To manipulate , i.e. seize ; chiefly to capture , wield , specifically, to overlay ; figuratively, to use unwarrantably
Reading a lexicon entry
What this page is: Each lexicon entry shows the original Hebrew or Greek word behind the English translation: its meaning, its range of use, and where it appears in Scripture.
Strong's number: The Strong's code (H- or G-) is the standard reference number for this word. It connects this entry to chapter and passage language tabs.
Where it appears: The witness passages show where this word is used in context. Click any to open the study page for that passage.
This lexicon entry is part of our ongoing editorial review. If you notice missing content, unclear wording, or a possible correction, please send us a note through theConnect page. Screenshots are helpful.
The Hebrew verb taphas describes taking hold of, grasping, handling, wielding, capturing, or catching. Genesis uses it for handling musical instruments, narratives use it for seizing people or kings, prophets speak of cities and rulers being captured, and Habakkuk places handling within a critique of crafted idols.
Reader summary
Full entry for תָּפַשׂ (H8610) · Open the biblical lexicon
The Hebrew verb taphas describes taking hold of, grasping, handling, wielding, capturing, or catching. Genesis uses it for handling musical instruments, narratives use it for seizing people or kings, prophets speak of cities and rulers being captured, and Habakkuk places handling within a critique of crafted idols.
The BSB source-word alignment has 65 aligned rows for this entry. Common renderings include and captured (3), take them (3), captured (2), he was trapped (2), seized (2).
The source-word alignment first shows this entry at Genesis 4:21. Its strongest book concentrations include Jeremiah (18), Ezekiel (12), 2 Kings (8), 1 Kings (6).
The Hebrew verb taphas describes taking hold of, grasping, handling, wielding, capturing, or catching. Genesis uses it for handling musical instruments, narratives use it for seizing people or kings, prophets speak of cities and rulers being captured, and Habakkuk places handling within a critique of crafted idols. Physical control may express skill, custody, violence, exposure, or domination.
The verb does not declare every seizure lawful or every skilled handler morally faithful. Jeremiah is seized after speaking the Lord's word, while military and judgment scenes often portray force that should not be imitated privately. A sexual-accusation setting in Numbers requires special care: being caught or not caught is not the measure by which modern abuse reports are believed, and the ancient procedure must not replace trauma-informed investigation or law.
Responsible teaching identifies who takes hold of whom or what, what authority is claimed, whether the text reports or approves the action, and how vulnerable people are protected. It rejects grabbing, restraint, confiscation, and spiritual control without consent and lawful necessity.
Taphas ranges from skilled handling and grasping an object to capturing a person, city, or ruler. Object, authority, and narrative evaluation determine whether the action is craft, custody, coercion, warfare, or judgment.
And his brother’s name was Jubal; he was the father of all who play the harp and flute.
Jubal is named as the father of those who play or handle the harp and flute.
But they took the king of Ai alive and brought him to Joshua.
Israel captures the king of Ai alive and brings him to Joshua during the battle narrative.
Then Elijah ordered them, “Seize the prophets of Baal! Do not let a single one escape.” So they seized them, and Elijah brought them down to the Kishon Valley and slaughtered them there.
Elijah commands the people to seize the prophets of Baal before their execution in the Carmel judgment account.
And as soon as he had finished telling all the people everything the Lord had commanded him to say, the priests and prophets and all the people seized him, shouting, “You must surely die!
Priests, prophets, and people seize Jeremiah after he finishes announcing the Lord's warning.
I laid a snare for you, O Babylon, and you were caught before you knew it. You were found and captured because you challenged the Lord.
Babylon is portrayed as caught in an unseen trap because of opposition to the Lord.
Woe to him who says to wood, ‘Awake!’ or to silent stone, ‘Arise!’ Can it give guidance? Behold, it is overlaid with gold and silver, yet there is no breath in it at all.”
The woe against idolatry mocks the lifeless image overlaid with gold and unable to breathe or teach.
BSB source-word alignment connects this entry to exact verse rows, English rendering, source form, transliteration, and parsing.
How English Renders ItA compact distribution from source-word alignment before the full evidence tables.
Hebrew word. Seize and grip with authority or force, ranging from physical capture to illegitimate appropriation or control
Seize and grip with authority or force, ranging from physical capture to illegitimate appropriation or control
to manipulate, i.e. seize; chiefly to capture, wield, specifically, to overlay; figuratively, to use unwarrantably BDB: lay hold of Usage: catch, handle, (lay, take) hold (on, over), stop, × surely, surprise, take.
How the stem changes the meaning of this verb across the biblical text.
This verb appears through different tense, voice, mood, or stem patterns. Those forms help readers see how the action is presented in context.
Selected passage-level study witnesses for this word. This section is not the full occurrence list.
Showing 2 selected witnesses from 65 lexical occurrence verses.
תָּפַשׂ is a primitive root - no further derivation.
Compound and idiomatic phrases that include this word. Follow a link to study the phrase and how its parts work together.
Taphas is morally open until context identifies what is grasped and why. Genesis 4 uses it for skilled handling of musical instruments, a constructive human craft. Joshua and Kings use the same basic idea in battle and judgment scenes where people are captured and controlled. Those narratives belong to Israel's specific historical settings and do not grant churches or individuals authority to seize opponents.
Jeremiah 26 exposes another side of force: religious officials and a crowd seize the prophet because his message threatens them. The action warns that institutional power can restrain truthful speech while claiming sacred concern. Jeremiah 50 depicts Babylon itself caught, reversing the empire's controlling power under divine judgment. Habakkuk's idol woe shows human handling and overlaying material that remains lifeless and unable to speak.
Skill can produce music or manufacture a false object of trust. Faithful application therefore evaluates purpose, consent, authority, and harm. Physical restraint may be necessary only in narrow emergency or lawful settings with trained safeguards, never as punishment, spiritual demonstration, or a shortcut around due process. Property, devices, documents, and money also should not be taken through religious pressure.
The verb can describe control, but Scripture repeatedly asks whether the controller serves life, truth, and justice or suppresses them.
Jer.26.8
Taphas is a Hebrew verb for laying hold of or manipulating an object. Its object can produce senses such as handling an instrument, wielding equipment, seizing a person, capturing a city, or overlaying material.
New Testament arrest, laying-hold, handling, craft, and custody scenes use other Greek verbs. Canonical comparison can expose both faithful skill and abusive control while preserving differences in vocabulary and covenant authority.