Job 21:25 — Word Study
WLCוְזֶ֗ה יָ֭מוּת בְּנֶ֣פֶשׁ מָרָ֑ה וְלֹֽא־ אָ֝כַ֗ל בַּטּוֹבָֽה׃
BSA◂Yet another manzeh diesmûwth▸ [in a miserable life, after a bitter existence] in the bitternessmar [emotional pain, discontent] of his soulnephesh [the essence of a person, living being] having neverlôʼ tastedʼâkal■ [experienced, eaten with pleasure] prosperityṭôwb [good, welfare, a beneficial state]
| Greek | English | Parsing |
|---|---|---|
| וְזֶ֗ה | and this [one] | Conjunction, particle |
| יָ֭מוּת | he will die | Verb, Qal, imperfect third person masculine singular |
| בְּנֶ֣פֶשׁ | with a soul | Preposition, noun common feminine singular absolute |
| מָרָ֑ה | bitter | Adj |
| וְלֹֽא־ | and not | Conjunction, particle |
| אָ֝כַ֗ל | he has eaten | Verb, Qal, perfect third person masculine singular |
| בַּטּוֹבָֽה׃ | in the good | Preposition, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Yet another man dies in the bitterness of his soul, having never tasted prosperity. |
| KJV | And another dieth in the bitterness of his soul, and never eateth with pleasure. |
| ASV | And another dieth in bitterness of soul, And never tasteth of good. |
| YLT | And this [one] dieth with a bitter soul, And have not eaten with gladness. |
| WEB | Another dies in bitterness of soul, and never tastes of good. |
| BBE | And another comes to his end with a bitter soul, without ever tasting good. |
The translations agree on the meaning of יָ֭מוּת — see How Translations Differ.
The sentence is structured around a main clause with additional phrases that elaborate on the emotional state and life experiences of the subject.





6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectזֶה
verbמוּת
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Job 21:25
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Job's Reflection on Life and Deathgenerated
Job 21:25 presents a stark observation about a man's death, emphasizing the emotional turmoil of dying without having tasted prosperity. This verse is part of Job's broader discourse on the injustices of life, where he grapples with the apparent prosperity of the wicked and the suffering of the righteous, as seen in the surrounding verses like Job 21:24 and Job 21:26.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 3:20 | Why is light given to the miserable, and life to the bitter of soul, |
| 2 | Job 7:11 | Therefore I will not restrain my mouth; I will speak in the anguish of my spirit; I will complain in the bitterness of my soul. |
| 3 | Job 9:18 | He does not let me catch my breath, but overwhelms me with bitterness. |
| 4 | Job 10:1 | “I loathe my own life; I will express my complaint and speak in the bitterness of my soul. |
| 5 | 2 Samuel 17:8 | He continued, “You know your father and his men. They are mighty men, and as fierce as a wild bear robbed of her cubs. Moreover, your father is a man of war who will not spend the night with the troops. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — יָ֭מוּת, Ya.mutgenerated
The verb מוּת (mut) means 'to die' and is used in a variety of contexts throughout the Bible. In this verse, it indicates the inevitable end of life, highlighting the fate of a man who dies in bitterness. The parsing as an imperfect third person masculine singular suggests an ongoing state or condition.
This word carries the weight of finality, underscoring that death is not just a physical cessation but often accompanied by emotional and spiritual implications, especially when tied to a life filled with bitterness.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of יָ֭מוּת, with the BSB, KJV, ASV, YLT, WEB, and BBE all rendering it as 'dies'.
Sentence Structuregenerated
The main clause is governed by the verb יָ֭מוּת, he will die, with two phrases providing additional information: a prepositional phrase describing the state of the soul and a second prepositional phrase detailing the absence of prosperity. The structure emphasizes the stark reality of death amidst emotional suffering.
The arrangement of the clauses highlights the contrast between the bitterness of life and the absence of good, creating a poignant reflection on the human experience.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb יָ֭מוּת is rendered as τελευτᾷ (teleutāi), which also conveys the idea of dying. This choice maintains the focus on the finality of death.
The translation choice reflects a consistent understanding of the concept of death, aligning closely with the Hebrew original.
In plain words — the whole versegenerated
Job 21:25 speaks about a man who dies filled with bitterness, having never experienced a good life. This verse highlights the sorrow of dying without having tasted prosperity, emphasizing the emotional pain associated with such a fate.
