Isaiah 43:7 — Word Study
WLCכֹּ֚ל הַנִּקְרָ֣א בִשְׁמִ֔י וְלִכְבוֹדִ֖י בְּרָאתִ֑יו יְצַרְתִּ֖יו אַף־ עֲשִׂיתִֽיו׃
BSAeveryonekôl [all, every single one] calledqârâʼ [invited, summoned] by My nameshêm [My identity, character] and createdbârâʼ■ [brought into being, formed] for My glorykâbôwd [honor, splendor] whom I have indeed formedyâtsar■ [verily, truly, shaped, molded] [and] madeʻâsâh■ [brought into existence, accomplished]
| Greek | English | Parsing |
|---|---|---|
| כֹּ֚ל | every | Noun common, masculine singular absolute |
| הַנִּקְרָ֣א | [one who] is called | Particle, verb niphal participle (active) masculine singular |
| בִשְׁמִ֔י | by name my | Preposition, noun common masculine singular construct, suffix |
| וְלִכְבוֹדִ֖י | and [whom] for glory my | Conjunction, preposition, noun common both singular construct |
| בְּרָאתִ֑יו | I created him | Verb qal perfect first person common singular, suffix |
| יְצַרְתִּ֖יו | [whom] I formed him | Verb qal perfect first person common singular, suffix |
| אַף־ | also | Particle |
| עֲשִׂיתִֽיו׃ | I made him | Verb qal perfect first person common singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | everyone called by My name and created for My glory, whom I have indeed formed and made.” |
| KJV | Even every one that is called by my name: for I have created him for my glory, I have formed him; yea, I have made him. |
| ASV | every one that is called by my name, and whom I have created for my glory, whom I have formed, yea, whom I have made. |
| YLT | Every one who is called by My name, Even for My honour I have created him, I have formed him, yea, I have made him. |
| WEB | everyone who is called by my name, and whom I have created for my glory, whom I have formed, yes, whom I have made.’” |
| BBE | Every one who is named by my name, and whom I have made for my glory, who has been formed and designed by me. |
The translations are consistent in their rendering of כֹּל.
The verse consists of a main clause followed by a purpose and a descriptive relative clause, clearly outlining God's intention.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 — Isaiah 43:7
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 — God's Purpose for His Peoplegenerated
Isaiah 43:7 emphasizes that everyone called by God's name has a purpose: to glorify Him. This verse is part of a larger message where God reassures His people of their identity and significance, reminding them that they are created to reflect His glory in the world. The surrounding verses highlight God's sovereignty and His desire to gather His people from all corners of the earth.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 62:2–5 | Nations will see your righteousness, and all kings your glory. You will be called by a new name that the mouth of the LORD will bestow. |
| 2 | Isaiah 63:19 | We have become like those You never ruled, like those not called by Your name. |
| 3 | Jeremiah 33:16 | In those days Judah will be saved, and Jerusalem will dwell securely, and this is the name by which it will be called: The LORD Our Righteousness. |
| 4 | Acts 11:26 | and when he found him, he brought him back to Antioch. So for a full year they met together with the church and taught large numbers of people. The disciples were first called Christians at Antioch. |
| 5 | James 2:7 | Are they not the ones who blaspheme the noble name by which you have been called? |
The Treasury of Scripture Knowledge — 24 references, hung on the phrase they belong to
The Key Word — כֹּל, kolgenerated
The word כֹּל (kol) means 'all' or 'every single one.' It indicates totality and encompasses every person or thing included in a specific context. In this verse, it signifies that every individual called by God's name is part of His purpose.
This noun is in the masculine singular form, pointing to a collective identity. Its frequent use throughout the Hebrew Bible underscores its importance in conveying the idea of inclusivity and completeness.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we examine the verse as presented in the Berean Standard Bible, which uses everyone to translate כֹּל.
Sentence Structuregenerated
The main verb in the verse is נִּקְרָ֣א (nikra'), meaning 'is called.' The structure of the verse is built around this verb, with several phrases that elaborate on the subjects and their purpose.
The sentence is constructed with a series of clauses that describe who is called, why they are called, and what they were created for, creating a clear and direct statement of God's intentions.
Septuagint Backgroundgenerated
The Septuagint translates כֹּל as πάντας (pantas), meaning 'all' or 'everyone.' This choice aligns closely with the Hebrew meaning, emphasizing the inclusivity of God's call.
