Isaiah 44:2 — Word Study
WLCכֹּה־ אָמַ֨ר יְהוָ֥ה עֹשֶׂ֛ךָ וְיֹצֶרְךָ֥ מִבֶּ֖טֶן יַעְזְרֶ֑ךָּ אַל־ תִּירָא֙ עַבְדִּ֣י יַֽעֲקֹ֔ב וִישֻׁר֖וּן בָּחַ֥רְתִּי בֽוֹ׃
BSAThiskôh is the wordʼâmar■ [thus, in this manner] of the LORDYᵉhôvâh [Yehovah, The covenant Name of God] your Makerʻâsâh [Creator, one who forms and shapes] who formed youyâtsar [shaped, molded] from the wombbeṭen [belly, the seat of life] [and] who will help youʻâzar▸ [assist, aid] Do notʼal be afraidyârêʼ▸ [do not fear, have no anxiety] O JacobYaʻăqôb [the son of Isaac] My servantʻebed [one who serves, a slave] JeshurunYᵉshurûwn [upright one] whom I have chosenbâchar■ [selected, elected]
| Greek | English | Parsing |
|---|---|---|
| כֹּה־ | thus | Adverb |
| אָמַ֨ר | he says | Verb, Qal, perfect third person masculine singular |
| יְהוָ֥ה | Yahweh | Noun proper |
| עֹשֶׂ֛ךָ | [who] made you | Verb qal participle (active) masculine singular common, suffix |
| וְיֹצֶרְךָ֥ | and [who] formed you | Conjunction, verb qal participle (active) masculine singular common, suffix |
| מִבֶּ֖טֶן | from [the] womb | Preposition, noun common feminine singular absolute |
| יַעְזְרֶ֑ךָּ | he will help you | Verb qal imperfect third person masculine singular, suffix |
| אַל־ | may not | Particle |
| תִּירָא֙ | you be afraid | Verb, Qal, jussive second person masculine singular |
| עַבְדִּ֣י | O servant my | Noun common masculine singular construct, suffix |
| יַֽעֲקֹ֔ב | Jacob | Noun proper masculine |
| וִישֻׁר֖וּן | and Jeshurun | Conjunction, noun proper masculine |
| בָּחַ֥רְתִּי | [whom] I have chosen | Verb, Qal, perfect first person common singular |
| בֽוֹ׃ | it | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | This is the word of the LORD, your Maker, who formed you from the womb and who will help you: “Do not be afraid, O Jacob My servant, Jeshurun, whom I have chosen. |
| KJV | Thus saith the LORD that made thee, and formed thee from the womb, which will help thee; Fear not, O Jacob, my servant; and thou, Jesurun, whom I have chosen. |
| ASV | Thus saith Jehovah that made thee, and formed thee from the womb, who will help thee: Fear not, O Jacob my servant; and thou, Jeshurun, whom I have chosen. |
| YLT | Thus said Jehovah, thy Maker, and thy Former, From the womb He doth help thee; Fear not, my servant Jacob, And Jeshurun, whom I have fixed on. |
| WEB | This is what Yahweh who made you, and formed you from the womb, who will help you says: “Don’t be afraid, Jacob my servant; and you, Jeshurun, whom I have chosen. |
| BBE | The Lord who made you, forming you in your mother's body, the Lord, your helper, says, Have no fear, O Jacob my servant, and you, Jeshurun, whom I have taken for myself. |
The translations agree on the rendering of יְהוָה as the LORD.
