Isaiah 66:9 — Word Study
WLCהַאֲנִ֥י אַשְׁבִּ֛יר וְלֹ֥א אוֹלִ֖יד יֹאמַ֣ר יְהוָ֑ה אִם־ אֲנִ֧י הַמּוֹלִ֛יד וְעָצַ֖רְתִּי אָמַ֥ר אֱלֹהָֽיִךְ׃ ס
BSA◂Shall Iʼănîy [the Lord] bring a baby to the point of birthshâbar▸ [a child, an infant, to the time of delivery, to the moment of being born] and notlôʼ deliver ityâlad▸ [not bring forth, not give birth to] saysʼâmar▸ the LORDYᵉhôvâh [Yehovah, The covenant Name of God] Orʼim ◂will Iʼănîy [the One who gives life, the Creator] who deliveryâlad [who brings forth, who gives birth] close the wombʻâtsâr [shut, restrain, the place of birth, the source of life] saysʼâmar■ your Godʼĕlôhîym [Elohim, the supreme God, your Creator]
| Greek | English | Parsing |
|---|---|---|
| הַאֲנִ֥י | ¿ I | Particle, pronoun |
| אַשְׁבִּ֛יר | do I bring to [the] birth | Verb, Hiphil, imperfect first person common singular |
| וְלֹ֥א | and not | Conjunction, particle |
| אוֹלִ֖יד | I cause to bring forth | Verb, Hiphil, imperfect first person common singular |
| יֹאמַ֣ר | he says | Verb, Qal, imperfect third person masculine singular |
| יְהוָ֑ה | Yahweh | Noun proper |
| אִם־ | or? | Particle |
| אֲנִ֧י | [am] I | Pronoun |
| הַמּוֹלִ֛יד | the [one who] causes to bring forth | Particle, verb hiphil participle (active) masculine singular |
| וְעָצַ֖רְתִּי | and do I restrain? | Verb, Qal, sequential perfect first person common singular |
| אָמַ֥ר | he says | Verb, Qal, perfect third person masculine singular |
| אֱלֹהָֽיִךְ׃ ס | God your | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Shall I bring a baby to the point of birth and not deliver it?” says the LORD. “Or will I who deliver close the womb?” says your God. |
| KJV | Shall I bring to the birth, and not cause to bring forth? saith the LORD: shall I cause to bring forth, and shut the womb? saith thy God. |
| ASV | Shall I bring to the birth, and not cause to bring forth? saith Jehovah: shall I that cause to bring forth shut the womb? saith thy God. |
| YLT | 'Do I bring to the birth, And not cause to bring forth?' saith Jehovah, 'Am not I He who is causing to beget? I have also restrained,' said thy God. |
| WEB | Shall I bring to the birth, and not cause to be delivered?” says Yahweh. “Shall I who cause to give birth shut the womb?” says your God. |
| BBE | Will I by whom the birth was started, not make it complete? says the Lord. Will I who make children come to birth, let them be kept back? says your God. |
Where they part company is אוֹלִ֖יד — see How Translations Differ.
The sentence consists of two main rhetorical questions, each followed by a declaration from the LORD, emphasizing His authority and reliability.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנִי
verbשָׁבַר
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 66:9
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 Assurance of God's Promisesgenerated
Isaiah 66:9 presents a profound rhetorical question from the LORD, emphasizing His power and faithfulness in delivering His promises. This verse follows a declaration of joy for Zion, illustrating God's commitment to His people and His ability to bring forth life and fulfillment. The surrounding verses highlight the miraculous nature of God's actions and the joy that comes from His deliverance, reinforcing the theme of divine intervention and care for His creation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 37:3 | to tell him, “This is what Hezekiah says: Today is a day of distress, rebuke, and disgrace; for children have come to the point of birth, but there is no strength to deliver them. |
| 2 | Genesis 18:14 | Is anything too difficult for the LORD? At the appointed time I will return to you—in about a year—and Sarah will have a son.” |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — אַשְׁבִּ֛יר, 'ash.Birgenerated
The verb שָׁבַר (shabar), translated as do I bring to the birth, is in the Hiphil form, indicating causation. It carries the meaning of breaking or bringing forth, particularly in the context of childbirth. Here, it conveys the idea of bringing something to fruition, specifically the birth of a child.
