Genesis 25:8 — Word Study
WLCוַיִּגְוַ֨ע וַיָּ֧מָת אַבְרָהָ֛ם בְּשֵׂיבָ֥ה טוֹבָ֖ה זָקֵ֣ן וְשָׂבֵ֑עַ וַיֵּאָ֖סֶף אֶל־ עַמָּֽיו׃
BSAAnd at a ripeṭôwb old agesêybâh [in a good old age, full of years] he breathed his lastgâvaʻ▸ [gave up the ghost, expired] and diedmûwth▸ [passed away, came to his death] oldzâqên [greyheaded, elderly] and contentedsâbêaʻ [sated, full of life] and was gatheredʼâçaph▸ [brought together, united] toʼêl his peopleʻam [nation, family]
| Greek | English | Parsing |
|---|---|---|
| וַיִּגְוַ֨ע | and he expired | Verb, Qal, sequential imperfect third person masculine singular |
| וַיָּ֧מָת | and he died | Verb, Qal, sequential imperfect third person masculine singular |
| אַבְרָהָ֛ם | Abraham | Noun proper masculine |
| בְּשֵׂיבָ֥ה | in old age | Preposition, noun common feminine singular absolute |
| טוֹבָ֖ה | good | Adj |
| זָקֵ֣ן | old | Adj |
| וְשָׂבֵ֑עַ | and satisfied | Conjunction |
| וַיֵּאָ֖סֶף | and he was gathered | Verb, Niphal, sequential imperfect third person masculine singular |
| אֶל־ | to | Preposition |
| עַמָּֽיו׃ | kinspeople his | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And at a ripe old age he breathed his last and died, old and contented, and was gathered to his people. |
| KJV | Then Abraham gave up the ghost, and died in a good old age, an old man, and full of years; and was gathered to his people. |
| ASV | And Abraham gave up the ghost, and died in a good old age, an old man, and full of years, and was gathered to his people. |
| YLT | and Abraham expireth, and dieth in a good old age, aged and satisfied, and is gathered unto his people. |
| WEB | Abraham gave up his spirit, and died at a good old age, an old man, and full of years, and was gathered to his people. |
| BBE | And Abraham came to his death, an old man, full of years; and he was put to rest with his people. |
All translations agree on the meanings of the key Hebrew words in this verse.
The structure of the sentence presents a main action followed by descriptive phrases that enrich the narrative.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַבְרָהָם
verbגָּוַע
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 — Genesis 25:8
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Death of Abrahamgenerated
Genesis 25:8 describes the death of Abraham, a pivotal figure in the Bible, who lived to a ripe old age. The verse emphasizes his contentment and the notion of being gathered to his people, indicating a peaceful transition from life. This passage serves as a conclusion to Abraham's narrative, reflecting on his legacy and the fulfillment of God's promises to him.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 25:17 | Ishmael lived a total of 137 years. Then he breathed his last and died, and was gathered to his people. |
| 2 | Genesis 35:18 | And with her last breath—for she was dying—she named him Ben-oni. But his father called him Benjamin. |
| 3 | Genesis 49:33 | When Jacob had finished instructing his sons, he pulled his feet into the bed and breathed his last, and he was gathered to his people. |
| 4 | Acts 5:5–10 | On hearing these words, Ananias fell down and died. And great fear came over all who heard what had happened. |
| 5 | Acts 12:23 | Immediately, because Herod did not give glory to God, an angel of the Lord struck him down, and he was eaten by worms and died. |
The Treasury of Scripture Knowledge — 22 references, hung on the phrase they belong to
The Key Word — וַיִּגְוַ֨ע, vai.yig.Va'generated
The Hebrew word גָּוַע (gava') means to die or expire, specifically indicating the act of breathing out one's last breath. It is a primitive root that emphasizes the finality of death, marking the end of life.
The parsing shows that it is a sequential imperfect verb, indicating an action that has occurred in the past. This word is consistently used in the Bible to convey the concept of death, underscoring its significance in the narrative of Abraham's life.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the meaning of וַיִּגְוַ֨ע as 'he expired' or 'he breathed his last'.
Sentence Structuregenerated
The finite verb governing the verse is וַיִּגְוַ֨ע (and he expired), with additional phrases providing context about Abraham's age and condition at death. The structure reflects a sequential narrative, detailing the events leading up to his passing.
The sentence flows with a main clause followed by descriptive phrases, illustrating the completeness of Abraham's life and the peaceful nature of his death.
Septuagint Backgroundgenerated
The Septuagint translates וַיִּגְוַ֨ע as ἐκλιπὼν, which also means 'to expire' or 'to cease'. This choice highlights the finality of death in both Hebrew and Greek contexts.
