Isaiah 42:14 — Word Study
WLCהֶחֱשֵׁ֙יתִי֙ מֵֽעוֹלָ֔ם אַחֲרִ֖ישׁ אֶתְאַפָּ֑ק כַּיּוֹלֵדָ֣ה אֶפְעֶ֔ה אֶשֹּׁ֥ם וְאֶשְׁאַ֖ף יָֽחַד׃
BSAI have kept silentchâshâh■ [held my peace, refrained from speaking] from ages pastʻôwlâm [forever, from the beginning] I have remained quietchârash▸ [still, restrained myself] and restrainedʼâphaq▸ [abstained, controlled myself] But now I will groanpâʻâh△▸ [cry out, scream] like a woman in laboryâlad [travailing, giving birth] I will at onceyachad [together, in unity] gaspnâsham△▸ [breathe heavily, pant] and pantshâʼaph▸ [be breathless, exhausted]
| Greek | English | Parsing |
|---|---|---|
| הֶחֱשֵׁ֙יתִי֙ | I have been silent | Verb, Hiphil, perfect first person common singular |
| מֵֽעוֹלָ֔ם | from a long time | Preposition, noun common masculine singular absolute |
| אַחֲרִ֖ישׁ | I have kept silent | Verb, Hiphil, imperfect first person common singular |
| אֶתְאַפָּ֑ק | I have restrained myself | Verb, Hithpael, imperfect first person common singular |
| כַּיּוֹלֵדָ֣ה | like [woman] giving birth | Preposition, verb qal participle (active) feminine singular |
| אֶפְעֶ֔ה | I groan | Verb, Qal, imperfect first person common singular |
| אֶשֹּׁ֥ם | I puff | Verb, Qal, imperfect first person common singular |
| וְאֶשְׁאַ֖ף | and I may pant | Conjunction, verb qal first person common singular |
| יָֽחַד׃ | together | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “I have kept silent from ages past; I have remained quiet and restrained. But now I will groan like a woman in labor; I will at once gasp and pant. |
| KJV | I have long time holden my peace; I have been still, and refrained myself: now will I cry like a travailing woman; I will destroy and devour at once. |
| ASV | I have long time holden my peace; I have been still, and refrained myself: now will I cry out like a travailing woman; I will gasp and pant together. |
| YLT | I have kept silent from of old, I keep silent, I refrain myself, As a travailing woman I cry out, I desolate and swallow up together. |
| WEB | “I have been silent a long time. I have been quiet and restrained myself. Now I will cry out like a travailing woman. I will both gasp and pant. |
| BBE | I have long been quiet, I have kept myself in and done nothing: now I will make sounds of pain like a woman in childbirth, breathing hard and quickly. |
The translations agree on the meaning of God's silence and the subsequent action.
The verse consists of a main clause followed by several subordinate clauses that elaborate on the nature and timing of God's silence and action.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָשָׁה
The sentence as the grammar sees it Open the tree ›
2 of 9 occur nowhere else in the Old Testament — words chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Isaiah 42:14
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 Prophecy of God's Interventiongenerated
Isaiah 42:14 describes a moment where God breaks His long silence, indicating a shift from restraint to action. The surrounding verses highlight God's might and intention to lead and restore His people, reinforcing His role as a powerful deliverer. This passage illustrates the tension between divine patience and the urgency of impending action, similar to the way a woman in labor prepares for the arrival of new life.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 32:18–20 | For I am full of words, and my spirit within me compels me. |
| 2 | Psalm 50:2 | From Zion, perfect in beauty, God shines forth. |
| 3 | Psalm 83:1–2 | O God, be not silent; be not speechless; be not still, O God. |
| 4 | Ecclesiastes 8:11–12 | When the sentence for a crime is not speedily executed, the hearts of men become fully set on doing evil. |
| 5 | Jeremiah 15:6 | You have forsaken Me, declares the LORD. You have turned your back. So I will stretch out My hand against you and I will destroy you; I am weary of showing compassion. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — חָשָׁה, chashahgenerated
The verb חָשָׁה (chashah) means to be silent or quiet. It conveys a sense of stillness and inactivity, often used in contexts where silence is maintained out of respect or reverence. In this verse, it emphasizes God's prolonged quietness before a significant change.
