Menu

Isaiah 7:10 — Word Study

Depth

WLCוַיּ֣וֹסֶף יְהוָ֔ה דַּבֵּ֥ר אֶל־ אָחָ֖ז לֵאמֹֽר׃

BSAAgainyâçaph [Moreover, Later] the LORDYᵉhôvâh [Yehovah, The covenant Name of God] spokedâbar [to communicate, to command] toʼêl AhazʼÂchâz [the king of Judah] sayingʼâmar [to command, to promise]

Word
Listen & take awayIsaiah 7
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 10 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 (le.Mor) — no per-word recordings of the Hebrew exist to link to.
Take it away
Isaiah 7:10quick helps
In a sentenceThe LORD speaks again to King Ahaz, instructing him with a command.
Who is speakingThe LORD, identified by His covenant name, Yehovah.
Where we areThis is part of God's communication to Ahaz during a time of crisis.
The hard wordיָסַף
Take awayGod continues to engage with His people, offering guidance.
5 commentators on this verse Gill, Jamieson, Trapp, Cambridge & more — read them › clause subjectיהוה verbיָסַף 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 7:10

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 — God's Assurance to Ahazgenerated

9The head of Ephraim is Samaria, and the head of Samaria is the son of Remaliah. If you do not stand firm in your faith, then you will not stand at all.’”
10Again the LORD spoke to Ahaz, saying,
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.”

Isaiah 7:10 shows the LORD's persistent communication with King Ahaz, emphasizing His desire to guide and reassure him during a time of uncertainty. The preceding verses set the stage for this divine interaction, where God encourages Ahaz to seek a sign to bolster his faith, as seen in Isaiah 7:11.


Cross References

ReferenceText (BSB)
1Isaiah 1:5–13Why do you want more beatings? Why do you keep rebelling? Your head has a massive wound, and your whole heart is afflicted.
2Isaiah 8:5And the LORD spoke to me further:
3Isaiah 10:20On that day the remnant of Israel and the survivors of the house of Jacob will no longer depend on him who struck them, but they will truly rely on the LORD, the Holy One of Israel.
4Hosea 13:2Now they sin more and more and make for themselves cast images, idols skillfully made from their silver, all of them the work of craftsmen. People say of them, “They offer human sacrifice and kiss the calves!”

The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to


The Key Word יָסַף, vai.Yo.sefgenerated

The verb יָסַף (yasaf) means to add or increase, indicating a repetition of God's communication. This word is often used in contexts where something is being continued or augmented, emphasizing God's ongoing relationship with His people.

In this verse, the Hiphil form shows that the action is being caused by the subject, which is the LORD. This highlights God's initiative in speaking to Ahaz again, reinforcing His commitment to provide guidance and assurance.


How Translations Differ — measured against the Berean Standard Biblegenerated

All translations agree in rendering the phrase consistently, conveying the idea that the LORD spoke to Ahaz once more.


Sentence Structuregenerated

The main verb is וַיּ֣וֹסֶף, and he repeated, which governs the entire clause. The structure emphasizes the sequential nature of God's communication, with the subject being the LORD and the action directed towards Ahaz.

The additional phrases provide context for the action: דַּבֵּ֥ר (to speak) and לֵאמֹֽר (saying) clarify the nature of the communication, indicating that it is both a command and a promise.


Septuagint Backgroundgenerated

In the Septuagint, the Hebrew יָסַף is translated as προσέθετο (prosetheto), which means 'he added'. This choice reflects a similar nuance of continuation in communication, emphasizing the LORD's persistent engagement with His people.

The term used in the LXX captures the essence of God's ongoing dialogue with Ahaz, paralleling the Hebrew intent.


In plain words — the whole versegenerated

Isaiah 7:10 shows that the LORD spoke again to King Ahaz, commanding him to ask for a sign. This verse highlights God's desire to communicate and guide His people, especially in times of uncertainty.


Frequently Asked Questionsgenerated

What does it mean that the LORD spoke again to Ahaz?

