1 Chronicles 16:32 — Word Study
WLCיִרְעַ֤ם הַיָּם֙ וּמְלוֹא֔וֹ יַעֲלֹ֥ץ הַשָּׂדֶ֖ה וְכָל־ אֲשֶׁר־ בּֽוֹ׃
BSALet the seayâm [roar, be thundering] resoundrâʻam▸ and all that fills itmᵉlôʼ [everything, the fulness] let the fieldssâdeh [land, the earth] exultʻâlats▸ [rejoice, jump for joy] and allkôl [everything, whatsoever] that [is]ʼăsher
| Greek | English | Parsing |
|---|---|---|
| יִרְעַ֤ם | let it thunder | Verb, Qal, imperfect third person masculine singular |
| הַיָּם֙ | the sea | Particle, noun common masculine singular absolute |
| וּמְלוֹא֔וֹ | and what fills it | Conjunction, noun common masculine singular construct, suffix |
| יַעֲלֹ֥ץ | let it exult | Verb, Qal, imperfect third person masculine singular |
| הַשָּׂדֶ֖ה | the field | Particle, noun common masculine singular absolute |
| וְכָל־ | and all | Conjunction, noun common masculine singular absolute |
| אֲשֶׁר־ | that | Particle |
| בּֽוֹ׃ | [is] in it | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Let the sea resound, and all that fills it; let the fields exult, and all that is in them. |
| KJV | Let the sea roar, and the fulness thereof: let the fields rejoice, and all that is therein. |
| ASV | Let the sea roar, and the fulness thereof; Let the field exult, and all that is therein; |
| YLT | Roar doth the sea, and its fulness, Exult doth the field, and all that [is] in it, |
| WEB | Let the sea roar, and its fullness! Let the field exult, and all that is in it! |
| BBE | Let the sea be thundering with all its waters; let the field be glad, and everything which is in it; |
Translations agree on the overall meaning, with variations in specific word choices.
The verse contains two main clauses, each with a subordinate phrase detailing what is included in the call to praise.

2 commentators on this verse
Jamieson, Ellicott & more — read them ›
clause
verbרָעַם
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 — 1 Chronicles 16:32
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 Call to Creation's Joygenerated
1 Chronicles 16:32 is part of a larger psalm celebrating God's sovereignty. The psalmist encourages all elements of creation, from the sea to the fields, to express joy and praise. This reflects a common theme in Scripture where nature is invited to join in the worship of God, as seen in other passages like Psalm 96:11 and Isaiah 55:12.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 93:4 | Above the roar of many waters— the mighty breakers of the sea— the LORD on high is majestic. |
| 2 | Psalm 98:7 | Let the sea resound, and all that fills it, the world, and all who dwell in it. |
| 3 | Psalm 98:8 | Let the rivers clap their hands, let the mountains sing together for joy |
| 4 | Psalm 148:9–10 | mountains and all hills, fruit trees and all cedars, |
| 5 | Isaiah 44:23 | Sing for joy, O heavens, for the LORD has done this; shout aloud, O depths of the earth. Break forth in song, O mountains, you forests and all your trees. For the LORD has redeemed Jacob, and revealed His glory in Israel. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — יַעֲלֹ֥ץ, ya.'a.Lotzgenerated
The verb עָלַץ (alats) means 'to rejoice' or 'to exult.' It conveys a sense of triumphant joy, as seen in contexts like Psalm 13:5. The parsing indicates it is in the imperfect tense, third person masculine singular, suggesting a continuous or habitual action of joy.
This word captures the essence of creation's response to God's majesty. The psalmist uses it to evoke an image of the fields jumping for joy, emphasizing the exuberance of nature in response to divine presence.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses exult for יַעֲלֹ֥ץ.
Sentence Structuregenerated
The main verb יִרְעַ֤ם governs the first clause, with a noun phrase following it that specifies what is to resound. The second clause begins with another verb יַעֲלֹ֥ץ, which introduces a new subject, the fields, and their joyful response.
