Isaiah 8:3 — Word Study
WLCוָאֶקְרַב֙ אֶל־ הַנְּבִיאָ֔ה וַתַּ֖הַר וַתֵּ֣לֶד בֵּ֑ן וַיֹּ֤אמֶר יְהוָה֙ אֵלַ֔י קְרָ֣א שְׁמ֔וֹ מַהֵ֥ר שָׁלָ֖ל חָ֥שׁ בַּֽז׃
BSAAnd I had relationsqârab▸ [was intimate, slept] withʼêl the prophetessnᵉbîyʼâh [a woman who speaks God's message] and she conceivedhârâh▸ [became pregnant, with child] and gave birth toyâlad▸ [brought forth] a sonbên [a male child, descendant] The LORDYᵉhôvâh [Yehovah, The covenant Name of God] saidʼâmar▸ to meʼêl Nameqârâʼ [call, designate] himshêm Maher-shalal-hash-bazMahêr Shâlâl Châsh Baz [swift is booty, speedy is prey]
| Greek | English | Parsing |
|---|---|---|
| וָאֶקְרַב֙ | and I drew near | Verb, Qal, sequential imperfect first person common singular |
| אֶל־ | to | Preposition |
| הַנְּבִיאָ֔ה | the prophetess | Particle, noun common feminine singular absolute |
| וַתַּ֖הַר | and she conceived | Verb, Qal, sequential imperfect third person feminine singular |
| וַתֵּ֣לֶד | and she bore | Verb, Qal, sequential imperfect third person feminine singular |
| בֵּ֑ן | a son | Noun common, masculine singular absolute |
| וַיֹּ֤אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| יְהוָה֙ | Yahweh | Noun proper |
| אֵלַ֔י | to me | Preposition, suffix |
| קְרָ֣א | call | Verb, Qal, imperative second person masculine singular |
| שְׁמ֔וֹ | name his | Noun common masculine singular construct, suffix |
| מַהֵ֥ר | Maher- | Noun proper masculine |
| שָׁלָ֖ל | Shalal- | Noun proper masculine |
| חָ֥שׁ | Hash- | Noun proper masculine |
| בַּֽז׃ | Baz | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And I had relations with the prophetess, and she conceived and gave birth to a son. The LORD said to me, “Name him Maher-shalal-hash-baz. |
| KJV | And I went unto the prophetess; and she conceived, and bare a son. Then said the LORD to me, Call his name Maher-shalal-hash-baz. |
| ASV | And I went unto the prophetess; and she conceived, and bare a son. Then said Jehovah unto me, Call his name Maher-shalal-hash-baz. |
| YLT | And I draw near unto the prophetess, and she conceiveth, and beareth a son; and Jehovah saith unto me, 'Call his name Maher-shalal-hash-baz, |
| WEB | I went to the prophetess, and she conceived, and bore a son. Then Yahweh said to me, “Call his name ‘Maher Shalal Hash Baz.’ |
| BBE | And I went in to my wife, and she became with child, and gave birth to a son. Then the Lord said to me, Give him the name Maher-shalal-hash-baz, |
All translations agree on the rendering of the name Maher-shalal-hash-baz.
The sentence consists of a main clause followed by two subordinate phrases that detail the actions and God's command.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbקָרַב
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 8:3
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 Birth of Maher-shalal-hash-bazgenerated
Isaiah 8:3 describes the intimate relationship between Isaiah and the prophetess, leading to the birth of their son. This event is significant as it symbolizes God's impending judgment against Israel, with the name Maher-shalal-hash-baz serving as a prophetic sign of the swift plundering of their enemies, as foretold in Isaiah 8:4.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Judges 4:4 | Now Deborah, a prophetess, the wife of Lappidoth, was judging Israel at that time. |
| 2 | 2 Kings 22:14 | So Hilkiah the priest, Ahikam, Achbor, Shaphan, and Asaiah went and spoke to Huldah the prophetess, the wife of Shallum son of Tikvah, the son of Harhas, the keeper of the wardrobe. She lived in Jerusalem, in the Second District. |
| 3 | Hosea 1:3–9 | So Hosea went and married Gomer daughter of Diblaim, and she conceived and bore him a son. |
| 4 | Isaiah 7:13–14 | Then 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? |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — מַהֵר שָׁלָל חָשׁ בַּז, ma.Hergenerated
The name מַהֵר שָׁלָל חָשׁ בַּז (Maher-shalal-hash-baz) is a prophetic name meaning 'swift is booty, speedy is prey'. It signifies the urgency of God's message regarding the imminent destruction of Damascus and Samaria by the Assyrians.
