Deuteronomy 33:24 — Word Study
WLCוּלְאָשֵׁ֣ר אָמַ֔ר בָּר֥וּךְ מִבָּנִ֖ים אָשֵׁ֑ר יְהִ֤י רְצוּי֙ אֶחָ֔יו וְטֹבֵ֥ל בַּשֶּׁ֖מֶן רַגְלֽוֹ׃
BSAAnd concerning AsherʼÂshêr [the eighth son of Jacob] he saidʼâmar■ May AsherʼÂshêr [be blessed with children, have many descendants] be the most blessedbârak [highly favored, accepted] of sonsbên may he behâyâh▸ the most favoredrâtsâh [acceptable, pleasing] among his brothersʼâch [relatives, kin] and dipṭâbal [immerse, bathe] his footregel [in a figurative sense, his life] in oilshemen [olive oil, ointment]
| Greek | English | Parsing |
|---|---|---|
| וּלְאָשֵׁ֣ר | and of Asher | Conjunction, preposition, noun proper masculine |
| אָמַ֔ר | he said | Verb, Qal, perfect third person masculine singular |
| בָּר֥וּךְ | [be] blessed | Verb, Qal, participle (passive) masculine singular |
| מִבָּנִ֖ים | more than [the] sons | Preposition, noun common masculine plural absolute |
| אָשֵׁ֑ר | Asher | Noun proper masculine |
| יְהִ֤י | may he be | Verb, Qal, jussive third person masculine singular |
| רְצוּי֙ | [the] favored [one] of | Verb, Qal, participle (passive) masculine singular common |
| אֶחָ֔יו | brothers his | Noun common masculine plural construct, suffix |
| וְטֹבֵ֥ל | and [one who] dips | Conjunction, verb qal participle (active) masculine singular |
| בַּשֶּׁ֖מֶן | in oil | Preposition, noun common masculine singular absolute |
| רַגְלֽוֹ׃ | foot his | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And concerning Asher he said: “May Asher be the most blessed of sons; may he be the most favored among his brothers and dip his foot in oil. |
| KJV | ¶ And of Asher he said, Let Asher be blessed with children; let him be acceptable to his brethren, and let him dip his foot in oil. |
| ASV | And of Asher he said, Blessed be Asher with children; Let him be acceptable unto his brethren, And let him dip his foot in oil. |
| YLT | And of Asher he said: — Blessed with sons [is] Asher, Let him be accepted by his brethren, And dipping in oil his foot. |
| WEB | About Asher he said, “Asher is blessed with children. Let him be acceptable to his brothers. Let him dip his foot in oil. |
| BBE | And of Asher he said, Let Asher have the blessing of children; may he be pleasing to his brothers, and let his foot be wet with oil. |
Where they part company is בָּר֥וּךְ — see How Translations Differ.
The verse is structured around a main clause with three participial phrases that elaborate on Asher's blessings.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאָשֵׁר
verbאָמַר
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 — Deuteronomy 33:24
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Blessing of the Tribesgenerated
Deuteronomy 33:24 presents Moses' blessing for Asher, one of the twelve tribes of Israel. This blessing highlights Asher's favored status and abundance, reflecting the tribe's reputation for happiness and prosperity. Asher's blessing is part of a larger context where Moses blesses each tribe individually, emphasizing their unique characteristics and roles within Israel, as seen in the preceding and following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 49:20 | Asher’s food will be rich; he shall provide royal delicacies. |
| 2 | Psalm 115:15 | May you be blessed by the LORD, the Maker of heaven and earth. |
| 3 | Psalm 128:3–6 | Your wife will be like a fruitful vine flourishing within your house, your sons like olive shoots sitting around your table. |
| 4 | Proverbs 3:3–4 | Never let loving devotion or faithfulness leave you; bind them around your neck, write them on the tablet of your heart. |
| 5 | Exodus 12:10 | Do not leave any of it until morning; before the morning you must burn up any part that is left over. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — אָשֵׁר, u.le.'a.Shergenerated
The name אָשֵׁר (Asher) means 'happy' and refers to the eighth son of Jacob, born to Zilpah. This name is associated with the tribe known for its blessed and joyful people, as indicated by its root meaning.
