ἀγαθός

ἀγαθός, -ή, -όν,

[in LXX chiefly for טוֹב ;]

in general, good, in physical and in moral sense, used of persons, things, acts, conditions, etc., applied to that which is regarded as "perfect in its kind, so as to produce pleasure and satisfaction, . . . that which, in itself good, is also at once for the good and the advantage of him who comes in contact with it" (Cremer, 3): γῆ, Luk 8,8 δένδρον, Matt 7,18 καρδία, Luk 8,15 δόσις, Jak 1,17 μέρις, Luk 10,42 ἔργον (frequently in Pl.), Fil 1,6 ἐλπίς, 2 Thess 2,16 θησαυρός, Matt 12,35 μνεία, 1 Thess 3,6 (cf. 2Ma 7,20); as subst., τὸ ἀ, that which is morally good, beneficial, acceptable to God, Rom 12,2 ἐργάζεσθαι τὸ ἀ, Rom 2,10, Ef 4,28; πράσσειν, Rom 9,11, 2 Kor 5,10; διώκειν, 1 Thess 5,15 μιμεῖσθαι, 3 Joh 11; κολλᾶσθαι τῷ ἀ, Rom 12,9 ερωτᾶν περὶ τοῦ ἀ., Matt 19,17 διάκονος εἰς τὸ ἀ., Rom 13,4 τὸ ἀ. σου, thy favour, benefit, Phm 14; pl., τὰ ἀ., of goods, possessions, Luk 12,18 of spiritual benefits, Rom 10,15, Hebr 9,11; 10,1. ἀ is opposite to πονηρός, Matt 5,45; 20,5; κακός, Rom 7,19 φαῦλος, Rom 9,11, 2 Kor 5,10 (cf. MM, VGT, see word).

SYN.: καλός, δίκαιος. κ. properly refers to goodliness as manifested in form: ἀ. to inner excellence (cf. the cl. καλὸς κἀγαθός and ἐν καρδία κ. καὶ ἀ., Luk 8,15). In Rom 5,7, where it is contrasted with δ., ἀ. implies a kindliness and attractiveness not necessarily possessed by the δίκαιος, who merely measures up to a high standard of rectitude (cf. ἀγαθωσύνη).