This construction emphasizes God's role as the initiator of life. The rhetorical question implies that it is illogical for God to bring a child to the point of birth without delivering it, reinforcing His reliability and power in fulfilling His promises.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations agree that the LORD is affirming His ability to deliver what He has begun.
Sentence Structuregenerated
The verse consists of two main clauses, each beginning with a rhetorical question. The first clause, led by אַשְׁבִּ֛יר, do I bring to the birth, sets the stage for the second clause, which follows with אוֹלִ֖יד, I cause to bring forth. This structure emphasizes the contrast between bringing to birth and not delivering.
The use of the first-person pronoun אֲנִי in both clauses highlights God's personal involvement and authority in the act of creation and delivery.
Septuagint Backgroundgenerated
The Septuagint translates אַשְׁבִּ֛יר as ἐποίησα, which means I made or I caused. This choice reflects a broader interpretation of God's creative power, suggesting not just the act of bringing forth but also the overall act of creation.
This translation indicates a slight widening of the concept, emphasizing God's role not only in childbirth but in the act of creation itself.
In plain words — the whole versegenerated
Isaiah 66:9 asks whether God would bring a child to the point of birth without delivering it. The verse emphasizes God's power and faithfulness in fulfilling His promises, assuring His people that He will not fail to deliver what He has begun.
Frequently Asked Questionsgenerated
It signifies God's involvement in the process of creation and His assurance that He will fulfill His promises, just as a mother delivers a child.
Rhetorical questions emphasize the absurdity of the opposite scenario, highlighting God's reliability and power in delivering His promises.
The 'womb' symbolizes the source of life and the place where creation begins, reinforcing the theme of God's creative power.
This verse reassures God's people that He is committed to delivering on His promises, just as He would not fail to deliver a child once brought to birth.
Reflection Questionsgenerated
- In what areas of my life do I need to trust God to fulfill His promises?
- How can I remind myself of God's faithfulness in times of doubt?
- What does this verse teach me about God's character as a Creator?
- How can I share the assurance of God's promises with others?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 66:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleShall I bring to the birth, and not cause to bring forth, saith the Lord?.... Or, "to the place of breaking" forth of children, as in Hosea 13:13, the womb, and the mouth of it: or, "shall I break or
Read John Gill on Isaiah 66 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryShall I bring to the birth, and not cause to bring forth? saith the LORD: shall I cause to bring forth, and shut the womb? saith thy God. Shall I cause to bring forth, and shut (the womb)?
Read Robert Jamieson on Isaiah 66 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe work before spoken of seemeth not after the manner of men, who do things that are great gradually, nor in an ordinary course of nature, whose motions also bring things by degrees to their perfection; but you must consider who it is that speaketh, saith the Lord; now as is the God, so is his strength. Again, men may undertake things, and for want of power not bring them to perfection; but shall I do such a thing? I have by many prophecies and promises secured you in the expectation of such a thing, and shall I not by my providence effect it? I, that in the ordinary course of my providence use to give a birth to women, to whom I have given a power to conceive, shall I not give a birth to…
Read Matthew Poole on Isaiah 66 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 66:9 Shall I bring to the birth, and not cause to bring forth? saith the LORD: shall I cause to bring forth, and shut [the womb]? saith thy God.Ver. 9. Shall I bring to the birth, and not cause to bring forth?] i.e., Shall I set upon a work and not go through with it? God began and finished his work of creation. Christ is both "author and finisher" of his people’ s faith. The Holy Ghost will sanctify the elect wholly, "and keep them blameless unto the coming of our Lord Jesus Christ." Nescit tarda molimina Spiritus Sancti gratia, saith Ambrose. Otherwise his power and mercy would not equally appear to his people in regeneration, as the power and mercy of the Father and the Son in…
Read John Trapp on Isaiah 66 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Shall I bring to the birth . . .—The implied thought is that God will not leave His work of national restoration unfinished. There shall not be that frustration of hopes when they seem just on the point of being fulfilled which the history of the world so often records. (Comp. Isaiah 37:3.)
Read Charles John Ellicott on Isaiah 66 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. Shall I bring to the birth] האני אשביר haani ashbir, num ego matricem frangam; MONTANUS. The word means that which immediately precedes the appearance of the fetus - the breaking forth of the liquor amnii. This also is an expression that should be studiously avoided in prayers and sermons.
