Isaiah 8:1 — Word Study
WLCוַיֹּ֤אמֶר יְהוָה֙ אֵלַ֔י קַח־ לְךָ֖ גִּלָּי֣וֹן גָּד֑וֹל וּכְתֹ֤ב עָלָיו֙ בְּחֶ֣רֶט אֱנ֔וֹשׁ לְמַהֵ֥ר שָׁלָ֖ל חָ֥שׁ בַּֽז׃
BSAThen the LORDYᵉhôvâh [Yehovah, The covenant Name of God] saidʼâmar▸ to meʼêl Takelâqach [get, acquire] a largegâdôwl [great, expansive] scrollgillâyôwn [tablet, writing board] and writekâthab [record, inscribe] onʻal it with an ordinaryʼĕnôwsh [common, human] styluschereṭ [pen, graving tool] Maher-shalal-hash-bazMahêr Shâlâl Châsh Baz [swift is booty, speedy is prey]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֤אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| יְהוָה֙ | Yahweh | Noun proper |
| אֵלַ֔י | to me | Preposition, suffix |
| קַח־ | take | Verb, Qal, imperative second person masculine singular |
| לְךָ֖ | yourself | Preposition, suffix |
| גִּלָּי֣וֹן | a tablet | Noun common, masculine singular absolute |
| גָּד֑וֹל | large | Adj |
| וּכְתֹ֤ב | and write | Conjunction, verb qal imperative second person masculine singular |
| עָלָיו֙ | on it | Preposition, suffix |
| בְּחֶ֣רֶט | with a stylus of | Preposition, noun common masculine singular construct |
| אֱנ֔וֹשׁ | a person | Noun common, masculine singular absolute |
| לְמַהֵ֥ר | Maher- | Preposition, verb piel infinitive construct common |
| שָׁלָ֖ל | Shalal- | Noun common, masculine singular absolute |
| חָ֥שׁ | Hash- | Verb, Qal, participle (active) masculine singular |
| בַּֽז׃ | Baz | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then the LORD said to me, “Take a large scroll and write on it with an ordinary stylus: Maher-shalal-hash-baz. |
| KJV | Moreover the LORD said unto me, Take thee a great roll, and write in it with a man’s pen concerning Maher-shalal-hash-baz. |
| ASV | And Jehovah said unto me, Take thee a great tablet, and write upon it with the pen of a man, For Maher-shalal-hash-baz; |
| YLT | And Jehovah saith unto me, 'Take to thee a great tablet, and write upon it with a graving tool of man, To haste spoil, enjoy prey.' |
| WEB | Yahweh said to me, “Take a large tablet, and write on it with a man’s pen, ‘For Maher Shalal Hash Baz’; |
| BBE | And the Lord said to me, Take a great writing-board, and on it put down in common letters, Maher-shalal-hash-baz; |
Where they part company is גָּד֑וֹל — see How Translations Differ.
The main verb introduces a command followed by multiple phrases detailing the actions to be taken and the manner of writing.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbאָמַר
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 8:1
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 Prophecy of Maher-shalal-hash-bazgenerated
Isaiah 8:1 records a command from the LORD to the prophet Isaiah, instructing him to take a large scroll and inscribe a significant name that symbolizes the swift coming judgment upon Israel's enemies. This command is part of a larger prophetic message that includes the naming of Isaiah's son, which serves as a tangible sign of the prophecy's urgency. The subsequent verses elaborate on the implications of this name and the fate awaiting Damascus and Samaria, emphasizing the theme of divine judgment and deliverance.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 36:2–28 | “Take a scroll and write on it all the words I have spoken to you concerning Israel, Judah, and all the nations, from the day I first spoke to you during the reign of Josiah until today. |
| 2 | Isaiah 30:8 | Go now, write it on a tablet in their presence and inscribe it on a scroll; it will be for the days to come, a witness forever and ever. |
| 3 | Job 19:23–24 | I wish that my words were recorded and inscribed in a book, |
| 4 | Habakkuk 2:2–3 | Then the LORD answered me: “Write down this vision and clearly inscribe it on tablets, so that a herald may run with it. |
| 5 | Revelation 13:18 | Here is a call for wisdom: Let the one who has insight calculate the number of the beast, for it is the number of a man, and that number is 666. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — מַהֵר שָׁלָל חָשׁ בַּז, le.ma.Hergenerated
The name מַהֵר שָׁלָל חָשׁ בַּז (Maher-shalal-hash-baz) is a prophetic name given to Isaiah's son, meaning 'swift is booty, speedy is prey.' It conveys a message of imminent judgment against Israel's adversaries, particularly Damascus and Samaria, indicating that they will soon be plundered.