It signifies God's ongoing desire to guide and reassure Ahaz during a challenging time.

Why is it important that God speaks to Ahaz?

God's communication emphasizes His commitment to His people and His desire for them to trust in Him.

What can we learn from God's interaction with Ahaz?

We learn that God is actively involved in our lives and encourages us to seek His guidance.

How does this verse relate to the overall message of Isaiah?

It reflects the theme of God's faithfulness and His desire to protect and guide His people through difficult circumstances.


Reflection Questionsgenerated

  1. In what ways have I experienced God's guidance in my own life?
  2. How can I be more open to hearing God's voice when He speaks to me?
  3. What are some signs I can ask God for to strengthen my faith?
  4. How does knowing that God communicates with His people affect my relationship with Him?

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

Early Church Fathers referenced this verse to discuss God's revelation and the significance of His promises, as seen in quotations from Irenaeus and Jerome.

IrenaeusAgainst Heresies (Book III, Chapter 21), Section 4 c. 130–202
For the one and the same Spirit of God, who proclaimed by the prophets what and of what sort the advent of the Lord should be, did by these elders give a just interpretation of what had been truly prophesied;
Early Church Fathers on Isaiah 7 →
JeromeVerse 10, 11. c. 347–420
And the Lord added, speaking to Achaz, saying: Ask for yourself a sign from the Lord your God in the depths of hell, or in the highest above.
Early Church Fathers on Isaiah 7 →

Commentators on this verse — 5 expositors, verse by verse

Each of these wrote on Isaiah 7:10 itself, not merely on the chapter around it.

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

Moreover the Lord spake again unto Ahaz,.... By the prophet Isaiah: saying; as follows:

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

Moreover the LORD spake again unto Ahaz, saying, No JFB commentary on this verse.

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

Isaiah 7:10 Moreover the LORD spake again unto Ahaz, saying,Ver. 10. Moreover the Lord spake again unto Ahaz.] Wicked though he were, and under the power of unbelief, yet he shall see that be hath to do with a very gracious and longsuffering God, who, by a wonderful condescension, will needs give him a sign; Inauditum vero, dari signum incredulo. Christ would not so far gratify the unbelieving Pharisees, but calleth them an "evil and bastardly brood" for seeking a sign from heaven.

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

10–12. Isaiah’s last ineffectual effort to bring Ahaz to the attitude of faith. A sign is offered and refused.

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

10. Moreover… again — In addition to these encouragements is offered a sign to confirm them.

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

Again the LORD spoke to Ahaz, saying,

WEBWorld English Bible2000

Yahweh spoke again to Ahaz, saying,

MSBMajority Standard Bible2022

Again the LORD spoke to Ahaz, saying,

NETBNew English Translation2006

The Lord again spoke to Ahaz:

Tyndale line

KJVKing James Version1611

¶ Moreover the LORD spake again unto Ahaz, saying,

ASVAmerican Standard Version1901

And Jehovah spake again unto Ahaz, saying,

RVARevised Version, American1894

And the LORD spake again unto Ahaz, saying,

NWBWebster's Bible1833

Moreover, the LORD spoke again to Ahaz, saying,

GNVGeneva Bible1599

And the Lord spake againe vnto Ahaz, saying,

Strictly literal

DBYDarby Translation1890

And Jehovah spoke again to Ahaz, saying,

YLTYoung's Literal Translation1862

And Jehovah addeth to speak unto Ahaz, saying:

LSVLiteral Standard Version2020

And YHWH adds to speak to Ahaz, saying,

ILTInterlinear Literal Translation2000

And the Lord continued to speak unto Achaz, saying,

ULBUnlocked Literal Bible2017

The Lord spoke again to Ahaz,

From the Latin

DRADouay-Rheims (Challoner)1899

And the Lord spoke again to Achaz, saying:

Simplified

FBVFree Bible Version2020

Later the Lord sent another message to Ahaz,

BBEBible in Basic English1949

And Isaiah said again to Ahaz,

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.