The sentence begins with a declaration from God, followed by a series of clauses that elaborate on His relationship with Jacob and His commands.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
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 44:2
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — God's Assurance to Jacobgenerated
Isaiah 44:2 presents a divine declaration from the LORD to Jacob, emphasizing His role as Creator and Helper. This passage is part of a broader message of comfort and reassurance to Israel, reminding them of their identity and God's unwavering support. The surrounding verses highlight God's promise to pour out blessings and aid to His chosen people, reinforcing their significance in His plan.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 44:21 | Remember these things, O Jacob, for you are My servant, O Israel. I have made you, and you are My servant; O Israel, I will never forget you. |
| 2 | Isaiah 43:1–7 | Now this is what the LORD says— He who created you, O Jacob, and He who formed you, O Israel: “Do not fear, for I have redeemed you; I have called you by your name; you are Mine! |
| 3 | Isaiah 44:24 | Thus says the LORD, your Redeemer who formed you from the womb: “I am the LORD, who has made all things, who alone stretched out the heavens, who by Myself spread out the earth, |
| 4 | Isaiah 46:3–4 | “Listen to Me, O house of Jacob, all the remnant of the house of Israel, who have been sustained from the womb, carried along since birth. |
| 5 | Isaiah 49:1 | Listen to Me, O islands; pay attention, O distant peoples: The LORD called Me from the womb; from the body of My mother He named Me. |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — יְהוָה, Yahwehgenerated
The name יְהוָה (Yahweh) signifies the self-existent, eternal nature of God. It is a proper name for the God of Israel and is often translated as 'the LORD.' This name is deeply significant in the Jewish faith, representing God's covenant relationship with His people.
The parsing as a noun proper indicates that this is not just any name, but the specific name of the God who is in relationship with Israel. The frequency of its occurrence throughout the Old Testament underscores its importance in the narrative of God's dealings with humanity.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we reference the Berean Standard Bible (BSB), which translates יְהוָה as the LORD.
Sentence Structuregenerated
The finite verb אָמַר (he says) governs the entire verse, with several phrases elaborating on God's message. The structure emphasizes the declaration made by God, followed by descriptions of His actions and reassurances to Jacob.
The Hebrew word order places the subject 'the LORD' prominently at the beginning, highlighting His authority and the significance of the message being conveyed.
Septuagint Backgroundgenerated
The Septuagint translates יְהוָה as κύριος (Kyrios), meaning 'Lord.' This choice reflects an interpretation that emphasizes God's sovereignty and authority.
The translation captures the essence of the Hebrew term while adapting it for a Greek-speaking audience, maintaining the significance of divine authority.
In plain words — the whole versegenerated
Isaiah 44:2 contains a message from the LORD to Jacob, reminding him that He is his Maker and will help him. God tells Jacob not to be afraid, affirming that he is chosen and valued.
Frequently Asked Questionsgenerated
It signifies that God is the Creator who has formed Jacob and has a personal relationship with him, emphasizing God's active role in his life.
God reassures Jacob of His presence and support, alleviating any fears Jacob may have about his identity or future.
Jeshurun is a poetic name for Israel, symbolizing the nation's ideal character and God's love for His people.
This verse reaffirms God's commitment to His chosen people, reminding them of their identity and His ongoing support and blessings.
Reflection Questionsgenerated
- How can I remind myself of God's presence and help in my life?
- What does it mean to be chosen by God, and how does that impact my identity?
- In what ways can I support others who may be feeling afraid or uncertain?
- How can I embody the qualities of Jeshurun in my own life?
The early church on this verse — how the Fathers read it
Jerome comments on the name Jeshurun, noting its significance in understanding Israel's identity and God's love for His people.
For “Jeshurun,” a Hebrew word, the other translators translate euthytaton or euthē, that is, “most right” and “right,” and only the Septuagint had “most loved” and connected it to “Israel.” For according to the Hebrew and the faith of the…Early Church Fathers on Isaiah 44 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 44:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThus saith the Lord that made thee, and formed thee from the womb,.... Which is not to be understood of the forming of the people of Israel into a commonwealth or church state, for this is not said
Read John Gill on Isaiah 44 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThus saith the LORD that made thee, and formed thee from the womb, which will help thee; Fear not, O Jacob, my servant; and thou, Jesurun, whom I have chosen.
Read Robert Jamieson on Isaiah 44 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFrom the womb; from the time of thy birth, or coming out of the womb. From that time that I first took thee to be my people, I have been forming and fashioning thee, by giving thee laws, and ordinances, and teachers, by threatenings and corrections, and many other ways. He seems to allude to the practice of midwives, who use to compose all the parts of the new-born infant into a right frame. Jesurun; another name of Jacob or Israel, given to him 33:5,26.