This name encapsulates the urgency of the prophecy, highlighting the swift action that God will take against those who oppose His people. The construction of the name reflects a combination of Hebrew roots that emphasize speed and the consequences of warfare.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB uses large, which is also rendered as great in the KJV and ASV, maintaining the sense of magnitude.
Where translations differ is in the rendering of גָּד֑וֹל — great (ASV, KJV) versus large (BSB, NETB). Each version conveys the idea of size but may emphasize different nuances of the term.
Sentence Structuregenerated
The main verb of the verse is יֹּ֤אמֶר, he said, which governs the command to take and write. The structure reflects a direct command from the LORD to Isaiah, emphasizing the urgency of the task.
The sentence is composed of several clauses, with the imperative verbs קַח (take) and כְתֹ֤ב (write) indicating the actions Isaiah is to perform, followed by prepositional phrases that clarify the object and manner of these actions.
Septuagint Backgroundgenerated
The Septuagint translates יְהוָה as κύριος (kurios), meaning 'Lord', which reflects the authority of God in the command given to Isaiah.
The Greek translation captures the essence of the Hebrew command while adapting it to a Hellenistic audience, indicating the importance of the message conveyed through the scroll.
In plain words — the whole versegenerated
Isaiah 8:1 recounts how the LORD instructed Isaiah to take a large scroll and write a significant name, Maher-shalal-hash-baz, which symbolizes the impending judgment on Israel's enemies. This command highlights the urgency of the message and the prophetic significance of Isaiah's son.
Frequently Asked Questionsgenerated
The name means 'swift is booty, speedy is prey' and indicates the quick judgment that will come upon Damascus and Samaria.
Writing the name on a scroll serves as a public declaration of the prophecy, emphasizing its importance and urgency.
This command is part of a series of prophecies that warn Israel of impending judgment while also offering hope of eventual restoration.
A large scroll suggests that the message is significant and meant to be seen and remembered by many, not just a private note.
Reflection Questionsgenerated
- In what ways can I recognize the urgency of God's messages in my life?
- How can I ensure that I am attentive to the prophetic words spoken in my community?
- What does it mean to me that God communicates His plans through specific names and symbols?
- How can I apply the lessons of judgment and hope from Isaiah's prophecies to my own circumstances?
The early church on this verse — how the Fathers read it
Jerome comments on this passage in his commentary, interpreting the significance of the command given to Isaiah and the name of his son.
Chapter 8 — Verses 1-4. And the Lord said to me: Take for yourself a large book, and write in it with the pen of a man, quickly seize the spoils, swiftly plunder.Early Church Fathers on Isaiah 8 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 8:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleMoreover the Lord said unto me,.... This is another prophecy, confirming the same thing that was promised in the preceding chapter Isaiah 7:1; namely, safety to the Jews from the two kings of Syria
Read John Gill on Isaiah 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMoreover the LORD said unto me, Take thee a great roll, and write in it with a man's pen concerning Maher-shalal-hashbaz. Isaiah 8:1-22 and Isaiah 9:7. The first seven verses of Isa 9:1-21 belong to this section.
