### Core Meaning & Semantic Range
The Hebrew word **shâbâh**, represented by `{{H7617}}`, is a primitive root meaning **to transport into captivity**. It appears 47 times across 42 unique verses, conveying the act of taking or leading people, animals, or goods away as captives, often through conquest or force. The term encompasses actions such as to bring away, carry away, and lead away captive.
### Biblical Occurrences & Contextual Analysis
In biblical narratives, `{{H7617}}` is used to describe both historical events and divine actions. In a literal sense, it depicts the capture of individuals in conflict, as when Abram heard his brother was **taken captive** `{{H7617}}` and went to rescue him [[Genesis 14:14]]. It is also used when Laban accuses Jacob of having **carried away** `{{H5090}}` his daughters as **captives** `{{H7617}}` taken by the sword [[Genesis 31:26]]. The word frequently illustrates God's judgment, where Israel's sin leads to Him delivering them to an enemy who will **carry them away captives** `{{H7617}}` [[1 Kings 8:46]]. Conversely, it is also used in promises of triumphant reversal, such as when Barak is called to **lead thy captivity captive** `{{H7617}}` [[Judges 5:12]].
### Related Words & Concepts
Several related words provide a fuller picture of the concept of captivity:
* `{{H7628}}` **shebiy** (exiled; captured; as noun, exile... booty): This noun directly describes the state of being captive. It is often used with `{{H7617}}` to describe the result of the action, as when Israel fought Arad and **took** `{{H7617}}` some of them **prisoners** `{{H7628}}` [[Numbers 21:1]].
* `{{H7633}}` **shibyâh** (exile... captives): This feminine noun also refers to captives. It is used when the king of Syria smote Judah and **carried away** `{{H7617}}` a great multitude of them **captives** `{{H7633}}` to Damascus [[2 Chronicles 28:5]].
* `{{H5090}}` **nâhag** (to drive forth... lead, carry away): This verb describes the physical act of leading captives away and is used in parallel with `{{H7617}}`. The women of Ziklag were **taken captives** `{{H7617}}`, and their captors **carried them away** `{{H5090}}` [[1 Samuel 30:2]].
* `{{H341}}` **'ôyêb** (enemy, foe): This term identifies the agent of captivity. Scripture warns that if the people sin, God will deliver them to the **enemy** `{{H341}}` so that they **carry them away captives** `{{H7617}}` [[1 Kings 8:46]].
### Theological Significance
The theological weight of `{{H7617}}` is significant, highlighting key aspects of God's relationship with His people.
* **Divine Judgment:** Captivity is consistently portrayed as a consequence of sin `{{H2398}}` and rebellion against God. The people are warned that if they sin, God will be angry `{{H599}}` and deliver them to be **carried away captives** `{{H7617}}` [[2 Chronicles 6:36]].
* **A Means to Repentance:** The state of being **carried captive** `{{H7617}}` is intended to lead the people to remember God and repent. In the land of their captors, they are to "bethink themselves," pray `{{H6419}}`, and turn back to God with all their heart `{{H3824}}` [[1 Kings 8:47-48]].
* **Hope of Restoration:** Scripture does not end with judgment but offers hope for restoration. There is a promise that if the people return to the Lord, they will find compassion from those that **lead them captive** `{{H7617}}` [[2 Chronicles 30:9]]. The ultimate reversal of this condition is prophesied in Isaiah, who proclaims liberty `{{H1865}}` to the **captives** `{{H7617}}` [[Isaiah 61:1]].
### Summary
In summary, `{{H7617}}` **shâbâh** is more than a term for the spoils of war. It is a powerful word that frames the biblical narrative of sin, consequence, and redemption. It describes the literal act of being carried away by enemies, but more profoundly, it functions as a central theme in God's judgment and His ultimate plan for restoration. From Abram rescuing his captive brother to the prophetic promise of leading captivity captive, the word illustrates the gravity of disobedience and the depth of God's power to save.
TRV