The translation of וַיָּ֧מָת as ἀπέθανεν similarly reinforces the concept of dying, maintaining the original meaning across languages.
In plain words — the whole versegenerated
Genesis 25:8 tells us that Abraham lived a long life and died at a ripe old age, feeling satisfied and content. He was gathered to his people, indicating a peaceful end to his life and a return to his ancestors.
Frequently Asked Questionsgenerated
It signifies that he lived a full and satisfying life, marked by contentment and fulfillment.
It suggests a return to his ancestors in death, indicating a sense of belonging and continuity.
His age reflects God's blessing and the fulfillment of promises made to him regarding his descendants.
It serves as a conclusion to his story, summarizing his legacy and the impact of his faith on future generations.
Reflection Questionsgenerated
- What does it mean to live a 'good old age' in today's context?
- How can we find contentment in our own lives as Abraham did?
- In what ways does the concept of being 'gathered to one's people' resonate with you?
- What legacy do you hope to leave behind, similar to Abraham's?
The early church on this verse — how the Fathers read it
Early Church Father Jerome comments on Abraham's death, noting the significance of his age and the nature of his passing.
I am reviewing carefully the places in Scripture where I might find old age mentioned for the first time. Adam lived for 930 years, yet he is not called an old man. Methuselah’s life was 969 years, and he is not called an old man.Early Church Fathers on Genesis 25 →
And Abraham died in good old age, an old man and full, and he was gathered to his people. A wrong addition is made by the Septuagint translators, that Abraham died lacking: for it is not fitting for Abraham to fail and diminish.Early Church Fathers on Genesis 25 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Genesis 25:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen Abraham gave up the ghost,.... Very readily and cheerfully, without any previous sickness or present pain, but through the decay of nature by reason of old age, in a very easy quiet manner: and
Read John Gill on Genesis 25 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen Abraham gave up the ghost, and died in a good old age, an old man, and full of years; and was gathered to his people. Died in a good old age - in filfillment of the prediction (Genesis 15:15). And was gathered to his people.
Read Robert Jamieson on Genesis 25 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHis soul was not required of him, as it was of that fool, ; not forced from him by sharp and violent diseases, but was quietly, easily, and cheerfully yielded up by him into the hands of his merciful God and Father, as the word intimates, in a good old age; good, both graciously, his hoary head being found in the way of righteousness; and naturally, free from the manifold infirmities and calamities of old age. Of which see , &c. Full of years; in the Hebrew it is only full, or satisfied; but you must understand, with days or years, as the phrase is fully expressed, 29:28 . When he had lived as long as he desired, being in some sort weary of life, and desirous to be dissolved; or full of all…
Read Matthew Poole on Genesis 25 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 25:8 Then Abraham gave up the ghost, and died in a good old age, an old man, and full [of years]; and was gathered to his people.Ver. 8. Gave up the ghost.] Deficit; leniter, expiravit. Describit Moses placidam et optatam, quasi, ευθανασιαν; which in Abraham, God’ s friend, is no wonder. But how could that apostate, Julian, say, in truth, Vitam reposcenti naturae, tanquam debitor bonae fidei, rediturus, exulto? Sure it was but a copy of his countenance, but not of his dying countenance; for no wicked man alive can look death in the face with blood in his cheeks. Died in a good old age.] Or, with a good hoar head, after a hundred years’ troublesome pilgrimage in the Promised Land.…
Read John Trapp on Genesis 25 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. Then Abraham gave up the ghost] Highly as I value our translation for general accuracy, fidelity, and elegance, I must beg leave to dissent from this version. The original word יגוע yigva, from the root גוע gava, signifies to pant for breath, to expire, to cease from breathing, or to breathe one's last; and here, and wherever the original word is used, the simple term expired would be the proper expression. In our translation this expression occurs Genesis 25:8, Genesis 25:17; Genesis 35:29; Genesis 44:33; Job 3:11; Job 10:18; Job 11:20; Job 13:19; Job 14:10; Lamentations 1:19; in all of which places the original is גוע gava. It occurs also in our translation, Jeremiah 15:9, but…
Read AdamClarke on Genesis 25 →CambridgeThe Cambridge Bible for Schools and Colleges8. gave up the ghost] Cf. Genesis 25:7, Genesis 35:29, Genesis 49:33 (P): the same word as “die” in Genesis 6:17, Genesis 7:21 (P). in a good old age] This was part of the promised blessing: cf. Genesis 15:15. was gathered to his people] See note on Genesis 17:14. “His people” evidently has no local significance; but means those of his own family already dead, and now in Sheôl, “the under-world” of departed spirits. Cf. Genesis 35:29, Genesis 49:29; Genesis 49:33 (P). There is no difference, then, between being “gathered to his people,” and “to go to thy fathers” (Genesis 15:15), and “to sleep with my fathers” (Genesis 47:30; cf. Deuteronomy 31:16).
