Psalms 14:3 — Word Study
WLCהַכֹּ֥ל סָר֮ יַחְדָּ֪ו נֶ֫אֱלָ֥חוּ אֵ֤ין עֹֽשֵׂה־ ט֑וֹב אֵ֝֗ין גַּם־ אֶחָֽד׃
BSAAllkôl [the whole, everything] have turned awayçûwr■ [gone aside, departed] they have togetheryachad [in unity, as one] become corruptʼâlach■ [filthy, morally depraved] there is noʼayin one who doesʻâsâh [none, nothing, makes, performs] goodṭôwb [what is pleasant, beneficial] notʼayin evengam [also, too] oneʼechâd [a single person]
| Greek | English | Parsing |
|---|---|---|
| הַכֹּ֥ל | everyone | Particle, noun common masculine singular absolute |
| סָר֮ | he turns aside | Verb, Qal, perfect third person masculine singular |
| יַחְדָּ֪ו | all together | Adverb |
| נֶ֫אֱלָ֥חוּ | they are corrupt | Verb, Niphal, perfect third person common plural |
| אֵ֤ין | there not | Noun common, masculine singular construct |
| עֹֽשֵׂה־ | [is one who] does | Verb, Qal, participle (active) masculine singular common |
| ט֑וֹב | good | Adj |
| אֵ֝֗ין | there not | Noun common, masculine singular construct |
| גַּם־ | also | Adverb |
| אֶחָֽד׃ | [is] one | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | All have turned away, they have together become corrupt; there is no one who does good, not even one. |
| KJV | They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one. |
| ASV | They are all gone aside; they are together become filthy; There is none that doeth good, no, not one. |
| YLT | The whole have turned aside, Together they have been filthy: There is not a doer of good, not even one. |
| WEB | They have all gone aside. They have together become corrupt. There is no one who does good, no, not one. |
| BBE | They have all gone out of the way together; they are unclean, there is not one who does good, no, not one. |
Translations agree on the meaning of the verse, emphasizing the totality of moral failure.
The verse comprises a main clause followed by several phrases that elaborate on the moral condition described.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbסוּר
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 — Psalms 14:3
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 Moral Condition of Humanitygenerated
Psalm 14:3 presents a stark view of humanity's moral state, asserting that everyone has turned away from good and become corrupt. This verse emphasizes the universality of moral failure, echoing themes found in other scriptures that address the sinful nature of humanity, such as in Isaiah 53:6 and Jeremiah 2:13.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 119:176 | I have strayed like a lost sheep; seek Your servant, for I have not forgotten Your commandments. |
| 2 | Ecclesiastes 7:29 | Only this have I found: I have discovered that God made men upright, but they have sought out many schemes.” |
| 3 | Isaiah 53:6 | We all like sheep have gone astray, each one has turned to his own way; and the LORD has laid upon Him the iniquity of us all. |
| 4 | Isaiah 59:7–8 | Their feet run to evil; they are swift to shed innocent blood. Their thoughts are sinful thoughts; ruin and destruction lie in their wake. |
| 5 | Jeremiah 2:13 | “For My people have committed two evils: They have forsaken Me, the fountain of living water, and they have dug their own cisterns— broken cisterns that cannot hold water. |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — כֹּל, ha.Kolgenerated
The word כֹּל (kol) means 'all' or 'everyone' and is used to express totality. It indicates that every person is included, leaving no exceptions. The parsing indicates it is a noun in the singular form, emphasizing the collective nature of the statement.
This term is foundational in the verse, highlighting the complete moral failure of humanity. It is often used in contexts that require a comprehensive understanding of a situation or condition, reinforcing the idea that every individual has turned away from righteousness.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the meaning of the verse.
Sentence Structuregenerated
The structure of this verse revolves around the finite verb סָר֮, he turns aside, which governs the entire statement. The main clause expresses the action of turning away, while the subsequent clauses detail the consequences of that action.
The word order in Hebrew emphasizes the totality of the moral failure, with the subject 'all' positioned at the beginning, underscoring the collective nature of the corruption.
Septuagint Backgroundgenerated
The Septuagint translates כֹּל as πάντες (pantes), meaning 'all' or 'everyone', which aligns closely with the Hebrew meaning. This choice maintains the emphasis on totality.
