Psalms 115:3 — Word Study
WLCוֵֽאלֹהֵ֥ינוּ בַשָּׁמָ֑יִם כֹּ֭ל אֲשֶׁר־ חָפֵ֣ץ עָשָֽׂה׃
BSAOur Godʼĕlôhîym [Elohim, the supreme One] is in heavenshâmayim [the visible universe, the abode of God] He doesʻâsâh■ [accomplishes, brings to pass] askôl He pleaseschâphêts■ [delights in, is pleased to do, has willed]
| Greek | English | Parsing |
|---|---|---|
| וֵֽאלֹהֵ֥ינוּ | and God our | Conjunction, noun common masculine plural construct, suffix |
| בַשָּׁמָ֑יִם | [is] in the heavens | Preposition, noun common masculine plural absolute |
| כֹּ֭ל | all | Noun common, masculine singular absolute |
| אֲשֶׁר־ | that | Particle |
| חָפֵ֣ץ | he desires | Verb, Qal, perfect third person masculine singular |
| עָשָֽׂה׃ | he does | Verb, Qal, perfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Our God is in heaven; He does as He pleases. |
| KJV | But our God is in the heavens: he hath done whatsoever he hath pleased. |
| ASV | But our God is in the heavens: He hath done whatsoever he pleased. |
| YLT | And our God [is] in the heavens, All that He hath pleased He hath done. |
| WEB | But our God is in the heavens. He does whatever he pleases. |
| BBE | But our God is in heaven: he has done whatever was pleasing to him. |
Where they part company is in the verb forms used for חָפֵץ and עָשָׂה — see How Translations Differ.
The main clause establishes God's presence and authority, followed by a subordinate clause that describes His actions.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָפֵץ
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 115:3
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 Sovereignty of Godgenerated
Psalm 115:3 emphasizes God's supreme authority as He exists in heaven, contrasting the powerlessness of idols. The surrounding verses highlight the nations' questioning of God's presence, while asserting that He is actively involved in the world, doing as He pleases, unlike the man-made idols that cannot act or respond.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 2:4 | The One enthroned in heaven laughs; the Lord taunts them. |
| 2 | Psalm 68:4 | Sing to God! Sing praises to His name. Exalt Him who rides on the clouds — His name is the LORD— and rejoice before Him. |
| 3 | Psalm 123:1 | I lift up my eyes to You, the One enthroned in heaven. |
| 4 | 1 Chronicles 16:25 | For great is the LORD, and greatly to be praised; He is to be feared above all gods. |
| 5 | Matthew 6:9 | So then, this is how you should pray: ‘Our Father in heaven, hallowed be Your name. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — חָפֵץ, cha.Fetzgenerated
The verb חָפֵץ (cha.Fetz) means to delight in or take pleasure in something. It conveys a sense of desire and intention, particularly in the context of divine action. In this verse, it indicates that God not only desires but actively accomplishes what He wills.
This verb appears in the perfect tense, signifying a completed action. It affirms that God's will is not only a matter of intention but is realized in the world, emphasizing His sovereignty and the fulfillment of His desires.
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 עָשָׂה, he does, which governs the entire sentence. The structure includes a noun phrase that identifies God as the subject, a prepositional phrase indicating His location in heaven, and a clause that describes what He does.
The sentence structure emphasizes God's authority: it begins with the subject, followed by the location, and concludes with the action, reinforcing the idea of God's active role in the universe.
Septuagint Backgroundgenerated
The Septuagint translates חָפֵץ as ἠθέλησεν (ēthelēsen), meaning 'He willed' or 'desired.' This choice suggests a focus on God's will as a driving force behind His actions, aligning with the Hebrew sense of delight and intention.
The translation of עָשָׂה as ἐποίησεν (epoiēsen) further emphasizes the active nature of God's will in bringing His desires to fruition.
In plain words — the whole versegenerated
Psalm 115:3 tells us that God is in heaven and does whatever He wants. This verse contrasts the living God with idols, which are powerless and made by human hands. It reassures us of God's sovereignty and His ability to accomplish His will.
Frequently Asked Questionsgenerated
It means that God has the ultimate authority and power to carry out His will without any hindrance.
Unlike idols made by humans that cannot act, God is alive and actively involved in the world.
Being in heaven signifies God's sovereignty and His position above all creation, highlighting His majesty.
We learn that God's will is always fulfilled, and we can trust in His plans for our lives.
Reflection Questionsgenerated
- In what ways have I seen God's will accomplished in my life?
