bring forth, viz., assist or tend as midwife
Pu. be born
Hiph.
beget (a father a child)
bear
Hoph. day of one's being born = birthday
Hithp. declared their pedigree
base
H3205 יָלַד bear, bring forth, beget .. bear, bring forth
. less often beget
. of both parents
. be born
. cause (or help) to bring forth, viz., assist or tend as midwife
. be born
. . beget (a father a child)
. bear
. day of one's being born = birthday
. declared their pedigree
3205 yalad yaw-lad'
a primitive root; to bear young; causatively, to beget;
medically, to act as midwife; specifically, to show
lineage:--bear, beget, birth((-day)), born, (make to) bring
forth (children, young), bring up, calve, child, come, be
delivered (of a child), time of delivery, gender, hatch,
labour, (do the office of a) midwife, declare pedigrees, be
the son of, (woman in, woman that) travail(-eth, -ing woman).
יָלַד (ya.lad) — to beget.
1) to bear, bringforth, beget, gender, travail
1a) (Qal)
1a1) to bear, bring forth
1a1a) of child birth
1a1b) of distress (simile)
1a1c) of wicked (behaviour)
1a2) to beget
1b) (Niphal) to be born
1c) (Piel)
1c1) to cause or help to bring forth
1c2) to assist or tend as a midwife
1c3) midwife (participle)
1d) (Pual) to be born
1e) (Hiphil)
1e1) to beget (a child)
1e2) to bear (fig. -of wicked bringing forth iniquity)
1f) (Hophal) day of birth, birthday (infinitive)
1g) (Hithpael) to declare one's birth (pedigree)
V-Niphal-Inf-a | Suff — Verb niphal infinitive construct common · suffixHVNcc/Sp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.