This translation choice reinforces the idea that all individuals called by God's name are included in His purpose for glory.
In plain words — the whole versegenerated
Isaiah 43:7 tells us that everyone called by God's name was created for His glory. This verse emphasizes the importance of identity and purpose among God's people, reminding them that they exist to honor Him.
Frequently Asked Questionsgenerated
Being called by God's name signifies belonging to Him and being identified with His character and purpose.
People were created for God's glory to reflect His attributes and to fulfill His divine purpose in the world.
Living for God's glory involves aligning your actions and intentions with His will and reflecting His love and truth in your life.
To be formed and made by God indicates that He intentionally created each person with care and purpose, shaping them for His plans.
Reflection Questionsgenerated
- In what ways can I reflect God's glory in my daily life?
- How does understanding my identity as called by God impact my actions?
- What steps can I take to live out my purpose for God's glory?
- How can I encourage others to recognize their identity and purpose in God?
The early church on this verse — how the Fathers read it
Early Christian writers reference this verse to discuss the nature of God's creation and purpose for humanity, as seen in quotes from the Didache and Eusebius of Caesarea.
Thou, Master almighty, didst create all things for Thy name's sake; Thou gavest food and drink to men for enjoyment, that they might give thanks to Thee;Early Church Fathers on Isaiah 43 →
If it is necessary for some to be marked by name, then I will make it clear to them all that they are now “those who have been called by my name.” From where else did the name of Christians come than from the name of Christ? For it was he…Early Church Fathers on Isaiah 43 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 43:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleEven everyone that is called by my name,.... That is called by the name of God, a son or daughter of his; or by the name of Christ, a Christian; whoever belongs to the Lord, whom he calls by his
Read John Gill on Isaiah 43 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryEven every one that is called by my name: for I have created him for my glory, I have formed him; yea, I have made him.
Read Robert Jamieson on Isaiah 43 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleEven every one that is called by my name: They are called by my name; I own them for my people and children; and therefore what kindness or cruelty you exercise to them I take it as done to myself. So it is an argument to move those people to let their captives go; or it is an argument to confirm the faith of God’ s people, that God would deliver them, because they are his own. I have created him for my glory; and therefore I will glorify my power, and goodness, and faithfulness in delivering them. I have made him; I have not only created them out of nothing, as I did all other people, but I have also formed and made them my peculiar people.
Read Matthew Poole on Isaiah 43 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 43:7 [Even] every one that is called by my name: for I have created him for my glory, I have formed him; yea, I have made him.Ver. 7. Even every one that is called by my name,] i.e., My sons and my daughters, such as have Christian for their name, and Catholic for their surname. I have created him for my glory.] See on Isaiah 43:1. Yea, I have made him,] i.e., Advanced him, as 1 Samuel 12:6. Feci, i.e., magnum effeci. - Pisc.
Read John Trapp on Isaiah 43 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) Every one that is called by my name—i.e., who is marked as belonging to the people that is chosen as the Lord’s servant
Read Charles John Ellicott on Isaiah 43 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. Every one that is called by my name] All who worship the true God, and are obedient to his laws. I have created him] בראתיו berathiv. I have produced him out of nothing. For my glory] Ten MSS., three ancient, and the Syriac and Vulgate, read לכבודי licabodi, without the conjunction ו vau, and. I have formed him] יצרתיו yetsartiv. I have given him that particular form and shape which are best suited to his station in life. I have made him] עשיתיו asithiv. I have adapted him to the accomplishment of my counsels and designs.
Read AdamClarke on Isaiah 43 →CambridgeThe Cambridge Bible for Schools and Colleges7. that is called by my name] i.e. who belongs to the community in which Jehovah is worshipped. for I have created him] Render with R.V. and whom I have created. for my glory] Although it is only the restored nation that can fully manifest Jehovah’s glory to the world, each of its scattered units shares the dignity which belongs to Israel as a whole.
Read Cambridge on Isaiah 43 →Albert Barnes1798–1870Barnes' Notes on the BibleEvery one that is called by my name - To be called by the name of anyone, is synonymous with being regarded as his son, since a son bears the name of his father (see Isaiah 44:5; Isaiah 48:1).
