Proverbs 15:23 — Word Study
WLCשִׂמְחָ֣ה לָ֭אִישׁ בְּמַעֲנֵה־ פִ֑יו וְדָבָ֖ר בְּעִתּ֣וֹ מַה־ טּֽוֹב׃
BSAA manʼîysh [male person, individual] takes joysimchâh [happiness, gladness] in a fitting replymaʻăneh [appropriate, suitable, answer, response] and howmâh good isṭôwb [pleasant, beneficial] a timelyʻêth [in due season, at the right moment] worddâbâr [message, thing]
| Greek | English | Parsing |
|---|---|---|
| שִׂמְחָ֣ה | joy | Noun common, feminine singular absolute |
| לָ֭אִישׁ | [belongs] to person | Preposition, noun common masculine singular absolute |
| בְּמַעֲנֵה־ | in [the] answer of | Preposition, noun common masculine singular construct |
| פִ֑יו | mouth his | Noun common masculine singular construct, suffix |
| וְדָבָ֖ר | and [is] a word | Conjunction, noun common masculine singular absolute |
| בְּעִתּ֣וֹ | at appropriate time its | Preposition, noun common both singular construct, suffix |
| מַה־ | how! | Pronoun |
| טּֽוֹב׃ | good | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | A man takes joy in a fitting reply— and how good is a timely word! |
| KJV | A man hath joy by the answer of his mouth: and a word spoken in due season, how good is it! |
| ASV | A man hath joy in the answer of his mouth; And a word in due season, how good is it! |
| YLT | Joy [is] to a man in the answer of his mouth, And a word in its season — how good! |
| WEB | Joy comes to a man with the reply of his mouth. How good is a word at the right time! |
| BBE | A man has joy in the answer of his mouth: and a word at the right time, how good it is! |
Translations consistently render שִׂמְחָה as joy — see How Translations Differ.
The sentence consists of a main clause with a subordinate clause that emphasizes the goodness of a timely word.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectשִׂמְחָה
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 15:23
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 — Wisdom on Communicationgenerated
Proverbs 15:23 emphasizes the joy a man feels when he receives a fitting reply, highlighting the importance of timely and appropriate communication. This verse fits within a broader discourse on wisdom, where the value of counsel and the impact of words are explored, as seen in the surrounding verses. The insights shared here encourage thoughtful interactions and the significance of sharing words that uplift and support others.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 12:14 | By fruitful speech a man is filled with good things, and the work of his hands returns to him. |
| 2 | Proverbs 16:13 | Righteous lips are a king’s delight, and he who speaks honestly is beloved. |
| 3 | Proverbs 24:26 | An honest answer given is like a kiss on the lips. |
| 4 | Proverbs 25:11–12 | A word fitly spoken is like apples of gold in settings of silver. |
| 5 | Ephesians 4:29 | Let no unwholesome talk come out of your mouths, but only what is helpful for building up the one in need and bringing grace to those who listen. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — שִׂמְחָה, sim.Chahgenerated
The word שִׂמְחָה (simchah) is a feminine noun meaning joy or gladness. It often describes a happy occasion or celebration, reflecting a sense of pleasure. The root conveys the idea of rejoicing, and its usage in the Bible frequently associates it with God's joy and the joy of His people.
This word appears 94 times in the Old Testament, indicating its significance in expressing joy in various contexts. The parsing as a common noun in the singular form suggests it refers to a specific instance of joy, such as that experienced in a meaningful exchange or response.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we reference the Berean Standard Bible (BSB), which captures the essence of the verse.
Sentence Structuregenerated
The main clause of the verse is centered around the finite verb שִׂמְחָה, takes joy, which governs the subject לָאִישׁ, man. This is followed by a prepositional phrase detailing the nature of the joy, and a second clause that emphasizes the goodness of a timely word.
The structure indicates that the joy experienced by the man is directly linked to the fitting reply he receives, showcasing the relationship between communication and emotional response.
Septuagint Backgroundgenerated
The Septuagint translates שִׂמְחָה as ὑπακούσῃ (hypakousē), which means 'to obey' or 'to respond.' This choice reflects a focus on the action of responding rather than the emotional aspect of joy, suggesting a different interpretive angle.
This rendering may indicate a broader understanding of communication, where the act of responding is highlighted as significant in relationships, aligning with the overall theme of wisdom in speech.
In plain words — the whole versegenerated
Proverbs 15:23 tells us that a man finds joy in a fitting reply and recognizes how good a timely word can be. This highlights the importance of thoughtful communication and the positive impact it can have on relationships.
Frequently Asked Questionsgenerated
It means that when a man receives an appropriate and well-timed response, it brings him happiness and satisfaction, reflecting the value of good communication.
A timely word is beneficial because it can provide encouragement, clarity, or support at the right moment, enhancing understanding and relationships.
This verse encourages us to be mindful of our words and responses, aiming to provide thoughtful and appropriate replies that can uplift others.
Timely words can include compliments, words of encouragement, advice in difficult situations, or simply listening and responding with empathy when someone needs support.
