Genesis 30:13 — Word Study
WLCוַתֹּ֣אמֶר לֵאָ֔ה בְּאָשְׁרִ֕י כִּ֥י אִשְּׁר֖וּנִי בָּנ֑וֹת וַתִּקְרָ֥א אֶת־ שְׁמ֖וֹ אָשֵֽׁר׃
BSALeahLêʼâh [the first wife of Jacob] saidʼâmar▸ How happy I amʼôsher△ [blessed, joyful] Forkîy the womenbath [daughters, female children] call me happyʼâshar■ [blessed, fortunate] So she namedqârâʼ▸ himshêm AsherʼÂshêr [the eighth son of Jacob]
| Greek | English | Parsing |
|---|---|---|
| וַתֹּ֣אמֶר | and she said | Verb, Qal, sequential imperfect third person feminine singular |
| לֵאָ֔ה | Leah | Noun proper feminine |
| בְּאָשְׁרִ֕י | in happiness my | Preposition, noun common both singular construct, suffix |
| כִּ֥י | for | Particle |
| אִשְּׁר֖וּנִי | they will call happy me | Verb piel perfect third person common plural, suffix |
| בָּנ֑וֹת | daughters | Noun common, feminine plural absolute |
| וַתִּקְרָ֥א | and she called | Verb, Qal, sequential imperfect third person feminine singular |
| אֶת־ | the object marker | Particle |
| שְׁמ֖וֹ | name his | Noun common masculine singular construct, suffix |
| אָשֵֽׁר׃ | Asher | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Leah said, “How happy I am! For the women call me happy.” So she named him Asher. |
| KJV | And Leah said, Happy am I, for the daughters will call me blessed: and she called his name Asher. |
| ASV | And Leah said, Happy am I! for the daughters will call me happy: and she called his name Asher. |
| YLT | and Leah saith, 'Because of my happiness, for daughters have pronounced me happy;' and she calleth his name Asher. |
| WEB | Leah said, “Happy am I, for the daughters will call me happy.” She named him Asher. |
| BBE | And Leah said, Happy am I! and all women will give witness to my joy: and she gave him the name Asher. |
Where they part company is אֹ֫שֶׁר — see How Translations Differ.
The sentence is structured with a main clause followed by a reason for Leah's happiness and concludes with the naming of her son.






7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectלֵאָה
verbאָמַר
The sentence as the grammar sees it Open the tree ›
1 of 10 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 — Genesis 30:13
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 Birth of Ashergenerated
Genesis 30:13 recounts Leah's joy at the birth of her son Asher, which means 'happy'. This moment reflects Leah's desire for recognition and happiness amidst her complex relationship with Jacob and her sister Rachel. Leah's declaration is a significant moment in the narrative of Jacob's family, illustrating the emotional landscape of their lives.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 31:28 | Her children rise up and call her blessed; her husband praises her as well: |
| 2 | Song of Solomon 6:9 | |
| 3 | Luke 1:48 | For He has looked with favor on the humble state of His servant. From now on all generations will call me blessed. |
| 4 | Genesis 35:26 | And the sons of Leah’s maidservant Zilpah were Gad and Asher. These are the sons of Jacob, who were born to him in Paddan-aram. |
| 5 | Genesis 46:17 | The children of Asher: Imnah, Ishvah, Ishvi, Beriah, and their sister Serah. The sons of Beriah: Heber and Malchiel. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — אֹ֫שֶׁר, oshergenerated
The noun אֹ֫שֶׁר (osher) signifies happiness or blessedness. It is derived from a root that conveys the idea of being happy, and it is used to express a state of joy that aligns with one's circumstances. In this verse, Leah uses the term to articulate her emotional state following the birth of her son.
The parsing as a common noun indicates that it refers to a general state of happiness rather than a specific instance. Leah's use of this word emphasizes her personal experience of joy and the broader implications of her identity as a mother.
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 verse contains multiple clauses, with the main verb וַתֹּ֣אמֶר (and she said) leading the sentence. Following this, a prepositional phrase בְּאָשְׁרִ֕י (in happiness my) explains the reason for her declaration, and a subordinate clause אִשְּׁר֖וּנִי (they will call happy me) elaborates on how others perceive her.
The structure emphasizes Leah's expression of joy and the connection between her feelings and her identity as a mother, culminating in the act of naming her son.
Septuagint Backgroundgenerated
The Septuagint translates וַתֹּ֣אמֶר as εἶπεν (eipen), which means 'she said.' This choice reflects a straightforward rendering of Leah's speech without additional interpretation.