Asher's blessing in this verse signifies not only his happiness but also his prosperity and favor among his brothers. The use of the word suggests a special status within the family of tribes, and the blessings reflect the ideal of abundance in the land.
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 finite verb אָמַ֔ר, he said, governs the entire verse, with several phrases hanging off it: a prepositional phrase introducing Asher, a participial phrase describing his blessed state, and additional phrases detailing his relationship with his brothers and the imagery of dipping in oil.
The structure emphasizes the blessings conferred upon Asher, with the main verb leading into the blessings, showcasing the poetic nature of the blessing format.
Septuagint Backgroundgenerated
The Septuagint translates אָשֵׁר as ασηρ (Asher), maintaining the name's significance. This choice reflects a direct correspondence to the Hebrew, indicating continuity in the identity of the tribe across translations.
The Greek word εὐλογητὸς for בָּר֥וּךְ captures the essence of being blessed, aligning with the Hebrew meaning while also emphasizing the notion of being favored and accepted.
In plain words — the whole versegenerated
Deuteronomy 33:24 describes Moses blessing Asher, wishing him to be the most blessed among his brothers and to dip his foot in oil, symbolizing abundance and favor. This blessing reflects Asher's joyful nature and the tribe's reputation for prosperity.
Frequently Asked Questionsgenerated
Dipping his foot in oil symbolizes abundance, richness, and blessing, indicating a prosperous life.
Asher's blessing emphasizes happiness and favor, setting him apart as particularly blessed among the tribes.
Oil is often associated with richness, anointing, and divine favor in biblical contexts, enhancing the meaning of Asher's blessing.
The name Asher means 'happy' and reflects the joyful nature of the tribe descended from him.
Reflection Questionsgenerated
- In what ways can I recognize and appreciate the blessings in my own life, like Asher?
- How can I share the joy and abundance I experience with others, as the tribe of Asher is known for?
- What does it mean to be favored among my peers, and how can I cultivate that in my relationships?
- How can the imagery of oil in this blessing inspire me to seek richness in my spiritual life?
The early church on this verse — how the Fathers read it
Ambrose of Milan references this verse to illustrate the Church's role in providing spiritual healing, using the metaphor of oil.
But the Church has oil wherewith she dresses the wounds of her children, lest the hardness of the wound spread deeply; she has oil which she has received secretly.Early Church Fathers on Deuteronomy 33 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Deuteronomy 33:24 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd of Asher he said,.... The tribe of Asher, as the Targums of Jonathan and Jerusalem: [let] Asher [be] blessed with children; with large numbers, as it appears this tribe was, having in it 53,400 men of war, Numbers 26:47.
Read John Gill on Deuteronomy 33 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd of Asher he said, Let Asher be blessed with children; let him be acceptable to his brethren, and let him dip his foot in oil. Of Asher he said, Let Asher be blessed.
Read Robert Jamieson on Deuteronomy 33 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe shall have numerous, and those strong, and healthful, and comely, children. Or, shall be blessed or praised of or above the sons, i.e. the other sons of Israel, or his brethren, as it here follows, i.e. his portion shall fall in an excellent part, where he may have the benefits both of his own fat soil, and of the sea, by his neighbours Tyrus and Sidon. Acceptable to his brethren; by his sweet disposition and winning carriage, and communication of his excellent commodities to his brethren, he shall gain their affections. Let him dip his foot in oil; he shall have such plenty of oil, that he may not only wash his face, but his feet also, in it. Or, the fatness and fertility of his country…
Read Matthew Poole on Deuteronomy 33 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 33:24 And of Asher he said, [Let] Asher [be] blessed with children; let him be acceptable to his brethren, and let him dip his foot in oil.Ver. 24. Let Asher be blessed with children.] Let his wife be as the vine, and his children as olive plants, two of the best fruits; the one for cheering the heart, the other for clearing the face; the one for sweetness, the other for fatness. Let him dip his foot in oil.] Like that of Job. Compare Genesis 49:20.
Read John Trapp on Deuteronomy 33 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(24) Let Asher be blessed with children.—It can be translated “more blessed than all sons.” Rashi quotes an old saying, “You will not find among all the tribes one so blest with children as Asher, and I cannot say why.” Let him be acceptable to his brethren, and . . . dip his foot in oil.—The fertility of Asher’s inheritance is probably alluded to. There is no tribe of which so little is recorded in history. The happiest lives are sometimes the least eventful.