Reflection Questionsgenerated
- In what situations have I experienced joy from a well-timed response?
- How can I ensure my words are fitting and timely in my conversations with others?
- What are some ways I can cultivate joy in my communication with friends and family?
- How can I be more attentive to the needs of others in my interactions?
The early church on this verse — how the Fathers read it
Bede comments on the joy found in wise speech, noting how humans naturally rejoice in well-considered words.
A man rejoices in his mouth's sentence, etc. It is indeed human for each to rejoice in his sentence as though prudently uttered;Early Church Fathers on Proverbs 15 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 15:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleA man hath joy by the answer of his mouth,.... When his advice is asked, and he gives good and wholesome counsel, and that being taken succeeds; it is a pleasure to a man that he is capable of
Read John Gill on Proverbs 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryA man hath joy by the answer of his mouth: and a word spoken in due season, how good is it!
Read Robert Jamieson on Proverbs 15 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBy the answer, i.e. by a wise or good and seasonable answer or advice, as is manifest, both from the opposite clause, and from the nature of the thing, because it is manifest and undeniable, that a foolish answer can be no credit nor comfort to the answerer. Thus above, , the way is put for God’ s way; and such synecdoches are frequent in Scripture. A word spoken in due season, counsel or comfort given to another in fit time and manner, how good is it! it is highly acceptable and useful.
Read Matthew Poole on Proverbs 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 15:23 A man hath joy by the answer of his mouth: and a word [spoken] in due season, how good [is it]!Ver. 23. A man hath joy by the answer of his mouth.] It reflects comfort upon a man when he hath spoken discreetly to the benefit and good content of others. Some degree of comfort follows every good action, as heat accompanies fire, as beams and influence issue from the sun; which is so true, that very heathens, upon the discharge of a good conscience, have found comfort and peace answerable. A word spoken in due season, how good is it.] One seasonable truth falling on a prepared heart, hath oft a strong and sweet operation. Galeacius was converted by a similitude used by Peter…
Read John Trapp on Proverbs 15 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(23) A man hath joy by the answer of his mouth.—So much mischief is done by the tongue, and its slips are so many, that when a man makes a suitable reply, he may well rejoice and look upon it as the gift of God (Proverbs 16:1).
Read Charles John Ellicott on Proverbs 15 →CambridgeThe Cambridge Bible for Schools and Colleges23. by] Rather, in. The reference is rather to the satisfaction found in the ready answer itself, the “word in due season,” as he utters it, than to any fruit which comes to him “by” it.
Read Cambridge on Proverbs 15 →Albert Barnes1798–1870Barnes' Notes on the BibleProbably, a special reference to debates in council Proverbs 15:22. They bring before us the special characteristic of the East, the delight in ready, improvised answers, solving difficulties, turning aside anger.
Read Albert Barnes on Proverbs 15 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible23. This proverb may bear some reference to the preceding, and to the ability to speak well and readily in the divan or council.
Read Daniel Denison Whedon on Proverbs 15 →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
A man takes joy in a fitting reply— and how good is a timely word!
Joy comes to a man with the reply of his mouth. How good is a word at the right time!
A man takes joy in a fitting reply—and how good is a timely word!
A person has joy in giving an appropriate answer, and a word at the right time – how good it is!
Tyndale line
A man hath joy by the answer of his mouth: and a word spoken in due season, how good is it!
A man hath joy in the answer of his mouth; And a word in due season, how good is it!
A man hath joy in the answer of his mouth: and a word in due season, how good is it!
A man hath joy by the answer of his mouth: and a word spoken in due season, how good it is !
A ioy commeth to a man by the answere of his mouth: and how good is a word in due season?
Strictly literal
A man hath joy by the answer of his mouth; and a word in its season, how good is it!
Joy [is] to a man in the answer of his mouth, And a word in its season — how good!
Joy [is] to a man in the answer of his mouth, || And a word in its season—how good!
A man hath joy by the answer of his mouth; and a word [spoken] at the proper time, how good is it!
A person finds joy when he gives a pertinent reply; how good is a timely word!
From the Latin
A man rejoiceth in the sentence of his mouth: and a word in due time is best.
Simplified
A good answer makes people happy—it's great to say the right thing at the right moment!
A man has joy in the answer of his mouth: and a word at the right time, how good it is!
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 show some alignment, with 4 of the 8 words matched. The Dead Sea Scrolls — 4Q103 also contain similar phrases, though some words were restored by an editor. The general agreement among these witnesses reinforces the consistency of the verse's message about joy in communication.
שִׂמְחָ֣ה לָ֭אִישׁ בְּמַעֲנֵה־ פִ֑יו וְדָבָ֖ר בְּעִתּ֣וֹ מַה־ טּֽוֹב׃
4 of the 8 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.
שמחה [לאיש] [במענה] פי׳ו ודבר בעת׳ו מה טוב
4 words on the leather — 2 partly restored, 2 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 Proverbs 15:23
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.