Read AdamClarke on Isaiah 66 →
CambridgeThe Cambridge Bible for Schools and Colleges9. Comp. ch. Isaiah 37:3; “the children are come to the birth, and there is not strength to bring forth.” But in this crisis Jehovah Himself is present, and what He begins He will carry on to its marvellous issue. The second half of the verse should be rendered as in R.V. shall I that cause to bring forth shut the womb? &c.
Read Cambridge on Isaiah 66 →
Albert Barnes1798–1870Barnes' Notes on the BibleShall I bring to the birth? - The sense of this verse is plain. It is, that God would certainly accomplish what he had here predicted, and for which he had made ample arrangements and preparations.
Read Albert Barnes on Isaiah 66 →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
Shall I bring a baby to the point of birth and not deliver it?” says the LORD. “Or will I who deliver close the womb?” says your God.
Shall I bring to the birth, and not cause to be delivered?” says Yahweh. “Shall I who cause to give birth shut the womb?” says your God.
Shall I bring a baby to the point of birth and not deliver it?” says the LORD. “Or will I who deliver close the womb?” says your God.
“Do I bring a baby to the birth opening and then not deliver it?” asks the Lord. “Or do I bring a baby to the point of delivery and then hold it back?” asks your God.
Tyndale line
Shall I bring to the birth, and not cause to bring forth? saith the LORD: shall I cause to bring forth, and shut the womb? saith thy God.
Shall I bring to the birth, and not cause to bring forth? saith Jehovah: shall I that cause to bring forth shut the womb? saith thy God.
Shall I bring to the birth, and not cause to bring forth? saith the LORD: shall I that cause to bring forth shut the womb? saith thy God.
Shall I bring to the birth, and not cause to bring forth? saith the LORD: shall I cause to bring forth, and shut the womb ? saith thy God.
Shall I cause to trauaile, and not bring forth? shall I cause to bring forth, and shall be baren, saith thy God?
Strictly literal
Shall I bring to the birth, and not cause to bring forth? saith Jehovah; I who cause to bring forth, shall I shut [the womb]? saith thy God.
'Do I bring to the birth, And not cause to bring forth?' saith Jehovah, 'Am not I He who is causing to beget? I have also restrained,' said thy God.
Do I bring to the birth, || And not cause to bring forth?” says YHWH, || “Am I not He who is causing to beget? I have also restrained,” said your God.
Shall I bring to the birth, and not cause to bring forth? saith the Lord; or shall I who cause to bring forth, now prevent it? saith thy God.
Do I bring a baby to the birth opening and not permit the child to be born?—asks Yahweh. Or do I bring a child to moment of delivery and then hold it back?—asks your God.”
From the Latin
Shall not I that make others to bring forth children, myself bring forth, saith the Lord? shall I, that give generation to others, be barren, saith the Lord thy God?
Simplified
Would I bring a baby to the point of birth and then not deliver it? the Lord asks. Would I who deliver the baby stop it from being born? the Lord asks again.
Will I by whom the birth was started, not make it complete? says the Lord. Will I who make children come to birth, let them be kept back? says your God.
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 is supported by the Septuagint, which matches 10 of the 12 words. The Dead Sea Scrolls also align closely with the Masoretic Text, with one scroll providing a nearly complete text and another showing some restoration. This consistency across witnesses reinforces the reliability of the text.
הַאֲנִ֥י אַשְׁבִּ֛יר וְלֹ֥א אוֹלִ֖יד יֹאמַ֣ר יְהוָ֑ה אִם־ אֲנִ֧י הַמּוֹלִ֛יד וְעָצַ֖רְתִּי אָמַ֥ר אֱלֹהָֽיִךְ׃ ס
10 of the 12 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.
האני אשביר ולוא אוליד יואמר יהוה אמ אניא המוליד ואעצורה אמר אלוהי׳ך
12 words on the leather.
האני אשביר [ולא] [אוליד] [יאמר] [יהוה] [אם] [אני] [המוליד] ועצרתי [אמר] אלהי׳ך
2 words on the leather — 2 partly restored, 8 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 66:9
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)
Part | Pron — Particle · pronounHTi/Pp1bs
שָׁבַר (shabar) means to break or shatter, with various nuances including breaking in pieces, causing to break out (like bringing to birth), and being broken or crushed. It appears in different forms, such as Qal, Niphal, Piel, Hiphil, and Hophal, indicating active and passive meanings. The lexicons do not present any significant disagreements.
שָׁבַר 148 vb. break, break in pieces
Qal 53 break, lit.
