from יָצַר; a form; figuratively, conception (i.e. purpose); frame, thing framed, imagination, mind, work.
Transliteration:yêtser
Pronunciation:yay'-tser
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### Core Meaning & Semantic Range
The Hebrew noun H3336 (yêtser) is derived from the verb H3335 (yatsar), which means "to form," "to fashion," or "to mold," akin to a potter shaping clay. Consequently, the core meaning of yêtser is "that which is formed" or "a product of forming."
Its semantic range extends from the concrete to the abstract:
1. **Literal/Physical:** It can refer to a physical "form," "frame," or "thing framed," emphasizing the structure or constitution of something created.
2. **Figurative/Mental:** More commonly, it denotes an inner "formation," such as a "conception," "purpose," "imagination," "inclination," or "mind." This refers to the deep-seated thoughts, intentions, or dispositions that are "formed" within the human psyche.
Thus, yêtser bridges the tangible act of creation with the intangible realm of human thought and moral inclination, speaking to the inner "mold" or "design" of one's character or will.
### Biblical Occurrences & Contextual Analysis
The word H3336 appears 9 times in the Old Testament, revealing significant theological insights:
* **The Depravity of the Human Heart:** The most prominent and impactful uses are found in the Pentateuch, describing the state of humanity after the Fall. In [[Genesis 6:5]], following the widespread corruption before the flood, it is stated that "every imagination of the thoughts of his heart was only evil continually." Similarly, after the flood, [[Genesis 8:21]] declares, "for the imagination of man's heart is evil from his youth." Here, yêtser refers to the deepest inclination, the very "bent" or "formation" of human thought and will, which is inherently corrupt and inclined towards evil. This highlights the radical nature of sin.
* **Israel's Stubbornness:** In [[Deuteronomy 31:21]], God speaks of knowing Israel's "imagination" or "inclination" (yêtser) which they "go about, even today," anticipating their rebellion. This underscores a persistent, ingrained disposition towards disobedience.
* **The Heart's Intentions:** In the context of David's charge to Solomon regarding the building of the Temple, yêtser appears twice in [[1 Chronicles 28:9]] and [[1 Chronicles 29:18]]. In [[1 Chronicles 28:9]], God is said to "search all hearts, and understand all the imaginations of the thoughts." In [[1 Chronicles 29:18]], David prays, "O Lord God of Abraham, Isaac, and of Israel, our fathers, keep this for ever in the imagination of the thoughts of the heart of thy people, and prepare their heart unto thee." These verses demonstrate that yêtser can refer to the inner intentions and purposes of the heart, which can be either good (when aligned with God) or evil.
* **Human Frailty:** [[Psalm 103:14]] states, "For he knows our frame; he remembers that we are dust." Here, yêtser refers to the physical "frame" or constitution of humanity, emphasizing our created, fragile, and mortal nature. This usage directly connects to the root meaning of "that which is formed" by the divine Potter.
* **Peace of Mind:** [[Isaiah 26:3]] offers a profound contrast: "Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee." Here, yêtser is translated as "mind" or "imagination," referring to the inner disposition that is steadfastly fixed on God. This indicates that while the yêtser can be inclined to evil, it can also be transformed and directed towards trust in God, resulting in profound peace.
* **Idolatry:** Finally, [[Habakkuk 2:18]] asks, "What profiteth the graven image that the maker thereof hath graven it; the molten image, and a teacher of lies, that the maker of his work trusteth therein, to make dumb idols?" In this context, yêtser refers to the "thing formed" or "molded image"—the idol itself. This is a literal application of the "formed object," highlighting the futility of human-made gods.
### Related Words & Concepts
* **H3335 (yatsar):** The verbal root, "to form, fashion, mold." The noun yêtser is the direct product or result of this action, whether a physical object or an inner disposition. Understanding the verb is crucial for grasping the noun's full import.
* **H3820 (lev/levav):** "Heart." yêtser is frequently linked with the "heart" (e.g., [[Genesis 6:5]], [[Genesis 8:21]], [[1 Chronicles 29:18]]), which in Hebrew thought is the seat of intellect, emotion, and will. yêtser describes the specific *inclination* or *formation* of that heart's deepest thoughts and desires.
* **H4284 (machashavah):** "Thought, plan, device." While machashavah can refer to specific thoughts or schemes, yêtser often denotes the deeper, more fundamental *disposition* or *inclination* from which particular thoughts and plans (machashavah) arise. yêtser is the underlying "mold," while machashavah is a specific "design" or "product" from that mold.
* **Creation and Creator:** The concept of God as the divine "Potter" (yatsar) who "forms" (yatsar) humanity and our yêtser is foundational. This underscores divine sovereignty in creation and humanity's status as His handiwork.
### Theological Significance
The theological significance of H3336 is profound and multifaceted:
* **Human Depravity and the Fall:** The usage in [[Genesis 6:5]] and [[Genesis 8:21]] is foundational for the biblical doctrine of original sin. It asserts that the *yêtser*—the very deepest inclination and formation of the human heart—is inherently and continually evil from youth. This is not merely a problem of outward actions but of an internal, radical corruption that pervades human nature, demonstrating a desperate need for divine grace and redemption.
* **Divine Knowledge and Compassion:** yêtser highlights God's intimate knowledge of humanity. He "knows our frame" ([[Psalm 103:14]]), understanding our physical limitations and our inner spiritual inclinations. Despite human brokenness, God's remembrance of our creaturely yêtser evokes His compassion.
* **The Possibility of Transformation:** While the yêtser is often depicted as depraved, [[Isaiah 26:3]] offers a powerful counterpoint, showing that a yêtser (mind/imagination) "stayed on God" can experience "perfect peace." This indicates that through faith and trust in Yahweh, the inner disposition can be divinely transformed and re-aligned with God's will, moving from rebellion to steadfastness. This transformation is a testament to God's redemptive power.
* **Idolatry as Misdirected Creation:** The use in [[Habakkuk 2:18]] reminds us that humanity's innate capacity to "form" (yatsar) can be tragically misdirected to "form" (yêtser) idols—vain and deceitful objects of worship. This underscores the spiritual danger of turning away from the Creator to the created.
### Summary
The Hebrew word H3336 (yêtser) primarily denotes "that which is formed," extending from a literal "frame" or "thing molded" to the more significant figurative meaning of "conception," "imagination," or "inclination" of the mind or heart. Derived from the verb H3335 (yatsar, "to form"), it speaks to the essence of something shaped, whether by divine or human hands. Biblically, yêtser is most critically employed to describe the deeply rooted inclination of the human heart, famously depicted as inherently evil after the Fall ([[Genesis 6:5]], [[Genesis 8:21]]), underscoring the pervasive nature of sin. However, it also describes God's compassionate understanding of our fragile "frame" ([[Psalm 103:14]]) and the potential for a transformed yêtser—a mind fixed on God, leading to perfect peace ([[Isaiah 26:3]]). Theologically, yêtser is central to understanding human depravity, God's intimate knowledge of our inner being, and the divine capacity for spiritual renewal and re-direction of our deepest inclinations. It profoundly captures both the fallen human condition and the hope for a divinely-wrought transformation.
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