Read Matthew Poole on Isaiah 44 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 44:2 Thus saith the LORD that made thee, and formed thee from the womb, [which] will help thee; Fear not, O Jacob, my servant; and thou, Jesurun, whom I have chosen.Ver. 2. Thus saith the Lord that made thee.] See on Isaiah 43:1; Isaiah 43:7; Isaiah 43:21, and observe how this chapter runneth parallel with the former; yea, how the prophet, from Isaiah 40:1-31 to Isaiah 66:1-24, doth one and the same thing almost, labouring to comfort his people against the Babylonian captivity, and to arm them against the sin of idolatry, whereunto, as of themselves they were overly prone, so they should be sure to be strongly tempted among those idolaters. And thou, Jeshurun.] Thou who art upright…
Read John Trapp on Isaiah 44 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) Thou, Jesurun . . .—The ideal name of Israel as “the upright one;” so the Book of Jasher is the book of the “upright,” of the heroes of Israel. (See Note on Deuteronomy 32:15.) The name is substituted for the Israel of the preceding verse, as pointing to the purpose of God in their election.
Read Charles John Ellicott on Isaiah 44 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Jesurun] Jeshurun means Israel. This name was given to that people by Moses, Deuteronomy 32:15; Deuteronomy 33:5, Deuteronomy 33:26. The most probable account of it seems to be that in which the Jewish commentators agree; namely, that it is derived from ישר yashar, and signifies upright. In the same manner, Israel, as a people, is called משלם meshullam, perfect, Isaiah 42:19, They were taught of God, and abundantly furnished with the means of rectitude and perfection in his service and worship. Grotius thinks that ישרון yeshurun is a diminutive of ישראל yishrael, Israel; expressing peculiar fondness and affection; Ισραηλιδιον, O little Israel.
Read AdamClarke on Isaiah 44 →CambridgeThe Cambridge Bible for Schools and Colleges2. formed thee from the womb] See Isaiah 44:24, ch. Isaiah 49:5. Jeshurun occurs again only in Deuteronomy 32:15; Deuteronomy 33:5; Deuteronomy 33:26; always as a synonym for Israel and a title of honour (hardly a diminutive, as the termination might suggest). It means the “Upright One,” being formed from an adj. yβshβr, which is applied to Israel in Numbers 23:10, and perhaps also in the phrase “book of Jashar” (see Joshua 10:13, R.V.). The history of the name is, however, altogether obscure. The opinion that it was coined in opposition to Jacob (“the supplanter”) has little to recommend it; although that antithesis may have led to its selection by this prophet. Should the recent supposed…
Read Cambridge on Isaiah 44 →Albert Barnes1798–1870Barnes' Notes on the BibleThus saith the Lord that made thee - (See the note at Isaiah 43:1). And formed thee from the womb - This is equivalent to the declaration that he was their Maker, or Creator.
Read Albert Barnes on Isaiah 44 →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
This is the word of the LORD, your Maker, who formed you from the womb and who will help you: “Do not be afraid, O Jacob My servant, Jeshurun, whom I have chosen.
This is what Yahweh who made you, and formed you from the womb, who will help you says: “Don’t be afraid, Jacob my servant; and you, Jeshurun, whom I have chosen.
This is the word of the LORD, your Maker, who formed you from the womb and who will help you: “Do not be afraid, O Jacob My servant, Jeshurun, whom I have chosen.
This is what the Lord, the one who made you, says – the one who formed you in the womb and helps you: “Don’t be afraid, my servant Jacob, Jeshurun, whom I have chosen!
Tyndale line
Thus saith the LORD that made thee, and formed thee from the womb, which will help thee; Fear not, O Jacob, my servant; and thou, Jesurun, whom I have chosen.
Thus saith Jehovah that made thee, and formed thee from the womb, who will help thee: Fear not, O Jacob my servant; and thou, Jeshurun, whom I have chosen.
Thus saith the LORD that made thee, and formed thee from the womb, who will help thee: Fear not, O Jacob my servant; and thou, Jeshurun, whom I have chosen.
Thus saith the LORD that made thee, and formed thee from the womb, who will help thee: Fear not, O Jacob, my servant; and thou, Jesurun, whom I have chosen.
Thus sayeth the Lord, that made thee, and formed thee from the wombe: he wil helpe thee. Feare not, O Iaakob, my seruaunt, and thou righteous, whome I haue chosen.
Strictly literal
thus saith Jehovah, that made thee, and formed thee from the womb, who helpeth thee, Fear not, Jacob, my servant, and thou, Jeshurun, whom I have chosen.
