Isaiah 43:15 — Word Study
WLCאֲנִ֥י יְהוָ֖ה קְדֽוֹשְׁכֶ֑ם בּוֹרֵ֥א יִשְׂרָאֵ֖ל מַלְכְּכֶֽם׃ ס
BSAIʼănîy [the existing One] am the LORDYᵉhôvâh [The covenant Name of God, Yehovah] your Holy Oneqâdôwsh [set apart, sacred] the Creatorbârâʼ [Maker, one who brings into being] of IsraelYisrâʼêl [the symbolic name of Jacob, his descendants] [and] your Kingmelek [the sovereign ruler, having divine authority]
| Greek | English | Parsing |
|---|---|---|
| אֲנִ֥י | I | Pronoun |
| יְהוָ֖ה | [am] Yahweh | Noun proper |
| קְדֽוֹשְׁכֶ֑ם | holy [one] your | Suffix |
| בּוֹרֵ֥א | [the] creator of | Verb, Qal, participle (active) masculine singular common |
| יִשְׂרָאֵ֖ל | Israel | Noun proper |
| מַלְכְּכֶֽם׃ ס | king your | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I am the LORD, your Holy One, the Creator of Israel, and your King.” |
| KJV | I am the LORD, your Holy One, the creator of Israel, your King. |
| ASV | I am Jehovah, your Holy One, the Creator of Israel, your King. |
| YLT | I [am] Jehovah, your Holy One, Creator of Israel, your King.' |
| WEB | I am Yahweh, your Holy One, the Creator of Israel, your King.” |
| BBE | I am the Lord, your Holy One, the Maker of Israel, your King. |
Where they part company is in the rendering of קְדֽוֹשְׁכֶ֑ם — see How Translations Differ.
The main clause establishes God's identity, followed by two phrases that further define His roles as Creator and King.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנִי
verbבָּרָא
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Isaiah 43:15
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 Declaration of the LORDgenerated
Isaiah 43:15 presents a powerful declaration from the LORD, identifying Himself as the Holy One and Creator of Israel. This proclamation comes in the context of reassurance to Israel, reminding them of His sovereignty and care as they face challenges. The preceding verses highlight God's role as their Redeemer and emphasize His ability to deliver them from their enemies, reinforcing His authority and protective nature.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 43:3 | For I am the LORD your God, the Holy One of Israel, your Savior; I give Egypt for your ransom, Cush and Seba in your place. |
| 2 | Isaiah 30:11 | Get out of the way; turn off the road. Rid us of the Holy One of Israel!” |
| 3 | Isaiah 40:25 | “To whom will you liken Me, or who is My equal?” asks the Holy One. |
| 4 | Isaiah 41:14–16 | Do not fear, O worm of Jacob, O few men of Israel. I will help you,” declares the LORD. “Your Redeemer is the Holy One of Israel. |
| 5 | Isaiah 45:11 | Thus says the LORD, the Holy One of Israel, and its Maker: “How dare you question Me about My sons, or instruct Me in the work of My hands? |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — יְהוָ֖ה, Yah.wehgenerated
The name יְהוָ֖ה, transliterated as Yahweh, is the proper name of the God of Israel, often rendered as 'the LORD'. It signifies His self-existent and eternal nature, closely tied to His covenant relationship with His people. This name is foundational in the Jewish faith and appears throughout the Old Testament, emphasizing God's unchanging character.
In this verse, Yahweh asserts His identity and authority, reminding Israel that He is not only their God but also their King. This declaration serves to reinforce their understanding of His divine role in their lives and history.
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 structure of the verse centers around the finite verb אֲנִ֥י, I am, which serves as the subject of the statement. The sentence follows a noun phrase format, identifying the LORD and describing His attributes and roles.
The word order emphasizes God's identity first, followed by His attributes as the Holy One, Creator, and King, which establishes a clear hierarchy of His roles in relation to Israel.
Septuagint Backgroundgenerated
The Septuagint translates יְהוָ֖ה as κύριος, meaning 'Lord,' which reflects a similar understanding of God's authority. This choice aligns with the Hebrew text while adapting it for a Greek-speaking audience.