The structure emphasizes the call to creation, with the sea and fields as subjects acting in response to God. The parallelism in the sentence highlights the unity of all creation in worship.
Septuagint Backgroundgenerated
The Septuagint translates יִרְעַ֤ם as βομβήσει, which means 'to thunder.' This choice emphasizes the powerful sound associated with the sea, aligning with the original Hebrew meaning.
For יַעֲלֹ֥ץ, the LXX uses ἀγροῦ, which refers to a field, maintaining the connection to the land's joyful response. This choice reflects a direct interpretation of the Hebrew context.
In plain words — the whole versegenerated
1 Chronicles 16:32 invites the sea and the fields to rejoice and celebrate. It shows how all of creation is called to respond joyfully to God, highlighting the theme of nature praising its Creator.
Frequently Asked Questionsgenerated
The sea 'resounding' refers to the loud, powerful sounds it makes, akin to thunder, symbolizing its majesty and the presence of God.
The fields 'exulting' is a poetic way of expressing that nature itself rejoices, reflecting the joy of creation in response to God's greatness.
Creation is invited to praise God as a reminder that all things reflect His glory and sovereignty, and that worship is not limited to humans.
Other scriptures, like Psalm 148 and Isaiah 55:12, also depict creation joyfully responding to God.
Reflection Questionsgenerated
- In what ways do I see nature reflecting joy and beauty around me?
- How can I express my own joy and gratitude to God like the fields and sea?
- What does it mean for me to join in creation's praise?
- How can I be more aware of God's presence in the world around me?
Commentators on this verse — 2 expositors, verse by verse
Each of these wrote on 1 Chronicles 16:32 itself, not merely on the chapter around it.
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryGive thanks unto the LORD, call upon his name, make known his deeds among the people. No JFB commentary on these verses.
Read Robert Jamieson on 1 Chronicles 16 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4-42) THE OF A FOR THE ARK. THE ODE SUNG ON THE DAY OF . This entire section is peculiar to the Chronicle. 1 Chronicles 16:43 is almost identical with 2 Samuel 6:19-20. Compared, then, with the older text, this relation of the chronicler’s looks like a parenthesis interpolated from another source into the history, as narrated in 2 Samuel 6:12-20.
Read Charles John Ellicott on 1 Chronicles 16 →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
Let the sea resound, and all that fills it; let the fields exult, and all that is in them.
Let the sea roar, and its fullness! Let the field exult, and all that is in it!
Let the sea resound, and all that fills it; let the fields exult, and all that is in them.
Let the sea and everything in it shout! Let the fields and everything in them celebrate!
Tyndale line
Let the sea roar, and the fulness thereof: let the fields rejoice, and all that is therein.
Let the sea roar, and the fulness thereof; Let the field exult, and all that is therein;
Let the sea roar and the fulness thereof; let the field exult, and all that is therein;
Let the sea roar, and the fullness thereof: let the fields rejoice, and all that is therein.
Let the sea roare, and all that therein is: Let the field be ioyfull and all that is in it.
Strictly literal
Let the sea roar, and the fulness thereof; Let the field exult, and all that is therein.
Roar doth the sea, and its fulness, Exult doth the field, and all that [is] in it,
The sea roars, and its fullness, || The field exults, and all that [is] in it,
Let the sea roar, with all that filleth it: let the fields rejoice, and all that is therein.
Let the sea roar, and that which fills it shout with joy. Let the fields be joyful, and all that is in them.
From the Latin
Let the sea roar, and the fulness thereof: let the fields rejoice, and all things that are in them.
Simplified
Let the sea and everything in it shout with praise! Let the fields and everything there celebrate;
Let the sea be thundering with all its waters; let the field be glad, and everything which is in it;
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 largely agree in this verse, with seven of the eight Hebrew words matched in the Greek translation. The differences in word order and articles reflect the distinct grammatical structures of Hebrew and Greek.