This name encapsulates the essence of the prophecy, indicating that the events foretold will happen quickly, emphasizing God's control over the fate of nations.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is read in the Berean Standard Bible, which translates the name as Maher-shalal-hash-baz consistently across different versions.
Sentence Structuregenerated
The main clause is governed by the finite verb וָאֶקְרַב֙, and I drew near, indicating Isaiah's action towards the prophetess. This is followed by a series of actions: she conceived, bore a son, and God commanded Isaiah to name the child.
The structure emphasizes the sequential nature of events, with each verb indicating a distinct action that builds upon the previous one, culminating in God's directive.
Septuagint Backgroundgenerated
The Septuagint translates וָאֶקְרַב֙ as προσῆλθον (proseilthon), meaning 'I approached'. This choice highlights the relational aspect of Isaiah's actions.
The translation of the name מַהֵר שָׁלָל חָשׁ בַּז is consistent, reflecting the urgency of the prophecy in both Hebrew and Greek contexts.
In plain words — the whole versegenerated
Isaiah 8:3 tells us that Isaiah had a son with the prophetess, and God instructed him to name the child Maher-shalal-hash-baz, which means 'swift is booty, speedy is prey'. This name indicates that the enemies of Israel would soon be defeated.
Frequently Asked Questionsgenerated
The name means 'swift is booty, speedy is prey', indicating the quick plundering of Israel's enemies, specifically Damascus and Samaria.
Their relationship and the birth of their son serve as a prophetic sign of God's impending judgment against Israel, illustrating the connection between personal life and divine prophecy.
This verse highlights themes of prophecy, judgment, and God's sovereignty over nations, which are central to the book of Isaiah.
Names often carry significant meanings and reflect identity, character, and divine purpose, as seen in the naming of Isaiah's son.
Reflection Questionsgenerated
- How does the name Maher-shalal-hash-baz reflect God's message to His people?
- In what ways can we see the connection between personal experiences and God's prophetic messages in our lives?
- What does this passage teach us about the importance of obedience to God's instructions?
- How can understanding the significance of names in the Bible deepen our faith?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this passage, using it to discuss the significance of names and prophecy in relation to Christ.
How was it, then, one may say, that his name was not called Emmanuel but Jesus Christ? Because he did not say “you shall call” but “they shall call,” that is, the multitude and the issue of events.Early Church Fathers on Isaiah 8 →
The Jews say, “How then is it that he was not called Emmanuel but Jesus Christ?” One may answer: The prophet did not say “you shall call” but “they shall call.” That is,Early Church Fathers on Isaiah 8 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 8:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd I went unto the prophetess,.... His wife, so called; not because she prophesied, but because she was the wife of a prophet; and besides, the birth of her son later mentioned, and his name, had in
Read John Gill on Isaiah 8 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd I went unto the prophetess; and she conceived, and bare a son. Then said the LORD to me, Call his name Maher-shalal-hashbaz.
Read Robert Jamieson on Isaiah 8 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI went unto, Heb. I came near to her. A modest expression of the conjugal act. The prophetess; so called, partly as she was the prophet’ s wife, wives being frequently denominated from their husbands’ titles, as the wives of mayor, or doctor, &c, are commonly called mayoress, doctoress, &c.; and partly because she did concur with the prophet to the procreation of this prophetical child.
Read Matthew Poole on Isaiah 8 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 8:3 And I went unto the prophetess; and she conceived, and bare a son. Then said the LORD to me, Call his name Mahershalalhashbaz.Ver. 3. And I went unto the prophetess.] Prophets’ wives were anciently called prophetesses; like as bishops’ wives, saith A Lapide the Jesuit, were also called bishopesses, presbyters’ wives, presbyteresses, deacons’ wives, deaconesses. Jesuits have still their Jesuitesses, as majors their majoresses, &c. Maher-shalal-hash-baz,] q.d., Make haste, come away to so rich a booty, to the rifling and ruinating of these two potent and opulent kingdoms. God hereby seemeth to speak of the Assyrian, as Cicero once did his friend, Si dormis, expergiscere: si stas…
Read John Trapp on Isaiah 8 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) I . . . the prophetess . . .—The word may have been given by courtesy to a prophet’s wife as such. Elsewhere, however, as in the case of Deborah (Judges 4:4) and Huldah (2 Chronicles 34:22), it implies prophetic gifts. Possibly, therefore, we may think of the prophet and his wife as having been drawn together by united thoughts and counsels, in contrast with the celibate life of Jeremiah (Jeremiah 16:2), the miseries of Hosea’s marriage (Hosea 1, 2), and the sudden bereavement of Ezekiel (Ezekiel 24:16-18). We may, perhaps, trace, on this view, the wife’s hand in the toilet inventory of Isa 3:16-24.