Read Cambridge on Genesis 25 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible8. Gave up the ghost — Hebrews, breathed out. He seems to have died of old age, and in a good old age, according to the promises of Gen 15:15.
Read Daniel Denison Whedon on Genesis 25 →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
And at a ripe old age he breathed his last and died, old and contented, and was gathered to his people.
Abraham gave up his spirit, and died at a good old age, an old man, and full of years, and was gathered to his people.
And at a ripe old age he breathed his last and died, old and contented, and was gathered to his people.
Then Abraham breathed his last and died at a good old age, an old man who had lived a full life. He joined his ancestors.
Tyndale line
Then Abraham gave up the ghost, and died in a good old age, an old man, and full of years; and was gathered to his people.
And Abraham gave up the ghost, and died in a good old age, an old man, and full of years, and was gathered to his people.
And Abraham gave up the ghost, and died in a good old age, an old man, and full of years; and was gathered to his people.
Then Abraham expired, and died in a good old age, an old man, and full of years; and was gathered to his people.
Then Abraham yeelded the spirit, and died in a good age, an olde man, and of great yeeres, and was gathered to his people.
Strictly literal
And Abraham expired and died in a good old age, old and full [of days]; and was gathered to his peoples.
and Abraham expireth, and dieth in a good old age, aged and satisfied, and is gathered unto his people.
and Abraham expires, and dies in a good old age, aged and satisfied, and is gathered to his people.
Then Abraham departed this life, and died in a good old age, an old man, and full of years, and was gathered to his people.
Abraham breathed his last and died at a good old age, an old man with a full life, and he was gathered to his people.
From the Latin
And decaying he died in a good old age, and having lived a long time, and being full of days: and was gathered to his people.
Simplified
when he breathed his last and died at a good old age. He had lived a full life, and now he joined his forefathers in death.
And Abraham came to his death, an old man, full of years; and he was put to rest with his people.
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 and meaning of this verse, confirming the details of Abraham's death. However, the Samaritan Pentateuch presents three differing words, which slightly alter the phrasing but retain the overall meaning.
וַיִּגְוַ֨ע וַיָּ֧מָת אַבְרָהָ֛ם בְּשֵׂיבָ֥ה טוֹבָ֖ה זָקֵ֣ן וְשָׂבֵ֑עַ וַיֵּאָ֖סֶף אֶל־ עַמָּֽיו׃
10 of the 10 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.
ויגוע וימת אברהם בשׂיבה טובה זקן ושׂבע ימים ויאסף אל עמו
3 words differ from the Masoretic Text: שׂבע (sated), ימים (day), עמו (with)
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 Genesis 25:8
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.
גָּוַע (gava') is a primitive root meaning to breathe out, which implies dying or perishing. It covers various aspects of death, including to expire, give up the ghost, or be ready to die. The entries consistently emphasize its connection to death without any noted disagreements.
גָּוַע vb. expire, perish, die
base
H1478 גָּוַע expire, perish, die
1478 gava` gaw-vah'
a primitive root; to breathe out, i.e. (by implication)
expire:--die, be dead, give up the ghost, perish.
גָּוַע (ga.va) — to die.
1) to expire, die, perish, give up the ghost, yield up the ghost, be dead, be ready to die
1a) (Qal) to expire, die, be about to die
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word אַבְרָם (*Abram*) refers to the biblical figure later known as אַבְרָהָם (*Abraham*), meaning 'father of a multitude.' He is first mentioned in Genesis 11:26 as the son of Terah and is notable for being the patriarch of the Hebrew nation through God's covenant. The name reflects his role as a significant ancestor.
אַבְרָם n.pr.m. (id., Thes al. exalted father) Abram = אַבְרָהָם Abraham
base
H85 אַבְרָם Abram = אַבְרָהָם Abraham
85 'Abraham ab-raw-hawm'
contracted from 1 and an unused root (probably meaning to be
populous); father of a multitude; Abraham, the later name of
Abram:--Abraham.
see HEBREW for 01
אַבְרָהָם (av.ra.ham) — Abraham.