The translation of קְדֽוֹשְׁכֶ֑ם as ὑμῶν emphasizes the possessive nature of holiness, indicating that the Holy One belongs to the people, thus maintaining the relational aspect of the original Hebrew.
In plain words — the whole versegenerated
Isaiah 43:15 presents the LORD declaring His identity as the Holy One and Creator of Israel, affirming His kingship. This verse is part of a message of reassurance to Israel, emphasizing God's sovereignty and care for His people.
Frequently Asked Questionsgenerated
The term 'Holy One' signifies that the LORD is set apart and sacred, indicating His purity and moral perfection, which distinguishes Him from all creation.
By identifying Himself as the Creator, the LORD underscores His power and authority over all things, reminding Israel of His ability to bring about deliverance and new beginnings.
Referring to the LORD as 'your King' emphasizes His sovereign rule over Israel, highlighting their relationship with Him as their divine leader and protector.
This declaration comes during a time of distress for Israel, serving to reassure them of God's presence and authority, reminding them that they are not abandoned but are under His care.
Reflection Questionsgenerated
- In what ways do I recognize God's sovereignty in my life, similar to how Israel was reminded of His kingship?
- How can I better understand the holiness of God and its implications for my relationship with Him?
- What does it mean for me to acknowledge God as my Creator in my daily life?
- How can I find reassurance in God's promises during difficult times, just as Israel did?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 43:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI am the Lord, your Holy One,.... And therefore need not doubt of the performance of those promises: the Creator of Israel, your King; and therefore both able and willing to protect them.
Read John Gill on Isaiah 43 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI am the LORD, your Holy One, the creator of Israel, your King. I (am) the Lord, your Holy One, the Creator of Israel - (Isaiah 43:1.) Your king - proved to be specially yours by delivering you.
Read Robert Jamieson on Isaiah 43 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleYour Holy One; the Holy One of Israel, as he frequently styleth himself, who sanctify and glorify myself in this and such other glorious works, with respect to you, or for your benefit.
Read Matthew Poole on Isaiah 43 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 43:15 I [am] the LORD, your Holy One, the creator of Israel, your King.Ver. 15. I am their Lord.] More of God’ s holy attributes are here heaped up for like reason, as in Isaiah 43:14.
Read John Trapp on Isaiah 43 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. The Creator] For בורא bore, "Creator," six MSS. (two ancient) have אלהי Elohey, "God."
Read AdamClarke on Isaiah 43 →CambridgeThe Cambridge Bible for Schools and Colleges14, 15. A new section (14–21) commences here with a brief but explicit announcement of the fall of Babylon. the Lord, your redeemer] see on ch. Isaiah 41:14. I have sent (or perhaps, I will send) to Babylon] As object of the verb we must supply, the Persian army, the “consecrated ones” of ch. Isaiah 13:3. and have brought … ships] This sentence is somewhat peculiar in its structure and phraseology, and many emendations have been proposed. Accepting the text as it stands, the best translation is no doubt that of R.V. and I will bring down all of them as fugitives, even the Chaldeans in the ships of their rejoicing. Since the verb “bring down” cannot be understood in two different senses in…
Read Cambridge on Isaiah 43 →Albert Barnes1798–1870Barnes' Notes on the BibleI am the Lord - I am Yahweh - proved to be such, as the connection demands that we should interpret this, by sending to Babylon and bringing down your oppressors.
Read Albert Barnes on Isaiah 43 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible14, 15. For your sake — Many a time the Jews had possessed signal proofs of divine interference in their behalf.
Read Daniel Denison Whedon on Isaiah 43 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
I am the LORD, your Holy One, the Creator of Israel, and your King.”
I am Yahweh, your Holy One, the Creator of Israel, your King.”
I am the LORD, your Holy One, the Creator of Israel, and your King.”
I am the LORD, your Holy One, the one who created Israel, your king.”
Tyndale line
I am the LORD, your Holy One, the creator of Israel, your King.
I am Jehovah, your Holy One, the Creator of Israel, your King.
I am the LORD, your Holy One, the Creator of Israel, your King.