Frequently Asked Questionsgenerated
Dying in bitterness refers to experiencing deep emotional pain and dissatisfaction with life at the moment of death, suggesting a life unfulfilled.
The verse contrasts the bitterness of death with the idea of prosperity, indicating that some may live and die without ever experiencing the good things in life.
The mention of the soul emphasizes the inner essence of a person and the emotional turmoil that can accompany death, particularly when life has been filled with suffering.
Job's perspective challenges the notion that prosperity equates to righteousness and suffering equates to wickedness, presenting a more complex view of human experience.
Reflection Questionsgenerated
- In what ways have I experienced bitterness in my own life, and how can I find hope despite it?
- How can I appreciate the good things in life more fully, knowing that they are not guaranteed?
- What does this verse teach me about the nature of suffering and prosperity?
- How can I support others who are struggling with bitterness or dissatisfaction in their lives?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Job 21:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd another dieth in the bitterness of his soul,.... Either another wicked man; for there is a difference among wicked men; some are outwardly happy in life, and in the circumstances of their death,
Read John Gill on Job 21 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd another dieth in the bitterness of his soul, and never eateth with pleasure. (Cf. Job 3:20; Job 9:23.) (Ecclesiastes 9:2.)
Read Robert Jamieson on Job 21 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAnother; either, 1. Another wicked man. Or, 2. Any other man promiscuously considered, either good or bad. So hereby he shows how indifferently and alike God deals the concerns of this life to one and another, to good and bad. So he shows that there is a great variety in God’ s dispensations; that he distributes great prosperity to one, and great afflictions to another no worse than he, according to his wise but secret counsel. In the bitterness of his soul, i.e. with heart-breaking pains and sorrows. Never eateth with pleasure, i.e. hath no pleasure in his life, no, not so much as at meal-time, when men usually are most free and pleasant.
Read Matthew Poole on Job 21 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 21:25 And another dieth in the bitterness of his soul, and never eateth with pleasure.Ver. 25. And another dieth in the bitterness of his soul] Heb. And this dieth with a bitter soul; in a sad and sorrowful condition; having suffered many a little death all his life long (as godly men especially use to do, being destitute, afflicted, tormented, Hebrews 11:37, seldom without a cross on their backs), and then dieth not only in the sorrows of death, but in the sorrows of life which to him hath been a lifeless life, because a joyless life. And never eateth with pleasure] Either because he hath but prisoners’ pittance, which will neither keep him alive nor suffer him to die; or, if he sit at…
Read John Trapp on Job 21 →
CambridgeThe Cambridge Bible for Schools and Colleges25. A different history; cf. Job’s words of himself, ch. Job 3:20, Job 7:11. never eateth with pleasure] Rather, and hath not tasted (lit. eaten) of good.
Read Cambridge on Job 21 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible25. Another — The good man. Never eateth, etc. — Rather, Has not enjoyed the good: the oft recurring ùׂ ?åáä, that is, the so-called greatest good of life.
Read Daniel Denison Whedon on Job 21 →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
Yet another man dies in the bitterness of his soul, having never tasted prosperity.
Another dies in bitterness of soul, and never tastes of good.
Yet another man dies in the bitterness of his soul, having never tasted prosperity.
And another man dies in bitterness of soul, never having tasted anything good.
Tyndale line
And another dieth in the bitterness of his soul, and never eateth with pleasure.
And another dieth in bitterness of soul, And never tasteth of good.
And another dieth in bitterness of soul, and never tasteth of good.
And another dieth in the bitterness of his soul, and never eateth with pleasure.
And another dieth in the bitternes of his soule, and neuer eateth with pleasure.
Strictly literal
And another dieth in bitterness of soul, and hath not tasted good:
And this [one] dieth with a bitter soul, And have not eaten with gladness.
And this [one] dies with a bitter soul, || And has not eaten with gladness.
While this other dieth with an embittered soul, and hath never partaken of any happiness;
Another man dies in bitterness of soul, one who has never experienced anything good.
From the Latin
But another dieth in bitterness of soul without any riches:
Simplified
Another dies after a miserable life without ever experiencing happiness.
And another comes to his end with a bitter soul, without ever tasting good.
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 closely in their wording for this verse, with all seven words matched. This indicates a strong consistency in the transmission of this text across different traditions.
וְזֶ֗ה יָ֭מוּת בְּנֶ֣פֶשׁ מָרָ֑ה וְלֹֽא־ אָ֝כַ֗ל בַּטּוֹבָֽה׃
7 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Job 21:25
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.