The parsing indicates that this is a perfect form in the Hiphil stem, suggesting a completed action of silence that has been maintained up until this point. This choice of verb underscores the weight of God's silence and sets the stage for the dramatic shift that follows.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse uses kept silent, which aligns with the KJV and ASV, both of which emphasize the notion of silence maintained over time.
Sentence Structuregenerated
The main verb of the verse is הֶחֱשֵׁ֙יתִי֙ (he.che.Shei.ti), I have kept silent, which governs the overall structure of the sentence. Several phrases follow that elaborate on the timing and nature of this silence and the forthcoming actions.
The sentence is structured with a series of clauses that build upon the main verb, creating a rhythm that mirrors the intensity of the emotions being expressed, particularly the transition from silence to the urgency of labor.
Septuagint Backgroundgenerated
The Septuagint translates חָשָׁה as ἐσιώπησα, which carries the same meaning of silence but suggests a more definitive act of ceasing to speak. This choice highlights the weight of God's silence in the Greek context.
The use of ἐκαρτέρησα for the impending groaning emphasizes the urgency and emotional intensity of the moment, aligning with the Hebrew imagery of labor.
In plain words — the whole versegenerated
Isaiah 42:14 shows God declaring that He has been silent for a long time but is now ready to act. He compares His coming response to the intense experience of a woman in labor, indicating that He will soon express His power and purpose.
Frequently Asked Questionsgenerated
God's silence indicates a period of restraint and patience, but it is not a lack of awareness or concern; rather, it sets the stage for a powerful response.
The comparison illustrates the urgency and intensity of His forthcoming actions, highlighting the emotional weight of His intervention.
This verse reflects God's faithfulness to act on behalf of His people, transitioning from silence to action as part of His commitment to fulfill His promises.
We see that God is both patient and powerful, willing to wait but also ready to act decisively when the time is right.
Reflection Questionsgenerated
- In what areas of my life do I feel God is silent, and how can I trust in His timing?
- How can I prepare myself for the moments when God may act in my life?
- What does it mean to me that God compares His actions to the experience of childbirth?
- How can I reflect God's patience and urgency in my own responses to challenges?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss the nature of Christ's suffering and God's response to humanity's plight.
Christ suffered shame for humanity’s sake in order to set people free from death. This he exclaimed, as in the words of the prophet, “I have endured as a woman in childbirth.” In very deed Christ endured for our sakes sorrow, ignominy,Early Church Fathers on Isaiah 42 →
Still, the saying of Isaiah has come to my mind: “I have kept silence; I shall not always keep silence and endure, shall I? I have been as patient as a woman in labor.” May it be that we both receive the reward for our silence and acquire…Early Church Fathers on Isaiah 42 →
The one who speaks is now keeping quiet. He speaks in commandments; he keeps quiet in judgment.… How has he kept quiet, seeing that he spoke to say this very thing? He says, “I have kept quiet,” and yet he does not keep quiet,Early Church Fathers on Isaiah 42 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 42:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI have long time holden my peace,.... For many hundred years the Lord suffered the Gentile world to walk in their own ways, to worship their idols, and took no notice of them; he winked at and
Read John Gill on Isaiah 42 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI have long time holden my peace; I have been still, and refrained myself: now will I cry like a travailing woman; I will destroy and devour at once. I have long time - namely, during the desolation of Israel (Isaiah 32:14).
Read Robert Jamieson on Isaiah 42 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI have long time held my peace; I have for many ages suffered the devil and his servants, tyrants, and idolaters, and persecutors to prevail in the world, to afflict my people, and to hinder the entertainment of my doctrine and worship in the world. Now will I cry like a travailing woman; now I will bring forth and accomplish that glorious work which I have long conceived in my mind. I will destroy and devour at once; I will suddenly and utterly destroy the incorrigible enemies of my truth, and of my Son’ s kingdom. He alludes to those wild beasts which open their mouths wide, and devour all their prey at one morsel, or at one time.
