Ezekiel 20:25 — Word Study
WLCוְגַם־ אֲנִי֙ נָתַ֣תִּי לָהֶ֔ם חֻקִּ֖ים לֹ֣א טוֹבִ֑ים וּמִ֨שְׁפָּטִ֔ים לֹ֥א יִֽחְי֖וּ בָּהֶֽם׃
BSA◂Iʼănîy [even] alsogam gave themnâthan■ to statuteschôq [unbeneficial] that were notlôʼ [in any way] goodṭôwb [pleasant, beneficial] and ordinancesmishpâṭ [judgments, laws] they could notlôʼ [be able to] livechâyâh▸ [have life, thrive]
| Greek | English | Parsing |
|---|---|---|
| וְגַם־ | and also | Conjunction, adverb |
| אֲנִי֙ | I | Pronoun |
| נָתַ֣תִּי | I gave | Verb, Qal, perfect first person common singular |
| לָהֶ֔ם | to them | Preposition, suffix |
| חֻקִּ֖ים | statutes | Noun common, masculine plural absolute |
| לֹ֣א | not | Particle |
| טוֹבִ֑ים | good | Adj |
| וּמִ֨שְׁפָּטִ֔ים | and judgments | Conjunction, noun common masculine plural absolute |
| לֹ֥א | [which] not | Particle |
| יִֽחְי֖וּ | they will live | Verb, Qal, imperfect third person masculine plural |
| בָּהֶֽם׃ | by them | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I also gave them over to statutes that were not good and ordinances by which they could not live. |
| KJV | Wherefore I gave them also statutes that were not good, and judgments whereby they should not live; |
| ASV | Moreover also I gave them statutes that were not good, and ordinances wherein they should not live; |
| YLT | And I also, I have given to them statutes not good, And judgments by which they do not live. |
| WEB | Moreover also I gave them statutes that were not good, and ordinances in which they couldn’t live. |
| BBE | And further, I gave them rules which were not good and orders in which there was no life for them; |
Where they part company is חֻקִּ֖ים — see How Translations Differ.
One main verb, with two phrases describing what was given. The structure emphasizes the negative nature of the statutes and ordinances.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנִי
verbנָתַן
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 — Ezekiel 20:25
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 — God's Judgment on Israelgenerated
Ezekiel 20:25 describes how God, in response to Israel's unfaithfulness, gave them statutes that were not good and ordinances that could not lead to life. This reflects the consequences of their actions and serves as a warning about the importance of following God's commands. The surrounding verses highlight Israel's rejection of God's ways and the resulting judgment they faced, emphasizing the seriousness of their disobedience.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 20:26–39 | And I pronounced them unclean through their gifts—the sacrifice of every firstborn in the fire—so that I might devastate them, in order that they would know that I am the LORD. |
| 2 | Ezekiel 14:9–11 | But if the prophet is enticed to speak a message, then it was I the LORD who enticed him, and I will stretch out My hand against him and destroy him from among My people Israel. |
| 3 | Deuteronomy 4:27–28 | Then the LORD will scatter you among the peoples, and only a few of you will survive among the nations to which the LORD will drive you. |
| 4 | Deuteronomy 28:36 | The LORD will bring you and the king you appoint to a nation neither you nor your fathers have known, and there you will worship other gods—gods of wood and stone. |
| 5 | Psalm 81:12 | So I gave them up to their stubborn hearts to follow their own devices. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — חֻקִּ֖ים, chu.Kimgenerated
The word חֹק (choq) refers to a statute or decree, typically one given by God. It signifies a legal requirement or prescription, often associated with divine law. The plural form חֻקִּים indicates multiple statutes, which are meant to guide the behavior of the people.
In this verse, the use of חֻקִּים emphasizes that the statutes given were not beneficial, highlighting a disconnect between God's intentions and the people's ability to live by them.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb is נָתַ֣תִּי, I gave, which governs the entire sentence. The structure includes a subject, the object of the giving, and two clauses describing the nature of what was given.
The sentence is constructed with a conjunction phrase leading into clauses that describe both the statutes and the ordinances, establishing a clear relationship between God's actions and the consequences for Israel.
Septuagint Backgroundgenerated
The Septuagint translates חֻקִּ֖ים as προστάγματα, which means 'commands' or 'orders.' This choice reflects a broader interpretation of the statutes as authoritative directives from God.
By using προστάγματα, the translators emphasize the binding nature of these statutes, indicating that they carry significant weight in the context of obedience and judgment.
In plain words — the whole versegenerated
Ezekiel 20:25 tells us that God gave the Israelites statutes that were not good and ordinances that they could not live by. This reflects the consequences of their disobedience and highlights the importance of following God's commands.