זֶה (zeh) is a demonstrative pronoun meaning 'this' or 'here.' It can stand alone, be used appositively, or function as a predicate. The word can also attach enclitically to interrogative pronouns, adding emphasis and directness. In poetry, it may serve as a relative pronoun, though this usage is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2088 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2088 zeh zeh
a primitive word; the masculine demonstrative pronoun, this
or that:--he, X hence, X here, it(-self), X now, X of him, the
one...the other, X than the other, (X out of) the (self) same,
such (a one) that, these, this (hath, man), on this side...on
that side, X thus, very, which. Compare 2063, 2090, 2097,
2098.
see HEBREW for 02063
see HEBREW for 02090
see HEBREW for 02097
see HEBREW for 02098
זֶה (zeh) — this.
1) this, this one, here, which, this...that, the one...the other, another, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Conj | Pron — Conjunction · particleHC/Tm
wun.
See NUMBER.
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
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
(muth, gawa`; apothnesko, teleutao): "To die," etc., is of very frequent occurrence, and in the Old Testament is generally the translation of muth, meaning perhaps originally, "to be stretched out" or "prostrate." "To die," should be the consequence of eating the forbidden fruit (Ge 2:17; compare Ge 20:7; 2Ki 1:4,6). "Die" is commonly used of natural death (Ge 5:8; 25:8). It is used also of violent death (Ge 26:9,11; Ex 21:20); punitive (Ex 19:12; 21:12,14; 28:43; Nu…
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
Prep | N-cs — Preposition · noun common feminine singular absoluteHR/Ncfsa
sol (nephesh; psuche; Latin anima):
1. Shades of Meaning in the Old Testament:
(1) Soul, like spirit, has various shades of meaning in the Old Testament, which may be summarized as follows: "Soul," "living being," "life," "self," "person," "desire," "appetite," "emotion" and "passion" (BDB under the word). In the first instance it meant that which breathes, and as such is distinguished from basar, "flesh" (Isa 10:18; De 12:23); from she'er, "the inner flesh," next the bones (Pr 11:17, "his own flesh"); from beTen, "belly" (Ps 31:10, "My soul and my belly are consumed with grief"), etc.
The ancients supposed the soul, or rather the animating principle of life, to reside in the breath, that it departed from the body with the breath. Hence the Hebrew and Greek words which, when they refer to man, in our Bibles are translated "soul," are usually rendered "life" or "breath" when they refer to animals, Ge 2:7 7:15 Nu 16:22 Job 12:10 34:14,15 Ps 104:29 Ec 12:7 Ac 17:25.
But together with this principle of life, which is common to men and brutes, and which in brutes perishes with the body, there is in man a spiritual, reasonable, and immortal soul, the…
→ See SPIRIT
→ See IMMORTALITY
→ See MAN, A SPIRIT
→ See RIGHTEOUS, FUTURE STATE OF
→ See WICKED, PUNISHMENT OF
מַר (mar) means 'bitter' or 'bitterness' in Hebrew. It can describe the taste of food or water, as well as figurative uses related to pain or discontent. The word can function as both an adjective and a noun, and it can also be used adverbially to mean 'bitterly.'
מַר adj. and subst. bitter, bitterness
base
H4751 מַר bitter, bitterness
4751 mar mar
or (feminine) marah {maw-raw'}; from 4843; bitter (literally
or figuratively); also (as noun) bitterness, or (adverbially)
bitterly:--+ angry, bitter(-ly, -ness), chafed, discontented,
X great, heavy.
see HEBREW for 04843
מַר (mar) — bitter.
adj
1) bitter, bitterness
1a) of water or food
1b) of harlot's end, end of wickedness, cry (fig.)
1c) of pain (subst)
adv
2) bitterly
Adj — AdjHAafsa
Bitter
Bitterness is symbolical of affliction, misery, and servitude (Ex. 1:14; Ruth 1:20; Jer. 9:15). The Chaldeans are called the “bitter and hasty nation” (Hab. 1:6). The “gall of bitterness” expresses a state of great wickedness (Acts 8:23). A “root of bitterness” is a wicked person or a dangerous sin (Heb. 12:15).
The Passover was to be eaten with “bitter herbs” (Ex. 12:8; Num. 9:11). The kind of herbs so designated is not known. Probably they were…
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
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
Prep | Adj — Preposition · noun common feminine singular absoluteHRd/Ncfsa
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).
