Isaiah 26:12 — Word Study
WLCיְהוָ֕ה תִּשְׁפֹּ֥ת שָׁל֖וֹם לָ֑נוּ כִּ֛י גַּ֥ם כָּֽל־ מַעֲשֵׂ֖ינוּ פָּעַ֥לְתָּ לָּֽנוּ׃
BSAO LORDYᵉhôvâh [Yehovah, The covenant Name of God] You will establishshâphath▸ [set, ordain] peaceshâlôwm [shalom, completeness and wellness] Forkîy allkôl [everything] that we have accomplishedmaʻăseh [done, wrought] You have donepâʻal■ [worked, enabled]
| Greek | English | Parsing |
|---|---|---|
| יְהוָ֕ה | O Yahweh | Noun proper |
| תִּשְׁפֹּ֥ת | you will establish | Verb, Qal, imperfect second person masculine singular |
| שָׁל֖וֹם | peace | Noun common, masculine singular absolute |
| לָ֑נוּ | for us | Preposition, suffix |
| כִּ֛י | for | Particle |
| גַּ֥ם | also | Adverb |
| כָּֽל־ | all | Noun common, masculine singular construct |
| מַעֲשֵׂ֖ינוּ | works our | Noun common masculine plural construct, suffix |
| פָּעַ֥לְתָּ | you have done | Verb, Qal, perfect second person masculine singular |
| לָּֽנוּ׃ | for us | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | O LORD, You will establish peace for us. For all that we have accomplished, You have done for us. |
| KJV | ¶ LORD, thou wilt ordain peace for us: for thou also hast wrought all our works in us. |
| ASV | Jehovah, thou wilt ordain peace for us; for thou hast also wrought all our works for us. |
| YLT | O Jehovah, Thou appointest peace to us, For, all our works also Thou hast wrought for us. |
| WEB | Yahweh, you will ordain peace for us, for you have also done all our work for us. |
| BBE | Lord, you will give us peace: for all our works are the outcome of your purpose. |
Translations agree on the key terms, particularly regarding God's establishment of peace.
The sentence has a main clause with a subordinate clause explaining the reasoning behind God's action.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁפַת
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 26:12
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 Prayer for Peacegenerated
Isaiah 26:12 expresses a deep reliance on Yahweh for peace, recognizing that any accomplishments are ultimately His work. This verse is part of a larger prayer that acknowledges God's authority and the need for His intervention in the lives of His people. The surrounding verses highlight God's power and the contrast between His dominion and that of other rulers.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 57:10 | You are wearied by your many journeys, but you did not say, “There is no hope!” You found renewal of your strength; therefore you did not grow weak. |
| 2 | Psalm 29:11 | The LORD gives His people strength; the LORD blesses His people with peace. |
| 3 | Jeremiah 33:6 | Nevertheless, I will bring to it health and healing, and I will heal its people and reveal to them the abundance of peace and truth. |
| 4 | John 14:27 | Peace I leave with you; My peace I give to you. I do not give to you as the world gives. Do not let your hearts be troubled; do not be afraid. |
| 5 | Deuteronomy 30:6 | The LORD your God will circumcise your hearts and the hearts of your descendants, and you will love Him with all your heart and with all your soul, so that you may live. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — תִּשְׁפֹּ֥ת, tish.Potgenerated
The verb תִּשְׁפֹּ֥ת (tish.Pot) is a second person masculine singular imperfect form of the root שָׁפַת (shaphath), meaning 'to set' or 'to establish'. This indicates an action that God will perform in the future, specifically the act of establishing peace.
The imperfect tense suggests an ongoing or future action, emphasizing that God will actively bring about this peace for His people. The use of the second person indicates direct address to God, affirming His role as the one who brings peace.
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 has a main clause introduced by the verb תִּשְׁפֹּ֥ת (you will establish), which governs the rest of the sentence. The structure indicates that the establishment of peace is the primary action, with the subsequent phrases providing context and reason.
The phrase שָׁל֖וֹם (peace) serves as the object of the verb, while the clause beginning with כִּי (for) explains the reason for God's action, linking it to the accomplishments attributed to Him.
Septuagint Backgroundgenerated
The Septuagint translates יְהוָ֕ה as κύριε (Lord), which is a standard rendering, indicating reverence. The choice of εἰρήνην for שָׁל֖וֹם suggests a focus on the concept of peace as a state of well-being, aligning with the Hebrew meaning.