- How can I differentiate between the living God and the idols of my culture?
- What does it mean for me to trust in God's sovereignty over my circumstances?
- How can I align my desires with God's will, knowing He delights in what He does?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss God's sovereignty and authority, emphasizing His power over creation and the futility of idols.
But this all inspired Scripture also teaches more plainly and with more authority, so that we in our turn write boldly to you as we do, and you, if you refer to Scripture, will be able to verify what we say.Early Church Fathers on Psalms 115 →
"As for our God, He is in heaven above" [Psalms 115:3]. Not in heaven, where they see the sun and moon, works of God which they adore,Early Church Fathers on Psalms 115 →
Therefore, there is no falseness in God’s promises because for the all-powerful there is no problem about doing things. And so the effects of the will are never lacking because the will itself is nothing other than power.Early Church Fathers on Psalms 115 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 115:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut our God is in the heavens,.... His habitation is in the heavens, as the Targum; the Septuagint and Arabic versions add, "and in earth": he is in both, and fills both with his presence; and cannot be contained in either.
Read John Gill on Psalms 115 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut our God is in the heavens: he hath done whatsoever he hath pleased. But our God is in the heavens. The "our" is emphatic.
Read Robert Jamieson on Psalms 115 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOur God; whom, notwithstanding your reproaches, we are not ashamed to own for our God. Is in the heavens; although he have no visible shape nor bodily presence with us here upon earth, as your idols have, which is a certain proof of their baseness and weakness, yet he hath a certain and a glorious place where he resideth, even the highest heavens, where he is clothed with infinite power and majesty, and from whence he beholdeth and governeth this lower world, and all that is in it. He hath done whatsoever he pleased; or, he doth, & c. By his only will and pleasure all things were at first made, and are still disposed, and without this nothing cometh to pass. And therefore all your…
Read Matthew Poole on Psalms 115 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 115:3 But our God [is] in the heavens: he hath done whatsoever he hath pleased.Ver. 3. But our God is in the heavens] Where your terricula country, your fearful idols never were; like as one, being asked by a Papist, Where was your religion before Luther? answered, In the Bible, where your religion never was. This "but" seemeth uttered with indignation. Aξιωματικωτατοςμενεστινο Bασιλευςημων, saith Basil, on a like occasion; our God is no dunghill deity. He hath done whatsoever he hath pleased] Without either help or hindrance of any.
Read John Trapp on Psalms 115 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. He hath done whatsover he hath pleased.] There was too much cause for his abandoning us to our enemies; yet he still lives and rules in heaven and in earth.
Read AdamClarke on Psalms 115 →
CambridgeThe Cambridge Bible for Schools and Colleges3. But] Or, Whereas. Though its outward circumstances may seem to give ground for the taunts of the heathen, Israel knows that its God is supremely exalted and omnipotent. If His people suffer, it is because He wills it, not because He lacks power to help them. He does whatsoever He wills in chastisement (Isaiah 53:10) and in redemption (Isaiah 55:11). Cp. Wis 12:18, “Thou, being sovereign over thy strength, judgest in gentleness, and with great forbearance dost thou govern us; for the power is thine whensoever thou hast the will.”
Read Cambridge on Psalms 115 →
Albert Barnes1798–1870Barnes' Notes on the BibleBut our God is in the heavens - The Septuagint adds, “and in the earth.” This is not, however, in the Hebrew. The idea is, Our God really exists. He is the true God. He reigns in heaven.
Read Albert Barnes on Psalms 115 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3. But our God is in the heavens—A fine retort. Our God is not represented by images of gold, silver, and wood, but is invisible, dwelling in the heavens; he hath done whatsoever he… pleased.
Read Daniel Denison Whedon on Psalms 115 →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
Our God is in heaven; He does as He pleases.
But our God is in the heavens. He does whatever he pleases.
Our God is in heaven; He does as He pleases.
Our God is in heaven! He does whatever he pleases!
Tyndale line
But our God is in the heavens: he hath done whatsoever he hath pleased.
But our God is in the heavens: He hath done whatsoever he pleased.
But our God is in the heavens: he hath done whatsoever he pleased.
But our God is in the heavens: he hath done whatever he pleased.
But our God is in heauen: he doeth what so euer he will.
Strictly literal
But our God is in the heavens: he hath done whatsoever he pleased.
And our God [is] in the heavens, All that He hath pleased He hath done.
And our God [is] in the heavens, || All that He has pleased He has done.
