Proverbs 13:21 — Word Study
WLCחַ֭טָּאִים תְּרַדֵּ֣ף רָעָ֑ה וְאֶת־ צַ֝דִּיקִ֗ים יְשַׁלֶּם־ טֽוֹב׃
BSADisasterraʻ [tragedy, evil, affliction] pursuesrâdaph▸ [chases after, follows with hostile intent] ◂sinnerschaṭṭâʼ [those who have committed a crime or sin, the guilty] but prosperityṭôwb [good, welfare, pleasant things] is the rewardshâlam▸ [recompense, repayment] of the righteoustsaddîyq [those who are just, made right with God, having God's nature]
| Greek | English | Parsing |
|---|---|---|
| חַ֭טָּאִים | sinners | Adj |
| תְּרַדֵּ֣ף | it pursues | Verb, Piel, imperfect third person feminine singular |
| רָעָ֑ה | calamity | Noun common, feminine singular absolute |
| וְאֶת־ | and the object marker | Conjunction, particle |
| צַ֝דִּיקִ֗ים | righteous [people] | Adj |
| יְשַׁלֶּם־ | it rewards | Verb, Piel, imperfect third person masculine singular |
| טֽוֹב׃ | good | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Disaster pursues sinners, but prosperity is the reward of the righteous. |
| KJV | Evil pursueth sinners: but to the righteous good shall be repayed. |
| ASV | Evil pursueth sinners; But the righteous shall be recompensed with good. |
| YLT | Evil pursueth sinners, And good recompenseth the righteous. |
| WEB | Misfortune pursues sinners, but prosperity rewards the righteous. |
| BBE | Evil will overtake sinners, but the upright will be rewarded with good. |
Where they part company is חַטָּאִים — see How Translations Differ.
Two main clauses connected by a conjunction, presenting a clear contrast between the outcomes for sinners and the righteous.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectרָעָה
verbרָדַף
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Proverbs 13:21
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 Consequences of Actionsgenerated
Proverbs 13:21 contrasts the outcomes of sinners and the righteous, illustrating a fundamental moral principle: those who act unjustly will face disaster, while those who live rightly will be rewarded. This verse is part of a larger discourse on wisdom and folly, emphasizing the importance of moral conduct in daily life.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 4:7 | If you do what is right, will you not be accepted? But if you refuse to do what is right, sin is crouching at your door; it desires you, but you must master it.” |
| 2 | Numbers 32:23 | But if you do not do this, you will certainly sin against the LORD—and be assured that your sin will find you out. |
| 3 | Psalm 32:10 | Many are the sorrows of the wicked, but loving devotion surrounds him who trusts in the LORD. |
| 4 | Psalm 140:11 | May no slanderer be established in the land; may calamity hunt down the man of violence. |
| 5 | Acts 28:4 | When the islanders saw the creature hanging from his hand, they said to one another, “Surely this man is a murderer. Although he was saved from the sea, Justice has not allowed him to live.” |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — חַטָּאִים, Cha.ta.'imgenerated
The term חַטָּא (chatta') refers to individuals who have sinned or committed crimes, indicating a state of guilt. It is derived from a root meaning to miss the mark, which emphasizes the failure to adhere to God's laws.
In this verse, it highlights the consequences of sinfulness, showing that such individuals are pursued by calamity. The usage in Proverbs underscores a broader theme of justice and moral order within the biblical narrative.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the term disaster for רָעָה and prosperity for טוֹב.
Sentence Structuregenerated
The verse consists of two main clauses, with the finite verbs תְּרַדֵּף (it pursues) and יְשַׁלֶּם (it rewards) governing their respective subjects and objects. The structure emphasizes the contrasting outcomes for sinners and the righteous.
The first clause introduces the action of pursuing calamity, while the second presents the rewarding of the righteous, creating a clear moral dichotomy.
Septuagint Backgroundgenerated
The Septuagint translates חַטָּאִים as ἁμαρτάνοντας, indicating a focus on the act of sinning. This choice reflects a broader understanding of moral failure in the Greek context.
For רָעָה, the term κακά is used, which conveys a sense of evil or harm, aligning closely with the Hebrew meaning.
In plain words — the whole versegenerated
Proverbs 13:21 teaches that those who sin will face disaster, while those who do what is right will receive good things. This verse shows the consequences of our actions and the importance of living righteously.
Frequently Asked Questionsgenerated
It means that those who engage in sinful behavior will face negative consequences as a result of their actions.
Prosperity refers to good outcomes and rewards that come to those who live righteously.
While it highlights a general principle, it does not imply that every individual sinner will face immediate disaster.
Righteousness is portrayed as a path that leads to positive outcomes, encouraging individuals to live justly.
Reflection Questionsgenerated
- What are some examples of consequences you have seen in your life or the lives of others for sinful actions?
- How can understanding the relationship between sin and disaster influence your choices?
- In what ways can you actively pursue righteousness in your daily life?