Read Charles John Ellicott on Deuteronomy 33 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 24. Let Asher be blessed with children] Let him have a numerous posterity, continually increasing. Let him be acceptable to his brethren] May he be in perfect union and harmony with the other tribes. Let him dip his foot in oil.] Let him have a fertile soil, and an abundance of all the conveniences and comforts of life.
Read AdamClarke on Deuteronomy 33 →
CambridgeThe Cambridge Bible for Schools and Colleges24And of Asher he said: Blessed above sons be Ashér, Be the favoured of his brethren, And be dipping his foot in oil. 25Iron and brass be thy bars, And thy strength as thy days. Asher lay W. of Naphtali on the same range and enjoyed similar fertility, cp. Genesis 49:20 : ‘I know not if there be in all antiquity a more finished picture’ (Geddes). 24. Blessed above sons be Asher] As in R.V. marg., cp. Judges 5:24. in oil] All the Galilean highlands were famous for their olives. ‘It is easier to raise a legion of olives in Galilee than to bring up a child in Palestine’ (Bereshith Rabba, 20).
Read Cambridge on Deuteronomy 33 →
Albert Barnes1798–1870Barnes' Notes on the BibleRather, “Blessed above the sons” (i. e. of Jacob-most blessed among the sons of Jacob) “be Asher; let him he the favored one of his brethren,” i. e., the one favored of God.
Read Albert Barnes on Deuteronomy 33 →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
And concerning Asher he said: “May Asher be the most blessed of sons; may he be the most favored among his brothers and dip his foot in oil.
About Asher he said, “Asher is blessed with children. Let him be acceptable to his brothers. Let him dip his foot in oil.
And concerning Asher he said: “May Asher be the most blessed of sons; may he be the most favored among his brothers and dip his foot in oil.
Of Asher he said: Asher is blessed with children, may he be favored by his brothers and may he dip his foot in olive oil.
Tyndale line
¶ And of Asher he said, Let Asher be blessed with children; let him be acceptable to his brethren, and let him dip his foot in oil.
And of Asher he said, Blessed be Asher with children; Let him be acceptable unto his brethren, And let him dip his foot in oil.
And of Asher he said, Blessed be Asher with children; Let him be acceptable unto his brethren, And let him dip his foot in oil.
And of Asher he said, Let Asher be blessed with children; let him be acceptable to his brethren, and let him dip his foot in oil.
And of Asher he saide, Asher shalbe blessed with children: he shalbe acceptable vnto his brethren, and shall dippe his foote in oyle.
Strictly literal
And of Asher he said, Asher shall be blessed with sons; Let him be acceptable to his brethren, And let him dip his foot in oil.
And of Asher he said: — Blessed with sons [is] Asher, Let him be accepted by his brethren, And dipping in oil his foot.
And of Asher he said: Asher [is] blessed with sons, || Let him be accepted by his brothers, || And dipping his foot in oil.
And of Asher he said, More than [all] the children be Asher blessed: he shall be the most favored of his brethren, and bathe his foot in oil.
About Asher, Moses said: Blessed be Asher more than the other sons; let him be acceptable to his brothers, and let him dip his foot in olive oil.
From the Latin
To Aser also he said: Let Aser be blessed with children, let him be acceptable to his brethren, and let him dip his foot in oil.
Simplified
To Asher he said: “May Asher be blessed more than all the other sons; may he be favored above his brothers and bathe his feet in olive oil.
And of Asher he said, Let Asher have the blessing of children; may he be pleasing to his brothers, and let his foot be wet with oil.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is supported by the Septuagint in ten of the eleven words. The Samaritan Pentateuch differs by one word, replacing רַגְלֽוֹ (his foot) with רגליו (his feet), while the Dead Sea Scrolls show variations with some words supplied by editors.
וּלְאָשֵׁ֣ר אָמַ֔ר בָּר֥וּךְ מִבָּנִ֖ים אָשֵׁ֑ר יְהִ֤י רְצוּי֙ אֶחָ֔יו וְטֹבֵ֥ל בַּשֶּׁ֖מֶן רַגְלֽוֹ׃
10 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.