Read Robert Jamieson on Isaiah 8 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleISAIAH CHAPTER 8 Syria and Israel should be subdued by Assyria, . Judah also should be afflicted, , God’ s judgments irresistible, and to be feared, . The Lord is a sanctuary to the godly, a stone of stumbling to the wicked, ,15. The prophecy sure; God to be waited on; necromancers not to be consulted, but the prophecy; their misery, . A great roll; or, a great volume, because the prophecy to be written in it was large, and God would have it written in very large and legible characters. With a man’ s pen; with such a pen as writers use, , that so all may read and understand it. Concerning Maheshalal-hash-baz; concerning that thing which is signified by the name of thy child, which is here…
Read Matthew Poole on Isaiah 8 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 8:1 Moreover the LORD said unto me, Take thee a great roll, and write in it with a man’ s pen concerning Mahershalalhashbaz.Ver. 1. Take thee a great roll.] Or, Volume; so called either because it was rolled up together like the web upon the pin; or, as others, because it revealeth that unto us which otherwise we knew not. Blasphemous was that jeer of the Jews who called the evangel or gospel Aven gillaion, a volume of vanity. And no better was that of Bishop Bonner’ s chaplain, who called the Bible, that blessed book, in scorn, his "little pretty God’ s book." This one small piece of it is here styled grande volumen, a great roll, for the fulness of the matter in fewness of words.…
Read John Trapp on Isaiah 8 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersVIII. (1) Moreover the Lord said unto me . . .—The prophecy that follows was clearly separated by an interval of some kind, probably about a year, from that in Isaiah 7. In the meantime much that had happened seemed to cast discredit on the prophet’s words. The child that was the type of the greater Immanuel had been born, but there were no signs as yet of the downfall of the northern kingdom. The attack of Rezin and Pekah, though Jerusalem had not been taken, had inflicted an almost irreparable blow on the kingdom of Judah. Multitudes had been carried captive to Damascus (2 Chronicles 28:5). Many thousands, but for the intercession of the prophet Oded, would have eaten the bread of exile…
Read Charles John Ellicott on Isaiah 8 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER VIII Prediction respecting the conquest of Syria and Israel by the Assyrians, 1-4. Israel, for rejecting the gentle stream of Shiloah, near Jerusalem, is threatened to be overflowed by the great river of Assyria, manifestly alluding by this strong figure to the conquests of Tiglath-pileser and Shalmaneser over that kingdom, 5-7. The invasion of the kingdom of Judah by the Assyrians under Sennacherib foretold, 8. The prophet assures the Israelites and Syrians that their hostile attempts against Judah shall be frustrated, 9, 10. Exhortation not to be afraid of the wrath of man, but to fear the displeasure of God, 11-13. Judgments which shall overtake those who put no confidence in…
Read AdamClarke on Isaiah 8 →CambridgeThe Cambridge Bible for Schools and Colleges1–4. The twofold sign of Maher-shalal-hash-baz.
Read Cambridge on Isaiah 8 →Albert Barnes1798–1870Barnes' Notes on the BibleTake thee a great roll - The word which is here translated ‘roll’ more properly signifies tablet. So the Chaldee renders it.
Read Albert Barnes on Isaiah 8 →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
Then the LORD said to me, “Take a large scroll and write on it with an ordinary stylus: Maher-shalal-hash-baz.
Yahweh said to me, “Take a large tablet, and write on it with a man’s pen, ‘For Maher Shalal Hash Baz’;
Then the LORD said to me, “Take a large scroll and write on it with an ordinary stylus: Maher-shalal-hash-baz.
The Lord told me, “Take a large tablet and inscribe these words on it with an ordinary stylus: ‘Maher-Shalal-Hash-Baz.’
Tyndale line
Moreover the LORD said unto me, Take thee a great roll, and write in it with a man’s pen concerning Maher-shalal-hash-baz.