יִרְעַ֤ם הַיָּם֙ וּמְלוֹא֔וֹ יַעֲלֹ֥ץ הַשָּׂדֶ֖ה וְכָל־ אֲשֶׁר־ בּֽוֹ׃
7 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.
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 1 Chronicles 16:32
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.
רָעַם (ra`am) is a Hebrew verb primarily meaning 'to thunder.' It can refer to the sound of thunder or the act of causing thunder, with additional meanings of agitation or irritation. The entries indicate that it can be used in both the Qal and Hiphil forms, covering a range of meanings from making thunderous sounds to causing trembling.
[רָעַם] vb. denom. thunder
Qal make the sound of thunder, thunder
Hiph. thunder, cause to thunder
base
H7481 רָעַם vb. denom. thunder
7481 ra`am raw-am'
a primitive root; to tumble, i.e. be violently agitated;
specifically, to crash (of thunder); figuratively, to irritate
(with anger):--make to fret, roar, thunder, trouble.
רָעַם (ra.am) — to thunder.
1) to thunder
1a) (Qal)
1a1) to make the sound of thunder, thunder
1a2) to rage
1b) (Hiphil)
1b1) to thunder, cause thunder
1b2) to tremble, cause to tremble (by extension)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
thun'-der (ra`am (1Sa 2:10; Job 26:14; 39:19; 40:9; Ps 77:18; 81:7; 104:7; Isa 29:6), qol, "a voice" (Ex 9:23; 1Sa 7:10; 12:17; Job 28:26; 38:25)): Thunder is the noise resulting from the lightning discharge. It is very common in the winter storms of Syria and Palestine and occurs in the extra-season storms. Thunder accompanied the storm of hail in Egypt at the time of the plagues: "The Lord sent thunder and hail" (Ex 9:23).
Thunder
Often referred to in Scripture (Job 40:9; Ps. 77:18; 104:7). James and John were called by our Lord “sons of thunder” (Mark 3:17). In Job 39:19, instead of “thunder,” as in the Authorized Version, the Revised Version translates (ra’amah) by “quivering main” (marg., “shaking”). Thunder accompanied the giving of the law at Sinai (Ex. 19:16). It was regarded as the voice of God (Job 37:2; Ps. 18:13; 81:7; comp. John 12:29). In answer to Samuel’s prayer…
is hardly ever heard in Palestine form the middle of April to the middle of September; hence it was selected by Samuel as a striking expression of the divine displeasure toward the Israelites. (1 Samuel 12:17) Rain in harvest was deemed as extraordinary as snow in summer, (Proverbs 26:1) and Jerome states that he had never witnessed it in the latter part of June or in July. Comm. on (Amos 4:7) In the imaginative philosophy of the Hebrews, thunder was regarded as the voice of Jehovah, (Job 37:2,4,5; 40:9; Psalms 18:13; 29:3-9; Isaiah 30:30,31) who dwelt behind the thunder-cloud. (
And lightning are significant manifestations of the power of God, and emblems of his presence, Ex 19:16 1Sa 2:10 12:17 Ps 18:13. Thunder is poetically called "the voice of the Lord" in the sublime description of a thunder-storm in Ps 29:11;
"The voice of the Lord is upon the waters;
The God of glory thundereth;
The Lord is upon many waters.
The voice of the Lord is powerful;
The voice of the Lord is full of majesty.
The voice of the Lord breaketh the cedars;
Yea, the Lord breaketh the cedars of Lebanon," etc.
See also Job 37:1-5 40:9 Jer 10:13. In illustration of
יָם (yam) means 'sea' and refers to various large bodies of water, including the Mediterranean, Red, and Dead Seas, as well as the Sea of Galilee. It can also denote a mighty river like the Nile and has geographical implications, indicating directions such as west or south. The term is derived from a root meaning to roar, suggesting the noise of breaking surf.