A man living at the time of the Patriarchs, first mentioned at Gen.11.26;
son of: Terah (H8646);
brother of: Nahor (H5152H), Haran (H2039) and Sarah (H8283); married to Sarah (H8283), Hagar (H1904) and Keturah (H6989);
father of: Ishmael (H3458), Isaac (H3327), Zimran (H2175), Jokshan (H3370), Medan (H4091), Midian (H4080), Ishbak (H3435) and Shuah (H7744); also called Abram at Gen.11.26--17.5; 2x
§ Abraham = "father of a multitude" or "chief of multitude"
friend of God and founder of Hebrew nation via God's elective covenant
HNpm — Noun proper masculineHNpm
a'-bra-ham:
I. NAME 1. Various Forms 2. Etymology 3. Association II. KINDRED III. CAREER 1. Period of Wandering 2. Period of Residence at Hebron 3. Period of Residence in the Negeb IV. CONDITIONS OF LIFE 1. Economic Conditions 2. Social Conditions 3. Political Conditions 4. Cultural Conditions V. CHARACTER 1. Religious Beliefs 2. Morality 3. Personal Traits VI. SIGNIFICANCE IN THE HISTORY OF RELIGION 1. In the Old Testament 2. In the New Testament 3. In Jewish Tradition 4. In the Koran VII. INTERPRETATIONS OF THE STORY OTHER THAN HISTORICAL 1. The Allegorical Interpretation 2. The Personification Theory 3. The Mythical Theory 4. The "Saga" Theory
I. Name.
1. Various Forms:
In the Old Testament, when applied, to the patriarch, the name appears as 'abhram, up to Ge 17:5; thereafter always as 'abhraham. Two other persons are named 'abhiram.…
Abraham
Father of a multitude, son of Terah, named (Gen. 11:27) before his older brothers Nahor and Haran, because he was the heir of the promises. Till the age of seventy, Abram sojourned among his kindred in his native country of Chaldea. He then, with his father and his family and household, quitted the city of Ur, in which he had hitherto dwelt, and went some 300 miles north to Haran, where he abode fifteen years. The cause of his migration was a call from God (Acts 7:2-4). There is no mention of this first call in the Old Testament; it is implied, however, in Gen. 12. While they tarried at Haran, Terah died at the age of 205 years. Abram now received a second and more definite call, accompanied by a promise from God (Gen.…
(father of a multitude) was the son of Terah, and founder of the great Hebrew nation. (B.C. 1996-1822.) His family, a branch of the descendants of Shem, was settled in Ur of the Chaldees, beyond the Euphrates, where Abraham was born. Terah had two other sons, Nahor and Haran. Haran died before his father in Ur of the Chaldees, leaving a son, Lot; and Terah, taking with him Abram, with Sarai his wife and his grandson Lot, emigrated to Haran in Mesopotamia, where he died. On the death of his father, Abram, then in the 75th year of his age, with Sarai and Lot, pursued his course to the land of Canaan, whither he was directed by divine command, (Genesis 12:5) when he received the general promise that he should become the founder of a great nation, and that all the families of the earth should be blessed in him. He passed through the…
Father of a multitude, Ge 17:4,5; the great founder of the Jewish nation. He was a son of Terah, a descendant of Shem, and born in Ur, a city of Chaldea, A.M. 2008, B. C. 1996, Ge 11:27,28. Here he lived seventy years, when at the call of God he left his idolatrous kindred, and removed to Haran, in Mesopotamia, Ac 7:2-4, accompanied by his father, his wife Sarai, his brother Nahor, and his nephew Lot. A few years after, having buried his father, he again removed at the call of God, with his wife and nephew, and entered the land of promise as a nomad or wandering shepherd. Sojourning for a time at Shechem, he built here, as was his custom, an alter to the Lord, who appeared to him, and promised that land to his seed. Removing…
שֵׂיבָה (seybah) refers to old age and is associated with gray or hoary hair. The term is feminine and emphasizes the physical signs of aging, such as gray hair and the concept of being elderly. It is derived from another Hebrew word, שֵׁיב (sheiv), which relates to aging.
שֵׂיבָה n.f. hoary head, old age
base
H7872 שֵׂיבָה hoary head, old age
7872 seybah say-baw'
feminine of 7869; old age:--(be) gray (grey hoar,-y) hairs
(head,-ed), old age.
see HEBREW for 07869
שֵׂיבָה (se.vah) — greyheaded.