ולאשׁר אמר ברוך מבנים אשׁר ויהי רצוי אחיו וטבל בשׁמן רגליו
1 word differs from the Masoretic Text: רגליו (foot)
[ולאשר] [אמר] [ברוך] [מבנים] [אשר] [יהי] [רצוי] [אחי׳ו] [וטבל] [בשמן] רגל׳ו
1 word on the leather — 10 supplied entire by an editor.
[ולאשר]
1 word of the verse is on this fragment — 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 Deuteronomy 33:24
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.
אָשֵׁר (Asher) refers to a son of Jacob and Zilpah, as well as the tribe descended from him. The name means 'happy' and is also associated with a city east of Shechem. The entries note that Asher is linked to the Hebrew root for happiness, but there is a mention of potential translations related to wood in Ezekiel.
אָשֵׁר n.pr.m. Asher (happy one, Felix)
son of Jacob and Zilpah
the tribe
n.pr.loc. city E. of Shechem
base
H836 אָשֵׁר Asher
836 'Asher aw-share'
from 833, happy; Asher, a son of Jacob, and the tribe
descended from him, with its territory; also a place in
Palestine:--Asher
see HEBREW for 0833
אָשֵׁר (a.sher) — Asher.
A man of the tribe of Asher living at the time of the Patriarchs, first mentioned at Gen.30.13;
son of: Israel (H3478) and Zilpah (H2153);
brother of: Gad (H1410);
half-brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144);
father of: Imnah (H3232), Ishvah (H3438), Ishvi (H3440), Beriah (H1283) and Serah (H8294); also translated "pine" or "cypress wood" at Ezk.27.6(?); Ashurite at 2Sa.2.9(?);
§ Asher = "happy"
1) son of Jacob and Zilpah
2) the tribe descended from Asher
3) a city east of Shechem in Manasseh
Conj | Prep | N-proper — Conjunction · preposition · noun proper masculineHC/R/Npm
Asher
Happy, Jacob’s eigth son; his mother was Zilpah, Leah’s handmaid (Gen. 30:13). Of the tribe founded by him nothing is recorded beyond its holding a place in the list of the tribes (35:26; 46:17; Ex. 1:4, etc.) It increased in numbers twenty-nine percent, during the thirty-eight years’ wanderings. The place of this tribe during the march through the desert was between Dan and Naphtali (Num. 2:27). The boundaries of the inheritance given to it, which contained some of the richest soil in Palestine, and the names of its towns, are recorded in Josh. 19:24-31; Judg. 1:31, 32. Asher and Simeon were the only tribes west of…
a place which formed one boundary of the tribe of Manasseh on the south. (Joshua 17:7) Mr. Porter suggests that Teyasir may be the Asher of Manasseh. Handbook , p.348.
The eighth son of Jacob and second of Zilpah, Ge 30:13 35:26. On entering Canaan his tribe was the fifth in order, numbering fifty-three thousand four hundred. The portion of Asher lay along the seaboard, having Levanon and Zidon on the north, Carmel and the tribe of Issachar on the south, and Zebulun and Naphtali on the east. It was fruitful in grain, wine, oil, and minerals, Ge 49:20 De 33:24,25. How much of the Phoenician coast was included is uncertain, Jos 19:25,28; but the Asherites were unable to expel the Canaanites, and dwelt in part among them, Jud 1:31,32. They are honorably mentioned in the history of…
happiness
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
The Hebrew word בָּרַךְ (*barak*) is built from a primitive root meaning 'to kneel' and encompasses a range of meanings including 'to bless' and 'to curse.' It can refer to blessing God or men, as well as the act of kneeling in adoration. The entries note that it can also imply a curse in certain contexts, reflecting a nuanced use in greetings and farewells.