Frequently Asked Questionsgenerated
It indicates that the laws or commands given did not lead to life or well-being, reflecting the consequences of Israel's unfaithfulness.
This can be understood as a form of judgment, allowing the people to experience the consequences of their choices and turning away from God's ways.
It emphasizes God's desire for His people to follow His commands and the consequences of their rebellion against Him.
It serves as a reminder of the importance of adhering to God's statutes for a fulfilling and thriving life.
Reflection Questionsgenerated
- In what ways have I seen the consequences of ignoring God's commands in my own life?
- How can I ensure that I am following God's statutes and not relying on my own understanding?
- What steps can I take to better understand the laws and teachings of God?
- How can I encourage others to seek the benefits of living according to God's statutes?
The early church on this verse — how the Fathers read it
The early Church Fathers reference this verse to discuss the nature of God's laws and their implications for Israel's faithfulness.
Having forgotten the benefits and marvels performed by God, they set up the head of a calf. For this reason, therefore, precepts are given to them by which they are tested.Early Church Fathers on Ezekiel 20 →
We hold, then, that the law has a twofold sense—the one literal, the other spiritual—as has been shown by some before us. Of the first or literal sense it is said, not by us but by God, speaking in one of the prophets,Early Church Fathers on Ezekiel 20 →
For a paedagogus, as the word is rendered in the Latin, is the teacher of a boy; and he cannot apply perfect precepts to an imperfect age, because it cannot bear them.Early Church Fathers on Ezekiel 20 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 20:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWherefore I gave them also statutes [that were] not good,.... Yea, were very bad; not the moral law, and the statutes of it; for that is holy, just, and good, though the killing letter and
Read John Gill on Ezekiel 20 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWherefore I gave them also statutes that were not good, and judgments whereby they should not live; Wherefore I gave them also statutes ... not good - since they would not follow my statutes, that
Read Robert Jamieson on Ezekiel 20 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBecause they did by such perverse obstinacy reject the statutes I did in mercy give them; my good laws and judgments, saith God, they despised; for this cause God proceeds to punish them in a dreadful kind and manner, Gave them; not by appointing or enjoining, but by permitting them to make such for themselves, much like that , giving up to a reprobate sense, or that ,12, as a governor or father, after long and fruitless strivings with an obstinate and unruly youth, gives him up at last as hopeless, and casts off the care and guidance of him. Statutes; orders and rules about their religious worship, which they first invented, next approved, and lastly made their established religion, where…
Read Matthew Poole on Ezekiel 20 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 20:25 Wherefore I gave them also statutes [that were] not good, and judgments whereby they should not live;Ver. 25. Wherefore I gave them also statutes that were not good.] i.e., I gave them up to their own inventions and hearts’ lusts (which was worse than to be delivered up to Satan), because they were ingrati gratiae Dei, as Ambrose hath it; they received the grace of God in vain. By "statutes not good," some understand the ceremonial laws, which commanded neither virtue nor vice in themselves. Others, such decrees and ordinances of God in the wilderness as were not good for them, but hurtful; as that for the execution of the calf worshippers, of the Baalpeorites, of Korah and…
Read John Trapp on Ezekiel 20 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(25) Statutes that were not good.—In this verse the general statement is made of which a particular instance is given in the next. The “statutes that were not good, and judgments whereby they should not live,” cannot be the same with those described in Ezekiel 20:11 as “judgments which, if a man do, he shall even live in them.” They are not, therefore, to be understood (as many of the fathers took them) of any part of the Mosaic law. Neither is it a sufficient explanation to say that God gave them what was intrinsically good, but it became evil to them through their sins; such a view of the law is emphatically discarded in Romans 7:13. The statutes of the Mosaic law are not intended here at…
Read Charles John Ellicott on Ezekiel 20 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 25. I gave them also statutes that were not good] What a foolish noise has been made about this verse by critics, believers and infidels! How is it that God can be said "to give a people statutes that were not good, and judgments whereby they could not live?" I answer, in their sense of the words, God never gave any such, at any time, to any people. Let any man produce an example of this kind if he can; or show even the fragment of such a law, sanctioned by the Most High! The simple meaning of this place and all such places is, that when they had rebelled against the Lord, despised his statutes, and polluted his Sabbaths - in effect cast him off, and given themselves wholly to their…
Read AdamClarke on Ezekiel 20 →
CambridgeThe Cambridge Bible for Schools and Colleges25. Wherefore I gave … also] Moreover also I gave, see Ezekiel 20:23. statutes … not good] These statutes are of a kind contrary to those given before (Ezekiel 20:11) which were good. These points seem plain: 1. The practice referred to is that of passing the firstborn male children through the fire as a burnt-offering to the deity. 2. The law in Israel was that all the male firstborn of men and the male firstlings of beasts were the Lord’s. The firstborn of men were to be redeemed, as also the firstlings of unclean animals, but the firstlings of clean animals were to be offered in sacrifice to Jehovah (Exodus 13:2; Exodus 13:12-13; Exodus 22:29, cf. Numbers 3:46-47; Numbers 18:15-16). The…
Read Cambridge on Ezekiel 20 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible25. Wherefore I gave them also statutes that were not good — Does this refer to certain Mosaic regulations which were “permitted because of the hardness of their hearts?” (Matthew 19:8.) Or does it
Read Daniel Denison Whedon on Ezekiel 20 →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
I also gave them over to statutes that were not good and ordinances by which they could not live.