- What does it mean for you to receive good as a reward for living rightly?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Proverbs 13:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleEvil pursueth sinners,.... They pursue the evil of sin, and the evil of punishment pursues them, and at last overtakes them; their damnation, though it may seem to slumber and linger, it does not; it
Read John Gill on Proverbs 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryEvil pursueth sinners: but to the righteous good shall be repayed.
Read Robert Jamieson on Proverbs 13 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleEvil; evil of punishment proportionable to their evil of sin, as appears from the next clause. Pursueth; and sooner or later shall certainly overtake them, albeit they please themselves with hopes of impunity. Sinners; obstinate and incorrigible sinners. Good; God’ s blessings and true happiness.
Read Matthew Poole on Proverbs 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 13:21 Evil pursueth sinners: but to the righteous good shall be repayed.Ver. 21. Evil pursueth sinners.] Hard at heels. Flagitium et flagellum, ut acus et filum. Sin and punishment are linked together with chains of adamant. Of sin we may say as Isidore doth of the serpent, Tot dolores, quot colores; so many colours, so many dolours. "The wages of sin is death, but the gift of God is eternal life." The same in effect with this sentence of Solomon. But to the righteous good shall be repaid.] Or, He, that is, God, shall repay good. Now he is a liberal paymaster, and all his retributions are more than bountiful. Never did any yet do or suffer aught for God, that complained of a hard…
Read John Trapp on Proverbs 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(21) Evil pursueth sinners.—The “snares, fire, and brimstone,” of Psalms 11:6; while the “good measure, pressed down, shaken together, and running over” (Luke 6:38), awaits the righteous.
Read Charles John Ellicott on Proverbs 13 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible21. Evil pursueth sinners — The natural effects of their own wickedness follow them, as a hunter does his prey. Comp. Genesis 4:7; Numbers 32:23; Psalms 32:10; Psalms 140:11; Acts 28:4.
Read Daniel Denison Whedon on Proverbs 13 →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
Disaster pursues sinners, but prosperity is the reward of the righteous.
Misfortune pursues sinners, but prosperity rewards the righteous.
Disaster pursues sinners, but prosperity is the reward of the righteous.
Calamity pursues sinners, but prosperity rewards the righteous.
Tyndale line
Evil pursueth sinners: but to the righteous good shall be repayed.
Evil pursueth sinners; But the righteous shall be recompensed with good.
Evil pursueth sinners: but the righteous shall be recompensed with good.
Evil pursueth sinners: but to the righteous good shall be repaid.
Affliction followeth sinners: but vnto the righteous God will recompense good.
Strictly literal
Evil pursueth sinners; but to the righteous good shall be repaid.
Evil pursueth sinners, And good recompenseth the righteous.
Evil pursues sinners, || And good repays the righteous.
Evil pursueth the sinners; but the righteous will [God] repay with happiness.
Disaster runs after sinners, but righteous people are rewarded with good.
From the Latin
Evil pursueth sinners: and to the just good shall be repaid.
Simplified
Tragedy chases after the sinner, but prosperity rewards the good.
Evil will overtake sinners, but the upright will be rewarded with 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 of Proverbs 13:21 states that "disaster pursues sinners, but prosperity is the reward of the righteous." The Septuagint agrees with this sentiment, matching all seven words from the Hebrew text, although the word order and articles differ due to the nature of Greek syntax. There are no significant differences in meaning between these two ancient witnesses, indicating a consistent understanding of the verse across these texts.
חַ֭טָּאִים תְּרַדֵּ֣ף רָעָ֑ה וְאֶת־ צַ֝דִּיקִ֗ים יְשַׁלֶּם־ טֽוֹב׃
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 Proverbs 13:21
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.
חַטָּא (chatta') refers to someone who is sinful or a sinner, indicating a state of being guilty or condemned. It is derived from a root meaning to miss the mark or err. The entries consistently describe this term as relating to offenders and those exposed to condemnation.
[חַטָּא] adj. and n.m. 1. sinful. 2. sinners
base
H2400 חַטָּא 1. sinful. 2. sinners
2400 chatta' khat-taw'
intensively from 2398; a criminal, or one accounted
guilty:--offender, sinful, sinner.
see HEBREW for 02398
חַטָּא (chat.ta) — sinner.
1) sinners
adj
2) sinful
3) exposed to condemnation, reckoned as offenders
Adj — AdjHAampa
רָדַף (radaph) is a Hebrew verb meaning to pursue, chase, or persecute. It conveys the idea of running after something, often with hostile intent, and can also figuratively refer to following time or securing something. The word has various forms, including Qal, Niphal, Piel, Pual, and Hiphil, each indicating different nuances of pursuit or being pursued.
רָדַף 141 vb. pursue, chase, persecute
Qal 128
pursue
lit. put to flight, chase
lit., the pursuers
chase, hunt
pursue
fig. persecute, harass
pursue, dog
fig. follow after, aim to secure
Niph. upon the neck (i.e. closely) we are pursued
Pi. pursue ardently
Pu. it shall be chased away like chaff of the mountains
Hiph. usu. they chased him
base
H7291 רָדַף pursue, chase, persecute
7291 radaph raw-daf'
a primitive root; to run after (usually with hostile intent;
figuratively (of time) gone by):--chase, put to flight,
follow (after, on), hunt, (be under) persecute(-ion, -or),
pursue(-r).