The Greek word ἐχέκλιναν (echeklinan) for 'turned aside' suggests a similar moral deviation, reinforcing the message of universal corruption.
In plain words — the whole versegenerated
Psalm 14:3 states that everyone has turned away from doing good and has become corrupt. This verse highlights the idea that no one is righteous, echoing similar sentiments found in other parts of Scripture.
Frequently Asked Questionsgenerated
It indicates that every person has deviated from good actions, leading to a state of moral corruption.
This reflects the belief that humanity is inherently flawed and unable to achieve righteousness on its own.
It connects with other verses that discuss the sinful nature of humanity, such as Isaiah 53:6, which also speaks of all going astray.
It emphasizes that this moral failure is a collective issue, not just individual, highlighting a universal condition.
Reflection Questionsgenerated
- In what ways do I see the truth of this verse reflected in the world around me?
- How can I strive to do good in a society that often turns away from righteousness?
- What steps can I take to encourage others to seek goodness and truth?
- How does understanding the universal nature of moral failure affect my view of humanity?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss the moral state of humanity and the need for divine intervention.
It was right to show openly the magnitude of the disease that lingered with sinister purpose for all people before the advent of the Savior: as it was manifested to all, his sojourn on earth became straightforwardly necessary.Early Church Fathers on Psalms 14 →
Everywhere they all have turned to tyranny. They no longer cling to the prophets. Come, King, appear, and they will fear your authority. All have turned from the ways of the prophets.Early Church Fathers on Psalms 14 →
What do they know? That God is an avenger. He is coming as judge of the living and the dead. They know that he is going to return to each one according to his works.… And what do they not know? That God looks down from heaven.Early Church Fathers on Psalms 14 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 14:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey are all gone aside,.... As bankrupts, having run out their whole stock, and into debt, and have nothing to pay, nor make composition with, and are obliged to abscond, as Adam, Genesis 3:8.
Read John Gill on Psalms 14 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey are all gone aside, they are all together become filthy: there is none that doeth good, no, not one. They are all gone aside - the condition by nature of all without exception: "children of men" (Psalms 14:2).
Read Robert Jamieson on Psalms 14 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleGone aside, to wit, from God, whom they should have sought, , and from the rule which he hath given them, and by which they sometimes professed and seemed to govern themselves. Or, are grown sour, as this word signifies, . And so this is a metaphor from corrupted drinks, as the next is taken from rotten meat. Filthy, Heb. stinking i.e. loathsome and abominable to God, and to all wise and sober men.
Read Matthew Poole on Psalms 14 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 14:3 They are all gone aside, they are [all] together become filthy: [there is] none that doeth good, no, not one.Ver. 3. They are all gone aside, &c.] This is God’ s own report of the matter, fully answering to that before given in by David, Psalms 14:1. Good men have the mind of Christ, 1 Corinthians 2:16, and do fully concur with him in judgment and affection. David was a man after God’ s own heart; and the heart of Paul is the heart of Christ, saith Chrysostom. But why, then, doth not David except himself out of this universitas declinantium, community of stragglers that are gone aside? and why doth St Paul argue from this text that all, both Jews and Gentiles, are stark naught?…
Read John Trapp on Psalms 14 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) Filthy.—Better, corrupt or putrid. Comp. the Roman satirist’s description of his age:— “Nothing is left, nothing for future times To add to the full catalogue of crimes. The baffled sons must feel the same desires And act the same mad follies as their sires. Vice has attained its zenith.”—JUVENAL: Sat. i.Between Psalms 14:3-4 the Alexandrian MS. of the LXX., followed by the Vulg. and the English Prayer-book version, and the Arabic, insert from Romans 3:13-18, the passage beginning, “Their throat is an open sepulchre.” The fact of these verses, which are really a cento from various psalms and Isaiah, following immediately on the quotation of Psa 14:2-3, led the copyist to this insertion.…
Read Charles John Ellicott on Psalms 14 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. They are all gone aside] They will not walk in the straight path. They seek crooked ways; and they have departed from truth, and the God of truth. They are all together become filthy] נאלחו neelachu. They are become sour and rancid; a metaphor taken from milk that has fermented and turned sour, rancid, and worthless. There is none that doeth good, no, not one.] This is not only the state of heathen Babylon! but the state of the whole inhabitants of the earth, till the grace of God changes their heart. By nature, and from nature, by practice, every man is sinful and corrupt. He feels no good; he is disposed to no good; he does no good. And even God himself, who cannot be deceived…
Read AdamClarke on Psalms 14 →CambridgeThe Cambridge Bible for Schools and Colleges3. The result of the investigation. All were turned aside from the path of right (Exodus 32:8; Judges 2:17): together had they become tainted, a word which in Arabic means to go bad or turn sour, but in Hebr. is used only in a moral sense, here and in Job 15:16. Three verses follow here in the P.B.V. which are not in the Hebrew text, and are rightly omitted in the A.V. The first three verses of the Psalm are quoted by St Paul in Romans 3:10-12, in proof of the universal depravity of mankind. He supplements them by further quotations from Psalms 5:9; Psalms 140:3; Psalms 10:7; Isaiah 59:7-8; Psalms 36:1 : and this cento of passages was at an early date interpolated in the LXX, from which it…
Read Cambridge on Psalms 14 →Albert Barnes1798–1870Barnes' Notes on the BibleThey are all gone aside - This verse states the result of the divine investigation referred to in the previous verse. The result, as seen by God himself, was, that “all” were seen to have gone aside, and to have become filthy.