Moreover also I gave them statutes that were not good, and ordinances in which they couldn’t live.
I also gave them over to statutes that were not good and ordinances by which they could not live.
I also gave them decrees which were not good and regulations by which they could not live.
Tyndale line
Wherefore I gave them also statutes that were not good, and judgments whereby they should not live;
Moreover also I gave them statutes that were not good, and ordinances wherein they should not live;
Moreover also I gave them statutes that were not good, and judgments wherein they should not live;
Wherefore I gave them also statutes that were not good, and judgments by which they should not live;
Wherefore I gaue them also statutes that were not good, and iudgements, wherein they should not liue.
Strictly literal
And I also gave them statutes that were not good, and ordinances whereby they should not live;
And I also, I have given to them statutes not good, And judgments by which they do not live.
And I also, I have given statutes to them [that are] not good, || And judgments by which they do not live.
And I also let them follow statutes that were not good, and ordinances whereby they could not live;
Then I also gave them statutes that were not good, and decrees by which they could not live.
From the Latin
Therefore I also gave them statutes that were not good, and judgments, in which they shall not live.
Simplified
I also let them follow the regulations they wanted that weren't good; laws that wouldn't help them live.
And further, I gave them rules which were not good and orders in which there was no life for them;
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree on the wording of Ezekiel 20:25, with the Septuagint providing a direct correspondence to the Hebrew text. This alignment suggests a consistent understanding of the verse across these ancient witnesses.
וְגַם־ אֲנִי֙ נָתַ֣תִּי לָהֶ֔ם חֻקִּ֖ים לֹ֣א טוֹבִ֑ים וּמִ֨שְׁפָּטִ֔ים לֹ֥א יִֽחְי֖וּ בָּהֶֽם׃
11 of the 11 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 Ezekiel 20:25
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.
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
Conj | DirObjM — Conjunction · adverbHC/D
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.'
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HRd/Sp3mp — Preposition · suffixHRd/Sp3mp
חֹק (choq) refers to something prescribed, such as a statute, ordinance, or limit. It encompasses a range of meanings, including prescribed tasks, portions, and decrees, whether from God or man. The plural form, חֻקִּים, denotes multiple enactments or statutes. The entries consistently emphasize its legal and prescriptive nature.
חֹק 127 n.m. something prescribed, a statute or due
prescribed task
prescribed-portion or allowance of food
action prescribed for oneself, resolve
prescribed due of the priest from offerings
prescribed limit, boundary
enactment, decree, ordinance of either God or man
pl. חֻקִּים enactments, statutes of a law
base
H2706 חֹק something prescribed, a statute or due . prescribed task
. prescribed-portion or allowance of food
. action prescribed for oneself, resolve
. prescribed due of the priest from offerings
. prescribed limit, boundary
. enactment, decree, ordinance of either God or man
. pl. חֻקִּים enactments, statutes of a law
2706 choq khoke
from 2710; an enactment; hence, an appointment (of time,
space, quantity, labor or usage):--appointed, bound,
commandment, convenient, custom, decree(-d), due, law,
measure, X necessary, ordinance(- nary), portion, set time,
statute, task.
see HEBREW for 02710
חֹק (choq) — statute: decree.
: decree
1) statute, ordinance, limit, something prescribed, due
1a) prescribed task
1b) prescribed portion
1c) action prescribed (for oneself), resolve
1d) prescribed due
1e) prescribed limit, boundary
1f) enactment, decree, ordinance
1f1) specific decree
1f2) law in general
1g) enactments, statutes
1g1) conditions
1g2) enactments
1g3) decrees
1g4) civil enactments prescribed by God
חֹק (choq) — statute: portion.
: portion
1) statute, ordinance, limit, something prescribed, due
1a) prescribed task
1b) prescribed portion
1c) action prescribed (for oneself), resolve
1d) prescribed due
1e) prescribed limit, boundary
1f) enactment, decree, ordinance
1f1) specific decree
1f2) law in general
1g) enactments, statutes
1g1) conditions
1g2) enactments
1g3) decrees
1g4) civil enactments prescribed by God
חֹק (choq) — statute: allotment.