יָם 390 n.m. sea
base
H3220 יָם sea
3220 yam yawm
from an unused root meaning to roar; a sea (as breaking in
noisy surf) or large body of water; specifically (with the
article), the Mediterranean Sea; sometimes a large river, or
an artifical basin; locally, the west, or (rarely) the
south:--sea (X -faring man, (-shore)), south, west (-ern,
side, -ward).
יָם (yam) — sea.
: sea
1) sea
1a) Mediterranean Sea
1b) Red Sea
1c) Dead Sea
1d) Sea of Galilee
1e) sea (general)
1f) mighty river (Nile)
1g) the sea (the great basin in the temple court)
1h) seaward, west, westward
יָם (yam) — sea: west.
: west
1) sea
1a) Mediterranean Sea
1b) Red Sea
1c) Dead Sea
1d) Sea of Galilee
1e) sea (general)
1f) mighty river (Nile)
1g) the sea (the great basin in the temple court)
1h) seaward, west, westward
יָם (yam) — (Mt. Ephron in the) West.
This name means sea, seaward, westward
Another name of eph.ron (עֶפְרוֹן "(Mount )Ephron" H6085H)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
se (yam; thalassa; in Ac 27:5 pelagos): The Mediterranean is called ha-yam ha-gadhol, "the great sea" (Nu 34:6; Jos 1:4; Eze 47:10, etc.); ha-yam ha-'acharon, "the hinder," or "western sea" (De 11:24; 34:2; Joe 2:20; Zec 14:8); yam pelishtim, "the sea of the Philis" (Ex 23:31); the King James Version translates yam yapho' in Ezr 3:7 by "sea of Joppa," perhaps rightly.
The sea, yam , is used in Scripture to denote-- "The gathering of the waters," "the Ocean." (Genesis 1:2,10; 30:13) etc. Some portion of this, as the Mediterranean Sea, called the "hinder," the "western" and the "utmost" sea, (11:24; 34:2; Joel 2:20) "sea of the Philistines," (Exodus 23:31) "the great sea," (Numbers 36:6,7; Joshua 15:47) "the sea." Genesis49:13; Psal 80:11 Also frequently of the Red Sea. (Exodus 15:4) [RED SEA SEA] Inland lakes termed seas, as the Salt or Dead Sea. [See the special article] Any…
The Hebrews give the name of sea to any large collection of water, Job 14:11; as to the lakes of Tiberias and Asphaltites, and also to the rivers Nile and Euphrates, Isa 11:15 18:2 21:1 Jer 51:36,42. The principal seas mentioned in Scripture are the following:
1. The GREAT SEA, the Mediterranean, called also the Hinder or Western Sea. Indeed, the Hebrew word for sea, meaning the Mediterranean, is often put for the west. The Great Sea is 2,200 miles long, and in the widest part 1,200 miles in width. In many places it is so deep as to give no soundings. It is little affected by tides, but is often agitated by violent winds. The prevailing direction of the wind in spring is from the southeast and southwest and from the northeast…
→ Creation of Ge 1:9,10; Ps 95:5; 148:4,5
→ Lake Galilee calmed by Jesus Mt 8:24-26; Mr 4:37-39
→ Jesus walked upon Lake Galilee Mt 14:25-31
מְלֹא (melo') refers to 'fulness' or 'that which fills.' It encompasses various meanings, including a handful, mass, or multitude. The term appears in contexts that highlight both literal and figurative senses of fullness, such as in Ezekiel 41:8. There are no significant disagreements among the lexicons regarding its meanings.
מְלֹא, [מְלוֹא] n.m. fulness, that which fills
fulness of hand (= handful)
mass of shepherds; multitude of nations
base
H4393 מְלֹא, מְלוֹא fulness, that which fills
4393 mlo' mel-o'
rarely mlowf {mel-o'}; or mlow (Ezekiel 41:8), {mel-o'}; from
4390; fulness (literally or figuratively):--X all along, X
all that is (there-)in, fill, (X that whereof...was) full,
fulness, (hand- )full, multitude.
see HEBREW for 04390
מְלֹא (me.lo) — fullness.