רָדַף (ra.daph) — to pursue.
1) to be behind, follow after, pursue, persecute, run after
1a) (Qal)
1a1) to pursue, put to flight, chase, dog, attend closely upon
1a2) to persecute, harass (fig)
1a3) to follow after, aim to secure (fig)
1a4) to run after (a bribe) (fig)
1b) (Niphal)
1b1) to be pursued
1b2) one pursued (participle)
1c) (Piel) to pursue ardently, aim eagerly to secure, pursue
1d) (Pual) to be pursued, be chased away
1e) (Hiphil) to pursue, chase
V-Piel-Imperf-3fs — Verb · Piel · imperfect third person feminine singularHVpi3fs
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
N-fs — Noun common · feminine singular absoluteHNcfsa
ka-lam'-i-ti ('edh, "a load" or "burden" under which one is crushed, hence, "misfortune"; hayyah, hawwah, "fall," "ruin," the latter word used only in the plural; ra`, "evil in essence" hence, "adversity," once only, Ps 141:5, the Revised Version (British and American) "wickedness"): Purely an Old Testament term, signifying adversities--natural, but more often those that result from wickedness or moral evil. Various kinds:
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
צַדִּיק (tsaddiyq) means just or righteous, covering various aspects such as lawful behavior, moral conduct, and being justified by God. It is derived from a related root and is used to describe individuals who are upright in character and actions.
צַדִּיק 206 adj. just, righteous
base
H6662 צַדִּיק just, righteous
6662 tsaddiyq tsad-deek'
from 6663; just:--just, lawful, righteous (man).
see HEBREW for 06663
צַדִּיק (tsad.diq) — righteous.
1) just, lawful, righteous
1a) just, righteous (in government)
1b) just, right (in one's cause)
1c) just, righteous (in conduct and character)
1d) righteous (as justified and vindicated by God)
1e) right, correct, lawful
Adj — AdjHAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
שָׁלֵם (shalam) is a Hebrew root meaning to be complete or sound, covering a range of meanings from finishing or restoring to making peace. It can refer to being uninjured, completing a task, or making recompense. The verb also has a denominative form indicating a covenant of peace, suggesting relationships of harmony and safety.
[שָׁלֵם] 103 vb. be complete, sound
Qal
be complete, finished, ended
be sound, uninjured
Pi.
complete, finish, temple
make safe
make whole or good, restore
make good, i.e. pay, vows
requite, recompense, reward
Pu.
be performed, of vow
be repaid, requited
Hiph.
complete, perform
make an end of
base
[שָׁלַם] vb. denom. be in covenant of peace
Qal be at peace
Pu. Pt. one in covt. of peace
Hiph.
make peace with
cause to be at peace
Hoph. live at peace with
base
H7999a שָׁלֵם be complete, sound .. be complete, finished, ended
. be sound, uninjured
. . complete, finish, temple
. make safe
. make whole or good, restore
. make good, i.e. pay, vows
. requite, recompense, reward
. . be performed, of vow
. be repaid, requited
. . complete, perform
. make an end of
H7999b [שָׁלַם] vb. denom. be in covenant of peace .be at peace
. Pt. one in covt. of peace
. . make peace with
. cause to be at peace
. live at peace with
7999 shalam shaw-lam'
a primitive root; to be safe (in mind, body or estate);
figuratively, to be (causatively, make) completed; by
implication, to be friendly; by extension, to reciprocate (in
various applications):--make amends, (make an) end, finish,
full, give again, make good, (re-)pay (again), (make) (to) (be
at) peace(-able), that is perfect, perform, (make)
prosper(-ous), recompense, render, requite, make restitution,
restore, reward, X surely.
שָׁלֵם (sa.lem) — to complete.
1) to be complete, be sound
1a) (Qal)
1a1) to be complete, be finished, be ended
1a2) to be sound, be uninjured
1b) (Piel)
1b1) to complete, finish
1b2) to make safe
1b3) to make whole or good, restore, make compensation
1b4) to make good, pay
1b5) to requite, recompense, reward
1c) (Pual)
1c1) to be performed
1c2) to be repaid, be requited
1d) (Hiphil)
1d1) to complete, perform
1d2) to make an end of
Aramaic equivalent: she.lam (שְׁלֵם "be complete" H8000)
שָׁלַם (sha.lam) — to ally.
1) to be in a covenant of peace, be at peace
1a) (Qal)
1a1) to be at peace
1a2) peaceful one (participle)
1b) (Pual) one in covenant of peace (participle)
1c) (Hiphil)
1c1) to make peace with
1c2) to cause to be at peace
1d) (Hophal) to live in peace
V-Piel-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
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).