Niph. 57 be broken
Pi. 26 shatter, break
Hiph. cause to break out, i.e. bring to the birth
Hoph. be broken, shattered (in heart)
base
H7665 שָׁבַר break, break in pieces .break, lit.
. be broken
. shatter, break
. cause to break out, i.e. bring to the birth
. be broken, shattered (in heart)
7665 shabar shaw-bar'
a primitive root; to burst (literally or
figuratively):--break (down, off, in pieces, up),
broken((-hearted)), bring to the birth, crush, destroy, hurt,
quench, X quite, tear, view (by mistake for 7663).
see HEBREW for 07663
שָׁבַר (sha.var) — to break.
1) to break, break in pieces
1a) (Qal)
1a1) break, break in or down, rend violently, wreck, crush, quench
1a2) to break, rupture (fig)
1b) (Niphal)
1b1) to be broken, be maimed, be crippled, be wrecked
1b2) to be broken, be crushed (fig)
1c) (Piel) to shatter, break
1d) (Hiphil) to cause to break out, bring to the birth
1e) (Hophal) to be broken, be shattered
Aramaic equivalent: te.var (תְּבַר "to break" H8406)
V-Hiphil-Imperf-1cs — Verb · Hiphil · imperfect first person common singularHVhi1cs
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.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
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)
V-Hiphil-Imperf-1cs — Verb · Hiphil · imperfect first person common singularHVhi1cs
forth: "Forth," adverb (from "for"), signifies movement
(1) forward,
(2) out of,
(3) beyond a certain boundary.
In a few instances in the Old Testament it is the translation of the preposition `al, properly "above," "upon" (2Ki 11:15; 2Ch 23:14; Am 7:17 the King James Version), and of chuts, "without" (Ge 39:13; Jud 19:25). "Forth" is often used as an expletive of various verbs, as "break (forth)," "bring (forth)," "call (forth)," etc. In the Gospel of John it is the translation of exo, "without," as "Lazarus, come forth" (11:43; so 15:6; 19:4 the King James Version…
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-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
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
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
or: The word is used once for either (1Sa 26:10), and is still in poetic use in this sense; as in, "Without or wave or wind" (Coleridge); "Or the bakke or some bone he breketh in his dzouthe" (Piers Plowman (B), VII, 93; compare Merchant of Venice, III, ii, 65). It is also used with "ever" for before (Ps 90:2; Ecclesiasticus 18:19), which the American Standard Revised Version substitutes in Ec 12:6 (compare 12:1,2); So 6:12; Da 6:24.
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
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)
Art | V-Hiphil — Particle · verb hiphil participle (active) masculine singularHTd/Vhrmsa
forth: "Forth," adverb (from "for"), signifies movement
(1) forward,
(2) out of,
(3) beyond a certain boundary.
In a few instances in the Old Testament it is the translation of the preposition `al, properly "above," "upon" (2Ki 11:15; 2Ch 23:14; Am 7:17 the King James Version), and of chuts, "without" (Ge 39:13; Jud 19:25). "Forth" is often used as an expletive of various verbs, as "break (forth)," "bring (forth)," "call (forth)," etc. In the Gospel of John it is the translation of exo, "without," as "Lazarus, come forth" (11:43; so 15:6; 19:4 the King James Version…
עָצַר (atsar) is a Hebrew verb meaning to restrain or retain. It encompasses a range of actions such as holding back, stopping, and withholding. The entries indicate it can be used in various forms, including Qal and Niphal, to express both active and passive restraint. There are no significant disagreements among the lexicons regarding its meanings.
עָצַר 46 vb. restrain, retain
Qal
restrain
(late) retain
Niph. be restrained, stayed
.
base
H6113 עָצַר restrain, retain
6113 `atsar aw-tsar'
a primitive root; to inclose; by analogy, to hold back; also
to maintain, rule, assemble:--X be able, close up, detain,
fast, keep (self close, still), prevail, recover, refrain, X
reign, restrain, retain, shut (up), slack, stay, stop,
withhold (self).
עָצַר (a.tsar) — to restrain.
1) to restrain, retain, close up, shut, withhold, refrain, stay, detain
1a) (Qal)
1a1) to restrain, halt, stop
1a2) to retain
1b) (Niphal) to be restrained, be stayed, be under restraint
Conj | V-Qal-1cs — Verb · Qal · sequential perfect first person common singularHc/Vqq1cs
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
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2fs