Read Matthew Poole on Isaiah 42 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 42:14 I have long time holden my peace; I have been still, [and] refrained myself: [now] will I cry like a travailing woman; I will destroy and devour at once.Ver. 14. I have long time holden my peace.] As a travailing woman biteth in her pain as long as she is able. So had God, for causes best known to himself, forborne a long while to appear for his people and to avenge them of their enemies. But now Patientia laesa fit furor: Deique patientia quo diuturnior, est minacior. Now down goeth Dagon and the devil’ s whole kingdom before this jealous giant. Now will I cry like a travailing woman.] Which when she can bear no longer, sets up her note, and is heard all the house over. This…
Read John Trapp on Isaiah 42 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) I have long time holden my peace . . .—The change of person indicates that Jehovah is the speaker. “Long time,” literally, for an age, or an eternity. What is actually meant is the period of the exile, during which, till the advent of the deliverer, there had been no interposition on behalf of Israel. To the exiles this had seemed endless in its weariness. Now there were the travail-pangs of a new birth for the nation. (Comp. Matthew 24:8.) Was it strange that there should be the convulsions and catastrophes which are as the thunder-roaring of the voice of Jehovah? I will destroy and devour.—Better, I pant and gasp. The verbs express strong emotion, the cries of the travailing woman…
Read Charles John Ellicott on Isaiah 42 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. I have been still - "Shall I keep silence for ever"] After מעולם meolam, in the copy which the Septuagint had before them, followed the word הלעולם, heleolam, εσιωπησααπ' αιωνος·Μηκαιαεισιωπησομαι· according to MSS. Pachom. and I. D. II. and Edit. Complut., which word, הלעולם haleolam, has been omitted in the text by an easy mistake of a transcriber, because of the similitude of the word preceding. Shall I always keep silence? like that of Juvenal: Semper ego auditor tantum? Shall I always be a hearer only?
Read AdamClarke on Isaiah 42 →
CambridgeThe Cambridge Bible for Schools and Colleges14–17. Jehovah rouses Himself from His inactivity. The passage, which obviously continues the figure of Isa 42:13, is exceedingly bold in its anthropomorphism; it is Jehovah’s battle-song.
Read Cambridge on Isaiah 42 →
Albert Barnes1798–1870Barnes' Notes on the BibleI have long time holden my peace - This is the language of Yahweh, and it means that he had for a long time been patient and forbearing; but that now he would go forth as a warrior to overpower and destroy his foes.
Read Albert Barnes on Isaiah 42 →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
“I have kept silent from ages past; I have remained quiet and restrained. But now I will groan like a woman in labor; I will at once gasp and pant.
“I have been silent a long time. I have been quiet and restrained myself. Now I will cry out like a travailing woman. I will both gasp and pant.
“I have kept silent from ages past; I have remained quiet and restrained. But now I will groan like a woman in labor; I will at once gasp and pant.
“I have been inactive for a long time; I kept quiet and held back. Like a woman in labor I groan; I pant and gasp.
Tyndale line
I have long time holden my peace; I have been still, and refrained myself: now will I cry like a travailing woman; I will destroy and devour at once.
I have long time holden my peace; I have been still, and refrained myself: now will I cry out like a travailing woman; I will gasp and pant together.
I have long time holden my peace; I have been still, and refrained myself: now will I cry out like a travailing woman; I will gasp and pant together.
I have long time held my peace; I have been still, and restrained myself: now will I cry like a travailing woman; I will destroy and devour at once.
I haue a long time holden my peace: I haue beene still and refrained my selfe: nowe will I crie like a trauailing woman: I will destroy and deuoure at once.
Strictly literal
Long time have I holden my peace; I have been still, I have restrained myself: I will cry like a woman that travaileth; I will blow and pant at once.
I have kept silent from of old, I keep silent, I refrain myself, As a travailing woman I cry out, I desolate and swallow up together.
I have kept silent from of old, || I keep silent, I refrain Myself, || I cry out as a travailing woman, || I desolate and swallow up together.