1) fulness, that which fills
1a) fulness, handful
1b) mass, multitude
1c) fulness, that which fills, entire contents
1d) full length, full line
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp3ms
עָלַץ (alats) is a primitive root meaning to rejoice or exult. It conveys a sense of jumping for joy or triumphing, primarily found in the Qal form. The entries consistently emphasize its joyful connotation without notable disagreement.
עָלַץ vb. rejoice, exult
base
H5970 עָלַץ rejoice, exult
5970 `alats aw-lats'
a primitive root; to jump for joy, i.e. exult:--be joyful,
rejoice, triumph.
עָלַץ (a.lats) — to rejoice.
1) to rejoice, exult
1a) (Qal) to exult
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
שָׂדַי (saday) and שָׂדֶה (sadeh) both refer to a field or land, encompassing cultivated areas, open fields, and regions opposed to mountains or seas. The terms can denote specific portions of ground and are associated with wildlife habitats. They derive from a root meaning to spread out, indicating flat, expansive areas.
שָׂדַי n.m. field, land
cultivated field
home of wild beasts
plain, opp. mt.
land, opp. sea
base
שָׂדֶה 819 n.m. id. [u.ak.ab]
(ordinary contr. form)open field, country
definite portion of ground, field, land
land, opp. sea
base
H7704a שָׂדַי field, land . cultivated field
. home of wild beasts
. plain, opp. mt.
. land, opp. sea
H7704b שָׂדֶה id. [7704a] . open field, country
. definite portion of ground, field, land
. land, opp. sea
7704 sadeh saw-deh'
or saday {saw-dah'-ee}; from an unused root meaning to spread
out; a field (as flat):--country, field, ground, land, soil,
X wild.
שָׂדַי (sa.day) — Sirion.
This name means field, land, plain
Another spelling of cher.mon (חֶרְמוֹן "(Mount )Hermon" H2768)
שָׂדֶה (sa.deh) — land: soil.
: soil
1) field, land
1a) open field, country
1b) definite portion of ground, field, land
1c) land (opposed to sea)
שָׂדֶה (sa.deh) — land: country.
: country/field
1) field, land
1a) open field, country
1b) definite portion of ground, field, land
1c) land (opposed to sea)
שָׂדֶה (sa.deh) — Field (of the Launderer).
Combined with ka.vas (כָּבַס "Washer's" H3526)
This name means field, land
שָׂדֶה (sa.deh) — land: wildlife.
: wild(animals/plants)
1) field, land
1a) open field, country
1b) definite portion of ground, field, land
1c) land (opposed to sea)
שָׂדַי (sa.day) — field.
1) field, land
1a) cultivated field
1b) of home of wild beasts
1c) plain (opposed to mountain)
1d) land (opposed to sea)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
feld.
See AGRICULTURE.
Field
(Heb. sadeh), a cultivated field, but unenclosed. It is applied to any cultivated ground or pasture (Gen. 29:2; 31:4; 34:7), or tillage (Gen. 37:7; 47:24). It is also applied to woodland (Ps. 132:6) or mountain top (Judg. 9:32, 36; 2 Sam. 1:21). It denotes sometimes a cultivated region as opposed to the wilderness (Gen. 33:19; 36:35). Unwalled villages or scattered houses are spoken of as “in the fields” (Deut. 28:3, 16; Lev. 25:31;
The Hebrew sadeh is applied to any cultivated ground, and in some instances in marked opposition to the neighboring wilderness. On the other hand the sadeh is frequently contrasted with what is enclosed, whether a vineyard, a garden or a walled town. In many passages the term implies what is remote from a house, (Genesis 4:8; 24:63; 22:25) or settled habitation, as in the case of Esau. (Genesis 25:27) The separate plots of ground were marked off by stones, which might easily be removed, (19:14; 27:17) cf. Job 24:2; Prov 22:28; 23:10 The absence of fences rendered the fields liable to damage from straying cattle, (Exodus…
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