And Jehovah said unto me, Take thee a great tablet, and write upon it with the pen of a man, For Maher-shalal-hash-baz;
And the LORD said unto me, Take thee a great tablet, and write upon it with the pen of a man, For Maher-shalal-hash-baz;
Moreover, the LORD said to me, Take thee a great roll, and write in it with a man's pen concerning Maher-shalal-hash-baz.
Moreover, the Lord sayd vnto me, Take thee a great roll, and write in it with a mans penne, Make speede to the spoyle: haste to the praye.
Strictly literal
And Jehovah said to me, Take thee a great tablet, and write thereon with a man's style, concerning Maher-shalal-hash-baz.
And Jehovah saith unto me, 'Take to thee a great tablet, and write upon it with a graving tool of man, To haste spoil, enjoy prey.'
And YHWH says to me, “Take a great tablet to yourself, and write on it with an engraving tool of man, || To hurry spoil, enjoy prey.”
And the Lord said unto me, Take thyself a large table, and write on it with distinct letters, Lemaher-shalal-chash-bas.
Yahweh said to me, “Take a large tablet and write on it, 'Maher-Shalal-Hash-Baz.'
From the Latin
And the Lord said to me: Take thee a great book, and write in it with a man’s pen. Take sway the spoils with speed, quickly take the prey.
Simplified
Then the Lord told me, “Get a large tablet and write on it in with an ordinary pen, ‘Maher-shalal-hash-baz.’
And the Lord said to me, Take a great writing-board, and on it put down in common letters, Maher-shalal-hash-baz;
Word by word, the decisions they made
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 aligns closely with the Dead Sea Scrolls, particularly 1Qisaa, which preserves the majority of the verse's wording. The Septuagint, while differing in word order, maintains the essential elements of the command and the name.
וַיֹּ֤אמֶר יְהוָה֙ אֵלַ֔י קַח־ לְךָ֖ גִּלָּי֣וֹן גָּד֑וֹל וּכְתֹ֤ב עָלָיו֙ בְּחֶ֣רֶט אֱנ֔וֹשׁ לְמַהֵ֥ר שָׁלָ֖ל חָ֥שׁ בַּֽז׃
11 of the 15 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.
ויאומר יהוה אל׳י קח ל׳ך גליון גדול וכתוב עלי׳ו בחרט אנוש למהר שלל חש בז
15 words on the leather.
[ויאמר] [יהוה] [אל׳י] [קח] [ל׳ך] [גליון] [גדול] [וכתב] [עלי׳ו] בחרט אנוש למהר [שלל] [חש] [בז]
2 words on the leather — 1 partly restored, 12 supplied entire by an editor.
[ויאמר] יהוה אל׳י קח ל׳ך [גליון] [גדול] [וכתב] [עלי׳ו]
9 words of the verse are on this fragment — 1 partly restored, 5 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 8:1
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.
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)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep | Suff — Preposition · suffixHR/Sp1bs
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
tak: Most of the very numerous examples of this word are still in good use and only a few call for special attention. "To take" in the sense of "capture" is still common, but when a person or living animal is in point, modern English usually adds "prisoner" or "captive." English Versions of the Bible not infrequently has this addition (Ge 14:14, etc.), but more commonly "take" is used without it (Jos 10:39; Job 5:13; Sirach 23:21; Joh 7:30, etc.). An occasional obscurity is thus caused, as in Ge 27:3, "take me venison" for "hunt venison for me." "To take advice" (2Ch…
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms
גִּלָּיוֹן (gillayown) refers to a tablet or table used for writing, and it can also denote a mirror or a flat shiny surface. The word is derived from a root meaning 'bare' and encompasses meanings related to glass and rolls. Various lexicons consistently emphasize its use as a writing surface.