Thus said Jehovah, thy Maker, and thy Former, From the womb He doth help thee; Fear not, my servant Jacob, And Jeshurun, whom I have fixed on.
Thus said YHWH, your Maker, and your Former, || From the womb He helps you: Do not fear, My servant Jacob, || And Yeshurun, whom I have fixed on.
Thus hath said the Lord thy Maker, and he that formed thee from the womb, who will help thee, Fear not, O my servant Jacob; and thou Jeshurun, whom I have chosen.
This is what Yahweh says, he who made you and formed you in the womb and who will help you: “Do not fear, Jacob my servant; and you, Jeshurun, whom I have chosen.
From the Latin
Thus saith the Lord that made and formed thee, thy helper from the womb: Fear not, O my servant Jacob, and thou most righteous whom I have chosen.
Simplified
This is what the Lord says, the one who made you, who formed you in the womb, and who will help you: Don't be afraid, Jacob, my servant, Jeshurun, the one I've chosen.
The Lord who made you, forming you in your mother's body, the Lord, your helper, says, Have no fear, O Jacob my servant, and you, Jeshurun, whom I have taken for myself.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text, the Septuagint, and the Dead Sea Scrolls all agree on the wording of this verse. The consistency across these texts reinforces the reliability of the message delivered in Isaiah 44:2.
כֹּה־ אָמַ֨ר יְהוָ֥ה עֹשֶׂ֛ךָ וְיֹצֶרְךָ֥ מִבֶּ֖טֶן יַעְזְרֶ֑ךָּ אַל־ תִּירָא֙ עַבְדִּ֣י יַֽעֲקֹ֔ב וִישֻׁר֖וּן בָּחַ֥רְתִּי בֽוֹ׃
14 of the 14 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.
כוה אמר יהוה עוש׳כה ויוצר׳כה מבטן ועוזר׳כה אל תירא עבד׳י יעקוב וישורון בחרתי ב׳וא
14 words on the leather.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Isaiah 44:2
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.
כֹּה (koh) is a demonstrative adverb meaning 'thus' or 'here.' It can indicate manner, place, or time, covering usages like 'thus,' 'here,' and 'until now.' The word is built from a prefix meaning 'like' and a root related to 'to be.' There is an Aramaic equivalent, כָּה (kah), which also means 'thus.'
כֹּה demonstr.adv. thus, here
of manner, thus
of place, here
of time, hitherto
base
H3541 כֹּה thus, here
3541 koh ko
from the prefix k and 1931; properly, like this, i.e. by
implication, (of manner) thus (or so); also (of place) here
(or hither); or (of time) now:--also, here, + hitherto, like,
on the other side, so (and much), such, on that manner, (on)
this (manner, side, way, way and that way), + mean while,
yonder.
see HEBREW for 01931
כֹּה (koh) — thus.
1) thus, here, in this manner
1a) thus, so
1b) here, here and there
1c) until now, until now...until then, meanwhile
Aramaic equivalent: kah (כָּה "thus" H3542)
Adv — AdverbHD
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
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
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 | Suff — Verb qal participle (active) masculine singular common · suffixHVqrmsc/Sp2ms
The Hebrew word יָצַר (yatsar) means to form or fashion, often in the context of creation, whether by human or divine activity. It encompasses the act of shaping, as a potter does, and can refer to the formation of individuals or the people of Israel. The word also implies planning or preordaining in a figurative sense.
יָצַר vb. form, fashion
Qal
of human activity
of divine activity
Niph. before me a god was not formed (created)
Pu. days (that) were pre-ordained (in divine purpose)
Hoph. any weapon that is formed against thee will not prosper.
base
H3335 יָצַר form, fashion
3335 yatsar yaw-tsar'
probably identical with 3334 (through the squeezing into
shape); ((compare 3331)); to mould into a form; especially as
a potter; figuratively, to determine (i.e. form a
resolution):--X earthen, fashion, form, frame, make(-r),
potter, purpose.
see HEBREW for 03334
see HEBREW for 03331
יָצַר (ya.tsar) — to form: formed.