I have a long time held my peace; I have been still, and refrained myself: [now] like a travailing woman will I cry; I will destroy and devour [all] together.
I have kept quiet for a long time; I have been still and restrained myself; now I will cry out like a woman in labor; I will gasp and pant.
From the Latin
I have always held my peace, I have I kept silence, I have been patient, I will speak now as a woman in labour: I will destroy, and swallow up at once.
Simplified
“I didn't say anything for a long time, I kept quiet and restrained myself. But now like a woman giving birth, I will moan and gasp and pant.
I have long been quiet, I have kept myself in and done nothing: now I will make sounds of pain like a woman in childbirth, breathing hard and quickly.
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 of Isaiah 42:14 reads, 'I have kept silent from ages past; I have remained quiet and restrained. But now I will groan like a woman in labor; I will at once gasp and pant.' The Septuagint has a word-by-word correspondence that aligns closely with the Masoretic Text, although it presents the words in a different order and structure. The Dead Sea Scrolls, specifically 1Qisaa, also agree with the Masoretic Text in meaning, though there are some variations in wording, such as 'אחשיתי' (I have kept silent) and 'אך' (but), which are slightly different from the Masoretic Text. The 4Q61 fragment contains only a few words from the verse, and while it includes some of the same terms, it is not complete enough to provide a full comparison. Overall, the main witnesses largely agree with the Masoretic Text, with minor variations in wording and structure.
הֶחֱשֵׁ֙יתִי֙ מֵֽעוֹלָ֔ם אַחֲרִ֖ישׁ אֶתְאַפָּ֑ק כַּיּוֹלֵדָ֣ה אֶפְעֶ֔ה אֶשֹּׁ֥ם וְאֶשְׁאַ֖ף יָֽחַד׃
7 of the 9 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.
אחשיתי אך מעולם אחריש אתאפקה כיולדה אפעה אשמה ואשופה יחדיו
10 words on the leather.
אשם ואשאף [יחד]
3 words of the verse are on this fragment — 1 partly restored, 1 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 42:14
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.
חָשָׁה (chashah) is a Hebrew verb meaning to be silent, quiet, or still. It can express inactivity or the act of causing silence in others. The entries indicate its use primarily in poetic and later texts, with forms in both the Qal and Hiphil stems, highlighting its versatility in conveying stillness or quietness.
[חָשָׁה] vb. be silent, inactive, still (chiefly poet. and late)
Qal be silent
Hiph.
exhibit silence, be silent
shew inactivity
causat. make still, quiet
base
H2814 חָשָׁה be silent, inactive, still (chiefly poet. and late) .be silent
. . exhibit silence, be silent
. shew inactivity
. causat. make still, quiet
2814 chashah khaw-shaw'
a primitive root; to hush or keep quiet:--hold peace, keep
silence, be silent, (be) still.
חָשָׁה (cha.shah) — be silent.
1) to be silent, quiet, still, inactive
1a) (Qal) to be silent, be still
1b) (Hiphil)
1b1) to be silent, exhibit silence
1b2) to show inactivity, be inactive
1b3) to make silent, make quiet, cause to be still
V-Hiphil-Perf-1cs — Verb · Hiphil · perfect first person common singularHVhp1cs
עוֹלָם (owlam) refers to concepts of long duration, antiquity, and futurity, encompassing meanings like eternity and perpetual existence. It is derived from a root meaning 'concealed' or 'the vanishing point.' The term is used to describe both ancient times and an indefinite future, indicating continuity and everlastingness.
עוֹלָם 439 n.m. long duration, antiquity, futurity
base
H5769 עוֹלָם long duration, antiquity, futurity
5769 `owlam o-lawm'
or lolam {o-lawm'}; from 5956; properly, concealed, i.e. the
vanishing point; generally, time out of mind (past or future),
i.e. (practically) eternity; frequentatively, adverbial
(especially with prepositional prefix) always:--alway(-s),
ancient (time), any more, continuance, eternal, (for,
(n-))ever(-lasting, -more, of old), lasting, long (time), (of)
old (time), perpetual, at any time, (beginning of the) world
(+ without end). Compare 5331, 5703.
see HEBREW for 05956
see HEBREW for 05331
see HEBREW for 05703
עוֹלָם (o.lam) — forever: enduring.