גִּלָּיוֹן n.m. table, tablet
base
H1549 גִּלָּיוֹן table, tablet
1549 gillayown ghil-law-yone'
or gilyown {ghil-yone'}; from 1540; a tablet for writing (as
bare); by analogy, a mirror (as a plate):--glass, roll.
see HEBREW for 01540
גִּלָּיוֹן (gil.la.von) — tablet.
table, tablet, mirror, flat shiny ornament
N-ms — Noun common · masculine singular absoluteHNcmsa
tab'-let: A rigid flat sheet (plate, pad or slab) used to receive writing. Stone, clay, wood and perhaps bronze, gold and lead tablets, at least, are mentioned in the Bible. In the Old English sense of "locket" the word is incorrectly used in the King James Version also of what the Revised Version (British and American) translates as "armlets," margin "necklaces" (Ex 35:22; Nu 31:50) and "perfume boxes" (Isa 3:20).
The technical Hebrew word for tablet, luach, is generally translated in both the King James Version and the Revised Version (British and American) as "table." This is used for stone, wood or metal plates or tablets with or without writing. In Isaiah (30:8) where the Revised Version (British and American) translates…
Tablet
Probably a string of beads worn round the neck (Ex. 35:22; Num. 31:50). In Isa. 3:20 the Hebrew word means a perfume-box, as it is rendered in the Revised Version.
גָּדוֹל (gadol) means 'great' and covers a wide range of meanings, including large in size, number, intensity, sound, age, and importance. It can also refer to notable individuals or even God. Additionally, it appears as a proper noun in reference to a person named in Nehemiah 11:14. The lexicons note its use in various contexts, but do not present significant disagreement.
גָּדוֹל 622 adj. great
in magnitude and extent
in number
in intensity
in sound, loud
in age
in importance
in phrases
cstr.
as subst. concr. do great things
† as subst. neut. greatness of arm
H1419a גָּדוֹל great . in magnitude and extent
. in number
. in intensity
. in sound, loud
. in age
. in importance
. in phrases
. cstr.
. as subst. concr. do great things
. † as subst. neut. greatness of arm
H1419b הַגְּדוֹלִים father of Zabdiel
1419 gadowl gaw-dole'
or (shortened) gadol {gaw-dole'}; from 1431; great (in any
sense); hence, older; also insolent:--+ aloud, elder(-est), +
exceeding(-ly), + far, (man of) great (man, matter,
thing,-er,-ness), high, long, loud, mighty, more, much, noble,
proud thing, X sore, (X ) very.
see HEBREW for 01431
גָּדוֹל (ga.dol) — great: large.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
1e) older (in age)
1f) in importance
1f1) important things
1f2) great, distinguished (of men)
1f3) God Himself (of God)
subst
1g) great things
1h) haughty things
1i) greatness
Also means: ga.dol (גָּדוֹל ": old" H1419K)
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Haggedolim.
A man living at the time of Exile and Return, only mentioned at Neh.11.14
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Great (Sea).
adj
great
Also named: pe.lish.ti (פְּלִשְׁתִּי "(Sea of the )Philistines" H6430I)
גָּדוֹל (ga.dol) — great: old.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
Adj — AdjHAamsa
The Hebrew word כָּתַב (*kathab*) means 'to write' and encompasses various forms of writing, including recording, enrolling, and decreeing. It can also refer to something being written or recorded. The entries indicate that it is a primitive root with frequent usage in different contexts.
כָּתַב 223 vb. write
Qal
write
= write down, describe in writing
= register, enroll
= decree
Niph.
be written
= be written down, recorded
Pi. frequent.
base
H3789 כָּתַב write .. write
. = write down, describe in writing
. = register, enroll
. = decree
. . be written
. = be written down, recorded
. frequent.
3789 kathab kaw-thab'
a primitive root; to grave, by implication, to write
(describe, inscribe, prescribe, subscribe):--describe, record,
prescribe, subscribe, write(-ing, -ten).
כָּתַב (ka.tav) — to write.