The Greek word ἄνθρωποι is used to convey the idea of people calling her happy, which aligns closely with the Hebrew context but shifts the focus slightly towards the social aspect of her happiness.
In plain words — the whole versegenerated
Genesis 30:13 tells us that Leah expresses her happiness after the birth of her son Asher. She feels blessed and joyful, and she names him Asher, which means happy. This moment highlights Leah's desire for recognition and her role as a mother.
Frequently Asked Questionsgenerated
Leah is expressing her joy at the birth of her son Asher, indicating that she feels blessed and fulfilled as a mother.
Leah names her son Asher, which means happy, to reflect her emotional state and the joy she feels from his birth.
Leah's happiness is intertwined with her desire for Jacob's affection and recognition, as she hopes that her children will bring her closer to him.
Asher's name signifies happiness and reflects Leah's hope for a blessed lineage, as he becomes one of the twelve tribes of Israel.
Reflection Questionsgenerated
- How can I find joy in my circumstances, similar to Leah's experience?
- What does it mean to be blessed in my life, and how can I recognize those blessings?
- In what ways can I support others in their happiness, as Leah's daughters did for her?
- How does my identity influence my emotional state, just as Leah's identity as a mother influenced her happiness?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Genesis 30:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Leah said,.... Upon the birth of the second son by her maid: happy am I; or, "in my happiness"; or, "for my happiness" (c); that is, this child is an addition to my happiness, and will serve to
Read John Gill on Genesis 30 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Leah said, Happy am I, for the daughters will call me blessed: and she called his name Asher. Asher - i:e., happy, blessed.
Read Robert Jamieson on Genesis 30 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 30:13 And Leah said, Happy am I, for the daughters will call me blessed: and she called his name Asher.Ver. 13. For the daughters will call me blessed.] This phrase the Virgin Mary maketh use of, as she doth also of various other Scripture phrases, in that holy song of hers: which showeth that she was very well versed in the Book of God.
Read John Trapp on Genesis 30 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9-13) Leah . . . took Zilpah . . . —By ceasing to bear, Leah had lost her one hold upon her husband’s affection, and to regain it she follows Rachel’s example. The struggle of these two women for the husband gives us a strange picture of manners and morals, but must not be judged by our standard. Leah herself regards the bestowal of her handmaid upon Jacob as a deserving act of self-sacrifice (Genesis 30:18). The names, moreover, which she gives to Zilpah’s children show that the happier frame of mind to which she had attained when she called her fourth son “Judah,” praise, remained unbroken. On the birth of the first, she says, “With good luck!” and calls his name “Gad,” that is, luck.…
Read Charles John Ellicott on Genesis 30 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. And Leah said, Happy am I] באשרי beoshri, in my happiness, therefore she called his name אשר asher, that is, blessedness or happiness.
Read AdamClarke on Genesis 30 →
CambridgeThe Cambridge Bible for Schools and Colleges13. call me happy] Heb. asher, to call happy. The “daughters” are probably the daughters of the land. Cf. Son 6:9, “the daughters saw her and called her blessed”; cf. Luke 1:48. These two Hebrew traditional etymologies do not exclude the possibility that the names of Asher and Gad may have been drawn from the names of primitive gods of prosperity. Asher, or Aseru, appears in Egyptian inscriptions of the time of Rameses II (14th cent. b.c.) as the name of a district in N. W. Palestine.
Read Cambridge on Genesis 30 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible13. Asher — Which means, blessed, happy. The words happy, blessed, and Asher in this verse are all from the same Hebrew root.
Read Daniel Denison Whedon on Genesis 30 →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
Leah said, “How happy I am! For the women call me happy.” So she named him Asher.
Leah said, “Happy am I, for the daughters will call me happy.” She named him Asher.
Leah said, “How happy I am! For the women call me happy.” So she named him Asher.
Leah said, “How happy I am, for women will call me happy!” So she named him Asher.
Tyndale line
And Leah said, Happy am I, for the daughters will call me blessed: and she called his name Asher.
And Leah said, Happy am I! for the daughters will call me happy: and she called his name Asher.
And Leah said, Happy am I! for the daughters will call me happy: and she called his name Asher.
And Leah said, Happy am I, for the daughters will call me blessed: and she called his name Asher.
Then sayde Leah, Ah, blessed am I, for the daughters will blesse me. and she called his name, Asher.