: enduring/eternal
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — Everlasting.
This name means long duration, everlasting, perpetual
Another name of ye.ho.vah (יהוה "LORD" H3068G)
עוֹלָם (o.lam) — forever: any time.
: any_time
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — forever: antiquity.
: old/ancient
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
tim: The basis of the Hebrew measurement of time was the day and the lunar month, as with the Semites generally. The division of the day into hours was late, probably not common until after the exile, although the sun-dial of Ahaz (2Ki 20:9; Isa 38:8) would scent to indicate some division of the day into periods of some sort, as we know the night was divided, The word used for "hour" is Aramaic she`a' (sha`ta'), and does not occur in the Old Testament until the Book of Daniel (4:33; 5:5), and even there it stands for an indefinite period for which "time" would answer as well.
1. The Day:
The term "day" (yom) was in use from the earliest times, as is indicated in the story of the Creation (Ge 1). It there doubtless denotes an indefinite period, but is marked off by "evening and…
Besides the ordinary uses of this word, the Bible sometimes employs it to denote a year, as in Da 4:16; or a prophetic year, consisting of three hundred and sixty natural year, a day being taken for a year. Thus in Da 7:25 12:7, the phrase "a time, times, and the dividing of a time" is supposed to mean three and a half prophetic years, or 1,260 natural years. This period is elsewhere paralleled by the expression, "forty-two months," each month including thirty years, Re 11:2-3 12:6,14 13:5.
The Hebrew word חָרַשׁ (*charash*) encompasses meanings related to cutting, engraving, and plowing, as well as devising, often with a negative connotation. It also has a related form, חָרֵשׁ (*charesh*), which means to be silent or deaf. The entries indicate a range of uses, from physical actions to metaphorical implications of secrecy and silence.
[חָרַשׁ] vb. cut in, engrave, plough, devise
Qal
cut in, engrave
plough
devise
Niph. Zion, as a field she shall be ploughed
Hiph. fabricating mischief against
base
[חָרֵשׁ] vb. 1. be silent, dumb, speechless; 2. be deaf; chiefly poet.
Qal
be silent, alw. of God’s keeping silence when men pray
be deaf
Hiph.
be silent (= exhibit silence)
once causat. make silent
be deaf, shew deafness
base
H2790a חָרַשׁ cut in, engrave, plough, devise H2790b חָרֵשׁ . be silent, dumb, speechless
. be deaf; chiefly poet.
2790 charash khaw-rash'
a primitive root; to scratch, i.e. (by implication) to
engrave, plough; hence (from the use of tools) to fabricate
(of any material); figuratively, to devise (in a bad sense);
hence (from the idea of secrecy) to be silent, to let alone;
hence (by implication) to be deaf (as an accompaniment of
dumbness):--X altogether, cease, conceal, be deaf, devise,
ear, graven, imagine, leave off speaking, hold peace,
plow(-er, man), be quiet, rest, practise secretly, keep
silence, be silent, speak not a word, be still, hold tongue,
worker.
חָרַשׁ (cha.rash) — to plow/plot.
1) to cut in, plough, engrave, devise
1a) (Qal)
1a1) to cut in, engrave
1a2) to plough
1a3) to devise
1b) (Niphal) to be ploughed
1c) (Hiphil) to plot evil
חָרֵשׁ (cha.resh) — be quiet.
1) to be silent, be dumb, be speechless, be deaf
1a) (Qal)
1a1) to be silent
1a2) to be deaf
1b) (Hiphil)
1b1) to be silent, keep quiet
1b2) to make silent
1b3) to be deaf, show deafness
1c) (Hithpael) to remain silent
V-Hiphil-Imperf-1cs — Verb · Hiphil · imperfect first person common singularHVhi1cs
אָפַק (aphaq) is a Hebrew verb meaning to hold or be strong. It primarily conveys the idea of restraining oneself or holding back, particularly in the Hithpael form. The entries emphasize its reflexive nature, indicating self-control or compulsion.