Read Charles John Ellicott on Isaiah 8 →
CambridgeThe Cambridge Bible for Schools and Colleges3. the prophetess] Isaiah’s wife is so called, not because she herself possessed the prophetic gift, but because the husband’s designation is transferred by courtesy to the wife;—as a German might have said “die Frau Prophetin.”
Read Cambridge on Isaiah 8 →
Albert Barnes1798–1870Barnes' Notes on the BibleThen said the Lord ... - The name thus given was to be emblematic of a particular event - that Assyria would soon take away the spoil of Damascus and Samaria.
Read Albert Barnes on Isaiah 8 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3. Then said the Lord — The prophetic inscription is fulfilled so far by the child’s birth; and Jehovah requires his symbolic name to be conferred, like a prophetic inscription, on the child.
Read Daniel Denison Whedon 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
And I had relations with the prophetess, and she conceived and gave birth to a son. The LORD said to me, “Name him Maher-shalal-hash-baz.
I went to the prophetess, and she conceived, and bore a son. Then Yahweh said to me, “Call his name ‘Maher Shalal Hash Baz.’
And I had relations with the prophetess, and she conceived and gave birth to a son. The LORD said to me, “Name him Maher-shalal-hash-baz.
I then had sexual relations with the prophetess; she conceived and gave birth to a son. The Lord told me, “Name him Maher-Shalal-Hash-Baz,
Tyndale line
And I went unto the prophetess; and she conceived, and bare a son. Then said the LORD to me, Call his name Maher-shalal-hash-baz.
And I went unto the prophetess; and she conceived, and bare a son. Then said Jehovah unto me, Call his name Maher-shalal-hash-baz.
And I went unto the prophetess; and she conceived, and bare a son. Then said the LORD unto me, Call his name Maher-shalal-hash-baz.
And I went to the prophetess; and she conceived, and bore a son. Then said the LORD to me, Call his name Maher-shalal-hash-baz.
After, I came vnto the Prophetesse, which conceiued, and bare a sonne. Then sayd the Lord to me, Call his name, Mahershalalhash-baz.
Strictly literal
And I came near to the prophetess, and she conceived and bore a son; and Jehovah said unto me, Call his name, Maher-shalal-hash-baz.
And I draw near unto the prophetess, and she conceiveth, and beareth a son; and Jehovah saith unto me, 'Call his name Maher-shalal-hash-baz,
And I draw near to the prophetess, and she conceives, and bears a son; and YHWH says to me, “Call his name Maher-shalal-hash-baz,
And I came near unto the prophetess; and she conceived, and bore a son. Then said the Lord to me, Call his name Maher-shalal-chash-bas.
I went to the prophetess, and she conceived and bore a son. Then Yahweh said to me, “Call his name Maher-Shalal-Hash-Baz.
From the Latin
And I went to the prophetess, and she conceived, and bore a son. And the Lord said to me: Call his name, Hasten to take away the spoils: Make haste to take away the prey.
Simplified
Then I slept with my wife the prophetess, and she became pregnant and gave birth to a son. The Lord told me, “Call him Maher-shalal-hash-baz.
And I went in to my wife, and she became with child, and gave birth to a son. Then the Lord said to me, Give him the name Maher-shalal-hash-baz,
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 states, "וָאֶקְרַב֙ אֶל־ הַנְּבִיאָ֔ה וַתַּ֖הַר וַתֵּ֣לֶד בֵּ֑ן וַיֹּ֤אמֶר יְהוָה֙ אֵלַ֔י קְרָ֣א שְׁמ֔וֹ מַהֵ֥ר שָׁלָ֖ל חָ֥שׁ בַּֽז׃" The Septuagint has a similar structure but differs in word order and articles. The Dead Sea Scrolls — 1Qisaa closely match the Masoretic Text, while 4Q59 contains some differences, such as the addition of the definite article in "הנביאה" and some restored words. Overall, the core message and names remain consistent across these witnesses, with minor variations in wording and structure.
וָאֶקְרַב֙ אֶל־ הַנְּבִיאָ֔ה וַתַּ֖הַר וַתֵּ֣לֶד בֵּ֑ן וַיֹּ֤אמֶר יְהוָה֙ אֵלַ֔י קְרָ֣א שְׁמ֔וֹ מַהֵ֥ר 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.