Strictly literal
And Leah said, Happy am I; for the daughters will call me blessed! and she called his name Asher.
and Leah saith, 'Because of my happiness, for daughters have pronounced me happy;' and she calleth his name Asher.
and Leah says, “Because of my happiness, for daughters have pronounced me blessed”; and she calls his name Asher.
And Leah said, To my happiness; for the daughters will call me blessed: and she called his name Asher.
Leah said, “I am happy! For the daughters will call me happy.” So she called his name Asher.
From the Latin
And Lia said: This is for my happiness: for women will call me blessed. Therefore she called him Aser.
Simplified
Leah said, “I'm so happy, and the other women will say I'm happy too!” So she named him Asher.
And Leah said, Happy am I! and all women will give witness to my joy: and she gave him the name Asher.
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 states, "וַתֹּ֣אמֶר לֵאָ֔ה בְּאָשְׁרִ֕י כִּ֥י אִשְּׁר֖וּנִי בָּנ֑וֹת וַתִּקְרָ֥א אֶת־ שְׁמ֖וֹ אָשֵֽׁר׃" The Samaritan Pentateuch agrees with the Masoretic Text word for word, confirming the same phrasing and meaning. The Septuagint, while matching 8 of the 10 words, presents a different word order and structure, indicating a translation rather than a direct correspondence with the Hebrew text. Overall, the Samaritan Pentateuch aligns with the Masoretic Text, while the Septuagint shows some variation in presentation.
וַתֹּ֣אמֶר לֵאָ֔ה בְּאָשְׁרִ֕י כִּ֥י אִשְּׁר֖וּנִי בָּנ֑וֹת וַתִּקְרָ֥א אֶת־ שְׁמ֖וֹ אָשֵֽׁר׃
8 of the 10 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.
ותאמר לאה באשׁרי כי אשׁרוני בנות ותקרא את שׁמו אשׁר
Agrees with the Masoretic Text here, word for word.
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 Genesis 30:13
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.
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)
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
לֵאָה (Le'ah) refers to Leah, the elder daughter of Laban and the first wife of Jacob. The name is derived from a root meaning 'weary.' Leah is noted for being the mother of several of Jacob's children, including Reuben and Judah, and is first mentioned in Genesis 29:16.
לֵאָה 34 n.pr.f. Leah, elder daughter of Laban, and wife of Jacob
base
H3812 לֵאָה Leah, elder daughter of Laban, and wife of Jacob
3812 Le'ah lay-aw'
from 3811; weary; Leah, a wife of Jacob:--Leah.
see HEBREW for 03811
לֵאָה (le.ah) — Leah.
A woman living at the time of the Patriarchs, first mentioned at Gen.29.16;
daughter of: Laban (H3837A);
sister of: Rachel (H7354); married to Israel (H3478);
mother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Issachar (H3485), Zebulun (H2074) and Dinah (H1783)
§ Leah = "weary"
daughter of Laban, first wife of Jacob, and mother of Reuben, Simeon, Levi, Judah, Issachar, Zebulun, and Dinah
N-proper — Noun proper feminineHNpf
le'-a (le'ah; Leia, "weary," "dull"(?), "wild cow"): Rachel's sister, and the elder daughter of Laban (Ge 29:16). We are told that her eyes were "tender" rakkoth). Gesenius renders it "weak," Septuagint astheneis; accordingly, she was weak-eyed, but by no means "blear-eyed" (compare Vulgate). Her eyes were lacking that luster which always and everywhere is looked upon as a conspicuous part of female beauty. Josephus (Ant., I, xix, 7) says of her, ten opsin ouk euprepe, which may safely be rendered, "she was of no comely countenance."
Leah became the wife of Jacob by a ruse on the part of her father, taking advantage of the oriental custom of heavily veiling the prospective bride. When taken to task by his irate son-in-law, Laban excused himself by stating it was against the rule of the place "to give the younger before the…
Leah
Weary, the eldest daughter of Laban, and sister of Rachel (Gen. 29:16). Jacob took her to wife through a deceit of her father (Gen. 29:23). She was “tender-eyed” (17). She bore to Jacob six sons (32-35), also one daughter, Dinah (30:21). She accompanied Jacob into Canaan, and died there before the time of the going down into Egypt (Gen. 31), and was buried in the cave of Machpelah (49:31).