Read Albert Barnes on Isaiah 43 →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
everyone called by My name and created for My glory, whom I have indeed formed and made.”
everyone who is called by my name, and whom I have created for my glory, whom I have formed, yes, whom I have made.’”
everyone called by My name and created for My glory, whom I have indeed formed and made.”
everyone who belongs to me, whom I created for my glory, whom I formed – yes, whom I made!
Tyndale line
Even every one that is called by my name: for I have created him for my glory, I have formed him; yea, I have made him.
every one that is called by my name, and whom I have created for my glory, whom I have formed, yea, whom I have made.
every one that is called by my name, and whom I have created for my glory; I have formed him; yea, I have made him.
Even every one that is called by my name: for I have created him for my glory, I have formed him; verily, I have made him.
Euery one shall be called by my Name: for I created him for my glorie, formed him and made him.
Strictly literal
every one that is called by my name, and whom I have created for my glory: I have formed him, yea, I have made him.
Every one who is called by My name, Even for My honour I have created him, I have formed him, yea, I have made him.
Everyone who is called by My Name, || Even for My glory I have created him, || I have formed him, indeed, I have made him.
Every one that is called by my name, and whom I have created for my glory; whom I have formed; yea, whom I have made.
everyone who is called by my name, whom I have created for my glory, whom I have formed, yes, whom I have made.
From the Latin
And every one that calleth upon my name, I have created him for my glory, I have formed him, and made him.
Simplified
Bring back everyone who bears my name, those I created for my honor, those I formed and made.
Every one who is named by my name, and whom I have made for my glory, who has been formed and designed by me.
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, the Septuagint, and the Dead Sea Scrolls all agree on the wording of this verse, with only minor variations in spelling and grammatical forms. The consistency across these texts highlights the stability of this message throughout history.
כֹּ֚ל הַנִּקְרָ֣א בִשְׁמִ֔י וְלִכְבוֹדִ֖י בְּרָאתִ֑יו יְצַרְתִּ֖יו אַף־ עֲשִׂיתִֽיו׃
8 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.
כל הנקרא בשמ׳י ולכבד׳י בראתי׳ו יצרתי׳ו ואף עשיתי׳ו
7 words on the leather — 1 partly restored.
כול הנקרא בשמ׳י ולכבוד׳י בראתי׳הו יצרתי׳הו אפ עשיתי׳הו
8 words on the leather.
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 Isaiah 43:7
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.
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 absoluteHNcmsa
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
Art | V-Niphal — Particle · verb niphal participle (active) masculine singularHTd/VNrmsa
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)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp1bs
כָּבוֹד (kabowd) refers to concepts of abundance, honour, and glory. It encompasses external splendor, dignity of position, and reputation, as well as the inner nobility of a person. The term can denote both the weightiness of glory and the reverence due to someone. The entries consistently emphasize its positive connotations.
כָּבוֹד n.m. and f. abundance, honour, glory
abundance, riches
honour, splendor, glory, of external condition and circumstances
honour, dignity of position
honour, reputation, of character
my honour, poet. of the seat of honour in the inner man, the noblest part of man
honour, reverence, glory, as due to one or ascribed to one
glory as the object, of honour, reverence and glorifying
base
H3519 כָּבוֹד abundance, honour, glory . abundance, riches
. honour, splendor, glory, of external condition and circumstances
. honour, dignity of position
. honour, reputation, of character
. my honour, poet. of the seat of honour in the inner man, the noblest part of man
. honour, reverence, glory, as due to one or ascribed to one
. glory as the object, of honour, reverence and glorifying
3519 kabowd kaw-bode'
rarely kabod {kaw-bode'}; from 3513; properly, weight, but
only figuratively in a good sense, splendor or
copiousness:--glorious(-ly), glory, honour(-able).
see HEBREW for 03513
כָּבוֹד (ka.vod) — glory.
1) glory, honour, glorious, abundance
1a) abundance, riches
1b) honour, splendour, glory
1c) honour, dignity
1d) honour, reputation
1e) honour, reverence, glory
1f) glory
Conj | Prep | N-cs | Suff — Conjunction · preposition · noun common both singular construct · suffixHC/R/Ncbsc/Sp1ms
בָּרָא (bara') is a Hebrew verb primarily meaning to create or shape, often with God as the subject. It encompasses the creation of the heavens, earth, and new circumstances, and can also refer to cutting down or out. Additionally, it has a secondary meaning related to becoming fat or making oneself fat, as noted in 1 Samuel 2:29.