1) to write, record, enrol
1a) (Qal)
1a1) to write, inscribe, engrave, write in, write on
1a2) to write down, describe in writing
1a3) to register, enrol, record
1a4) to decree
1b) (Niphal)
1b1) to be written
1b2) to be written down, be recorded, be enrolled
1c) (Piel) to continue writing
Aramaic equivalent: ke.tav (כְּתַב "to write" H3790)
Conj | V-Qal-Impv-2ms — Conjunction · verb qal imperative second person masculine singularHC/Vqv2ms
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep | Suff — Preposition · suffixHR/Sp3ms
חֶ֫רֶט (cheret) refers to a graving tool or stylus, used for engraving or writing. It is derived from a root meaning to engrave, indicating its function as a chisel or pen. The term emphasizes tools associated with carving or inscribing.
חֶ֫רֶט n.[m.] graving-tool, stylus
base
H2747 חֶ֫רֶט graving-tool, stylus
2747 cheret kheh'-ret
from a primitive root meaning to engrave; a chisel or graver;
also a style for writing:--graving tool, pen.
חֶ֫רֶט (che.ret) — stylus.
1) an engraving tool, stylus, chisel, graving tool
1a) graving tool
1b) stylus
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
N-ms — Noun common · masculine singular absoluteHNcmsa
מַהֵר שָׁלָל חָשׁ בַּז (Maher Shalal Chash Baz) is a symbolic name meaning 'swift is booty, speedy is prey.' It is the name of Isaiah's son, indicating a prophetic message about the impending plunder of Damascus and Samaria by the Assyrians. The name is derived from several Hebrew roots, reflecting the urgency of the prophecy.
מַהֵר שָׁלָל חָשׁ בַּז as n.pr.m. Is 8:1, 3 (lit. Swift is booty, speedy is prey).
done
H4122 מַהֵר שָׁלָל חָשׁ בַּז (lit. Swift is booty, speedy is prey
4122 Maher Shalal Chash Baz mah-hare' shaw-lawl' khawsh baz
from 4118 and 7998 and 2363 and 957; hasting (is he (the
enemy) to the) booty, swift (to the) prey;
Maher-Shalal-Chash-Baz; the symbolical name of the son of
Isaiah:--Maher-sha-lal-bash-baz.
see HEBREW for 04118
see HEBREW for 07998
see HEBREW for 02363
see HEBREW for 0957
מַהֵר שָׁלָל חָשׁ בַּז (ma.her sha.lal chash baz) — Maher-shalal-hash-baz.
A man living at the time of Divided Monarchy, first mentioned at Isa.8.1;
son of: Isaiah (H3470A);
brother of: Shear-jashub (H7610)
§ Mahershalalhashbaz = Maher-shalal-hash-baz "swift is booty, speedy is prey"
symbolic name given by Isaiah by the Lord's direction to Isaiah's son; prophetic indication that Damascus and Samaria were soon to be plundered by the king of Assyria
Prep | N-proper — Preposition · verb piel infinitive construct commonHR/Vpcc
מַהֵר שָׁלָל חָשׁ בַּז (Maher Shalal Chash Baz) is a symbolic name meaning 'swift is booty, speedy is prey.' It is the name of Isaiah's son, indicating a prophetic message about the impending plunder of Damascus and Samaria by the Assyrians. The name is derived from several Hebrew roots, reflecting the urgency of the prophecy.
מַהֵר שָׁלָל חָשׁ בַּז as n.pr.m. Is 8:1, 3 (lit. Swift is booty, speedy is prey).
done
H4122 מַהֵר שָׁלָל חָשׁ בַּז (lit. Swift is booty, speedy is prey
4122 Maher Shalal Chash Baz mah-hare' shaw-lawl' khawsh baz
from 4118 and 7998 and 2363 and 957; hasting (is he (the
enemy) to the) booty, swift (to the) prey;
Maher-Shalal-Chash-Baz; the symbolical name of the son of
Isaiah:--Maher-sha-lal-bash-baz.
see HEBREW for 04118
see HEBREW for 07998
see HEBREW for 02363
see HEBREW for 0957
מַהֵר שָׁלָל חָשׁ בַּז (ma.her sha.lal chash baz) — Maher-shalal-hash-baz.