[אָפַק] vb. hold, be strong—only Hithp.
force, compel oneself
restrain oneself, refrain
base
H662 אָפַק hold, be strong
662 'aphaq aw-fak'
a primitive root; to contain, i.e. (reflex.) abstain:--force
(oneself), restrain.
אָפַק (a.phaq) — to refrain.
1) to hold, be strong, restrain, hold back
1a) (Hithpael)
1a1) to restrain oneself, refrain
1a2) to force, compel oneself
V-Hithpael-Imperf-1cs — Verb · Hithpael · imperfect first person common singularHVti1cs
The Hebrew word יָלַד (*yalad*) means to bear, bring forth, or beget, and it encompasses various forms of childbirth and lineage declaration. It can refer to both the act of giving birth and the role of a midwife. The entries also note its use in contexts of distress and wicked behavior, as well as in reference to birthdays.
יָלַד 497 vb. bear, bring forth, beget
Qal
bear, bring forth
less often beget
of both parents
Niph. be born
Pi. cause (or help) to bring forth, viz., assist or tend as midwife
Pu. be born
Hiph.
beget (a father a child)
bear
Hoph. day of one's being born = birthday
Hithp. declared their pedigree
base
H3205 יָלַד bear, bring forth, beget .. bear, bring forth
. less often beget
. of both parents
. be born
. cause (or help) to bring forth, viz., assist or tend as midwife
. be born
. . beget (a father a child)
. bear
. day of one's being born = birthday
. declared their pedigree
3205 yalad yaw-lad'
a primitive root; to bear young; causatively, to beget;
medically, to act as midwife; specifically, to show
lineage:--bear, beget, birth((-day)), born, (make to) bring
forth (children, young), bring up, calve, child, come, be
delivered (of a child), time of delivery, gender, hatch,
labour, (do the office of a) midwife, declare pedigrees, be
the son of, (woman in, woman that) travail(-eth, -ing woman).
יָלַד (ya.lad) — to beget.
1) to bear, bringforth, beget, gender, travail
1a) (Qal)
1a1) to bear, bring forth
1a1a) of child birth
1a1b) of distress (simile)
1a1c) of wicked (behaviour)
1a2) to beget
1b) (Niphal) to be born
1c) (Piel)
1c1) to cause or help to bring forth
1c2) to assist or tend as a midwife
1c3) midwife (participle)
1d) (Pual) to be born
1e) (Hiphil)
1e1) to beget (a child)
1e2) to bear (fig. -of wicked bringing forth iniquity)
1f) (Hophal) day of birth, birthday (infinitive)
1g) (Hithpael) to declare one's birth (pedigree)
Prep | V-Qal — Preposition · verb qal participle (active) feminine singularHRd/Vqrfsa
burth (genesis):
(1) It was said by the angel beforehand of John the Baptist, "Many shall rejoice at his birth"; and when he was born Elisabeth said, "Thus hath the Lord done unto me .... to take away my reproach among men" (Lu 1:14,25). Among the ancient Hebrews barrenness was a "reproach" and the birth of a child, of a son especially, an occasion for rejoicing.
(2) This, no doubt, was due in part to the Messianic hope inspired and sustained by prophecy (see Ge 3:15, where it was foretold that the seed of the woman should bruise the serpent's head; and subsequent prophecies too numerous to mention). Cases in point worth studying are found in Ge 4:1, where Eve rejoices over the birth of her firstborn and cries, "I have gotten a…
Birth
As soon as a child was born it was washed, and rubbed with salt (Ezek. 16:4), and then swathed with bandages (Job 38:9; Luke 2:7, 12). A Hebrew mother remained forty days in seclusion after the birth of a son, and after the birth of a daughter double that number of days. At the close of that period she entered into the tabernacle or temple and offered up a sacrifice of purification (Lev. 12:1-8; Luke 2:22). A son was circumcised on the eighth day after his birth, being thereby consecrated to God (Gen. 17:10-12; comp.