בָּרָא 53 vb. shape, create
Qal Pf.—shape, fashion, create
Niph.—Pass.
be created
with reference to birth
of something new, astonishing
Pi.
cut down
cut out
base
[בָּרָא] vb. be fat—Hiph. 1 S 2:29 to make yourself fat.
ref
H1254a בָּרָא shape, create .Pf.—shape, fashion, create
.—Pass. . be created
. with reference to birth
. of something new, astonishing
. . cut down
. cut out
H1254b בָּרָא be fat
1254 bara' baw-raw'
a primitive root; (absolutely) to create; (qualified) to cut
down (a wood), select, feed (as formative processes):--
choose, create (creator), cut down, dispatch, do, make (fat).
בָּרָא (ba.ra) — to create.
1) to create, shape, form
1a) (Qal) to shape, fashion, create (always with God as subject)
1a1) of heaven and earth
1a2) of individual man
1a3) of new conditions and circumstances
1a4) of transformations
1b) (Niphal) to be created
1b1) of heaven and earth
1b2) of birth
1b3) of something new
1b4) of miracles
1c) (Piel)
1c1) to cut down
1c2) to cut out
בָּרָא (ba.ra) — to fatten.
1) to be fat
1a) (Hiphil) to make yourselves fat
V-Qal-Perf-1cs | Suff — Verb qal perfect first person common singular · suffixHVqp1cs/Sp3ms
The Hebrew word יָצַר (yatsar) means to form or fashion, often in the context of creation, whether by human or divine activity. It encompasses the act of shaping, as a potter does, and can refer to the formation of individuals or the people of Israel. The word also implies planning or preordaining in a figurative sense.
יָצַר vb. form, fashion
Qal
of human activity
of divine activity
Niph. before me a god was not formed (created)
Pu. days (that) were pre-ordained (in divine purpose)
Hoph. any weapon that is formed against thee will not prosper.
base
H3335 יָצַר form, fashion
3335 yatsar yaw-tsar'
probably identical with 3334 (through the squeezing into
shape); ((compare 3331)); to mould into a form; especially as
a potter; figuratively, to determine (i.e. form a
resolution):--X earthen, fashion, form, frame, make(-r),
potter, purpose.
see HEBREW for 03334
see HEBREW for 03331
יָצַר (ya.tsar) — to form: formed.
: formed
1) to form, fashion, frame
1a) (Qal) to form, fashion
1a1) of human activity
1a2) of divine activity
1a2a) of creation
1a2a1) of original creation
1a2a2) of individuals at conception
1a2a3) of Israel as a people
1a2b) to frame, pre-ordain, plan (fig. of divine) purpose of a situation)
1b) (Niphal) to be formed, be created
1c) (Pual) to be predetermined, be pre-ordained
1d) (Hophal) to be formed
יָצַר (ya.tsar) — to form: potter.
: potter
1) to form, fashion, frame
1a) (Qal) to form, fashion
1a1) of human activity
1a2) of divine activity
1a2a) of creation
1a2a1) of original creation
1a2a2) of individuals at conception
1a2a3) of Israel as a people
1a2b) to frame, pre-ordain, plan (fig. of divine) purpose of a situation)
1b) (Niphal) to be formed, be created
1c) (Pual) to be predetermined, be pre-ordained
1d) (Hophal) to be formed
V-Qal-Perf-1cs | Suff — Verb qal perfect first person common singular · suffixHVqp1cs/Sp3ms
The Hebrew word אַף (aph) is a conjunction that indicates addition, often implying something greater. It can mean 'also,' 'yea,' or 'though,' and is used to connect ideas in a sentence. The entries highlight its use as both an adverb and conjunction, with a focus on its additive nature.
אַף conj. denoting addition, esp. of something greater, also, yea
base
H637 אַף conj. denoting addition, esp. of something greater, also, yea
637 'aph af
a primitive particle; meaning accession (used as an adverb or
conjunction); also or yea; adversatively though:--also, +
although, and (furthermore, yet), but, even, + how much less
(more, rather than), moreover, with, yea.
אַף (aph) — also.
conj (denoting addition, esp of something greater)
1) also, yea, though, so much the more
adv
2) furthermore, indeed
Aramaic equivalent: aph (אַף "also" H0638)
HTj — ParticleHTj
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
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-Perf-1cs | Suff — Verb qal perfect first person common singular · suffixHVqp1cs/Sp3ms