A man living at the time of Divided Monarchy, first mentioned at Isa.8.1;
son of: Isaiah (H3470A);
brother of: Shear-jashub (H7610)
§ Mahershalalhashbaz = Maher-shalal-hash-baz "swift is booty, speedy is prey"
symbolic name given by Isaiah by the Lord's direction to Isaiah's son; prophetic indication that Damascus and Samaria were soon to be plundered by the king of Assyria
HNcmsa — Noun common · masculine singular absoluteHNcmsa
מַהֵר שָׁלָל חָשׁ בַּז (Maher Shalal Chash Baz) is a symbolic name meaning 'swift is booty, speedy is prey.' It is the name of Isaiah's son, indicating a prophetic message about the impending plunder of Damascus and Samaria by the Assyrians. The name is derived from several Hebrew roots, reflecting the urgency of the prophecy.
מַהֵר שָׁלָל חָשׁ בַּז as n.pr.m. Is 8:1, 3 (lit. Swift is booty, speedy is prey).
done
H4122 מַהֵר שָׁלָל חָשׁ בַּז (lit. Swift is booty, speedy is prey
4122 Maher Shalal Chash Baz mah-hare' shaw-lawl' khawsh baz
from 4118 and 7998 and 2363 and 957; hasting (is he (the
enemy) to the) booty, swift (to the) prey;
Maher-Shalal-Chash-Baz; the symbolical name of the son of
Isaiah:--Maher-sha-lal-bash-baz.
see HEBREW for 04118
see HEBREW for 07998
see HEBREW for 02363
see HEBREW for 0957
מַהֵר שָׁלָל חָשׁ בַּז (ma.her sha.lal chash baz) — Maher-shalal-hash-baz.
A man living at the time of Divided Monarchy, first mentioned at Isa.8.1;
son of: Isaiah (H3470A);
brother of: Shear-jashub (H7610)
§ Mahershalalhashbaz = Maher-shalal-hash-baz "swift is booty, speedy is prey"
symbolic name given by Isaiah by the Lord's direction to Isaiah's son; prophetic indication that Damascus and Samaria were soon to be plundered by the king of Assyria
HVqrmsa — Verb · Qal · participle (active) masculine singularHVqrmsa
מַהֵר שָׁלָל חָשׁ בַּז (Maher Shalal Chash Baz) is a symbolic name meaning 'swift is booty, speedy is prey.' It is the name of Isaiah's son, indicating a prophetic message about the impending plunder of Damascus and Samaria by the Assyrians. The name is derived from several Hebrew roots, reflecting the urgency of the prophecy.
מַהֵר שָׁלָל חָשׁ בַּז as n.pr.m. Is 8:1, 3 (lit. Swift is booty, speedy is prey).
done
H4122 מַהֵר שָׁלָל חָשׁ בַּז (lit. Swift is booty, speedy is prey
4122 Maher Shalal Chash Baz mah-hare' shaw-lawl' khawsh baz
from 4118 and 7998 and 2363 and 957; hasting (is he (the
enemy) to the) booty, swift (to the) prey;
Maher-Shalal-Chash-Baz; the symbolical name of the son of
Isaiah:--Maher-sha-lal-bash-baz.
see HEBREW for 04118
see HEBREW for 07998
see HEBREW for 02363
see HEBREW for 0957
מַהֵר שָׁלָל חָשׁ בַּז (ma.her sha.lal chash baz) — Maher-shalal-hash-baz.
A man living at the time of Divided Monarchy, first mentioned at Isa.8.1;
son of: Isaiah (H3470A);
brother of: Shear-jashub (H7610)
§ Mahershalalhashbaz = Maher-shalal-hash-baz "swift is booty, speedy is prey"
symbolic name given by Isaiah by the Lord's direction to Isaiah's son; prophetic indication that Damascus and Samaria were soon to be plundered by the king of Assyria
HNcmsa — Noun common · masculine singular absoluteHNcmsa