: formed
1) to form, fashion, frame
1a) (Qal) to form, fashion
1a1) of human activity
1a2) of divine activity
1a2a) of creation
1a2a1) of original creation
1a2a2) of individuals at conception
1a2a3) of Israel as a people
1a2b) to frame, pre-ordain, plan (fig. of divine) purpose of a situation)
1b) (Niphal) to be formed, be created
1c) (Pual) to be predetermined, be pre-ordained
1d) (Hophal) to be formed
יָצַר (ya.tsar) — to form: potter.
: potter
1) to form, fashion, frame
1a) (Qal) to form, fashion
1a1) of human activity
1a2) of divine activity
1a2a) of creation
1a2a1) of original creation
1a2a2) of individuals at conception
1a2a3) of Israel as a people
1a2b) to frame, pre-ordain, plan (fig. of divine) purpose of a situation)
1b) (Niphal) to be formed, be created
1c) (Pual) to be predetermined, be pre-ordained
1d) (Hophal) to be formed
Conj | V-Qal | Suff — Conjunction · verb qal participle (active) masculine singular common · suffixHC/Vqrmsc/Sp2ms
The Hebrew word בֶּ֫טֶן (*beten*) primarily means 'belly,' 'body,' or 'womb.' It is derived from a root suggesting hollowness and encompasses various uses, including the physical abdomen and metaphorical meanings, such as the seat of hunger or mental faculties. The lexicons consistently highlight these aspects without significant disagreement.
בֶּ֫טֶן n.f. belly, body, womb
base
H990 בֶּ֫טֶן belly, body, womb
990 beten beh'-ten
from an unused root probably meaning to be hollow; the belly,
especially the womb; also the bosom or body of anything:--
belly, body, + as they be born, + within, womb.
בֶּ֫טֶן (be.ten) — belly: abdomen.
: abdomen
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
בֶּ֫טֶן (be.ten) — belly: womb.
: womb/pregnancy
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
בֶּ֫טֶן (be.ten) — belly: hump.
: hump
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
בֶּ֫טֶן (be.ten) — belly: body.
: body
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
עָזַר (azar) is a Hebrew verb meaning to help or succour. It is built from a primitive root that conveys the idea of surrounding or protecting. The entries indicate its use in various forms: Qal (to help), Niphal (to be helped), and Hiphil (to help). The word captures the essence of providing support or aid.
[עָזַר] 82 vb. help, succour
Qal help
Niph. I am helped
Hiph. v. Qal.
base
H5826 [עָזַר] help, succour
5826 `azar aw-zar'
a primitive root; to surround, i.e. protect or aid:--help,
succour.
עָזַר (a.zar) — to help.
1) to help, succour, support
1a) (Qal) to help
1b) (Niphal) to be helped
1c) (Hiphil) to help
V-Qal-Imperf-3ms | Suff — Verb qal imperfect third person masculine singular · suffixHVqi3ms/Sp2ms
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
יָרֵא (yare') is a Hebrew verb meaning to fear or be afraid, encompassing a range of meanings from reverence and honor to causing terror. It appears in various forms, including Qal (to fear), Niphal (to be fearful), and Piel (to terrify). The entries highlight its moral and emotional dimensions, emphasizing awe and respect, particularly in relation to the divine.
יָרֵא vb. fear
Qal
fear, be afraid
stand in awe of
fear, reverence, honour
Niph.
be fearful, dreadful
cause astonishment and awe
inspire reverence, godly fear, and awe
Piel. make afraid, terrify
base
H3372 יָרֵא fear .. fear, be afraid
. stand in awe of
. fear, reverence, honour
. . be fearful, dreadful
. cause astonishment and awe
. inspire reverence, godly fear, and awe
. make afraid, terrify
3372 yare' yaw-ray'
a primitive root; to fear; morally, to revere; caus. to
frighten:--affright, be (make) afraid, dread(-ful), (put in)
fear(-ful, -fully, -ing), (be had in) reverence(-end), X see,
terrible (act, -ness, thing).
יָרֵא (ya.re) — to fear.
: frightening(DANGER)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
יָרֵא (ya.re) — to fear: revere.
: awesome(god)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
Also means: ya.re (יָרֵא ": frightening" H3372)
V-Qal-Juss-2ms — Verb · Qal · jussive second person masculine singularHVqj2ms
The Hebrew word עֶ֫בֶד (*ebed*) means 'slave' or 'servant' and encompasses various roles, including household servants, subjects, and worshippers of God. It can also refer to Israel as a collective servant of God and is used in polite address among equals. The word is derived from a root meaning 'to work' or 'to serve'.
