Psalms 122:9 — Word Study
WLCלְ֭מַעַן בֵּית־ יְהוָ֣ה אֱלֹהֵ֑ינוּ אֲבַקְשָׁ֖ה ט֣וֹב לָֽךְ׃
BSAFor the sakemaʻan [because of, on behalf of] of the housebayith [dwelling place, temple] of the LORDYᵉhôvâh [Yehovah, the Lord God] our Godʼĕlôhîym [Elohim, the supreme God] I will seekbâqash [search for, pursue] your prosperityṭôwb [good, welfare, pleasant things]
| Greek | English | Parsing |
|---|---|---|
| לְ֭מַעַן | for [the] sake of | Particle |
| בֵּית־ | [the] house of | Noun common, masculine singular construct |
| יְהוָ֣ה | Yahweh | Noun proper |
| אֱלֹהֵ֑ינוּ | God our | Noun common masculine plural construct, suffix |
| אֲבַקְשָׁ֖ה | I will seek | Verb, Piel, infinitive construct first person common singular |
| ט֣וֹב | good | Adj |
| לָֽךְ׃ | of you | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For the sake of the house of the LORD our God, I will seek your prosperity. |
| KJV | Because of the house of the LORD our God I will seek thy good. |
| ASV | For the sake of the house of Jehovah our God I will seek thy good. |
| YLT | For the sake of the house of Jehovah our God, I seek good for thee! |
| WEB | For the sake of the house of Yahweh our God, I will seek your good. |
| BBE | Because of the house of the Lord our God, I will be working for your good. |
The translations agree on the core meaning of seeking prosperity, with no significant differences noted.
The sentence centers on the main action of seeking, with an introductory phrase that provides the motive behind that action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבָּקַשׁ
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 122:9
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 — A Prayer for the Peace of Jerusalemgenerated
Psalms 122:9 emphasizes the psalmist's dedication to the well-being of Jerusalem, tying it to the significance of the house of the LORD. This reflects a broader theme in the psalms, where the city and its temple are seen as central to the community's identity and relationship with God. The psalmist's commitment to seek prosperity for Jerusalem is not just a personal wish but a communal prayer that resonates with the collective hopes of the people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 26:8 | O LORD, I love the house where You dwell, the place where Your glory resides. |
| 2 | Psalm 69:9 | because zeal for Your house has consumed me, and the insults of those who insult You have fallen on me. |
| 3 | Psalm 84:1–2 | How lovely is Your dwelling place, O LORD of Hosts! |
| 4 | 1 Chronicles 29:3 | Moreover, because of my delight in the house of my God, I now give for it my personal treasures of gold and silver, over and above all that I have provided for this holy temple: |
| 5 | John 2:17 | His disciples remembered that it is written: “Zeal for Your house will consume Me.” |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — אֲבַקְשָׁ֖ה, 'a.vak.Shahgenerated
The verb אֲבַקְשָׁ֖ה ('a.vak.Shah) is in the Piel stem, indicating an intensive action of seeking or searching. It expresses a strong desire to pursue something actively, in this case, the welfare of Jerusalem.
This verb conveys a sense of urgency and intention, as the psalmist is not passively hoping for good but actively seeking it on behalf of the community. The context suggests that this seeking is motivated by the psalmist's reverence for the house of the LORD.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible, which uses seek your prosperity.
Sentence Structuregenerated
The main verb אֲבַקְשָׁ֖ה ('a.vak.Shah), I will seek, governs the sentence, indicating the psalmist's action. The structure includes a prepositional phrase indicating the reason for this seeking, emphasizing the connection to the house of the LORD.
The sentence is built around the central action of seeking, with supporting phrases that clarify the motivation and object of that seeking, illustrating the psalmist's commitment to the community's welfare.
Septuagint Backgroundgenerated
The Septuagint translates אֲבַקְשָׁ֖ה with ἐχεζήτησα (echezētēsa), which also means 'to seek'. This choice maintains the active pursuit of well-being, reflecting the psalmist's intent.
The Greek term does not alter the meaning but reinforces the urgency of the seeking, consistent with the Hebrew context.
In plain words — the whole versegenerated
Psalms 122:9 expresses the psalmist's commitment to seek the prosperity of Jerusalem for the sake of the house of the LORD. This reflects a deep connection between the community's well-being and their reverence for God's dwelling place.
Frequently Asked Questionsgenerated
It means actively desiring and pursuing the well-being and good fortune of the city and its people.
The house of the LORD represents God's presence and the spiritual center of the community, making its welfare essential to the people's relationship with God.
The psalmist's intention is to show that the well-being of the community is tied to their reverence for God and His dwelling place.
We can learn the importance of actively seeking the good of our communities and recognizing the spiritual significance of our places of worship.
Reflection Questionsgenerated
- In what ways can I actively seek the well-being of my community?
- How does my understanding of God's house influence my actions toward others?
- What are some specific ways I can pray for the prosperity of those around me?
- How can I demonstrate my commitment to the welfare of my community in practical terms?
The early church on this verse — how the Fathers read it
Early interpretations of this verse emphasize the psalmist's commitment to seeking good for the community, as noted by Augustine of Hippo.
"Because of the house of the Lord my God, I have sought good things for you" [Psalms 122:9].Early Church Fathers on Psalms 122 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 122:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBecause of the house of the Lord our God,.... Not because of his own palace, nor because of his own house and family; nor because of his own personal interest; though all were concerned in the peace
Read John Gill on Psalms 122 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBecause of the house of the LORD our God I will seek thy good. Because of the house of the Lord our God I will seek thy good - (cf.
Read Robert Jamieson on Psalms 122 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe house of the Lord our God; which is now fixed in this city.