(wearied), the daughter of Laban. (Genesis 29:16) The dullness or weakness of her eyes was so notable that it is mentioned as a contrast to the beautiful form and appearance of her younger sister Rachel. Her father took advantage of the opportunity which the local marriage rite afforded to pass her off in her sister’s stead on the unconscious bridegroom, and excused himself to Jacob by alleging that the custom of the country forbade the younger sister to be given first in marriage. Jacob’s preference of Rachel grew into hatred of Leah after he had married both sisters. Leah, however, bore to him in quick succession Reuben, Simeon, Levi, Judah, then Issachar, Zebulun and Dinah, before Rachel had a child. She died some time after Jacob reached the south country in which his father Isaac lived. She was buried in the family grave in…
The elder daughter of Laban, and the first wife of Jacob, though less beloved than her sister Rachel. She had, through life, the remembrance of the deceit by which her father had imposed her upon Jacob. She was the mother of seven children, among whom were Reuben- Jacob’s firstborn-and Judah, the ancestor of the leading tribe among the Jews, of the royal line, and of our Lord, Ge 29:16-35; 30:1- 21. She is supposed to have died before the removal of the family into Egypt, Ge 49:31.
אֹ֫שֶׁר (osher) means happiness. It is derived from another Hebrew word, אֲשֶׁר (asher), and is used in the context of being happy. The only specific verse reference provided is Genesis 30:13.
[אֹ֫שֶׁר] n.[m.] happiness, Gn 30:13 (J).
ref
H837 [אֹ֫שֶׁר] happiness
837 'osher o'-sher
from 833; happiness:--happy.
see HEBREW for 0833
אֹ֫שֶׁר (o.sher) — happy.
happiness
Prep | N-ms | Suff — Preposition · noun common both singular construct · suffixHR/Ncbsc/Sp1bs
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
אָשַׁר (ashar) is a Hebrew verb meaning to go straight or advance, with a range of meanings including to lead, bless, or make happy. It is used in various forms, such as Qal (to go straight), Piel (to lead on), and Pual (to be made happy). The entries emphasize its figurative sense of progress and righteousness.
[אָשַׁר] vb. go straight, go on, advance
Qal go straight on in the way of understanding
Pi.
intensive go straight on, advance
causative lead on
set right, righten
pronounce happy, call blessed
Pu.
be led on
be made happy, blessed
base
H833 אָשַׁר go straight, go on, advance
833 'ashar aw-shar'
or rasher {aw-share'}; a primitive root; to be straight (used
in the widest sense, especially to be level, right, happy);
figuratively, to go forward, be honest, proper:--(call, be)
bless(-ed, happy), go, guide, lead, relieve.
אָשַׁר (a.shar) — to bless.
1) to go straight, walk, go on, advance, make progress
1a)(Qal) to go straight on, make progress
1b) (Piel)
1b1) to go straight on, advance
1b2) to lead on (causative)
1b3) to set right, righten
1b4) to pronounce happy, call blessed
1c) (Pual)
1c1) to be advanced, be led on
1c2) to be made happy, be blessed
V-Piel-Perf-3cp | Suff — Verb piel perfect third person common plural · suffixHVpp3cp/Sp1bs
בַּת (bat) means 'daughter' and encompasses a range of meanings including female child, young women, and even personifications of cities or inhabitants. It can also refer to villages in certain contexts. The word is derived from a root meaning 'to build' and is used in various figurative senses, such as 'branch' or 'apple of the eye.'
בַּת 587 n.f. daughter
daughter, female child
young women, women
with name of city, land, or people, poet. personif. of that city or inhabitants
pl. = villages, after name of city
in phrases denoting character, quality, etc.
ostrich
fig.
of vine = branch
as n. relat.
base
H1323 בַּת daughter . daughter, female child
. young women, women
. with name of city, land, or people, poet. personif. of that city or inhabitants
. pl. = villages, after name of city
. in phrases denoting character, quality, etc.
. ostrich
. fig.
. of vine = branch
. as n. relat.
1323 bath bath
from 1129 (as feminine of 1121); a daughter (used in the same
wide sense as other terms of relationship, literally and
figuratively):--apple (of the eye), branch, company, daughter,
X first, X old, + owl, town, village.
see HEBREW for 01129
see HEBREW for 01121
בַּת (bat) — daughter.
: daughter
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
Also means: bat (בַּת ": village" H1323H)
בַּת (bat) — daughter: village.
: village
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
בַּת (bat) — Bath (Shua).
A woman living at the time of the Patriarchs, first mentioned at Gen.38.2;
daughter of: Shua (H7770); married to Judah (H3063);
mother of: Er (H6147), Onan (H0209) and Shelah (H7956)
N-fp — Noun common · feminine plural absoluteHNcfpa
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
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