1) age, gray hair, hoary head, old age
1a) gray hair, hoary head
1b) old age
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
aj: A period of time or a dispensation. In the above sense the word occurs only once in the King James Version, in the sing, as the translation of dor, which means, properly, a "revolution" or "round of time," "a period," "an age" or "generation of man's life"; almost invariable translated "generation," "generations" (Job 8:8), "Inquire, I pray thee, of the former age"); we have the plural as the translation of aion, properly "duration," "the course or flow of time," "an age or period of the world," "the world" (Eph 2:7, "in the ages to come"; Col 1:26, "the mystery which hath been hid from ages and from generations," the English Revised Version, "from all ages," etc., the American Revised Version, margin, of geneai…
Age
Used to denote the period of a man’s life (Gen. 47:28), the maturity of life (John 9:21), the latter end of life (Job 11:17), a generation of the human race (Job 8:8), and an indefinite period (Eph. 2:7; 3:5, 21; Col. 1:26). Respect to be shown to the aged (Lev. 19:32). It is a blessing to communities when they have old men among them (Isa. 65:20; Zech. 8:4). The aged supposed to excel in understanding (
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 — AdjHAafsa
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).
זָקֵן (zaqen) means 'old' and is used to refer to human beings, often as a noun for 'old man' or 'elder.' It encompasses meanings related to age and authority, indicating both age and leadership roles. The word is derived from a root meaning 'to be old,' and it is consistently associated with the concept of elders in various contexts.
זָקֵן adj. old
old, of human beings
usu. as subst.
old man (or woman)
elder
base
H2205 זָקֵן old . old, of human beings
. usu. as subst. . old man (or woman)
. elder
2205 zaqen zaw-kane'
from 2204; old:--aged, ancient (man), elder(-est), old (man,
men and...women), senator.
see HEBREW for 02204
זָקֵן (za.qen) — old: elder.
: elder/leader
1) old
1a) old (of humans)
1b) elder (of those having authority)
זָקֵן (za.qen) — old.
: old
1) old
1a) old (of humans)
1b) elder (of those having authority)
Also means: za.qen (זָקֵן ": elder" H2205)
Adj — AdjHAamsa
old.
See AGE, OLD.
שָׂבֵעַ (sabea`) means sated or satisfied, with a nuance of being surfeited. It is derived from a root that conveys the idea of being full, and can carry both positive and negative connotations. The word appears in contexts that reflect a state of abundance or excess.
שָׂבֵעַ adj. sated, satisfied, surfeited
base
H7649 שָׂבֵעַ sated, satisfied, surfeited
7649 sabea` saw-bay'-ah
from 7646; satiated (in a pleasant or disagreeable
sense):--full (of), satisfied (with).
see HEBREW for 07646
שָׂבֵעַ (sa.ve.a) — sated.
1) sated, satisfied, surfeited
1a) sated, abounding, satisfied
1b) surfeited (bad sense)
Conj | Adj — ConjunctionHC/Aamsa
אָסַף (acaph) is a Hebrew verb meaning to gather or remove. It encompasses a range of actions including collecting, assembling, and withdrawing. The verb appears in various forms, such as Qal, Niphal, Piel, and Hithpael, indicating different nuances like gathering individuals or being gathered. There is no significant disagreement among the lexicons regarding its meanings.
אָסַף 209 vb. gather, remove
Qal
gather, collect
gather an individual into company of others
bring up the rear of
gather and take away, remove, withdraw
Niph.
assemble, be gathered, reflex.
pass. of Qal 2
Pass. of Qal 4; be taken away, removed, perish
Pi.
gather harvest
take in, receive into
as subst. rearguard, rearward
Pu. be gathered, of men
Hithp. gather themselves
base
H622 אָסַף gather, remove
622 'acaph aw-saf'
a primitive root; to gather for any purpose; hence, to
receive, take away, i.e. remove (destroy, leave behind, put
up, restore, etc.):--assemble, bring, consume, destroy,
felch, gather (in, together, up again), X generally, get
(him), lose, put all together, receive, recover (another from
leprosy), (be) rereward, X surely, take (away, into, up), X
utterly, withdraw.
אָסַף (a.saph) — to gather.
1) to gather, receive, remove, gather in
1a) (Qal)
1a1) to gather, collect
1a2) to gather (an individual into company of others)
1a3) to bring up the rear
1a4) to gather and take away, remove, withdraw
1b) (Niphal)
1b1) to assemble, be gathered
1b2) (pass of Qal 1a2)
1b2a) to be gathered to one's fathers
1b2b) to be brought in or into (association with others)
1b3) (pass of Qal 1a4)
1b3a) to be taken away, removed, perish
1c) (Piel)
1c1) to gather (harvest)
1c2) to take in, receive into
1c3) rearguard, rearward (subst)
1d) (Pual) to be gathered
1e) (Hithpael) to gather oneself or themselves
Conj | V-Niphal-ConsecImperf-3ms — Verb · Niphal · sequential imperfect third person masculine singularHc/VNw3ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms