Psalms 103:21 — Word Study
WLCבָּרֲכ֣וּ יְ֭הוָה כָּל־ צְבָאָ֑יו מְ֝שָׁרְתָ֗יו עֹשֵׂ֥י רְצוֹנֽוֹ׃
BSABlessbârak [praise, honor] the LORDYᵉhôvâh [Yehovah, the Lord of Israel] allkôl [everything, every aspect] His hoststsâbâʼ [armies, heavenly forces] you servantsshârath [ministers, worshipers] who doʻâsâh [carry out, fulfill] His willrâtsôwn [pleasure, delight, acceptance]
| Greek | English | Parsing |
|---|---|---|
| בָּרֲכ֣וּ | bless | Verb, Piel, imperative second person masculine plural |
| יְ֭הוָה | Yahweh | Noun proper |
| כָּל־ | O all | Noun common, masculine singular construct |
| צְבָאָ֑יו | hosts his | Noun common masculine plural construct, suffix |
| מְ֝שָׁרְתָ֗יו | servants his | Verb piel participle (active) masculine plural common, suffix |
| עֹשֵׂ֥י | [who] do | Verb, Qal, participle (active) masculine plural common |
| רְצוֹנֽוֹ׃ | will his | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Bless the LORD, all His hosts, you servants who do His will. |
| KJV | Bless ye the LORD, all ye his hosts; ye ministers of his, that do his pleasure. |
| ASV | Bless Jehovah, all ye his hosts, Ye ministers of his, that do his pleasure. |
| YLT | Bless Jehovah, all ye His hosts, His ministers — doing His pleasure. |
| WEB | Praise Yahweh, all you armies of his, you servants of his, who do his pleasure. |
| BBE | Give praise to the Lord, all you his armies; and you his servants who do his pleasure. |
Where they part company is בָּרַךְ — see How Translations Differ.
The main command is clear, with additional phrases specifying the subjects and their actions, creating a structured call to worship.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבָּרַךְ
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 103:21
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 Worshipgenerated
Psalms 103:21 is part of a passage that encourages all of creation to bless the LORD. The psalmist emphasizes the importance of praising God, not only by His angels but also by His servants who fulfill His will. This aligns with the overall theme of the psalm, which is to exalt God for His mercy and goodness, as seen in the preceding verses that highlight God's reign and His care for His creation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 33:6 | By the word of the LORD the heavens were made, and all the stars by the breath of His mouth. |
| 2 | Genesis 32:2 | When Jacob saw them, he said, “This is the camp of God.” So he named that place Mahanaim. |
| 3 | Joshua 5:14 | “Neither,” He replied. “I have now come as Commander of the LORD’s army.” Then Joshua fell facedown in reverence and asked Him, “What does my Lord have to say to His servant?” |
| 4 | 1 Kings 22:19 | Micaiah continued, “Therefore hear the word of the LORD: I saw the LORD sitting on His throne, and all the host of heaven standing by Him on His right and on His left. |
| 5 | 2 Chronicles 18:18 | Micaiah continued, “Therefore hear the word of the LORD: I saw the LORD sitting on His throne, and all the host of heaven standing on His right and on His left. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — בָּרַךְ, ba.ra.Khugenerated
The verb בָּרַךְ (*barak*) is a Piel imperative, indicating a command to bless or praise. It is built from a root meaning 'to kneel', suggesting an act of worship or reverence. The psalmist calls on all of creation to engage in this act of blessing, which encompasses honoring God through worship and service.
This word carries a dual meaning in Hebrew, as it can also imply a curse in certain contexts. However, in this verse, it is a clear call to honor God, reflecting the relationship between the Creator and His creation.
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 main verb of the verse is בָּרֲכ֣וּ, bless, which commands the subjects to perform the action. The structure emphasizes the call to worship, with the subjects being 'all His hosts' and 'you servants'. This highlights the collective nature of the praise being called for.
The sentence is structured to first command the action and then identify the subjects, which creates a rhythm that underscores the importance of the act of blessing.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb בָּרַךְ is rendered as εὐλογεῖτε (*eulogēite*), which also means 'bless'. This choice maintains the imperative nature of the call to worship, reflecting the continuity of the command across translations.
The Greek translation captures the essence of the Hebrew command, emphasizing the importance of praising God in a communal context.
In plain words — the whole versegenerated
Psalms 103:21 calls on all of God's heavenly hosts and servants to bless Him. This verse emphasizes the importance of praising God for His will and His authority over creation.
Frequently Asked Questionsgenerated
To bless the LORD means to praise and honor Him, recognizing His greatness and authority.
His hosts refer to the heavenly armies or angels that serve God, as well as all of creation.
To do His will means to carry out God's desires and commands, reflecting obedience and service.
Blessing God is important because it acknowledges His sovereignty and expresses gratitude for His goodness and mercy.
Reflection Questionsgenerated
- In what ways can I actively bless the LORD in my daily life?
- How can I recognize and appreciate the work of God's hosts around me?
- What does it look like to fulfill God's will in my own life?
- How can I encourage others to join in praising God?
The early church on this verse — how the Fathers read it
Augustine of Hippo references this verse in his exposition, highlighting the call for all of God's hosts to bless Him.
"Bless ye the Lord, all you His hosts: ye servants of His that do His pleasure" [Psalms 103:21].Early Church Fathers on Psalms 103 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 103:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBless ye the Lord, all ye his hosts,.... Which some understand of the sun, moon, and stars, sometimes called the hosts of heaven; and who in their way bless and praise the Lord; see Psalms 148:2.
Read John Gill on Psalms 103 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe LORD hath prepared his throne in the heavens; and his kingdom ruleth over all. -Yahweh's kingdom ruleth over all, therefore let all praise Him, angels and men alike, especially the Psalmist's soul. Verse 19.
Read Robert Jamieson on Psalms 103 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAll ye his hosts; ye angels; to whom he still continues his address, and whom he more particularly describes by the name of hosts, a title oft given to the angels, as , in regard of their vast numbers, mighty power, unanimous concurrence, and exquisite order. In the former verse the expression was indefinite and general, ye his angels, here it is universal and yet particular, all ye his hosts. He seems to apply himself to the several orders of angels, of whom see , and to each individual angel. Ye ministers: this Hebrew word is commonly used of the highest and most honourable sort of servants. That do his pleasure; whose constant business and delight it is to execute the will and commands…
Read Matthew Poole on Psalms 103 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 103:21 Bless ye the LORD, all [ye] his hosts; [ye] ministers of his, that do his pleasure.Ver. 21. Bless ye the Lord, all ye his hosts] That is, all his creatures, which are fitly called God’ s hosts, first, for their number; secondly, for their order; thirdly, for their obedience. Ye ministers of his] Whether in State or Church. Kings are God’ s ministers, Romans 13:4; Romans 13:6. So are angels, Hebrews 1:14, like as ministers are angels, Revelation 2:1; they have exchanged names, their office is, angel-like, to wait upon God, to stand before him, to serve in his presence, and to bless his name.
Read John Trapp on Psalms 103 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(21) Hosts.—There are apparently in the psalmist’s thought three grades of beings in the hierarchy of praise:— 1. High angels around the throne. 2. Angelic powers, such as winds, lightnings, &c, specially commissioned to do God’s behests, as in Psalms 104:4. 3. Creation generally. (Comp. Psalms 148)
Read Charles John Ellicott on Psalms 103 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 21. All ye his hosts; ye ministers of his] We know almost nothing of the economy of the heavenly host; and, therefore, cannot tell what is the difference between angels, mighty powers, hosts, and ministers who do his pleasure. All owe their being and all its blessings to God; all depend upon his bounty; and without him they can do nothing; therefore, all should praise him.
Read AdamClarke on Psalms 103 →CambridgeThe Cambridge Bible for Schools and Colleges21. By Jehovah’s hosts and ministers may be meant the innumerable multitudes of celestial beings of lower rank, subordinated to the celestial hierarchy spoken of in Psalms 103:20 (Daniel 7:10; Hebrews 1:14); or perhaps “the host of heaven,” the stars, which are closely connected with angels in the O.T. (Job 38:7), and all the powers of Nature, which subserve Jehovah’s purposes (Psalms 104:4; Psalms 148:2-3).
Read Cambridge on Psalms 103 →Albert Barnes1798–1870Barnes' Notes on the BibleBless ye the Lord, all ye his hosts - His armies; the vast multitudes of holy beings, arranged and marshalled as hosts for battle, in all parts of the universe. Compare the notes at Isaiah 1:9; notes at Ephesians 1:21.
Read Albert Barnes on Psalms 103 →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
Bless the LORD, all His hosts, you servants who do His will.
Praise Yahweh, all you armies of his, you servants of his, who do his pleasure.
Bless the LORD, all His hosts, you servants who do His will.
Praise the Lord, all you warriors of his, you servants of his who carry out his desires!
Tyndale line
Bless ye the LORD, all ye his hosts; ye ministers of his, that do his pleasure.
Bless Jehovah, all ye his hosts, Ye ministers of his, that do his pleasure.
Bless the LORD, all ye his hosts; ye ministers of his, that do his pleasure.
Bless ye the LORD, all ye his hosts; ye ministers of his, that do his pleasure.
Prayse the Lord, all ye his hostes, ye his seruants that doe his pleasure.
Strictly literal
Bless Jehovah, all ye his hosts; ye ministers of his that do his will.
Bless Jehovah, all ye His hosts, His ministers — doing His pleasure.
Bless YHWH, all you His hosts, || His ministers—doing His pleasure.
Bless ye the Lord, all his hosts, ye his ministers, that execute his will.
Give praise to Yahweh, all his hosts, you are his servants who carry out his will.
From the Latin
The young lions roaring after their prey, and seeking their meat from God.
Simplified
Praise the Lord, you heavenly armies who serve him and carry out his will!
Give praise to the Lord, all you his armies; and you his servants who do his pleasure.
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 aligns with the Septuagint in most words, though the Septuagint's structure differs. The Dead Sea Scrolls show partial restoration, confirming the key elements of the verse while indicating some editorial input.