ואקרב אל הנביא ותהר ותלד בן ויאומר יהוה אל׳י קרא שמ׳ו מהר שלל חש בז
15 words on the leather.
ואקרב אל הנביאה ותהר ותלד [בן] [ויאמר] יהוה קרא שמ׳ו מהר שלל חוש בז
14 words of the verse are on this fragment — 3 partly restored, 2 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 8:3
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.
קָרַב (qarab) is a Hebrew verb meaning to approach or come near, with various nuances including bringing or presenting something. It encompasses different forms such as Qal (to approach), Niphal (to be brought near), and Hiphil (to bring near). The term is often associated with offerings or dedications to God, particularly in the context of the book of Ezekiel.
[קָרֵב], קָרַב 279 vb. come near, approach
Qal 93 approach
Niph. he shall be brought unto God
Pi. cause to approach, bring near
Hiph.
177
bring near, bring, present
of time
as term techn. (c. 158 t.), chiefly Ez HP, bring near, of presenting, dedicating, or offering to י׳
base
H7126 קָרֵב, קָרַב come near, approach .approach
. he shall be brought unto God
. cause to approach, bring near
. . . bring near, bring, present
. of time
. as term techn. (c. 158 t.), chiefly Ez HP, bring near, of presenting, dedicating, or offering to י׳
7126 qarab kaw-rab'
a primitive root; to approach (causatively, bring near) for
whatever purpose:--(cause to) approach, (cause to) bring
(forth, near), (cause to) come (near, nigh), (cause to) draw
near (nigh), go (near), be at hand, join, be near, offer,
present, produce, make ready, stand, take.
קָרַב (qa.rav) — to present: come.
: come/approach
1) to come near, approach, enter into, draw near
1a) (Qal) to approach, draw near
1b) (Niphal) to be brought near
1c) (Piel) to cause to approach, bring near, cause to draw near
1d) (Hiphil) to bring near, bring, present
קָרַב (qa.rav) — to present: bring.
: bring/offer
1) to come near, approach, enter into, draw near
1a) (Qal) to approach, draw near
1b) (Niphal) to be brought near
1c) (Piel) to cause to approach, bring near, cause to draw near
1d) (Hiphil) to bring near, bring, present
Conj | V-Qal-ConsecImperf-1cs — Verb · Qal · sequential imperfect first person common singularHc/Vqw1cs
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 — PrepositionHR
נְבִיאָה (nebiy'ah) means 'prophetess' and is a feminine form of the word for prophet. It encompasses various roles, including an inspired woman, a poetess, and specific figures like Miriam and Huldah, who were consulted for divine messages. The term can also refer to a false prophetess, such as Noadiah, or the wife of the prophet Isaiah.
נְבִיאָה n.f. prophetess
of the ancient type endowed with gift of song, Miriam
of the later type consulted for a word of י׳, Huldah
false prophetess, Noadiah
wife of Isaiah
base
H5031 נְבִיאָה prophetess
5031 nbiy'ah neb-ee-yaw'
feminine of 5030; a prophetess or (generally) inspired woman;
by implication, a poetess; by association a prophet's
wife:--prophetess.
see HEBREW for 05030
נְבִיאָה (ne.vi.ah) — prophetess.
1) prophetess
1a) ancient type endowed with gift of song (Miriam)
1b) later type consulted for a word (Huldah)
1c) false prophetess (Noadiah)
1d) wife of Isaiah the prophet
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
prof'-et-es (nebhi'ah; prophetis): Women were not excluded from the prophetic office in the Old Testament, and were honored with the right of prophetic utterance in the New Testament. It should be noted, however, that women like Miriam (Ex 15:20), Deborah (Jud 4:4) and Huldah (2Ki 22:14) were not credited with the seer's insight into the future, but were called "prophetesses" because of the poetical inspiration of their speech. Among others mentioned as having the prophetic gift we find Hannah (1Sa 2:1), Anna (Lu 2:36) and the four daughters of Philip (Ac 21:8,9).
The Hebrew word הָרָה (*harah*) primarily means to conceive or become pregnant, as noted in various lexicons. It can refer to both literal and figurative conception, and includes nuances such as bearing a child or devising something. The entries also indicate different grammatical forms, including Qal, Pual, and Poel, which reflect various aspects of the root meaning.
הָרָה vb. conceive, become pregnant
Qal
lit. conceive, become pregnant
metaph.
Pu. a man hath been conceived
Po. conceive, contrive, devise
base
H2029 הָרָה conceive, become pregnant
2029 harah haw-raw'
a primitive root; to be (or become) pregnant, conceive
(literally or figuratively):--been, be with child, conceive,
progenitor.