פָּעָה (pa`ah) is a primitive root meaning to groan, cry out, or scream. The entries consistently emphasize its use in expressing intense emotion, particularly through groaning or crying. There are no noted disagreements among the lexicons regarding its meaning.
[פָּעָה] vb. groan
base
H6463 [פָּעָה] groan
6463 pa`ah paw-aw'
a primitive root; to scream:--cry.
פָּעָה (pa.ah) — to groan.
(Qal) to groan, cry out, scream
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
gron (na'aq, 'anaq; stenazo, embrimaomai): The English word, noun and verb, is an attempt to imitate the vocal sound which is expressive of severe pain or distress, physical or mental. It is cognate with the Scottish dialect word girn, and with grin in its original obsolete sense, as used in the Anglican Prayer-book version of Ps 59:6,14, "grin like a dog and go about the city"; here "grin" is a translation of hamah, and means the sound of the nightly howling of the pariah dogs in Jerusalem and other oriental cities. It is used in the Old Testament:
(1) To denote the expression accompanying physical suffering, as in the case of the Israelites in Egypt oppressed by Pharaoh's taskmasters (Ex 2:24; 6:5), or in Palestine under the yoke of the Canaanites (
נשׁם (nasham) primarily means to pant, particularly in the context of a woman in labor. The root suggests a sense of blowing away or destruction, though the primary usage focuses on the act of panting. This term appears in Isaiah 42:14, where it describes deep and strong breathing.
[נשׁם] vb. pant;—pant, of the deep and strong breathing of a woman in travail; Qal Is 42:14.
ref
H5395 [נשׁם] pant
5395 nasham naw-sham'
a primitive root; properly, to blow away, i.e.
destroy:--destroy.
נָשַׁם (na.sham) — to pant.
1) to pant
1a) (Qal) to pant
1a1) of a woman in travail or labour
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
שָׁאַף (sha'aph) is a Hebrew verb with two primary meanings: to gasp or pant, often in a context of longing or desire, and to crush or trample. The word conveys both a sense of eager inhalation and a physical act of crushing. It appears in various forms, indicating both emotional and physical intensity.
שָׁאַף vb. gasp, pant, pant after, long for
base
[שָׁאַף] vb. crush, trample on
base
H7602a שָׁאַף gasp, pant, pant after, long for H7602b שָׁאַף crush, trample on
7602 sha'aph shaw-af'
a primitive root; to inhale eagerly; figuratively, to cover;
by implication, to be angry; also to hasten:--desire
(earnestly), devour, haste, pant, snuff up, swallow up.
שָׁאַף (sha.aph) — to long for.
1) to gasp, pant, pant after, long for, breathe heavily
1a) (Qal)
1a1) to gasp, pant after, snuff up
1a2) to gasp or pant (with desire), pant after, be eager for
1a3) to thirst for one's blood (from actions of animals) (fig)
שָׁאַף (sha.aph) — to crush.
1) to crush, trample, trample upon
1a) (Qal) to trample upon, crush
Conj | V-Qal-Imperf-1cs — Conjunction · verb qal first person common singularHC/Vqu1cs
יַ֫חַד (yachad) refers to the concept of unitedness or being together. It can function as a noun meaning 'unitedness' and as an adverb meaning 'together.' The word is built from a root that emphasizes unity and is used in various contexts in the Old Testament.
יַ֫חַד 45 n.[m.] unitedness
as subst.
elsewhere always in acc. as adv. in union, together
base
יָחְדָּו 92 adv. together
base
H3162a יַ֫חַד unitedness . as subst.
. elsewhere always in acc. as adv. in union, together
H3162b יָחְדָּו adv. together
3162 yachad yakh'-ad
from 3161; properly, a unit, i.e. (adverb) unitedly:--alike,
at all (once), both, likewise, only, (al-)together, withal.
see HEBREW for 03161
יַ֫חַד (ya.chad) — unitedness.
1) union, unitedness
יָחְדָּו (yach.dav) — together.
adv
together
N-ms — Noun common · masculine singular absoluteHNcmsa