עֶ֫בֶד 799 n.m. slave, servant
slave, servant of household
Subjects, of chief
Servants, worshippers of God
Servant of י׳, in a special sense
Israel as a people is servant of י׳
In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
Phrases
base
H5650 עֶ֫בֶד slave, servant . slave, servant of household
. Subjects, of chief
. Servants, worshippers of God
. Servant of י׳, in a special sense
. Israel as a people is servant of י׳
. In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
. Phrases
5650 `ebed eh'-bed
from 5647; a servant:--X bondage, bondman, (bond-)servant,
(man-)servant.
see HEBREW for 05647
עֶ֫בֶד (e.ved) — servant/slave.
1) slave, servant
1a) slave, servant, man-servant
1b) subjects
1c) servants, worshippers (of God)
1d) servant (in special sense as prophets, Levites etc)
1e) servant (of Israel)
1f) servant (as form of address between equals)
Aramaic equivalent: a.vad (עֲבַד "servant/slave" H5649)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
יַעֲקֹב (i.e. *Ya`aqob*) refers to Jacob, a key figure in the Old Testament. The word is derived from a root meaning 'heel-catcher' or 'supplanter.' Jacob is the son of Isaac and Rebekah, brother of Esau, and father of the twelve tribes of Israel. He is also known as Israel, highlighting his significance in biblical history.
יַעֲקֹב 344, יַעֲקוֹב 6 n.pr.m. et gent. Jacob, son of Isaac and Rebekah, father of tribes of Isr.
as n.pr.m.
as n.pr.gent.
base
H3290 יַעֲקֹב, יַעֲקוֹב Jacob
3290 Ya`aqob yah-ak-obe'
from 6117; heel-catcher (i.e. supplanter); Jaakob, the
Israelitish patriarch:--Jacob.
see HEBREW for 06117
יַעֲקֹב (ya.a.qov) — Jacob.
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
Another name of yis.ra.el (יִשְׂרָאֵל "Israel" H3478)
§ Jacob = "heel holder" or "supplanter"
son of Isaac, grandson of Abraham, and father of the 12 patriarchs of the tribes of Israel
N-proper — Noun proper masculineHNpm
Jacob
One who follows on another’s heels; supplanter, (Gen. 25:26; 27:36; Hos. 12:2-4), the second born of the twin sons of Isaac by Rebekah. He was born probably at Lahai-roi, when his father was fifty-nine and Abraham one hundred and fifty-nine years old. Like his father, he was of a quiet and gentle disposition, and when he grew up followed the life of a shepherd, while his brother Esau became an enterprising hunter. His dealing with Esau, however, showed much mean selfishness and cunning (Gen. 25:29-34).
When Isaac was about 160 years of age, Jacob and his mother conspired to deceive the aged patriarch (Gen. 27), with the view of procuring the transfer of the birthright to himself. The birthright secured to him who…
(supplanter), the second son of Isaac and Rebekah. He was born with Esau, probably at the well of Lahai-roi, about B.C. 1837. His history is related in the latter half of the book of Genesis. He bought the birthright from his brother Esau, and afterward acquired the blessing intended for Esau, by practicing a well-known deceit on Isaac. (Jacob did not obtain the blessing because of his deceit, but in spite of it. That which was promised he would have received in some good way; but Jacob and his mother, distrusting God’s promise, sought the promised blessing in a wrong way, and received with it trouble and sorrow. --ED.) Jacob, in his 78th year, was sent from the family home to avoid his brother, and to seek a wife among his kindred in Padan-aram. As he passed through Bethel, God appeared to him. After the lapse of twenty-one years he returned from Padan-aram with two wives, two…
Son of Isaac and Rebekah, and twin-brother to Esau. As at his birth he held his brother’s heel, he was called Jacob, that is, the heelholder, one who comes behind and catches the heel of his adversary, a supplanter, Ge 25:26. This was a king of predictive intimation of his future conduct in life. Jacob was meek and peaceable, living a shepherd life at home. Esau was more turbulent and fierce, and passionately fond of hunting. Isaac was partial to Esau, Rebekah to Jacob. Jacob having taken advantage of his brother’s absence and his father’s infirmity to obtain the blessing of the birthright, or primogeniture, was compelled to fly into Mesopotamia to avoid the consequences of his brother’s wrath, Ge 27:1-28:22. On his journey the Lord appeared to him in a dream, (see LADDER,)…
that supplants, undermines; the heel
יְשֻׁרוּן (Yeshurun) means 'upright one' and serves as a poetic name for Israel, highlighting its ideal character. It is derived from a root meaning 'upright.' This term appears in the context of Israel's identity and moral standing, emphasizing its symbolic significance.