הָרָה (ha.rah) — to conceive.
1) to conceive, become pregnant, bear, be with child, be conceived, progenitor
1a)(Qal) to conceive, become pregnant
1b) (Pual) to be conceived
1c) (Poel) to conceive, contrive, devise
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
The Hebrew word יָלַד (*yalad*) means to bear, bring forth, or beget, and it encompasses various forms of childbirth and lineage declaration. It can refer to both the act of giving birth and the role of a midwife. The entries also note its use in contexts of distress and wicked behavior, as well as in reference to birthdays.
יָלַד 497 vb. bear, bring forth, beget
Qal
bear, bring forth
less often beget
of both parents
Niph. be born
Pi. cause (or help) to bring forth, viz., assist or tend as midwife
Pu. be born
Hiph.
beget (a father a child)
bear
Hoph. day of one's being born = birthday
Hithp. declared their pedigree
base
H3205 יָלַד bear, bring forth, beget .. bear, bring forth
. less often beget
. of both parents
. be born
. cause (or help) to bring forth, viz., assist or tend as midwife
. be born
. . beget (a father a child)
. bear
. day of one's being born = birthday
. declared their pedigree
3205 yalad yaw-lad'
a primitive root; to bear young; causatively, to beget;
medically, to act as midwife; specifically, to show
lineage:--bear, beget, birth((-day)), born, (make to) bring
forth (children, young), bring up, calve, child, come, be
delivered (of a child), time of delivery, gender, hatch,
labour, (do the office of a) midwife, declare pedigrees, be
the son of, (woman in, woman that) travail(-eth, -ing woman).
יָלַד (ya.lad) — to beget.
1) to bear, bringforth, beget, gender, travail
1a) (Qal)
1a1) to bear, bring forth
1a1a) of child birth
1a1b) of distress (simile)
1a1c) of wicked (behaviour)
1a2) to beget
1b) (Niphal) to be born
1c) (Piel)
1c1) to cause or help to bring forth
1c2) to assist or tend as a midwife
1c3) midwife (participle)
1d) (Pual) to be born
1e) (Hiphil)
1e1) to beget (a child)
1e2) to bear (fig. -of wicked bringing forth iniquity)
1f) (Hophal) day of birth, birthday (infinitive)
1g) (Hithpael) to declare one's birth (pedigree)
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
bor: According to the Book of the Covenant (Ex 20:20-23:33) a slave whom his master had purchased was to be released after six years. Should he choose to remain in his master's service a religious ceremony was necessary to ratify his decision. "Then his master shall bring him unto God" (better than "unto the judges" of the King James Version), "and shall bring him to the door, or unto the doorpost; and his master shall bore his ear through with an awl" (Ex 21:6). It is highly improbable that "unto God" means "to a sanctuary"; for there was no special reason for performing this ceremony near the door of a sanctuary. On the other hand the entrance to a private house was a sacred spot. According to primitive thinking near the door dwelt the household gods whose function it was to…
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-ms — Noun common · masculine singular absoluteHNcmsa
The term "son" is used in Scripture language to imply almost any kind of descent or succession, as ben shanah , "son of a year," i.e. a year old; ben kesheth , "son of a bow," i.e. an arrow. The word bar is often found in the New Testament in composition, as Bar-timaeus.
Sometimes denotes a grandson, or any remote descendant, Ge 29:5 2Sa 19:24. At other times a son by adoption is meant, Ge 48:5; or by law, Ru 4:17; or by education, 1Sa 3:6 20:35; or by conversion, as Titus was Paul’s "son father the common faith," Tit 1:4. And again it denotes a mental or moral resemblance, etc., Jud 19:22 Ps 89:6 Isa 57:3 Ac 13:10. In a…
→ FIGURATIVE
Of a person' s relation to God Ex 4:22
See ADOPTION
See GOD, FATHERHOOD OF
See JESUS, SON OF GOD
See JESUS, SON OF MAN
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 קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
Call
(1.) To cry for help, hence to pray (Gen. 4:26). Thus men are said to “call upon the name of the Lord” (Acts 2:21; 7:59; 9:14; Rom. 10:12; 1 Cor. 1:2).
(2.) God calls with respect to men when he designates them to some special office (Ex. 31:2; Isa. 22:20; Acts 13:2), and when he invites them to accept his offered grace (Matt. 9:13; 11:28; 22:4).
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
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
N-proper — Noun proper masculineHNpm
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
HNpm — Noun proper masculineHNpm
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
HNpm — Noun proper masculineHNpm
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
HNpm — Noun proper masculineHNpm