The Greek translation reflects a similar understanding of God's role in providing peace, emphasizing the continuity of thought between the Hebrew text and the Greek interpretation.
In plain words — the whole versegenerated
Isaiah 26:12 tells us that Yahweh will establish peace for His people, acknowledging that all their accomplishments are ultimately His doing. This verse emphasizes God's sovereignty and the divine source of peace.
Frequently Asked Questionsgenerated
It means that God is the one who brings about a state of completeness and wellness for His people, ensuring their well-being.
This reflects an understanding that all abilities and successes ultimately come from God's enablement and support.
It connects to various passages that emphasize God's role in providing peace and well-being, such as in Jeremiah 33:6.
Yahweh signifies God's covenant relationship with His people, highlighting His commitment to their welfare and peace.
Reflection Questionsgenerated
- In what areas of my life do I need to seek God's peace and establishment?
- How can I recognize and acknowledge God's hand in my accomplishments?
- What does it mean for me to trust in God's ability to provide peace?
- How can I share the message of God's peace with others in my community?
The early church on this verse — how the Fathers read it
Early church fathers reference this verse to discuss God's provision of peace and the acknowledgment of His works in our lives.
Lord, you will give us peace: for you have accomplished all our works for us. LXX: Lord our God, give us peace: for you have restored all things to us.Early Church Fathers on Isaiah 26 →
When you see a person living in wickedness and enjoying great prosperity without suffering any misfortune, you should mourn particularly for this reason, because although he is afflicted with a very serious disease and ulcer,Early Church Fathers on Isaiah 26 →
But I say all this now, and select all the histories that contain trials and tribulations and the wrath of kings and their evil designs, in order that we may fear nothing except offending God.Early Church Fathers on Isaiah 26 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 26:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLord, thou wilt ordain peace for us,.... Dispose, order, give it to us, outward and inward, spiritual and eternal: chiefly respect is had to that peace and prosperity the church will have in the
Read John Gill on Isaiah 26 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLORD, thou wilt ordain peace for us: for thou also hast wrought all our works in us. Peace for us - "peace:" God's favour; including all blessings, temporal and spiritual, opposed to their previous trials (Psalms 138:8).
Read Robert Jamieson on Isaiah 26 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThou wilt ordain peace for us; as thou wilt destroy thine and our enemies, so thou wilt bless us thy people with peace and prosperity. All our works; either, 1. All the good works done by us, which are the effects of thy grace; or rather, 2. All the good and great works which have been wrought for us, all our wonderful deliverances and singular blessings, come from thee. And so the argument is this, God hath delivered us formerly upon all occasions, and therefore he will still deliver us, and give us peace; which inference is frequently made by holy men in Scripture. In us, Heb. to or for us.
Read Matthew Poole on Isaiah 26 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 26:12 LORD, thou wilt ordain peace for us: for thou also hast wrought all our works in us.Ver. 12. Lord, thou wilt ordain peace for us.] Or, Lord, dispose peace for us. For thou also hast wrought all our works in us.] Or, For us. Certum est nos facere quod facimus, sed Deus facit ut faciamus: without Christ we can do nothing. In him alone is our fruit found. It is well observed by a grave interpreter, that the Church in the Canticles is nowhere described by the beauty of her hands or fingers, because God alone worketh all her works for her, and had rather that she should abound in good works in silence than to boast of them at all.
Read John Trapp on Isaiah 26 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) Thou also hast wrought all our work in us . . .—Better, for us. The “work” is the great work of salvation and deliverance.
Read Charles John Ellicott on Isaiah 26 →
CambridgeThe Cambridge Bible for Schools and Colleges12. thou wilt ordain] or “mayest thou ordain.” peace for us] cf. Isaiah 26:3. for thou also hast wrought …] Better: for even our whole work thou hast wrought for us; all that we have achieved—inadequate though it be (see Isaiah 26:17)—has been due to thy working for us. A similar thought underlies the prayer of Psa 90:16-17, where the manifestation of Jehovah’s work is equivalent to His establishing the work of Israel’s hands.
Read Cambridge on Isaiah 26 →
Albert Barnes1798–1870Barnes' Notes on the BibleThou wilt ordain peace - The word ‘peace’ here seems to stand opposed to the evils of various kinds which they had experienced in the captivity at Babylon; and to refer net only to peace, but also to
Read Albert Barnes on Isaiah 26 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible12. Peace for us — “Peace,” here, is comprehensive. It is future safety from all the evils suffered under Jehovah’s enemies.