[בָּרַךְ] 329 vb. kneel, bless
Qal
kneel down
bless
Niph. bless oneself
Pi.
bless God, adore with bended knees
God blesses
men bless men
salute, greet, with an invocation of blessing
bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
Pu.
pass. to be blessed, adored
prospered by God
have prosperity invoked, by Balaam
in gratitude
Hiph. and he made his camel kneel
Hithp. bless oneself, congratulate oneself in his heart
base
H1288 בָּרַךְ kneel, bless .. kneel down
. bless
. bless oneself
. . bless God, adore with bended knees
. God blesses
. men bless men
. salute, greet, with an invocation of blessing
. bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
. . pass. to be blessed, adored
. prospered by God
. have prosperity invoked, by Balaam
. in gratitude
. and he made his camel kneel
. bless oneself, congratulate oneself in his heart
1288 barak baw-rak'
a primitive root; to kneel; by implication to bless God (as
an act of adoration), and (vice-versa) man (as a benefit);
also (by euphemism) to curse (God or the king, as treason):--X
abundantly, X altogether, X at all, blaspheme, bless,
congratulate, curse, X greatly, X indeed, kneel (down),
praise, salute, X still, thank.
בָּרַךְ (ba.rakh) — to bless.
1) to bless, kneel
1a) (Qal)
1a1) to kneel
1a2) to bless
1b) (Niphal) to be blessed, bless oneself
1c) (Piel) to bless
1d) (Pual) to be blessed, be adored
1e) (Hiphil) to cause to kneel
1f) (Hithpael) to bless oneself
2) (TWOT) to praise, salute, curse
Aramaic equivalent: be.rakh (בְּרַךְ "to bless" H1289)
V-Qal-Inf-c — Verb · Qal · participle (passive) masculine singularHVqsmsa
bles'-ed (barukh): Where God is referred to, this word has the sense of "praise," as in 1Sa 25:32, "Blessed be Yahweh, the God of Israel." But where man is in mind it is used in the sense of "happy" or "favored," and most frequently so in the Psalms and the Gospels, as for example, "Blessed is the man that walketh not in the counsel of the wicked" (Ps 1:1); "Blessed art thou among women" (Lu 1:42); "Blessed are the poor in spirit" (Mt 5:3).
See BEATITUDES.
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
Prep | N-mp — Preposition · noun common masculine plural absoluteHR/Ncmpa
אָשֵׁר (Asher) refers to a son of Jacob and Zilpah, as well as the tribe descended from him. The name means 'happy' and is also associated with a city east of Shechem. The entries note that Asher is linked to the Hebrew root for happiness, but there is a mention of potential translations related to wood in Ezekiel.
אָשֵׁר n.pr.m. Asher (happy one, Felix)
son of Jacob and Zilpah
the tribe
n.pr.loc. city E. of Shechem
base
H836 אָשֵׁר Asher
836 'Asher aw-share'
from 833, happy; Asher, a son of Jacob, and the tribe
descended from him, with its territory; also a place in
Palestine:--Asher
see HEBREW for 0833
אָשֵׁר (a.sher) — Asher.
A man of the tribe of Asher living at the time of the Patriarchs, first mentioned at Gen.30.13;
son of: Israel (H3478) and Zilpah (H2153);
brother of: Gad (H1410);
half-brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144);
father of: Imnah (H3232), Ishvah (H3438), Ishvi (H3440), Beriah (H1283) and Serah (H8294); also translated "pine" or "cypress wood" at Ezk.27.6(?); Ashurite at 2Sa.2.9(?);
§ Asher = "happy"
1) son of Jacob and Zilpah
2) the tribe descended from Asher
3) a city east of Shechem in Manasseh
N-proper — Noun proper masculineHNpm
Asher
Happy, Jacob’s eigth son; his mother was Zilpah, Leah’s handmaid (Gen. 30:13). Of the tribe founded by him nothing is recorded beyond its holding a place in the list of the tribes (35:26; 46:17; Ex. 1:4, etc.) It increased in numbers twenty-nine percent, during the thirty-eight years’ wanderings. The place of this tribe during the march through the desert was between Dan and Naphtali (Num. 2:27). The boundaries of the inheritance given to it, which contained some of the richest soil in Palestine, and the names of its towns, are recorded in Josh. 19:24-31; Judg. 1:31, 32. Asher and Simeon were the only tribes west of…
a place which formed one boundary of the tribe of Manasseh on the south. (Joshua 17:7) Mr. Porter suggests that Teyasir may be the Asher of Manasseh. Handbook , p.348.