Read Matthew Poole on Psalms 122 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 122:9 Because of the house of the LORD our God I will seek thy good.Ver. 9. Because of the house of the Lord our God] Where David’ s heart was, and wherein he held it a happiness to be but a doorkeeper, Psalms 84:10, so much endeared unto him was God’ s sincere service. O pass we into the likeness of this heavenly pattern. I will seek thy good] I will both pray it and promote it.
Read John Trapp on Psalms 122 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Because . . .—Now for the first time the religious motive of the pilgrimage appears, rendered all the more emphatic by being kept for the concluding verse.
Read Charles John Ellicott on Psalms 122 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. Because of the house of the Lord our God] Particularly will I wish thee well, because thou art the seat of religion, the place where our merciful God has condescended to dwell. To the captives in Babylon the Prophet Jeremiah had given this charge, Jeremiah 29:7: "And seek שלום shalom, the prosperity of the city, whither I have caused you to be carried captives, and pray unto the Lord for it; for in the prosperity thereof ye shall have prosperity." Was this a duty for the captives? Yes. And is it the duty of every man for his own country? God, nature, common sense, and self-interest say, YES! And what must we think of the wretches who not only do not thus pray, but labour to destroy…
Read AdamClarke on Psalms 122 →CambridgeThe Cambridge Bible for Schools and Colleges9. For the sake of the house &c.] Dear as Jerusalem is to him as the centre of the nation’s civil life, it is yet dearer as the centre of the national religion. I will (Let me) seek thy good] So Nehemiah 2:10, “a man to seek the good of the children of Israel.”
Read Cambridge on Psalms 122 →Albert Barnes1798–1870Barnes' Notes on the BibleBecause of the house of the Lord our God I will seek thy good - Because of the sanctuary within thee; because that is the place where God is worshipped.
Read Albert Barnes on Psalms 122 →The verse in English, compared — 16 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
For the sake of the house of the LORD our God, I will seek your prosperity.
For the sake of the house of Yahweh our God, I will seek your good.
For the sake of the house of the LORD our God, I will seek your prosperity.
For the sake of the temple of the Lord our God I will pray for you to prosper.
Tyndale line
Because of the house of the LORD our God I will seek thy good.
For the sake of the house of Jehovah our God I will seek thy good.
For the sake of the house of the LORD our God I will seek thy good.
Because of the house of the LORD our God I will seek thy good.
Because of the House of the Lord our God, I will procure thy wealth.
Strictly literal
Because of the house of Jehovah our God I will seek thy good.
For the sake of the house of Jehovah our God, I seek good for thee!
For the sake of the house of our God YHWH, || I seek good for you!
For the sake of the house of the Lord our God, will I seek thy good.
For the sake of the house of Yahweh our God, I will seek good for you.
Simplified
On behalf of the house of the Lord our God, I pray that everything goes well for you.
Because of the house of the Lord our God, I will be working for your good.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint align closely, with all seven words matched in the translation. The Dead Sea Scrolls show a slight restoration but maintain the core message of seeking good for Jerusalem, affirming the psalm's integrity across traditions.
לְ֭מַעַן בֵּית־ יְהוָ֣ה אֱלֹהֵ֑ינוּ אֲבַקְשָׁ֖ה ט֣וֹב לָֽךְ׃
7 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
למען בית יהוה אלוהי׳נו [אבקשה] טובה ל׳ך
5 words on the leather — 1 partly restored, 1 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 122:9
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.
מַ֫עַן (ma`an) is a preposition and conjunction meaning 'for the sake of' or 'on account of.' It conveys purpose or intent, indicating a motive or aim, and is used adverbially. The word is derived from a root meaning 'heed' or 'purpose' and appears in contexts that express reasons or intentions.
[מַ֫עַן] subst. purpose, intent, only with לְ, in לְמַ֫עַן 271 prep. and conj. for the sake of, on account of, to the intent or in order that
base
H4616 מַ֫עַן prep. and conj. for the sake of, on account of, to the intent or in order that
4616 ma`an mah'-an
from 6030; properly, heed, i.e. purpose; used only
adverbially, on account of (as a motive or an aim),
teleologically, in order that:--because of, to the end
(intent) that, for (to,... 's sake), + lest, that, to.
see HEBREW for 06030
מַ֫עַן (ma.an) — because.
1) purpose, intent prep
1a) for the sake of
1b) in view of, on account of
1c) for the purpose of, to the intent that, in order to conj
1d) to the end that
Prep — ParticleHTc
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 בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
N-ms — Noun common · masculine singular constructHNcmsc
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…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bp
בָּקַשׁ (baqash) is a Hebrew verb meaning to seek or search out, often in the context of worship or prayer. It encompasses a range of actions including asking, desiring, and requiring. The verb can appear in different forms, such as Piel and Pual, indicating various nuances of seeking or being sought.
[בָּקַשׁ] 224 vb. seek
Pi.
seek to find
seek to secure
seek the face
desire, demand
require, exact
exact equivalent or penalty for
(late) ask, request
Pu. be sought
base
H1245 בָּקַשׁ seek
1245 baqash baw-kash'
a primitive root; to search out (by any method, specifically
in worship or prayer); by implication, to strive after:--ask,
beg, beseech, desire, enquire, get, make inquisition, procure,
(make) request, require, seek (for).
בָּקַשׁ (ba.qash) — to seek.
1) to seek, require, desire, exact, request
1a) (Piel)
1a1) to seek to find
1a2) to seek to secure
1a3) to seek the face
1a4) to desire, demand
1a5) to require, exact
1a6) to ask, request
1b) (Pual) to be sought
V-Piel-1cs — Verb · Piel · infinitive construct first person common singularHVpc1cs
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).
ךְ (kh) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person feminine singular
HR/Sp2fs — Preposition · suffixHR/Sp2fs