Isaiah 43:11 — Word Study
WLCאָנֹכִ֥י אָנֹכִ֖י יְהוָ֑ה וְאֵ֥ין מִבַּלְעָדַ֖י מוֹשִֽׁיעַ׃
BSAIʼânôkîy yes Iʼânôkîy [even I, only I] am the LORDYᵉhôvâh [Yehovah, The covenant Name of God] and there is noʼayin Savioryâshaʻ [beside me, apart from me] but Mebilʻădêy [the one true Deliverer]
| Greek | English | Parsing |
|---|---|---|
| אָנֹכִ֥י | I | Pronoun |
| אָנֹכִ֖י | I | Pronoun |
| יְהוָ֑ה | [am] Yahweh | Noun proper |
| וְאֵ֥ין | and there not | Conjunction, noun common masculine singular construct |
| מִבַּלְעָדַ֖י | except me | Preposition, suffix |
| מוֹשִֽׁיעַ׃ | [is] a deliverer | Verb, Hiphil, participle (active) masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I, yes I, am the LORD, and there is no Savior but Me. |
| KJV | I, even I, am the LORD; and beside me there is no saviour. |
| ASV | I, even I, am Jehovah; and besides me there is no saviour. |
| YLT | I — I [am] Jehovah, And besides Me there is no saviour. |
| WEB | I myself am Yahweh. Besides me, there is no savior. |
| BBE | I, even I, am the Lord; and there is no saviour but me. |
Where they part company is in the interpretation of the term מוֹשִֽׁיעַ — see How Translations Differ.
The structure features a main clause followed by a predicate and a prepositional phrase, emphasizing the exclusivity of the LORD's role as Savior.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאָנֹכִי
verbיָשַׁע
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 43:11
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 43:11 emphasizes the uniqueness of the LORD as the only Savior. This verse is part of a larger passage where God asserts His sovereignty and the futility of idolatry, proclaiming that He alone can deliver His people. The surrounding verses highlight God's role as the redeemer and the assurance of His presence and power, contrasting with the impotence of other gods.
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 12:2 | Surely God is my salvation; I will trust and not be afraid. For the LORD GOD is my strength and my song, and He also has become my salvation.” |
| 3 | Isaiah 45:21–22 | Speak up and present your case— yes, let them take counsel together. Who foretold this long ago? Who announced it from ancient times? Was it not I, the LORD? There is no other God but Me, a righteous God and Savior; there is none but Me. |
| 4 | Deuteronomy 6:4 | Hear, O Israel: The LORD our God, the LORD is One. |
| 5 | Hosea 1:7 | Yet I will have compassion on the house of Judah, and I will save them—not by bow or sword or war, not by horses and cavalry, but by the LORD their God.” |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — מוֹשִֽׁיעַ, mo.Shi.a'generated
The word מוֹשִֽׁיעַ (*moshiya*) is derived from the root יָשַׁע (*yasha`*), which means 'to save' or 'to deliver.' It is a masculine singular participle, indicating an active role in the act of salvation. This term encapsulates the concept of deliverance from danger or distress, both physically and spiritually.
In this verse, it signifies that the LORD is the sole deliverer, emphasizing the exclusivity of His role in salvation. The use of this word underscores the assurance that no other savior exists apart from Him.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses Savior to convey the meaning of מוֹשִֽׁיעַ.
Sentence Structuregenerated
The verse consists of a main clause with the finite verb יְהוָ֑ה, am the LORD, followed by a predicate that includes a negation and an additional subject. The structure emphasizes the declaration of identity and the assertion of exclusivity in salvation.
The word order places emphasis on the subject אָנֹכִ֖י (*anokhi*), 'I,' underscoring the personal nature of God's declaration.
Septuagint Backgroundgenerated
In the Septuagint, מוֹשִֽׁיעַ is rendered as σῴζων, which translates to 'the one saving.' This choice reflects a broader understanding of salvation, emphasizing the active role of the LORD as the one who saves.
The use of σῴζων suggests a continuous action of saving, aligning with the Hebrew meaning while also conveying a sense of ongoing deliverance.
In plain words — the whole versegenerated
Isaiah 43:11 states that the LORD is the only Savior, emphasizing His unique role in delivering His people. This declaration reassures believers of God's exclusive power to save and protect them.
