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of the verb in Gen. 1:3, in which God said, “Let there light.” He accomplished His
word so that there
(
light.
The prophets use
to project God’s intervention in the future. By using this
verb, they emphasize not so much the occurrence of predicted events and circumstances
as the underlying divine force that will effect them (cf. Isa. 2:2).
Legal passages use
in describing God’s relationship to His covenant people, to
set forth what is desired and intended (cf. Exod. 12:16). When covenants were made
between two partners, the formulas usually included
(Deut. 26:17-18; Jer. 7:23).
One of the most debated uses of
occurs in Exod. 3:14, where God tells Moses
His name. He says: “I am [
] that I am [
].” Since the divine name
1
2
or
'
(
was well-known long before (cf. Gen. 4:1), this revelation seems to emphasize
that the God who made the covenant was the God who kept the covenant. So Exod. 3:14
is more than a simple statement of identity: “I am that I am”; it is a declaration of divine
control of all things (cf. Hos. 1:9).
TO BEAR
A. Verb.
(
$
, 3205), “to bear, bring forth, beget, be delivered.” This verb occurs in all
Semitic languages and in nearly all verbal forms. The noteworthy exception is biblical
Aramaic. However, the Aramaic verb is well attested outside the Bible. The verb
occurs about 490 times in the Bible.
Essentially, the word refers to the action of “giving birth” and its result, “bearing
children.” God cursed woman by multiplying her pain in “bringing forth” children (cf.
Gen. 3:16, the first occurrence of
). The second meaning is exemplified by Gen.
4:18, which reports that Irad “begat” (“became the father of”) Mehujael. This verb can
also be used in reference to animals; in Gen. 30:39, the strong among Laban’s flocks
“birthed” striped, speckled, and spotted offspring.
One recurring theme in biblical history is typified by Abram and Sarah. They had no
heirs, but God made them a promise and gave them a son (Gen. 16:1, 16). This
demonstrates that God controls the opening of the womb (Gen. 20:17-18) and bestows
children as an indication of His blessing. The prophets use the image of childbirth to
illustrate the terror to overcome men in the day of the Lord (Isa. 13:8). Hosea uses the
image of marriage and childbearing to describe God’s relationship to Israel (1:3, 6, 8).
One of the most hotly debated passages of Scripture, Isa. 7:14, uses this verb to predict
the “birth” of Immanuel. Finally, the prophets sometimes mourn the day of their “birth”
(Jer. 15:10).
'
describes the relationship between God and Israel at other places in the Bible
as well. This relationship is especially relevant to the king who typifies the Messiah, the
Son whom God “begot” (Ps. 2:7). God also says He “begot” the nation of Israel as a
whole (Deut. 32:18). This statement is in noticeable contrast to Moses’ disclaimer that he
did not “birth” them (Num. 11:12) and, therefore, does not want to be responsible for
them any longer.