וַandclauseverbיּ֣וֹסֶףhe.repeatedsubjectיְהוָ֔הYahwehclause · objectverbדַּבֵּ֥רto.speakprepositional phrase · prepositionalאֶלtoאָחָ֖זAhazprepositional phrase · prepositionalלֵ(cmp)clauseverbאמֹֽרsaying

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


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

The Masoretic Text shows no variation, reading וַיּ֣וֹסֶף יְהוָ֔ה דַּבֵּ֥ר אֶל־ אָחָ֖ז לֵאמֹֽר׃. The Septuagint matches this closely in word correspondence, indicating agreement. The Dead Sea Scrolls also align with the MT, though one word is partly restored.

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

וַיּ֣וֹסֶף יְהוָ֔ה דַּבֵּ֥ר אֶל־ אָחָ֖ז לֵאמֹֽר׃

Septuagintthe Greek the translators chose, word by word
וַיּ֣וֹסֶףπροσέθετοיְהוָ֔הκύριοςדַּבֵּ֥רλαλῆσαιאֶל־τῷאָחָ֖זαξαζלֵאמֹֽר׃λέγων

6 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.

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

[ויוסף] יהוה דבר אל אחז לאמור

4 words on the leather — 1 partly restored, 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 7:10יָסַףand he repeand he repeatedיָסַףיהוהYahwehYahwehיהוהדָבַרto speakto speakדָבַראֶלtotoאֶלאָחָזAhazAhazאָחָזאָמַרsayingsayingאָמַרהָיָהto beto beהָיָהאָחַזto graspto graspאָחַזחֲמִישִׁיfifthfifthחֲמִישִׁיעֹלyokeyokeעֹלנְאֻםutteranceutteranceנְאֻםצָבָאarmyarmyצָבָאמֹשֶׁהMosesMosesמֹשֶׁהלָשׁוֹןtonguetongueלָשׁוֹןפָּלַלto prayto prayפָּלַליִרְמְיָ֫הJeremiahJeremiahיִרְמְיָ֫היוֹתָםJothamJothamיוֹתָםחִזְקִיָּהוּHezekiahHezekiahחִזְקִיָּהוּכֹּהthusthusכֹּהיהוהYHWH/GodYHWH/Godיהוה
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 7:10

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 repeated Yahweh to speak to Ahaz saying
וַיּ֣וֹסֶףvai.Yo.sef and he repeated H3254 Verb · Hiphil · sequential imperfect third person masculine singular
212× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To add means to increase or do something again, like adding more of something or continuing an action. This word is used in the Bible to describe growth or repetition.
Amplified meaning
Moreover, Later
Tyndale gloss
to add
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

יָסַף (yacaph) is a Hebrew verb meaning to add or increase. It can denote actions like joining oneself to something or continuing to do a task. The entries indicate its use in various forms, including Qal, Niphal, and Hiphil, with nuances of doing something again or augmenting an amount.

Brown-Driver-Briggs Hebrew Lexicon (full)

יָסַף 214 vb. add

Qal add

Niph.

join (intr.), join oneself to

be joined, added to

Hiph.

add

sq. inf. add to do = do again or more

sq. Impf.

sq. Impf. asynd.

base

Brown-Driver-Briggs glosses

H3254 יָסַף add . add

. . join (intr.), join oneself to

. be joined, added to

. . add

. . sq. inf. add to do = do again or more

. sq. Impf.

. sq. Impf. asynd.

Strong's Hebrew Dictionary

3254 yacaph yaw-saf'

a primitive root; to add or augment (often adverbial, to

continue to do a thing):--add, X again, X any more, X cease, X

come more, + conceive again, continue, exceed, X further, X

gather together, get more, give more-over, X henceforth,

increase (more and more), join, X longer (bring, do, make,

much, put), X (the, much, yet) more (and more), proceed

(further), prolong, put, be (strong-) er, X yet, yield.