Frequently Asked Questionsgenerated
It means that there is no other source of salvation or deliverance apart from God. He alone has the power to save from sin, danger, and distress.
This verse aligns with other passages that affirm God's unique role in salvation, such as Isaiah 45:21-22 and Deuteronomy 6:4, which emphasize the oneness of God.
God emphasizes His identity as the Savior to remind His people of His faithfulness and power, contrasting with the false gods that cannot save.
This verse assures believers that they can trust in the LORD for their salvation and deliverance, as He is the only one who can truly save.
Reflection Questionsgenerated
- In what ways have I experienced God's saving power in my life?
- How can I share the message of God's unique role as Savior with others?
- What does it mean for me to trust in the LORD as my only Deliverer?
- How can I deepen my understanding of God's character as the Savior?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to argue for the uniqueness of God's nature and His role as the sole Savior, as seen in the quotes from Theodoret of Cyrus and John Damascene.
If you want to have me as a witness to your verdict, then be the first to render witness to my truth. In this case, I will not be alone in bearing witness, but there is also my chosen servant.Early Church Fathers on Isaiah 43 →
It has been sufficiently demonstrated that God exists and that his essence is incomprehensible. Furthermore, those who believe in sacred Scripture have no doubt that he is one and not several.Early Church Fathers on Isaiah 43 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Isaiah 43:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI, even I, am the Lord,.... Jehovah, the self-existing, eternal, and immutable Being; this is doubled for the confirmation of it, and to exclude all others: and besides me there is no Saviour; either
Read John Gill on Isaiah 43 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI, even I, am the LORD; and beside me there is no saviour. I, (even) I, (am) the Lord - Yahweh.
Read Robert Jamieson on Isaiah 43 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThat can and doth save his worshippers: whereby he implies that the false gods were not only weak, and unable to save their people, but also were the destroyers of their people, as being the great cause of their ruin.
Read Matthew Poole on Isaiah 43 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 43:11 I, [even] I, [am] the LORD; and beside me [there is] no saviour.Ver. 11. I, even I, am the Lord.] This redoubled I is emphatic and exclusive. And beside me there is no Saviour.] They are gross idolaters, therefore, that set up for saviours the saints departed.
Read John Trapp on Isaiah 43 →CambridgeThe Cambridge Bible for Schools and Colleges11. I, even I, am the Lord] I, I am Jehovah; see on ch. Isaiah 42:8. there is no saviour] see on Isaiah 43:3.
Read Cambridge on Isaiah 43 →Albert Barnes1798–1870Barnes' Notes on the BibleI, even I, am the Lord - The repetition of the pronoun ‘I’ makes it emphatic. The design is, to affirm that there was no other being to whom the name ‘Yahweh’ pertained.
Read Albert Barnes on Isaiah 43 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible11-13. The foregoing series of thoughts are here recapitulated with important additions and inferences. I am the Lord — Exodus vi: “I am that I am,” with, of course, no beginning, no ending.
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, yes I, am the LORD, and there is no Savior but Me.
I myself am Yahweh. Besides me, there is no savior.
I, yes I, am the LORD, and there is no Savior but Me.
I, I am the Lord, and there is no deliverer besides me.
Tyndale line
I, even I, am the LORD; and beside me there is no saviour.
I, even I, am Jehovah; and besides me there is no saviour.
I, even I, am the LORD; and beside me there is no saviour.
I, even I, am the LORD; and besides me there is no savior.
I, euen I am the Lord, and beside me there is no Sauiour.
Strictly literal
I, I [am] Jehovah; and besides me there is no saviour.
I — I [am] Jehovah, And besides Me there is no saviour.
I [am] YHWH, || And besides Me there is no savior.
I, I am the Lord; and beside me there is no saviour.
I, I am Yahweh, and there is no savior but me.
From the Latin
I am, I am the Lord: and there is no saviour besides me.
Simplified
I, yes I am the Lord, and there is no Savior apart from me.
I, even I, am the Lord; and there is no saviour but me.
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, Septuagint, and Dead Sea Scrolls show agreement in the core wording of the verse, affirming the identity of the LORD as the only Savior. The Septuagint's translation closely aligns with the Hebrew, while the Dead Sea Scrolls provide partial confirmation of the text.
אָנֹכִ֥י אָנֹכִ֖י יְהוָ֑ה וְאֵ֥ין מִבַּלְעָדַ֖י מוֹשִֽׁיעַ׃
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.
אנוכי אנוכי יהוה ואין מבלעד׳י מושיע
6 words on the leather.
אנכי אנכי יהוה [אין] [מבלעד׳י] [מושיע]
2 words on the leather — 1 partly restored, 3 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 43:11
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.
The Hebrew word אָֽנֹכִ֫י (*anokiy*) is a first-person singular pronoun meaning 'I' or 'me.' It is a variant spelling of אֲנִי (*ani*), which also means 'I.' The entries confirm its use as a personal pronoun without significant disagreement among lexicons.
אָֽנֹכִ֫י, אָנֹ֑כִי pron. 1s. comm. I
base
H595 אָֽנֹכִ֫י, אָנֹ֑כִי I
595 'anokiy aw-no-kee'
sometimes {aw-no'-kee}; a primitive pro.; I:--I, me, X
which.
אָֽנֹכִ֫י (a.no.khi) — I.
I (first pers. sing.)
Another spelling of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
Pron — PronounHPp1bs
The Hebrew word אָֽנֹכִ֫י (*anokiy*) is a first-person singular pronoun meaning 'I' or 'me.' It is a variant spelling of אֲנִי (*ani*), which also means 'I.' The entries confirm its use as a personal pronoun without significant disagreement among lexicons.
אָֽנֹכִ֫י, אָנֹ֑כִי pron. 1s. comm. I
base
H595 אָֽנֹכִ֫י, אָנֹ֑כִי I
595 'anokiy aw-no-kee'
sometimes {aw-no'-kee}; a primitive pro.; I:--I, me, X
which.
אָֽנֹכִ֫י (a.no.khi) — I.
I (first pers. sing.)
Another spelling of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
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
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Conj | Part — Conjunction · noun common masculine singular constructHC/Ncmsc
בִּלְעֲדֵי (bil'adey) is a Hebrew word meaning 'not unto,' 'apart from,' 'except,' or 'without.' It is constructed from two roots, one related to 'not' and the other to 'till.' The word is used in contexts indicating exclusion or absence.
בִּלְעֲדֵי prop. not unto, hence apart from, except, without
base
H1107 בִּלְעֲדֵי prop. not unto, hence apart from, except, without
1107 bil`adey bil-ad-ay'
or balmadey {bal-ad-ay'}; constructive plural from 1077 and
5703, not till, i.e. (as preposition or adverb) except,
without, besides:--beside, not (in), save, without.
see HEBREW for 01077
see HEBREW for 05703
בִּלְעֲדֵי (bil.a.de) — beside.
apart from, except, without, besides
Prep | Prep | Suff — Preposition · suffixHR/Acbsc/Sp1bs
יָשַׁע (yasha`) is a Hebrew root meaning to save or deliver. It encompasses various forms of salvation, including liberation from physical and moral troubles, victory in battle, and general safety. The word can appear in different grammatical forms, such as Niph. (to be saved) and Hiph. (to save).
[יָשַׁע] vb. Hiph. deliver; Niph. intrans. and pass.
Niph.
be liberated, saved (prop. placed in freedom)
be saved in battle, victorious
Hiph.
deliver, save (prop. give width and breadth to, liberate)
save from moral troubles
give victory to
base
H3467 [יָשַׁע] Hiph. deliver; Niph. intrans. and pass. . . be liberated, saved (prop. placed in freedom)
. be saved in battle, victorious
. . deliver, save (prop. give width and breadth to, liberate)
. save from moral troubles
. give victory to
3467 yasha` yaw-shah'
a primitive root; properly, to be open, wide or free, i.e.
(by implication) to be safe; causatively, to free or
succor:--X at all, avenging, defend, deliver(-er), help,
preserve, rescue, be safe, bring (having) salvation,
save(-iour), get victory.
יָשַׁע (ya.sah) — to save.
1) to save, be saved, be delivered
1a) (Niphal)
1a1) to be liberated, be saved, be delivered
1a2) to be saved (in battle), be victorious
1b) (Hiphil)
1b1) to save, deliver
1b2) to save from moral troubles
1b3) to give victory to
V-Hiphil — Verb · Hiphil · participle (active) masculine singularHVhrmsa
→ An appellation of Jesus Ro 11:26