The eighth son of Jacob and second of Zilpah, Ge 30:13 35:26. On entering Canaan his tribe was the fifth in order, numbering fifty-three thousand four hundred. The portion of Asher lay along the seaboard, having Levanon and Zidon on the north, Carmel and the tribe of Issachar on the south, and Zebulun and Naphtali on the east. It was fruitful in grain, wine, oil, and minerals, Ge 49:20 De 33:24,25. How much of the Phoenician coast was included is uncertain, Jos 19:25,28; but the Asherites were unable to expel the Canaanites, and dwelt in part among them, Jud 1:31,32. They are honorably mentioned in the history of…
happiness
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Imperf-3ms — Verb · Qal · jussive third person masculine singularHVqj3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
רָצָה (ratsah) is a Hebrew verb meaning to be pleased with or to accept favorably. It encompasses a range of meanings including satisfying a debt, making something acceptable, and seeking favor. The verb appears in various forms, such as being accepted or pleasing others. Notably, it can refer to both personal acceptance and the acceptance of sacrifices.
רָצָה vb. be pleased with, accept favourably
Qal
be pleased with, favourable to
accept
be pleased
make acceptable, satisfy (by paying off debt)
Niph.
pass. of Qal 2, be accepted, of sacrifices
pass. of Qal 4: her punishment is accepted (as satisfactory)
Pi. seek the favour of the poor
Hiph. the land shall pay off her sabbaths
Hithp. with what shall he make himself acceptable unto his lord ?
base
H7521 רָצָה be pleased with, accept favourably .. be pleased with, favourable to
. accept
. be pleased
. make acceptable, satisfy (by paying off debt)
. . pass. of Qal 2, be accepted, of sacrifices
. pass. of Qal 4: her punishment is accepted (as satisfactory)
. seek the favour of the poor
. the land shall pay off her sabbaths
. with what shall he make himself acceptable unto his lord ?
7521 ratsah raw-tsaw'
a primitive root; to be pleased with; specifically, to
satisfy a debt:--(be) accept(-able), accomplish, set
affection, approve, consent with, delight (self), enjoy, (be,
have a) favour(-able), like, observe, pardon, (be, have, take)
please(-ure), reconcile self.
רָצָה (ra.tsah) — to accept.
1) to be pleased with, be favourable to, accept favourably
1a) (Qal)
1a1) to be pleased with, be favourable to
1a2) to accept
1a3) to be pleased, be determined
1a4) to make acceptable, satisfy
1a5) to please
1b) (Niphal) to be accepted, be pleased with
1c) (Piel) to seek favour of
1d) (Hiphil) to please, pay off
1e) (Hithpael) to make oneself acceptable or pleasing
V-Qal-Inf-c — Verb · Qal · participle (passive) masculine singular commonHVqsmsc
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…
אָח (ach) means 'brother' and encompasses a broad range of relationships, including literal siblings, half-brothers, and metaphorical kinship. It can refer to any male relative or compatriot, and it may also imply resemblance or reciprocal relationships. The term is used in various contexts throughout the Old Testament, highlighting both familial and figurative connections.
אָח 630 n.m. brother
brother, born of same mother (& father)
indef. = relative
fig. of resemblance
in phr. one … another
base
H251 אָח brother
251 'ach awkh
a primitive word; a brother (used in the widest sense of
literal relationship and metaphorical affinity or resemblance
(like 1)):--another, brother(-ly); kindred, like, other.
Compare also the proper names beginning with "Ah-" or "Ahi-".
see HEBREW for 01
אָח (ach) — brother: male-sibling.
: male-sibling
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: male-relative.
: male-relative
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: compatriot.
: compatriot
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
טָבַל (tabal) is a primitive root meaning to dip or immerse. It covers actions such as dipping into something or plunging oneself. The word appears in various forms, including Qal and Niphal, indicating both active and passive usages.
H2881 טָבַל dip
2881 tabal taw-bal'
a primitive root; to dip, to immerse:--dip, plunge.
טָבַל (ta.val) — to dip.
1) to dip, dip into, plunge
1a) (Qal)
1a1) to dip in or into
1a2) to dip oneself
1b) (Niphal) to be dipped
Conj | V-Qal — Conjunction · verb qal participle (active) masculine singularHC/Vqrmsa
שֶׁ֫מֶן (shemen) refers to fat or oil, particularly olive oil, and includes meanings related to richness and anointing. It is derived from the root word for grease and can also metaphorically describe fertile land. The entries consistently highlight its use in contexts like medicinal applications and anointing.