Whereas our God is in the heavens: whatsoever he desireth hath he done.
Our God is in heaven; he does whatever he pleases.
From the Latin
What shall I render to the Lord, for all the things he hath rendered unto me?
Simplified
Our God is in heaven, and he does whatever he wants.
But our God is in heaven: he has done whatever was pleasing to him.
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, Septuagint, and Dead Sea Scrolls largely agree on the wording of this verse. The Septuagint matches all six words from the Hebrew text, while the Dead Sea Scrolls show partial restoration but maintain the same essential meaning.
וֵֽאלֹהֵ֥ינוּ בַשָּׁמָ֑יִם כֹּ֭ל אֲשֶׁר־ חָפֵ֣ץ עָשָֽׂה׃
6 of the 6 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.
ואלהי׳נו בשמים כל אשר חפץ עשה
3 words on the leather — 3 partly restored.
[ואלוהי׳נו] [בשמים] [כול] [אשר] [חפץ] [עשה]
nothing on the leather here — 6 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 115:3
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.
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
Conj | N-mp | Suff — Conjunction · noun common masculine plural construct · suffixHC/Ncmpc/Sp1bp
The Hebrew word שָׁמַיִם (*shamayim*) is a dual noun meaning 'heavens' or 'sky.' It refers to the visible heavens where celestial bodies are found, as well as the abode of God. The dual form may suggest both the arch of the sky and the higher ether. It is noted in contexts such as Elijah's ascent in a whirlwind.
[שָׁמַי] n.m. only pl. שָׁמַיִם 421 heavens, sky
visible heavens, sky, where stars, etc., are
phrases
as abode of God
Elijah taken up הַשּׁ׳ in whirlwind
הַשּׁ׳ personified in various relations
base
H8064 שָׁמַי only pl. שָׁמַיִם heavens, sky . . visible heavens, sky, where stars, etc., are
. phrases
. . as abode of God
. Elijah taken up הַשּׁ׳ in whirlwind
. הַשּׁ׳ personified in various relations
8064 shamayim shaw-mah'-yim
dual of an unused singular shameh {shaw-meh'}; from an unused
root meaning to be lofty; the sky (as aloft; the dual perhaps
alluding to the visible arch in which the clouds move, as well
as to the higher ether where the celestial bodies
revolve):--air, X astrologer, heaven(-s).
שָׁמַיִם (sha.ma.yim) — heaven.
1) heaven, heavens, sky
1a) visible heavens, sky
1a1) as abode of the stars
1a2) as the visible universe, the sky, atmosphere, etc
1b) Heaven (as the abode of God)
Aramaic equivalent: sha.ma.yin (שָׁמַ֫יִן "heaven" H8065)
Prep | N-mp — Preposition · noun common masculine plural absoluteHRd/Ncmpa
hev'-'nz (shamayim; ouranoi): On the physical heavens see ASTRONOMY; WORLD. Above these, in popular conception, were the celestial heavens, the abode of God and of the hosts of angels (Ps 11:4; 103:19-21; Isa 66:1; Re 4:2; 5:11; compare Da 7:10), though it was recognized that Yahweh's presence was not confined to any region (1Ki 8:27). Later Judaism reckoned seven heavens. The apostle Paul speaks of himself as caught up into "the third heaven," which he evidently identifies with Paradise (2Co 12:2).
See HEAVENLY.
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
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
חָפֵץ (chaphets) is a Hebrew verb meaning to delight in or take pleasure in something. It can refer to both human desire and divine pleasure, indicating a sense of inclination or favor. The word is also noted to mean to bend down, though this usage is rare. The entries suggest a range of meanings focused on desire and pleasure.
ref
H2654a חָפֵץ delight in H2654b חָפֵץ bend down
2654 chaphets khaw-fates'
a primitive root; properly, to incline to; by implication
(literally but rarely) to bend; figuratively, to be pleased
with, desire:--X any at all, (have, take) delight, desire,
favour, like, move, be (well) pleased, have pleasure, will,
would.
חָפֵץ (cha.phets) — to delight in.
1) to delight in, take pleasure in, desire, be pleased with
1a) (Qal)
1a1) of men
1a1a) to take pleasure in, delight in
1a1b) to delight, desire, be pleased to do
1a2) of God
1a2a) to delight in, have pleasure in
1a2b) to be pleased to do
חָפַץ (ch.ph) — to sway.
1) to move, bend down
1a) (Qal) to bend down
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
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-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