בָּרֲכ֣וּ יְ֭הוָה כָּל־ צְבָאָ֑יו מְ֝שָׁרְתָ֗יו עֹשֵׂ֥י רְצוֹנֽוֹ׃
6 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ברכו יהוה כל צבאי׳ו משרתי׳ו [עשי] [רצונ׳ו]
4 words on the leather — 1 partly restored, 2 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 103:21
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.
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-Piel-Impv-2mp — Verb · Piel · imperative second person masculine pluralHVpv2mp
(barakh): This word is found more frequently in the Old Testament than in the New Testament, and is used in different relations.
(1) It is first met in Ge 1:22 at the introduction of animal life upon the earth, where it is written, "And God blessed them, saying, Be fruitful, and multiply," etc. The context furnishes the key to its meaning, which is the bestowal of good, and in this particular place the pleasure and power of increase in kind. Thus it is generally employed in both Testaments, the context always determining the character of the bestowal; for instance (where man is the recipient), whether the good is temporal or spiritual, or both.
Occasionally, however, a different turn is given to it as in Ge 2:3 the King James Version, where it is written, "And God blessed the seventh…
Bless
(1.) God blesses his people when he bestows on them some gift temporal or spiritual (Gen. 1:22; 24:35; Job 42:12; Ps. 45:2; 104:24, 35).
(2.) We bless God when we thank him for his mercies (Ps. 103:1, 2; 145:1, 2).
(3.) A man blesses himself when he invokes God’s blessing (Isa. 65:16), or rejoices in God’s goodness to him (Deut. 29:19; Ps. 49:18).
(4.) One blesses another when he expresses good wishes or offers prayer to God for his welfare (Gen.…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
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)
N-ms — Noun common · masculine singular constructHNcmsc
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 צָבָא (*tsaba'*) primarily means 'army' or 'warfare,' encompassing organized groups for battle, divine hosts, and even celestial bodies. It can also refer to service or duty in a military context. The term appears in various forms, including צְבָאוֹת (*tsaba'ot*), which denotes the 'hosts' of the Lord, particularly in relation to God's role in warfare.
צָבָא 485 n.m. army, war, warfare
army, host
war, warfare, service
service
צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
base
H6635a צָבָא army, war, warfare . army, host
. war, warfare, service
. service
H6635b צְבָאוֹת army, war, warfare . army, host
. war, warfare, service
. service
. צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
6635 tsaba' tsaw-baw'
or (feminine) tsbadah {tseb-aw-aw'}; from 6633; a mass of
persons (or figuratively, things), especially reg. organized
for war (an army); by implication, a campaign, literally or
figuratively (specifically, hardship, worship):--appointed
time, (+) army, (+) battle, company, host, service, soldiers,
waiting upon, war(-fare).
see HEBREW for 06633
צָבָא (tsa.va) — army.
: army
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — Hosts.
The Hosts (of the Lord)
Another name of ye.ho.vah (יהוה "LORD" H3068G)
צָבָא (tsa.va) — army: war.
: war
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — army: duty.
: duty
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
N-cp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
שָׁרַת (sharath) is a Hebrew verb meaning to minister or serve. It is derived from a primitive root that conveys the idea of attending to someone as a servant or worshipper. The entries indicate its use in contexts related to ministry and service, particularly in the Piel form, which emphasizes active participation in serving.
[שָׁרַת] 97 vb. Pi. minister, serve
base
H8334 שָׁרַת Pi. minister, serve
8334 sharath shaw-rath'
a primitive root; to attend as a menial or worshipper;
figuratively, to contribute to:--minister (unto), (do)
serve(- ant, -ice, -itor), wait on.
שָׁרַת (sha.rat) — to minister.
(Piel) to minister, serve, minister to
V-Piel | Suff — Verb piel participle (active) masculine plural common · suffixHVprmpc/Sp3ms
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal — Verb · Qal · participle (active) masculine plural commonHVqrmpc
רָצוֹן (ratsown) refers to concepts of goodwill, favor, acceptance, and will. It encompasses ideas of delight, desire, and pleasure, particularly in the context of personal relationships and sacrifices. The word is derived from a root meaning to delight, and it captures both voluntary will and the notion of being acceptable.
רָצוֹן n.[m.] goodwill, favour, acceptance, will
goodwill, favour
acceptance, of persons, offering sacrifice
will, desire, pleasure
base
H7522 רָצוֹן goodwill, favour, acceptance, will . goodwill, favour
. acceptance, of persons, offering sacrifice
. will, desire, pleasure
7522 ratsown raw-tsone'
or ratson {raw-tsone'}; from 7521; delight (especially as
shown):--(be) acceptable(-ance, -ed), delight, desire,
favour, (good) pleasure, (own, self, voluntary) will,
as...(what) would.
see HEBREW for 07521
רָצוֹן (ra.tson) — acceptance.
1) pleasure, delight, favour, goodwill, acceptance, will
1a) goodwill, favour
1b) acceptance
1c) will, desire, pleasure, self-will
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms