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Isaiah 7:12 — Word Study

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WLCוַיֹּ֖אמֶר אָחָ֑ז לֹא־ אֶשְׁאַ֥ל וְלֹֽא־ אֲנַסֶּ֖ה אֶת־ יְהוָֽה׃

BSABut AhazʼÂchâz repliedʼâmar [said in response] I will notlôʼ askshâʼal [refuse to inquire, nor make a request] I will notlôʼ testnâçâh [tempt, try, or prove] the LORDYᵉhôvâh [Yehovah, the Lord God]

Word
Listen & take awayIsaiah 7
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 12 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (Yah.weh) — no per-word recordings of the Hebrew exist to link to.
Take it away
Isaiah 7:12quick helps
In a sentenceAhaz refuses to ask for a sign from the Lord, asserting his decision not to test God.
Who is speakingAhaz, the king of Judah, responding to Isaiah.
Where we areThis verse is part of a dialogue where God offers a sign to Ahaz.
The hard wordאֲנַסֶּ֖ה, a.na.Seh
Take awayAhaz's refusal to inquire is a significant act of defiance.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause subjectאָחָז verbאָמַר The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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 7:12

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 Sign Offered to Ahazgenerated

11“Ask for a sign from the LORD your God, whether from the depths of Sheol or the heights of heaven.”
12But Ahaz replied, “I will not ask; I will not test the LORD.”
13Then Isaiah said, “Hear now, O house of David! Is it not enough to try the patience of men? Will you try the patience of my God as well?
14Therefore the Lord Himself will give you a sign: Behold, the virgin will be with child and will give birth to a son, and will call Him Immanuel.

Isaiah 7:12 captures a moment where God, through the prophet Isaiah, offers Ahaz a sign to reassure him of His presence and power. However, Ahaz chooses to reject this offer, indicating a lack of faith. This interaction highlights the tension between divine assurance and human reluctance, as seen in the broader narrative of Isaiah's prophecies.


Cross References

ReferenceText (BSB)
12 Kings 16:15Then King Ahaz commanded Uriah the priest, “Offer on the great altar the morning burnt offering, the evening grain offering, and the king’s burnt offering and grain offering, as well as the burnt offerings, grain offerings, and drink offerings of all the people of the land. Sprinkle on the altar all the blood of the burnt offerings and sacrifices. But I will use the bronze altar to seek guidance.”
22 Chronicles 28:22In the time of his distress, King Ahaz became even more unfaithful to the LORD.
3Ezekiel 33:31So My people come to you as usual, sit before you, and hear your words; but they do not put them into practice. Although they express love with their mouths, their hearts pursue dishonest gain.
4Deuteronomy 6:16Do not test the LORD your God as you tested Him at Massah.
5Malachi 3:15So now we call the arrogant blessed. Not only do evildoers prosper, they even test God and escape.’”

The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to


The Key Word אֲנַסֶּ֖ה, 'a.na.Sehgenerated

The verb נָסָה (nasah) means to test or try, often implying a challenge to prove worth or character. In this context, Ahaz expresses his decision not to test God, indicating a refusal to engage in a relationship of trust.

The parsing shows that this is a first-person imperfect verb, meaning Ahaz is actively deciding in the moment not to put God to the test. This choice reflects his internal struggle and the broader theme of faith in the face of adversity.


How Translations Differ — measured against the Berean Standard Biblegenerated

The verse is rendered in the Berean Standard Bible, which aligns closely with the KJV and ASV in using not ask and not test.


Sentence Structuregenerated

The main verb יֹּ֖אמֶר, he said, governs the entire sentence, with two clauses following: one stating what he will not do (ask) and the other what he will not do (test). The structure emphasizes Ahaz's refusal.

The use of negation with לֹא (lo') in both clauses reinforces the strength of Ahaz's decision, making it clear that he is firmly rejecting the opportunity presented to him.


Septuagint Backgroundgenerated

The Septuagint translates יֹּ֖אמֶר as εἶπεν, meaning 'he said', which captures the essence of Ahaz's verbal response. This choice indicates a straightforward rendering of the Hebrew without additional interpretation.

The Greek translation does not significantly alter the meaning of the Hebrew but maintains the focus on Ahaz's refusal to engage with God's offer.


In plain words — the whole versegenerated

Isaiah 7:12 shows Ahaz, the king of Judah, responding to Isaiah's offer for a sign from God. He refuses to ask for a sign or test God, reflecting his lack of faith. This moment illustrates the challenges of trusting in God's promises.


Frequently Asked Questionsgenerated

Why did Ahaz refuse to ask for a sign?

Ahaz's refusal may stem from a desire to appear humble or a lack of faith in God's promises.

What does it mean to test the Lord?

To test the Lord involves challenging His faithfulness or power, often through demanding signs or proof.

How does this verse relate to the broader context of Isaiah?

This verse highlights the tension between God's assurance and human doubt, a recurring theme in Isaiah's messages.

What can we learn from Ahaz's response?

Ahaz's response serves as a warning against the dangers of disbelief and the importance of faith in God's guidance.


Reflection Questionsgenerated

  1. In what ways do I find myself hesitant to trust God's promises?
  2. How can I learn from Ahaz's refusal to ask for a sign?
  3. What does testing God look like in my life today?
  4. How can I cultivate a deeper faith that embraces God's assurances?

The early church on this verse — how the Fathers read it

Early commentary on this verse reflects on Ahaz's refusal to ask for a sign, interpreting it as pride rather than humility.

JeromeVerse 12. c. 347–420
And Ahaz said, I will not ask, neither will I tempt the Lord. This is not humility, but pride, that he does not want to ask for a sign from the Lord. Although it is written in Deuteronomy: You shall not test the Lord your God (Deut.
Early Church Fathers on Isaiah 7 →

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Isaiah 7:12 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

But Ahaz said, I will not ask,.... That is, a sign or miracle to be wrought; being unwilling to take the advice to be still and quiet, and make no preparation for war, or seek out for help from the

Read John Gill on Isaiah 7 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

But Ahaz said, I will not ask, neither will I tempt the LORD. I will not ask, neither will I tempt the Lord - hypocritical pretext of keeping the law (Deuteronomy 6:16).

Read Robert Jamieson on Isaiah 7 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

I will not ask: this refusal proceeded not from the strength of his faith, but from his contempt of God, and total distrust and disregard of his word, and inward resolution to take another course; as is manifest both from the following words, and from the history of Ahaz, 2 Chronicles 18. Neither will I tempt the Lord; either, 1. By asking a sign, as if he questioned the truth of his word: so this was deep hypocrisy. Or, 2. By neglecting any means necessary for my preservation, which were indeed a tempting of God. And therefore I shall not sit still and rely upon God till I be destroyed, which will be the effect of thy counsel; but I shall do as becometh a wise king, seek for succour from…

Read Matthew Poole on Isaiah 7 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Isaiah 7:12 But Ahaz said, I will not ask, neither will I tempt the LORD.Ver. 12. I will not ask.] All, lewd lowly! "I will not ask"; what a base answer was this of a bedlam Belialist! what a wretched entertainment of such an over bounding mercy! He doth upon the matter say, I will ask no asks; I will try no signs, I know a trick worth two off that; God shall for me keep his signs to himself; I crave no such courtesy at his hands; I can otherwise help myself, viz., by sending to the Assyrian. If the Lord could and would have helped, how happeth it that so lately no less than a hundred and twenty thousand of my subjects were cut off in one day by this Remaliah’ s son, as you contemptuously…

Read John Trapp on Isaiah 7 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(12) I will not ask . . .—The king speaks as in the very accents of faith. He will not put Jehovah to any such test. Not, perhaps, without a sneer, he quotes almost the very formula of the Law: “Thou shalt not tempt the Lord thy God” (Exodus 17:2; Deuteronomy 6:16). Was the prophet going to forget his own teaching, and become a tempter to that sin? That which lay beneath this show of humble trust was simply self-will and utter unfaith. He had already made up his mind to the Assyrian alliance, against which he knew Isaiah was certain to protest. The fact that the words that follow are spoken to the whole house of David, may, perhaps, imply that the older members of the royal family were…

Read Charles John Ellicott on Isaiah 7 →
CambridgeThe Cambridge Bible for Schools and Colleges

12. The answer of Ahaz reveals his utter incapacity for the faith which Isaiah demanded. He evidently believes that the sign will happen if he asks it, yet he cannot trust the spiritual fact which lies behind it. He is afraid of being committed to a policy in which he has no confidence, and therefore, under a pretence of reverence, he declines the ordeal. He will not put Jehovah to the proof. To “put Jehovah to the proof” is a mark of unbelief (Exodus 17:7; Deuteronomy 6:16), but to refuse a proof which Jehovah Himself offers is an insult to the divine majesty which exhausts the patience of the Almighty.

Read Cambridge on Isaiah 7 →
Albert Barnes1798–1870Barnes' Notes on the Bible

I will not ask - In this case Ahaz assumed the appearance of piety, or respect for the command of God. In Deuteronomy 6:16, it is written, ‘Thou shalt not tempt the Lord thy God;’ and Ahaz perhaps had this command in his eye.

Read Albert Barnes on Isaiah 7 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible

12. Neither will I tempt the Lord — Jehovah. A master-stroke of dissimulation. Ahaz makes skilful use of his Hebrew education by quoting a text in Deuteronomy 6:16.

Read Daniel Denison Whedon on Isaiah 7 →

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

BSBBerean Standard Bible2020

But Ahaz replied, “I will not ask; I will not test the LORD.”

WEBWorld English Bible2000

But Ahaz said, “I won’t ask. I won’t tempt Yahweh.”

MSBMajority Standard Bible2022

But Ahaz replied, “I will not ask; I will not test the LORD.”

NETBNew English Translation2006

But Ahaz responded, “I don’t want to ask; I don’t want to put the Lord to a test.”

Tyndale line

KJVKing James Version1611

But Ahaz said, I will not ask, neither will I tempt the LORD.

ASVAmerican Standard Version1901

But Ahaz said, I will not ask, neither will I tempt Jehovah.

RVARevised Version, American1894

But Ahaz said, I will not ask, neither will I tempt the LORD.

NWBWebster's Bible1833

But Ahaz said, I will not ask, neither will I tempt the LORD.

GNVGeneva Bible1599

But Ahaz sayd, I wil not aske, neither will I tempt the Lord.

Strictly literal

DBYDarby Translation1890

And Ahaz said, I will not ask, and will not tempt Jehovah.

YLTYoung's Literal Translation1862

And Ahaz saith, 'I do not ask nor try Jehovah.'

LSVLiteral Standard Version2020

And Ahaz says, “I do not ask nor try YHWH.”

ILTInterlinear Literal Translation2000

But Achaz said, I will not ask, and I will not tempt the Lord.

ULBUnlocked Literal Bible2017

But Ahaz said, “I will not ask, nor will I test Yahweh.”

From the Latin

DRADouay-Rheims (Challoner)1899

And Achaz said: I will not ask, and I will not tempt the Lord.

Simplified

FBVFree Bible Version2020

“No, I'm not going to ask,” Ahaz replied. “I refuse to put the Lord to the test.”

BBEBible in Basic English1949

But Ahaz said, I will not put the Lord to the test by making such a request.

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.

וַandclauseverbיֹּ֖אמֶרhe.saidsubjectאָחָ֑זAhazclauseclauseadverbialלֹאnotverbאֶשְׁאַ֥לI.will.askוְandclauseadverbialלֹֽאnotverbאֲנַסֶּ֖הI.will.put.to.the.testnoun phrase · objectאֶת(et)יְהוָֽהYahweh

Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.


The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran

The Masoretic Text and the Septuagint largely agree in their wording, with the Septuagint providing a direct translation of most Hebrew words. The Dead Sea Scrolls show a similar structure but include one editorial restoration, indicating minor textual variations.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

וַיֹּ֖אמֶר אָחָ֑ז לֹא־ אֶשְׁאַ֥ל וְלֹֽא־ אֲנַסֶּ֖ה אֶת־ יְהוָֽה׃

Septuagintthe Greek the translators chose, word by word
וַיֹּ֖אמֶרεἶπενאָחָ֑זαξαζלֹא־οὐאֶשְׁאַ֥לαἰτήσωוְלֹֽא־οὐאֲנַסֶּ֖הπειράσωיְהוָֽה׃κύριον

7 of the 8 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.

Dead Sea Scrolls — 1Qisaaa copy a thousand years older than the Leningrad Codex

ויואמר אחז לוא אשאל ולוא [אנסה] את יהוה

7 words on the leather — 1 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.

Isaiah 7:12אָמַרand he saidand he saidאָמַראָחָזAhazAhazאָחָזלֹאnotnotלֹאשָׁאַלI will askI will askשָׁאַללֹאand notand notלֹאנָסָהI will put I will put to [נָסָהאֵתthe object the object markאֵתיהוהYahwehYahwehיהוהאָחַזto graspto graspאָחַזאוֹתsign: mirasign: miraculouאוֹתהָיָהto beto beהָיָהיָכֹלbe ablebe ableיָכֹלעוֹדstillstillעוֹדכֹּהthusthusכֹּהיהוהYHWH/GodYHWH/GodיהוהיוֹתָםJothamJothamיוֹתָםחִזְקִיָּהוּHezekiahHezekiahחִזְקִיָּהוּשְׁאֵלָהpetitionpetitionשְׁאֵלָהמַ֫עַןbecausebecauseמַ֫עַןאֵלgodgodאֵלמִגְרָשׁpasturepastureמִגְרָשׁנְאֻםutteranceutteranceנְאֻםצָבָאarmyarmyצָבָא
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Isaiah 7:12

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.

and he said Ahaz not I will ask and not I will put to [the] test the object marker Yahweh
וַיֹּ֖אמֶרvai.Yo.mer and he said H559 Verb · Qal · sequential imperfect third person masculine singular
5,309× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Amplified meaning
said in response
Tyndale gloss
to say
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singular
Hc/Vqw3ms
The company it keepswords that stand beside it more often than chance
and he said Ahaz not I will ask and not I will put to [the] test the object marker Yahweh
אָחָ֑ז'a.Chaz Ahaz H271 Noun proper masculine
42× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Ahaz was a king of Judah, son of Jotham and father of Hezekiah, as mentioned in 2 Kings and 2 Chronicles. His name means 'he has grasped', possibly indicating his efforts to hold onto power or his faith in God. Ahaz's reign was marked by significant events in Judah's history.
Tyndale gloss
Ahaz
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word אָחָז (Achaz) means 'he has grasped' and refers to two notable figures: a king of Judah, son of Jotham and father of Hezekiah, and a Benjamite, son of Micah. The entries consistently identify Achaz as a significant historical figure during the Divided Monarchy, first mentioned in 2 Kings 15:38.

Brown-Driver-Briggs Hebrew Lexicon (full)

אָחָז n.pr.m. (he has grasped)

king of Judah, son of Jotham, father of Hezekiah

son of Micah, & great-grandson of Jonathan

base

Brown-Driver-Briggs glosses

H271 אָחָז (he has grasped)

Strong's Hebrew Dictionary

271 'Achaz aw-khawz'

from 270; possessor; Achaz, the name of a Jewish king and of

an Israelite:--Ahaz.

see HEBREW for 0270

Translators Brief Hebrew Lexicon

אָחָז (a.chaz) — Ahaz.

A king of the tribe of Judah living at the time of Divided Monarchy, first mentioned at 2Ki.15.38;

son of: Jotham (H3147H); married to Abi (H0021);

father of: Hezekiah (H2396) and Maaseiah (H4641J)

Also named: Achaz (Ἀχάζ "Ahaz" G0881)

§ Ahaz = "he has grasped"

1) king of Judah, son Jotham, father of Hezekiah

2) a Benjamite, son of Micah, and great grandson of Jonathan

אָחָז (a.chaz) — Ahaz.

A man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Ch.8.35;

son of: Micah (H4318H);

brother of: Pithon (H6377), Melech (H4429) and Tarea (H8390);

father of: Jehoaddah (H3085)

§ Ahaz = "he has grasped"

1) king of Judah, son Jotham, father of Hezekiah

2) a Benjamite, son of Micah, and great grandson of Jonathan

Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper masculine
HNpm
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

a'-haz ('achaz, "he has grasped," 2Ki 16; 2Ch 28; Isa 7:10 ff; Achaz).

1. Name:

The name is the same as Jehoahaz; hence appears on Tiglath-pileser's Assyrian inscription of 732 BC as Ia-u-ha-zi. The sacred historians may have dropped the first part of the name in consequence of the character of the king.

2. The Accession:

Ahaz was the son of Jotham, king of Judah. He succeeded to the throne at the age of 20 years (according to another reading 25). The chronology of his reign is difficult, as his son Hezekiah is stated to have been 25 years of age when he began to reign 16 years after (2Ki 18:2). If the accession of Ahaz be placed as early as 743 BC, his grandfather Uzziah, long unable to perform the functions of his office on account of his leprosy (

Ahaz

Possessor. (1.) A grandson of Jonathan (1 Chr. 8:35; 9:42).

(2.) The son and successor of Jotham, king of Judah (2 Kings 16; Isa. 7-9; 2 Chr. 28). He gave himself up to a life of wickedness and idolatry. Notwithstanding the remonstrances and warnings of Isaiah, Hosea, and Micah, he appealed for help against Rezin, king of Damascus, and Pekah, king of Israel, who threatened Jerusalem, to Tiglath-pileser, the king of Assyria, to the great injury of his kingdom and his own humilating subjection to the Assyrians (2 Kings 16:7, 9; 15:29). He also introduced among his people many heathen and idolatrous customs (Isa. 8:19; 38:8; 2 Kings 23:12). He died at the age of thirty-five…

Smith's Bible Dictionary

(possessor), eleventh king of Judah, son of Jotham, reigned 741-726, about sixteen years. At the time of his accession, Rezin king of Damascus and Pekah king of Israel had recently formed a league against Judah, and they proceeded to lay siege to Jerusalem. Upon this Isaiah hastened to give advice and encouragement to Ahaz, and the allies failed in their attack on Jerusalem. Isai 7,8,9. But, the allies inflicted a most severe injury on Judah by the capture of Elath, a flourishing port on the Red Sea, while the Philistines invaded the west and south. 2Kin 16; 2Chr 28. Ahaz, having forfeited God’s favor by his wickedness, sought deliverance from these numerous troubles by appealing to Tiglath-pileser king of Assyria, who forced him from his most formidable enemies. But Ahaz had to purchase this help at a costly price; he became tributary to Tiglath-pileser. He was weak, a gross idolater…

American Tract Society Bible Dictionary

Son of Jotham, and twelfth king of Judah. He ascended the throne at twenty years of age, and reigned sixteen years, 2Ki 16:1,2,20. B. C. 738. He was distinguished for his idolatry and contempt of the true God; and against him many of the prophecies of Isaiah are directed, Isa 7.1-25. He made his own children pass through the fire to idols; he introduced the Syrian gods into Jerusalem, altered the temple after the Syrian model, and even closed it altogether. Having thus forfeited the aid of Jehovah, he met various repulses in battle with Pekah and Rezin; the Edomites revolted, and the Philistines harassed his borders. He turned yet more away from God in his distress, and sought aid from Pul, king of Assyria. This fatal step made him tributary to Pul, and to Tig-lath-pileser his successor. Ahaz was reduced to great extremities, in…

and he said Ahaz not I will ask and not I will put to [the] test the object marker Yahweh
לֹא־lo'- not H3808 Particle
5,170× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Tyndale gloss
not
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.'

Brown-Driver-Briggs Hebrew Lexicon (full)

לֹא or לוֹא adv. not

base

Brown-Driver-Briggs glosses

H3808 לֹא or לוֹא not

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Part — Particle
HTn
The company it keepswords that stand beside it more often than chance
and he said Ahaz not I will ask and not I will put to [the] test the object marker Yahweh
אֶשְׁאַ֥ל'esh.'Al I will ask H7592 Verb · Qal · imperfect first person common singular
171× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To ask or inquire, this Hebrew word is used in the Bible to describe seeking information or requesting something. It can also mean to beg or borrow, and is used in many different contexts throughout the Old Testament. The KJV translates it as ask, beg, or borrow.
Amplified meaning
refuse to inquire, nor make a request
Tyndale gloss
to ask
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

שָׁאַל (sha'al) means to ask or inquire, often in the context of requesting a favor or borrowing. It covers a range of uses, including seeking counsel, consulting deities, and even begging. The verb can appear in different forms, such as asking for oneself or granting requests. There is a noted Aramaic equivalent, שְׁאֵל (she.el), meaning 'to ask'.

Brown-Driver-Briggs Hebrew Lexicon (full)

שָׁאַל 170 vb. ask, inquire

Qal

ask, ask for

specif. ask as a fovour, for temporary use, i.e. borrow

in weakened sense, seek, desire (late)

inquire of

inquire of, consult, deity, oracle, etc.

in weakened sense, seek, desire (late)

Niph. ask for oneself

Pi.

inquire carefully

beg, practise beggary

Hiph. (prop. let one ask [successfully], give, or lend, on request, then) grant, make over to (as a favour, with or without request)

base

Brown-Driver-Briggs glosses

H7592 שָׁאַל ask, inquire .. . ask, ask for

. specif. ask as a fovour, for temporary use, i.e. borrow

. in weakened sense, seek, desire (late)

. . inquire of

. inquire of, consult, deity, oracle, etc.

. in weakened sense, seek, desire (late)

. ask for oneself

. . inquire carefully

. beg, practise beggary

. (prop. let one ask [successfully], give, or lend, on request, then) grant, make over to (as a favour, with or without request)

Strong's Hebrew Dictionary

7592 sha'al shaw-al'

or shael {shaw-ale'}; a primitive root; to inquire; by

implication, to request; by extension, to demand:--ask

(counsel, on), beg, borrow, lay to charge, consult, demand,

desire, X earnestly, enquire, + greet, obtain leave, lend,

pray, request, require, + salute, X straitly, X surely, wish.

Translators Brief Hebrew Lexicon

שָׁאַל (sha.al) — to ask.

1) to ask, enquire, borrow, beg

1a) (Qal)

1a1) to ask, ask for

1a2) to ask (as a favour), borrow

1a3) to enquire, enquire of

1a4) to enquire of, consult (of deity, oracle)

1a5) to seek

1b) (Niphal) to ask for oneself, ask leave of absence

1c) (Piel)

1c1) to enquire, enquire carefully

1c2) to beg, practise beggary

1d) (Hiphil)

1d1) to be given on request

1d2) to grant, make over to, let (one) ask (successfully) or give or lend on request (then) grant or make over to

Aramaic equivalent: she.el (שְׁאֵל "to ask" H7593)

Morphologythe parsing behind the code
Berean parsing
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singular
HVqi1cs
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

ask (sha'al "to inquire," "to seek for counsel," "to demand"): It is the word commonly used in the Old Testament and is equivalent to eperotao, "to request," used in the New Testament. It does not imply any inferiority on the part of the person asking (Ps 2:8). It is the Son who is bidden to ask, and therefore the word expresses the request of an equal. It has also the meaning "to inquire": "Wherefore .... ask after my name?" (Ge 32:29) signifying, "Surely you must know who I am." "Ye shall ask me no question" (Joh 16:23), i.e. "about the true meaning of My words, for all will then be clear to you" (Dummelow). aiteo, is the word commonly used with reference to prayer. It means "to ask," "to implore," and presents the…

and he said Ahaz not I will ask and not I will put to [the] test the object marker Yahweh
וְלֹֽא־ve.lo'- and not H3808 Conjunction · particle
5,170× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Tyndale gloss
not
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.'

Brown-Driver-Briggs Hebrew Lexicon (full)

לֹא or לוֹא adv. not

base

Brown-Driver-Briggs glosses

H3808 לֹא or לוֹא not

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Conj | Part — Conjunction · particle
HC/Tn
The company it keepswords that stand beside it more often than chance
and he said Ahaz not I will ask and not I will put to [the] test the object marker Yahweh
אֲנַסֶּ֖ה'a.na.Seh I will put to [the] test H5254 Verb · Piel · imperfect first person common singular
36× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to test or try something, often to prove its worth or character. It is used in stories like Job, where God allows Satan to test Job's faith. The idea of testing is also seen in the wilderness, where the Israelites were tested by God.
Amplified meaning
tempt, try, or prove
Tyndale gloss
to test
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

נָסָה (nasah) is a Hebrew verb meaning to test or try. It encompasses actions like attempting, proving, and tempting, though not in a modern context. The word is built from a primitive root and is primarily used in the Piel form. All entries agree on its core meanings without significant disagreement.

Brown-Driver-Briggs Hebrew Lexicon (full)

[נָסָה] vb. Pi. test, try

test, try

attempt, assay, try to do a thing

test, try, prove, tempt [but not in the modern sense of the word]

base

Brown-Driver-Briggs glosses

H5254 נָסָה Pi. test, try . test, try

. attempt, assay, try to do a thing

. test, try, prove, tempt [but not in the modern sense of the word]

Strong's Hebrew Dictionary

5254 nacah naw-saw'

a primitive root; to test; by implication, to

attempt:--adventure, assay, prove, tempt, try.

Translators Brief Hebrew Lexicon

נָסָה (na.sah) — to test.

: test

1) to test, try, prove, tempt, assay, put to the proof or test

1a) (Piel)

1a1) to test, try

1a2) to attempt, assay, try

1a3) to test, try, prove, tempt

נָסָה (na.sah) — to test: try.

: try/attempt

1) to test, try, prove, tempt, assay, put to the proof or test

1a) (Piel)

1a1) to test, try

1a2) to attempt, assay, try

1a3) to test, try, prove, tempt

Morphologythe parsing behind the code
Berean parsing
V-Piel-Imperf-1cs — Verb · Piel · imperfect first person common singular
HVpi1cs
and he said Ahaz not I will ask and not I will put to [the] test the object marker Yahweh
אֶת־'et- the object marker H853 Particle
10,946× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Tyndale gloss
[Obj.]
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).

Brown-Driver-Briggs Hebrew Lexicon (full)

אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite

base

Brown-Driver-Briggs glosses

H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite

Strong's Hebrew Dictionary

853 'eth ayth

apparent contracted from 226 in the demonstrative sense of

entity; properly, self (but generally used to point out more

definitely the object of a verb or preposition, even or

namely):--(as such unrepresented in English).

see HEBREW for 0226

Translators Brief Hebrew Lexicon

אֵת (et) — [Obj.].

sign of the definite direct object, not translated in English but generally preceding and indicating the accusative

Aramaic equivalent: yat (יָת "whom" H3487)

Morphologythe parsing behind the code
Berean parsing
HTo — Particle
HTo
The company it keepswords that stand beside it more often than chance
and he said Ahaz not I will ask and not I will put to [the] test the object marker Yahweh
יְהוָֽה׃Yah.weh Yahweh H3068 Noun proper
6,528× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Yehovah is another name for God, often translated as 'the Lord'. It is a national name for God in the Jewish faith. This name is used throughout the Old Testament.
Amplified meaning
Yehovah, the Lord God
Tyndale gloss
The Lord
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.'

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper
HNpt
The company it keepswords that stand beside it more often than chance
Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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