שִׂמְחָה (simchah) refers to joy, gladness, and mirth. It encompasses a range of meanings from general joyfulness to religious or festival-related happiness. The word is derived from שִׂמְחָה (H8056), which also relates to pleasure and rejoicing. The entries consistently highlight its positive connotations.
שִׂמְחָה 93 n.f. joy, gladness, mirth
base
H8057 שִׂמְחָה joy, gladness, mirth
8057 simchah sim-khaw'
from 8056; blithesomeness or glee, (religious or
festival):--X exceeding(-ly), gladness, joy(-fulness), mirth,
pleasure, rejoice(-ing).
see HEBREW for 08056
שִׂמְחָה (sim.chah) — joy.
1) joy, mirth, gladness
1a) mirth, gladness, joy, gaiety, pleasure
1b) joy (of God)
1c) glad result, happy issue
N-fs — Noun common · feminine singular absoluteHNcfsa
joi (simchah; chara):
1. Terms:
The idea of joy is expressed in the Old Testament by a wealth of synonymous terms that cannot easily be differentiated. The commonest is simchah (1Sa 18:6, etc.), variously translated in English Versions of the Bible "joy," "gladness," "mirth"; from sameah, properly "to be bright," "to shine" (Pr 13:9, "The light of the righteous rejoiceth," literally, "is bright"), but generally used figuratively "to rejoice," "be glad" (Le 23:40 and very frequent).
Other nouns are masos and sason, both from sus, properly "to spring," "leap," hence, "exult," "rejoice"; rinnah, "shouting." "joy"; gil, from verb gil or gul, "to go in a circle," hence, "be excited" (dancing round for joy), "rejoice." In the New…
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
מַעֲנֶה (ma`aneh) primarily means 'answer' or 'response.' It can refer to a reply that is either favorable or contradictory. The word is derived from a root meaning to respond and is noted in various contexts, including a place for task.
מַעֲנֶה n.m. answer, response
base
H4617 מַעֲנֶה
4617 ma`aneh mah-an-eh'
from 6030; a reply (favorable or contradictory):--answer, X
himself.
see HEBREW for 06030
מַעֲנֶה (ma.a.neh) — answer.
1) answer, response
2) (TWOT) place for task
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
HNcmsc/Sp3ms — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
wurd: The commonest term in the Old Testament for "word" is dabhar (also "matter" "thing"); in the New Testament logos ("reason," "discourse," "speech"); but also frequently rhema. Rhema is a "word" in itself considered; logos is a spoken word, with reference generally to that which is in the speaker's mind. Some of the chief applications of the terms may thus be exhibited:
(1) We have the word of Yahweh (or God; see below)
(a) as the revelation to the patriarch, prophet, or inspired person (Ge 15:1; Ex 20:1; Nu 22:38, etc.);
One of the titles of the second person of the Trinity, indicating perhaps that by his acts and teachings God is revealed, somewhat as thought is by words, 1Jo 1:1 5:7 Re 19:13. "The word of the Lord" was a common phrase in the Old Testament, always denoting some revelation of Jehovah. Long before the coming of Christ, the Jewish paraphrasts of the Bible used "The Word" in the passage where Jehovah occurred in the original; and the term was familiar to Jewish writers as the name of a divine being, the Son of God.
To show its true meaning and its application to our Savior, was of great importance to John, the last of the inspired writers, in whose later years certain errors as to the person of Christ, borrowed from Eastern philosophy, had begun to creep into the Christian church. He describes "The Word" as a personal and divine Being…
עֵת (eth) means 'time,' covering various aspects such as the time of an event, a usual time, or an appointed time. It can also refer to experiences or occurrences. The entries suggest it can denote both specific and uncertain times, but they do not indicate any significant disagreement among lexicons.
עֵת 297 n.f. time
time of an event
= usual time
proper, suitable time
appointed time
as uncertain
= experience, fortunes
occurrence, occasion
base
H6256 עֵת time . time of an event
. . = usual time
. proper, suitable time
. appointed time
. as uncertain
. = experience, fortunes
. occurrence, occasion
6256 `eth ayth
from 5703; time, especially (adverb with preposition) now,
when, etc.:--+ after, (al-)ways, X certain, + continually, +
evening, long, (due) season, so (long) as, (even-, evening-,
noon-)tide, ((meal-)), what) time, when.
see HEBREW for 05703
עֵת (et) — time.
1) time
1a) time (of an event)
1b) time (usual)
1c) experiences, fortunes
1d) occurrence, occasion
Prep | N-cs | Suff — Preposition · noun common both singular construct · suffixHR/Ncbsc/Sp3ms
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Part — PronounHPi
Represents various Hebrew and Greek words, interrogative, interjectional and relative. Its different uses refer to
(1) the manner or way, e.g. Ge 44:34, "How shall I go up to my father?" ('ekh); Mt 6:28, "how they grow" (pos); 1Co 15:35, "How are the dead raised?";
(2) degree, extent, frequently, "how great" (Da 4:3, mah; Mr 5:19, hosos, "how much"); "how many" (Mt 27:13, posos); "how much" (Ac 9:13, hosos); "how much more" (Mt 7:11, posos;
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).