Read Daniel Denison Whedon on Isaiah 26 →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
O LORD, You will establish peace for us. For all that we have accomplished, You have done for us.
Yahweh, you will ordain peace for us, for you have also done all our work for us.
O LORD, You will establish peace for us. For all that we have accomplished, You have done for us.
O Lord, you make us secure, for even all we have accomplished, you have done for us.
Tyndale line
¶ LORD, thou wilt ordain peace for us: for thou also hast wrought all our works in us.
Jehovah, thou wilt ordain peace for us; for thou hast also wrought all our works for us.
LORD, thou wilt ordain peace for us: for thou hast also wrought all our works for us.
LORD, thou wilt ordain peace for us: for thou also hast wrought all our works in us.
Lord, vnto vs thou wilt ordeine peace: for thou also hast wrought all our workes for vs.
Strictly literal
Jehovah, thou wilt ordain peace for us; for thou also hast wrought all our works for us.
O Jehovah, Thou appointest peace to us, For, all our works also Thou hast wrought for us.
O YHWH, You appoint peace to us, || For You have also worked all our works for us.
Lord, thou wilt ordain peace for us; for also all our works hast thou accomplished for us.
Yahweh, you will bring about peace for us; for indeed, you have also accomplished all our works for us.
From the Latin
Lord, thou wilt give us peace: for thou hast wrought all our works for us.
Simplified
Lord, you give us peace and prosperity; everything we've achieved you have done for us.
Lord, you will give us peace: for all our works are the outcome of your purpose.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Dead Sea Scrolls show agreement in the wording of Isaiah 26:12, with both affirming Yahweh's role in establishing peace. The Septuagint's wording aligns closely with the Hebrew, though it presents a different structure.
יְהוָ֕ה תִּשְׁפֹּ֥ת שָׁל֖וֹם לָ֑נוּ כִּ֛י גַּ֥ם כָּֽל־ מַעֲשֵׂ֖ינוּ פָּעַ֥לְתָּ לָּֽנוּ׃
6 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.
יהוה תשפוט שלום ל׳נו כי גמ כול מעשי׳נו פעלתה ל׳נו
10 words on the leather.
[יהוה] תשפט שלום ל׳נו כי גם [כל] [מעשי׳נו] [פעלת] [ל׳נו]
4 words on the leather — 1 partly restored, 5 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 Isaiah 26:12
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.
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
The Hebrew word שָׁפַת (*shaphath*) is a verb meaning to set, place, or ordain. It is derived from a primitive root and generally conveys the idea of establishing or reducing something. The entries suggest a range of meanings related to placement and establishment, but do not provide specific verse references.
[שָׁפַת] vb. denom. set (on the fire)
base
H8239 שָׁפַת vb. denom. set (on the fire)
8239 shaphath shaw-fath'
a primitive root; to locate, i.e. (generally) hang on or
(figuratively) establish, reduce:--bring, ordain, set on.
שָׁפַת (sha.phat) — to set.
1) to set, place, put, ordain
1a) (Qal)
1a1) to set
1a2) to ordain, establish
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
שָׁלוֹם (shalom) conveys a range of meanings including completeness, soundness, welfare, and peace. It can refer to physical safety and health, as well as emotional states like tranquility and friendship, particularly in human relationships and with God. The word is derived from a root meaning 'to be complete' and is used in various contexts, including greetings.
שָׁלוֹם 237 n.m. completeness, soundness, welfare, peace
completeness in no.
safety, soundness, in body
welfare, health, prosperity
peace, quiet, tranquility, contentment
peace, friendship
peace from war
as adj. those at peace with him
base
H7965 שָׁלוֹם completeness, soundness, welfare, peace
7965 shalowm shaw-lome'
or shalom {shaw-lome'}; from 7999; safe, i.e. (figuratively)
well, happy, friendly; also (abstractly) welfare, i.e. health,
prosperity, peace:--X do, familiar, X fare, favour, + friend,
X great, (good) health, (X perfect, such as be at)
peace(-able, -ably), prosper(-ity, -ous), rest, safe(-ty),
salute, welfare, (X all is, be) well, X wholly.
see HEBREW for 07999
שָׁלוֹם (sha.lom) — peace.