Translators Brief Hebrew Lexicon

יָסַף (ya.saph) — to add: again.

: again/continue/more[instances]

1) to add, increase, do again

1a) (Qal) to add, increase, do again

1b) (Niphal)

1b1) to join, join oneself to

1b2) to be joined, be added to

1c) (Hiphil)

1c1) to cause to add, increase

1c2) to do more, do again

יָסַף (ya.saph) — to add.

: add/more[amount]

1) to add, increase, do again

1a) (Qal) to add, increase, do again

1b) (Niphal)

1b1) to join, join oneself to

1b2) to be joined, be added to

1c) (Hiphil)

1c1) to cause to add, increase

1c2) to do more, do again

Morphologythe parsing behind the code
Berean parsing
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singular
Hc/Vhw3ms
and he repeated Yahweh to speak to Ahaz saying
יְהוָ֔הYah.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 covenant Name of 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
and he repeated Yahweh to speak to Ahaz saying
דַּבֵּ֥רda.Ber to speak H1696 Verb · Piel · infinitive construct common
1,142× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To speak or communicate, like God speaking to Moses in Exodus or a king commanding his people. It can also mean to promise or warn someone.
Amplified meaning
to communicate, to command
Tyndale gloss
to speak: speak
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.

Brown-Driver-Briggs Hebrew Lexicon (full)

[דָבַר] 1142 vb. speak (original mng. dub.)

Qal speak

Niph. reciprocal sense, speak with one another, talk

Pi. speak

Pu. in the day when she may be spoken for

Hithp. speaking this word

Hiph. either leads subject, or puts to flight, fig. for subdues

base

Brown-Driver-Briggs glosses

H1696 דָבַר speak (original mng. dub.)

Strong's Hebrew Dictionary

1696 dabar daw-bar'

a primitive root; perhaps properly, to arrange; but used

figuratively (of words), to speak; rarely (in a destructive

sense) to subdue:--answer, appoint, bid, command, commune,

declare, destroy, give, name, promise, pronounce, rehearse,

say, speak, be spokesman, subdue, talk, teach, tell, think,

use (entreaties), utter, X well, X work.

Translators Brief Hebrew Lexicon

דָבַר (da.var) — to speak: speak.

: speak/tell/command

1) to speak, declare, converse, command, promise, warn, threaten, sing

1a) (Qal) to speak

1b) (Niphal) to speak with one another, talk

1c) (Piel)

1c1) to speak

1c2) to promise

1d) (Pual) to be spoken

1e) (Hithpael) to speak

1f) (Hiphil) to lead away, put to flight

דָבַר (da.var) — to speak: subdue.

: subdue

1) to speak, declare, converse, command, promise, warn, threaten, sing

1a) (Qal) to speak

1b) (Niphal) to speak with one another, talk

1c) (Piel)

1c1) to speak

1c2) to promise

1d) (Pual) to be spoken

1e) (Hithpael) to speak

1f) (Hiphil) to lead away, put to flight

דָבַר (da.var) — to speak: promise.

: promise/declare

1) to speak, declare, converse, command, promise, warn, threaten, sing

1a) (Qal) to speak

1b) (Niphal) to speak with one another, talk

1c) (Piel)

1c1) to speak

1c2) to promise

1d) (Pual) to be spoken

1e) (Hithpael) to speak

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
V-Piel-Inf-a — Verb · Piel · infinitive construct common
HVpcc
and he repeated Yahweh to speak to Ahaz saying
אֶל־'el- to H413 Preposition
5,518× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Tyndale gloss
to(wards)
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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).

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Prep — Preposition
HR
and he repeated Yahweh to speak to Ahaz saying
אָחָ֖ז'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.
Amplified meaning
the king of Judah
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 repeated Yahweh to speak to Ahaz saying
לֵאמֹֽר׃le.Mor saying H559 Preposition · verb qal infinitive construct common
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
to command, to promise
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
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct common
HR/Vqcc
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.

Everything we make is available for free because of a generous community of supporters.

Donate