I am the LORD, your Holy One, the Creator of Israel, your King.
I am the Lord your holy one, the creator of Israel, your King.
Strictly literal
I [am] Jehovah, your Holy One, the Creator of Israel, your King.
I [am] Jehovah, your Holy One, Creator of Israel, your King.'
I [am] YHWH, your Holy One, || Creator of Israel, your King.”
I am the Lord, the Holy One, the Creator of Israel, your King.
I am Yahweh, your Holy One, the Creator of Israel, your King.”
From the Latin
I am the Lord your Holy One, the Creator of Israel, your King.
Simplified
I am the Lord, your Holy One, the Creator of Israel, and your King.
I am the Lord, your Holy One, the Maker of Israel, your King.
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 Septuagint align closely, with five of the six words matched. The Dead Sea Scrolls provide additional confirmation, with the 1Qisaa scroll showing six words intact. The 4Q56 scroll has two words preserved, with four restored by an editor, indicating some textual continuity.
אֲנִ֥י יְהוָ֖ה קְדֽוֹשְׁכֶ֑ם בּוֹרֵ֥א יִשְׂרָאֵ֖ל מַלְכְּכֶֽם׃ ס
5 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.
אני יהוה קדוש׳כמה בורא ישראל מלכ׳כמה
6 words on the leather.
[אני] [יהוה] [קדוש׳כם] בורא ישראל [מלכ׳כם]
2 words on the leather — 4 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 43:15
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.
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
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 קָדוֹשׁ (*qadosh*) means sacred or holy. It can refer to God, angels, saints, or sanctuaries, indicating a state of being set apart. The entries consistently emphasize its moral and ceremonial significance, with no notable disagreements among the lexicons.
קָדוֹשׁ adj. sacred, holy
base
H6918 קָדוֹשׁ sacred, holy
6918 qadowsh kaw-doshe'
or qadosh {kaw-doshe'}; from 6942; sacred (ceremonially or
morally); (as noun) God (by eminence), an angel, a saint, a
sanctuary:--holy (One), saint.
see HEBREW for 06942
קָדוֹשׁ (qa.dosh) — holy.
: holy
sacred, holy, Holy One, saint, set apart
קָדוֹשׁ (qa.dosh) — holy: saint.
: saint/priest
sacred, holy, Holy One, saint, set apart
A sub-meaning of qa.dosh (קָדוֹשׁ ": holy" H6918)
Adj | Suff — SuffixHAamsc/Sp2mp
בָּרָא (bara') is a Hebrew verb primarily meaning to create or shape, often with God as the subject. It encompasses the creation of the heavens, earth, and new circumstances, and can also refer to cutting down or out. Additionally, it has a secondary meaning related to becoming fat or making oneself fat, as noted in 1 Samuel 2:29.
בָּרָא 53 vb. shape, create
Qal Pf.—shape, fashion, create
Niph.—Pass.
be created
with reference to birth
of something new, astonishing
Pi.
cut down
cut out
base
[בָּרָא] vb. be fat—Hiph. 1 S 2:29 to make yourself fat.
ref
H1254a בָּרָא shape, create .Pf.—shape, fashion, create
.—Pass. . be created
. with reference to birth
. of something new, astonishing
. . cut down
. cut out
H1254b בָּרָא be fat
1254 bara' baw-raw'
a primitive root; (absolutely) to create; (qualified) to cut
down (a wood), select, feed (as formative processes):--
choose, create (creator), cut down, dispatch, do, make (fat).
בָּרָא (ba.ra) — to create.
1) to create, shape, form
1a) (Qal) to shape, fashion, create (always with God as subject)
1a1) of heaven and earth
1a2) of individual man
1a3) of new conditions and circumstances
1a4) of transformations
1b) (Niphal) to be created
1b1) of heaven and earth
1b2) of birth
1b3) of something new
1b4) of miracles
1c) (Piel)
1c1) to cut down
1c2) to cut out
בָּרָא (ba.ra) — to fatten.
1) to be fat
1a) (Hiphil) to make yourselves fat
V-Qal — Verb · Qal · participle (active) masculine singular commonHVqrmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2mp