: peace
1) completeness, soundness, welfare, peace
1a) completeness (in number)
1b) safety, soundness (in body)
1c) welfare, health, prosperity
1d) peace, quiet, tranquillity, contentment
1e) peace, friendship
1e1) of human relationships
1e2) with God especially in covenant relationship
1f) peace (from war)
1g) peace (as adjective)
שָׁלוֹם (ye.ho.vah sha.lom) — Peace.
This name means completeness, peace
Another name of ye.ho.vah (יהוה "LORD" H3068G)
שָׁלוֹם (sha.lom) — peace: well-being.
: well-being
1) completeness, soundness, welfare, peace
1a) completeness (in number)
1b) safety, soundness (in body)
1c) welfare, health, prosperity
1d) peace, quiet, tranquillity, contentment
1e) peace, friendship
1e1) of human relationships
1e2) with God especially in covenant relationship
1f) peace (from war)
1g) peace (as adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
pes (shalom; eirene):
1. In the Old Testament:
Is a condition of freedom from disturbance, whether outwardly, as of a nation from war or enemies, or inwardly, within the soul. The Hebrew word is shalom (both adjective and substantive), meaning, primarily, "soundness," "health," but coming also to signify "prosperity," well-being in general, all good in relation to both man and God. In early times, to a people harassed by foes, peace was the primary blessing. In Ps 122:7, we have "peace" and "prosperity," and in 35:27; 73:3, shalom is translated "prosperity." In 2Sa 11:7 the King James Version, David asked of Uriah "how Joab did" (margin "of the peace of Joab"), "and how the people did (the Revised Version (British and American) "fared," literally, "of the peace of the people"), and…
נוּ (nu) — us.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person plural
HR/Sp1bp — Preposition · suffixHR/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
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…
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
HD — AdverbHD
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.'
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).
מַעֲשֶׂה (ma`aseh) means deed or work, encompassing a range of actions from good to bad, and includes concepts like business, labor, and products made. It can refer to specific achievements, works of God, or even customs. The entries suggest a broad application in various contexts, but do not indicate any significant disagreement among lexicons.
מַעֲשֶׂה 233 n.m. deed, work
base
H4639 מַעֲשֶׂה deed, work
4639 ma`aseh mah-as-eh'
from 6213; an action (good or bad); generally, a transaction;
abstractly, activity; by implication, a product (specifically,
a poem) or (generally) property:--act, art, + bakemeat,
business, deed, do(-ing), labor, thing made, ware of making,
occupation, thing offered, operation, possession, X well,
((handy-, needle-, net-))work(ing, - manship), wrought.
see HEBREW for 06213
מַעֲשֶׂה (ma.a.seh) — deed: work.
: work/product
1) deed, work
1a) deed, thing done, act
1b) work, labour
1c) business, pursuit
1d) undertaking, enterprise
1e) achievement
1f) deeds, works (of deliverance and judgment)
1g) work, thing made
1h) work (of God)
1i) product
מַעֲשֶׂה (ma.a.seh) — deed: justice.
: justice/right/righteousness
1) deed, work
1a) deed, thing done, act
1b) work, labour
1c) business, pursuit
1d) undertaking, enterprise
1e) achievement
1f) deeds, works (of deliverance and judgment)
1g) work, thing made
1h) work (of God)
1i) product
מַעֲשֶׂה (ma.a.seh) — deed: judgement.
: judgement/punishment
1) deed, work
1a) deed, thing done, act
1b) work, labour
1c) business, pursuit
1d) undertaking, enterprise
1e) achievement
1f) deeds, works (of deliverance and judgment)
1g) work, thing made
1h) work (of God)
1i) product
מַעֲשֶׂה (ma.a.seh) — deed: custom.
: custom/manner
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bp
פָּעַל (pa'al) is a Hebrew verb meaning to do or make, often used in a systematic or habitual sense. It encompasses actions like committing, ordaining, and working, with a poetic nuance compared to the more common verb for 'to do' (עָשָׂה). The entries consistently highlight its usage in the Qal stem, emphasizing its foundational role in expressing action.
פָּעַל 67 vb. do, make (poet. for עָשָׂה)
Qal
do
make
base
H6466 פָּעַל do, make (poet. for עָשָׂה)
6466 pa`al paw-al'
a primitive root; to do or make (systematically and
habitually), especially to practise:--commit, (evil-)
do(-er), make(-r), ordain, work(-er).
פָּעַל (pa.al) — to work.
1) to do, make
1a) (Qal)
1a1) to do
1a2) to make
V-Qal-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
נוּ (nu) — us.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person plural
HR/Sp1bp — Preposition · suffixHR/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