Read Albert Barnes on Psalms 14 →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
All have turned away, they have together become corrupt; there is no one who does good, not even one.
They have all gone aside. They have together become corrupt. There is no one who does good, no, not one.
All have turned away, they have together become corrupt; there is no one who does good, not even one.
Everyone rejects God; they are all morally corrupt. None of them does what is right, not even one!
Tyndale line
They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one.
They are all gone aside; they are together become filthy; There is none that doeth good, no, not one.
They are all gone aside; they are together become filthy; there is none that doeth good, no, not one.
They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one.
All are gone out of the way: they are all corrupt: there is none that doeth good, no not one.
Strictly literal
They have all gone aside, they are together become corrupt: there is none that doeth good, not even one.
The whole have turned aside, Together they have been filthy: There is not a doer of good, not even one.
The whole have turned aside, || Together they have been filthy: There is not a doer of good, not even one.
They are all gone aside, they are altogether become corrupt: there is none that doth good, no, not even one.
They have all turned away. Together they have become corrupt. There is no one who does good, no, not one.
From the Latin
He that speaketh truth in his heart, who hath not used deceit in his tongue: Nor hath done evil to his neighbour: nor taken up a reproach against his neighbours.
Simplified
They have all gone their own way, they are totally depraved; none of them does anything good, not even one.
They have all gone out of the way together; they are unclean, there is not one who does good, no, not one.
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 is supported by the Septuagint, which matches the Hebrew closely in word choice and meaning. The Dead Sea Scrolls also agree with the Masoretic Text, although some words were supplied by editors due to damage.
הַכֹּ֥ל סָר֮ יַחְדָּ֪ו נֶ֫אֱלָ֥חוּ אֵ֤ין עֹֽשֵׂה־ ט֑וֹב אֵ֝֗ין גַּם־ אֶחָֽד׃
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.
[הכול] [סר] [יחדו] [נאלחו] [אין] [עושה] [טוב] [אין] [גם] אחד
1 word on the leather — 9 supplied entire by an editor.
[הכל] [סר] [יחדו] נאלחו [אין] [עשה] [טוב] [אין] [גם] [אחד]
1 word on the leather — 9 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 14:3
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.
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
סוּר (sur) is a Hebrew verb meaning to turn aside or depart. It encompasses a range of actions including removal, avoidance, and coming to an end. The word can be used in various forms, such as causing something to turn aside or be taken away. It appears in contexts involving both literal and figurative departures.
סוּר and [שׂוּר] 300 vb. turn aside
Qal
turn aside, out of one's course
depart
of lifeless things = be removed
= come to an end
Pô‛lēl he turned aside my ways (my steps)
Hiph.
cause to (turn aside,) depart, common word for remove, take away
rarer uses
Pô‛lēl be taken away, removed
base
H5493 סוּר, שׂוּר turn aside .. turn aside, out of one's course
. depart
. of lifeless things = be removed
. = come to an end
.he turned aside my ways (my steps)
. . cause to (turn aside,) depart, common word for remove, take away
. rarer uses
.be taken away, removed
5493 cuwr soor
or suwr (Hosea 9:12) {soor}; a primitive root; to turn off
(literal or figurative):--be(-head), bring, call back,
decline, depart, eschew, get (you), go (aside), X grievous,
lay away (by), leave undone, be past, pluck away, put (away,
down), rebel, remove (to and fro), revolt, X be sour, take
(away, off), turn (aside, away, in), withdraw, be without.
סוּר (sur) — to turn aside: remove.
: remove
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: depart.
: depart
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: turn aside.
: turn_aside/deflect
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
a-sid': "Distinct from others," "privately," such is the sense of the word in 2Ki 4:4; Mr 7:33. Also "to withdraw" (Lu 9:10 the King James Version; Ac 23:19: hupochoreo, also anachoreo). One is said to have turned aside when he departs from the path of rectitude (Ps 14:3; Sirach 2:7; 1Ti 1:6). In a figurative sense it is used to express the thought of putting aside, to renounce, every hindrance or impediment to a consecrated earnest Christian life (Heb 12:1: apotithemi).
יַ֫חַד (yachad) refers to the concept of unitedness or being together. It can function as a noun meaning 'unitedness' and as an adverb meaning 'together.' The word is built from a root that emphasizes unity and is used in various contexts in the Old Testament.
יַ֫חַד 45 n.[m.] unitedness
as subst.
elsewhere always in acc. as adv. in union, together
base
יָחְדָּו 92 adv. together
base
H3162a יַ֫חַד unitedness . as subst.
. elsewhere always in acc. as adv. in union, together
H3162b יָחְדָּו adv. together
3162 yachad yakh'-ad
from 3161; properly, a unit, i.e. (adverb) unitedly:--alike,
at all (once), both, likewise, only, (al-)together, withal.
see HEBREW for 03161
יַ֫חַד (ya.chad) — unitedness.
1) union, unitedness
יָחְדָּו (yach.dav) — together.
adv
together
Adv — AdverbHD
אָלַח (alach) is a primitive root meaning to turn morally corrupt or become filthy. It is primarily used in the Niphal form, indicating a state of moral corruption or tainting. The entries consistently emphasize its figurative sense of moral degradation.
[אָלַח] vb. only Niph. be corrupt morally; tainted
base
H444 אָלַח
444 'alach aw-lakh'
a primitive root; to muddle, i.e. (figuratively and
intransitive) to turn (morally) corrupt:--become filthy.
אָלַח (a.lach) — to corrupt.
(Niphal) to be corrupt morally, tainted
V-Niphal-Perf-3cp — Verb · Niphal · perfect third person common pluralHVNp3cp
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Part — Noun common · masculine singular constructHNcmsc
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal — Verb · Qal · participle (active) masculine singular commonHVqrmsc
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).
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Part — Noun common · masculine singular constructHNcmsc
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
DirObjM — AdverbHD
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
אֶחָד (echad) means 'one' and is derived from a numeral. It encompasses meanings such as each, every, a certain, and can serve as an indefinite article. It is also used as an ordinal to denote 'first' and appears in various combinations, including eleven. The entries consistently emphasize its numerical and qualitative aspects.
אֶחָד 972 adj.num. one
one
= each, every
= a certain
= indef. art.
only, & (fem.) once
one … another, one … the other
as ordinal first
in combin.
base
H259 אֶחָד one . one
. = each, every
. = a certain
. = indef. art.
. only, & (fem.) once
. one … another, one … the other
. as ordinal first
. in combin.
259 'echad ekh-awd'
a numeral from 258; properly, united, i.e. one; or (as an
ordinal) first:--a, alike, alone, altogether, and,
any(-thing), apiece, a certain, (dai-)ly, each (one), +
eleven, every, few, first, + highway, a man, once, one, only,
other, some, together,
see HEBREW for 0258
אֶחָד (e.chad) — one.
1) one (number)
1a) one (number)
1b) each, every
1c) a certain
1d) an (indefinite article)
1e) only, once, once for all
1f) one...another, the one...the other, one after another, one by one
1g) first
1h) eleven (in combination), eleventh (ordinal)
Adj — Noun common · feminine singular absoluteHNcfsa
wun.
See NUMBER.