: allotment/boundary
N-mp — Noun common · masculine plural absoluteHNcmpa
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)
Part — ParticleHTn
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 — AdjHAampa
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).
The Hebrew word מִשְׁפָּט (mishpat) primarily means judgment or justice and encompasses various aspects such as legal rights, ordinances, and decisions. It is derived from a root meaning to pronounce a verdict, covering both human and divine law. The entries highlight its application in legal contexts, including the act of deciding cases and the attributes of justice and rectitude.
מִשְׁפָּט 422 n.m. judgment
judgment
justice, right, rectitude
ordinance
decision
one's (legal) right, privilege, due
proper, fitting, measure
custom, manner
what manner of
plan
base
H4941 מִשְׁפָּט judgment . judgment
. justice, right, rectitude
. ordinance
. decision
. one's (legal) right, privilege, due
. . proper, fitting, measure
. custom, manner
. what manner of
. plan
4941 mishpat mish-pawt'
from 8199; properly, a verdict (favorable or unfavorable)
pronounced judicially, especially a sentence or formal decree
(human or (participant's) divine law, individual or
collective), including the act, the place, the suit, the
crime, and the penalty; abstractly, justice, including a
participant's right or privilege (statutory or customary), or
even a style:--+ adversary, ceremony, charge, X crime,
custom, desert, determination, discretion, disposing, due,
fashion, form, to be judged, judgment, just(-ice, -ly),
(manner of) law(-ful), manner, measure, (due) order,
ordinance, right, sentence, usest, X worthy, + wrong.
see HEBREW for 08199
מִשְׁפָּט (mish.pat) — justice: judgement.
: judgement/punishment
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
1b) justice, right, rectitude (attributes of God or man)
1c) ordinance
1d) decision (in law)
1e) right, privilege, due (legal)
1f) proper, fitting, measure, fitness, custom, manner, plan
מִשְׁפָּט (mish.pat) — justice.
: justice/right/righteousness
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
Conj | N-mp — Conjunction · noun common masculine plural absoluteHC/Ncmpa
→ On the serpent Ge 3:14,15
→ Eve Ge 3:16
→ Adam Ge 3:17-19
→ Cain Ge 4:11-15
→ The Antediluvians Ge 6:7
→ Sodomites Ge 19:23-25
→ Egyptians, the plagues and overthrow Ex 7:14
→ Nadab and Abihu Le 10:1-3
→ Miriam Nu 12:1-15
→ Upon the Israelites
For worshiping Aaron's calf Ex 32:35
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)
Part — ParticleHTn
חָיָה (chayah) is a Hebrew verb meaning to live or have life, encompassing both literal and figurative senses. It includes various nuances such as reviving, preserving life, and restoring health. The entries detail its use in different stems, with Qal focusing on living and being quickened, while Piel and Hiphil emphasize giving life and reviving. No specific verse references are provided.
חָיָה 283 vb. live
Qal 203
live
be quickened, revive
Pi.
preserve alive, let live
give life
quicken, revive, refresh
Hiph.
preserve alive, let live
quicken, revive
base
H2421 חָיָה live .. live
. be quickened, revive
. . preserve alive, let live
. give life
. quicken, revive, refresh
. . preserve alive, let live
. quicken, revive
2421 chayah khaw-yaw'
a primitive root (compare 2331, 2421); to live, whether
literally or figuratively; causatively, to revive:--keep
(leave, make) alive, X certainly, give (promise) life, (let,
suffer to) live, nourish up, preserve (alive), quicken,
recover, repair, restore (to life), revive, (X God) save
(alive, life, lives), X surely, be whole.
see HEBREW for 02331
see HEBREW for 02421
חָיָה (cha.yah) — to live.
1) to live, have life, remain alive, sustain life, live prosperously, live for ever, be quickened, be alive, be restored to life or health
1a) (Qal)
1a1) to live
1a1a) to have life
1a1b) to continue in life, remain alive
1a1c) to sustain life, to live on or upon
1a1d) to live (prosperously)
1a2) to revive, be quickened
1a2a) from sickness
1a2b) from discouragement
1a2c) from faintness
1a2d) from death
1b) (Piel)
1b1) to preserve alive, let live
1b2) to give life
1b3) to quicken, revive, refresh
1b3a) to restore to life
1b3b) to cause to grow
1b3c) to restore
1b3d) to revive
1c) (Hiphil)
1c1) to preserve alive, let live
1c2) to quicken, revive
1c2a) to restore (to health)
1c2b) to revive
1c2c) to restore to life
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