שֶׁ֫מֶן 192 n.m. fat, oil
base
H8081 שֶׁ֫מֶן fat, oil
8081 shemen sheh'-men
from 8080; grease, especially liquid (as from the olive,
often perfumed); figuratively, richness:--anointing, X fat
(things), X fruitful, oil((-ed)), ointment, olive, + pine.
see HEBREW for 08080
שֶׁ֫מֶן (she.men) — oil.
1) fat, oil
1a) fat, fatness
1b) oil, olive oil
1b1) as staple, medicament or unguent
1b2) for anointing
1c) fat (of fruitful land, valleys) (metaph)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
oil (shemen; elaion):
1. Terms
2. Production and Storage
3. Uses
(1) As a Commodity of Exchange
(2) As a Cosmetic
(3) As a Medicine
(4) As a Food
(5) As an Illuminant
(6) In Religious Rites
(a) Consecration
(b) Offerings
(c) Burials
4. Figurative Uses
Shemen, literally, "fat," corresponds to the common Arabic senin of similar meaning, although now applied to boiled butter fat.
1. Terms:
Another Hebrew word, zayith (zeth), "olive," occurs with shemen in several passages (Ex 27:20; 30:24; Le 24:2). The corresponding Arabic zeit, a contraction of zeitun, which is the name for the olive tree as well as the fruit, is now applied to oils in general, to distinguish them from solid fats. Zeit usually means olive oil, unless some qualifying name indicates another oil. A corresponding use was made of…
Oil
Only olive oil seems to have been used among the Hebrews. It was used for many purposes: for anointing the body or the hair (Ex. 29:7; 2 Sam. 14:2; Ps. 23:5; 92:10; 104:15; Luke 7:46); in some of the offerings (Ex. 29:40; Lev. 7:12; Num. 6:15; 15:4), but was excluded from the sin-offering (Lev. 5:11) and the jealousy-offering (Num. 5:15); for burning in lamps (
Of the numerous substances, animal and vegetable, which were known to the ancients as yielding oil, the olive berry is the one of which most frequent mention is made in the Scriptures. Gathering , --The olive berry was either gathered by hand or shaken off carefully with a light reed or stick. Pressing . --In order to make oil the fruit, was either bruised in a mortar crushed in a press loaded with wood or stones, ground in a mill, or trodden with the feet. The "beaten" oil of (Exodus 27:20; 29:40; Leviticus 24:2; Numbers 28:6) was probably made by bruising in a mortar, It was used-- (1) As food. Dried wheat, boiled with either butter or oil, but generally the former, is a common dish for all classes in Syria. (
Was employed from the earliest periods in the east, not only for the purpose of consecration, but to anoint the head, the beard, and the whole person in daily life, Ge 28:18. See ANOINTING. It was also universally used for food, Eze 16:13. Fresh and sweet olive oil was greatly preferred to butter and animal fat as a seasoning for food, and to this day in Syria almost every kind of food is cooked with oil. It had a place also among the meat-offerings in the temple, being usually mixed with the meal of the oblation, Le 5:11 6:21. For lamps, also, pure olive oil was regarded as the best, and was used in illuminating the tabernacle. These many uses for oil made the culture of the olive-tree an extensive and lucrative business,
רֶ֫גֶל (regel) means 'foot' and can refer to a foot or leg in various contexts, including anthropomorphic references to God and other beings. It also implies steps or paces. The word is derived from a root meaning related to walking, and it appears in multiple forms, such as feet and paces.
רֶ֫גֶל 247 n.f. foot
foot
three times (feet, paces)
base
H7272 רֶ֫גֶל foot . foot
. three times (feet, paces)
7272 regel reh'-gel
from 7270; a foot (as used in walking); by implication, a
step; by euphem. the pudenda:--X be able to endure, X
according as, X after, X coming, X follow,
((broken-))foot((-ed, -stool)), X great toe, X haunt, X
journey, leg, + piss, + possession, time.
see HEBREW for 07270
רֶ֫גֶל (re.gel) — foot.
1) foot
1a) foot, leg
1b) of God (anthropomorphic)
1c) of seraphim, cherubim, idols, animals, table
1d) according to the pace of (with prep)
1e) three times (feet, paces)
Aramaic equivalent: re.gal (רְגַל "foot" H7271)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