יְשֻׁרוּן n.pr.m. (upright one); poetic name of Israel, designating it under its ideal character
base
H3484 יְשֻׁרוּן (upright one); poetic name of Israel, designating it under its ideal character
3484 Yshuruwn yesh-oo-roon'
from 3474; upright; Jeshurun, a symbol. name for
Israel:--Jeshurun.
see HEBREW for 03474
יְשֻׁרוּן (ye.shu.run) — Jeshurun.
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
Another name of yis.ra.el (יִשְׂרָאֵל "Israel" H3478)
§ Jeshurun = "upright one"
a symbolic name for Israel describing her ideal character
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
je-shu'-run, jesh'-u-run (yeshurun, "upright one," De 32:15; 33:5,26; Isa 44:2): Septuagint translates it "the beloved one" egapemenos, the perfect participle passive of agapao), and in Isa 44:2 adds "Israel"; Vulgate (Jerome's Latin Bible, 390-405 A.D.) has dilectus in De 32:15, elsewhere rectissimus; Aquila, Symmachus, Theodotion have "upright." For the form, Duhm compares zebhulun, Zebulun.
(1) The name used to be explained as a diminutive form, a pet name, and some, e.g. Cornill, Schultz (Old Testament Theology, English translation, II, 29, note 12) still explain it so, "the righteous little people." But there is no evidence that the ending -un had a diminutive force.
Jeshurun
A poetical name for the people of Israel, used in token of affection, meaning, “the dear upright people” (Deut. 32:15; 33:5, 26; Isa. 44:2).
(supremely happy), and once by mistake in Authorized Version JESURUN, (Isaiah 44:2) a symbolical name for Israel in (32:15; 33:5,26; Isaiah 44:2) It is most probably derived from a root signifying "to be blessed." With the intensive termination Jeshurun would then denote Israel as supremely happy or prosperous, and to this signification the context in (32:15) points.
בָּחַר (bachar) is a Hebrew verb meaning to choose or select. It encompasses actions like examining and trying, indicating both divine and human choices. The word can appear in various forms, such as being chosen or selected. It is used in contexts of making decisions, often with specific prepositions indicating the nature of the choice.
בָּחַר vb. choose
Qal
with בְּ,
divine choice
man’s choice
with אֲשֶׁר:
divine choice
man’s choice
with acc. & לְ, choose some one or something for
with acc. and מִן, choose, select from
acc.
divine choice
man’s choice
with עַל, for this hast thou chosen rather than affliction
with לְ of acc. chosen
test, try
Niph. to be chosen
Pu. chosen, selected
base
H977 בָּחַר examine, try .. examine, scrutinize, try
. prove, test, try
. to be tried, proved
. the trial has been made
977 bachar baw-khar'
a primitive root; properly, to try, i.e. (by implication)
select:--acceptable, appoint, choose (choice), excellent,
join, be rather, require.
בָּחַר (ba.char) — to choose.
1) to choose, elect, decide for
1a) (Qal) to choose
1b) (Niphal) to be chosen
1c) (Pual) to be chosen, selected
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
cho'-z'-n.
See CHOOSE.
Chosen
Spoken of warriors (Ex. 15:4; Judg. 20:16), of the Hebrew nation (Ps. 105:43; Deut. 7:7), of Jerusalem as the seat of the temple (1 Kings 11:13). Christ is the “chosen” of God (Isa. 42:1); and the apostles are “chosen” for their work (Acts 10:41). It is said with regard to those who do not profit by their opportunities that “many are called, but few are chosen” (Matt. 20:16). (See ELECTION.)
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms