2 Kings 10:26 — Word Study
WLCוַיֹּצִ֛אוּ אֶת־ מַצְּב֥וֹת בֵּית־ הַבַּ֖עַל וַֽיִּשְׂרְפֽוּהָ׃
BSAThey brought outyâtsâʼ▸ [dragged out, took out] the [sacred] pillarmatstsêbâh [holy, set apart, image, monument] of the templebayith [house, dwelling place] of BaalBaʻal [the Phoenician deity, a false god] and burned itsâraph▸ [set on fire, kindled flames]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּצִ֛אוּ | and they brought out | Verb, Hiphil, sequential imperfect third person masculine plural |
| אֶת־ | the object marker | Particle |
| מַצְּב֥וֹת | [the] sacred pillars of | Noun common, feminine plural construct |
| בֵּית־ | [the] house of | Noun common, masculine singular construct |
| הַבַּ֖עַל | Baal | Particle, noun |
| וַֽיִּשְׂרְפֽוּהָ׃ | and they burned it | Verb qal sequential imperfect third person masculine plural, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They brought out the sacred pillar of the temple of Baal and burned it. |
| KJV | And they brought forth the images out of the house of Baal, and burned them. |
| ASV | And they brought forth the pillars that were in the house of Baal, and burned them. |
| YLT | and bring out the standing-pillars of the house of Baal, and burn them, |
| WEB | They brought out the pillars that were in the house of Baal and burned them. |
| BBE | And they took out the image of Asherah from the house of Baal, and had it burned. |
Where they part company is in the details of the sacred pillar and its destruction — see How Translations Differ.
The sentence has a main clause followed by a verb phrase, indicating the actions taken against the idol.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָצָא
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 — 2 Kings 10:26
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 Purging of Baal Worshipgenerated
2 Kings 10:26 recounts Jehu's actions against the worship of Baal, a significant event in Israel's history as he sought to eradicate idolatry. This verse follows the execution of Baal's priests and the destruction of their temple, marking a pivotal moment in the reformation of Israel's worship practices. Jehu's decisive actions demonstrate a commitment to returning Israel to the worship of Yahweh, as seen in the preceding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 14:23 | They also built for themselves high places, sacred pillars, and Asherah poles on every high hill and under every green tree. |
| 2 | 2 Kings 19:18 | They have cast their gods into the fire and destroyed them, for they were not gods, but only wood and stone—the work of human hands. |
| 3 | 2 Samuel 5:21 | There the Philistines abandoned their idols, and David and his men carried them away. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — מַצְּב֥וֹת, ma.tze.Votgenerated
The noun מַצֵּבָה (maṣṣēbā) refers to a pillar or monument, often associated with altars or memorials. In this context, it denotes a sacred pillar linked to Baal worship, indicating its significance as an object of idolatry.
The plural form מַצְּב֥וֹת suggests multiple pillars, emphasizing the extent of Baal worship in the temple. The act of burning it serves as a symbolic rejection of false gods and a return to true worship.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree that the verse describes the removal and burning of the sacred pillar.
Sentence Structuregenerated
The finite verbs יֹּצִ֛אוּ (they brought out) and יִּשְׂרְפֽוּ (they burned) govern the main actions of the verse. The structure emphasizes the sequence of actions taken against the idol.
The sentence's flow highlights the removal of the sacred pillar first, followed by its destruction, showcasing the thoroughness of Jehu's campaign against Baal worship.
Septuagint Backgroundgenerated
The Septuagint translates יָצָא as ἐχήνεγκαν (they brought out), which aligns closely with the Hebrew meaning of removal. This choice emphasizes the act of taking something significant out of a sacred space.
The Greek rendering captures the essence of the Hebrew text, maintaining the focus on the destruction of idolatrous elements.
In plain words — the whole versegenerated
2 Kings 10:26 tells us that Jehu's men took out the sacred pillar from the temple of Baal and burned it. This action signifies the destruction of idolatry in Israel, as they sought to eliminate the worship of false gods.
Frequently Asked Questionsgenerated
The sacred pillar represents the worship of Baal, a false god that Jehu aimed to eradicate from Israel.
Burning the pillar was a symbolic act of rejecting idolatry and purifying the land for the worship of Yahweh.
Jehu's goal was to eliminate Baal worship and restore the worship of Yahweh in Israel.
This verse follows Jehu's command to kill the priests of Baal, showing a decisive shift in Israel's religious practices.
Reflection Questionsgenerated
- What are some modern equivalents of sacred pillars that we might need to remove from our lives?
- How can we actively participate in purifying our worship practices today?
- In what ways can we encourage others to turn away from false idols in their lives?
- What steps can we take to ensure our worship is focused solely on God?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Kings 10:26 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they brought forth the images out of the house of Baal, and burnt them. Lesser images, the images of other deities, or what were placed as decorations of the temple.
Read John Gill on 2 Kings 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Jehu went, and Jehonadab the son of Rechab, into the house of Baal, and said unto the worshippers of Baal, Search, and look that there be here with you none of the servants of the LORD, but the worshippers of Baal only.
Read Robert Jamieson on 2 Kings 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHeb. it, i.e. the collection of the images, or each of them.
Read Matthew Poole on 2 Kings 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Kings 10:26 And they brought forth the images out of the house of Baal, and burned them.Ver. 26. And they brought forth the images, and burned them.] So they did here in King Edward VI’ s reign; and the same day Musselburgh field in Scotland was won by the English.
Read John Trapp on 2 Kings 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(26) The images.—Rather, the pillars; which were of wood, and had a sacred significance. (Comp. Hosea 3:4.) “In primitive times a pillar was the distinguishing mark of a holy place. Idolatrous pillars were commanded to be destroyed (Exodus 23:24), but most critics think that pillars to Jehovah were quite allowable till the time of Hezekiah or Josiah, to which they assign the Book of Deuteronomy. (Comp. Deuteronomy 16:21-22.) At any rate, the prophet (Isaiah) gives an implicit sanction to the erection of a sacred pillar in Egypt” (Cheyne’s Note on Isaiah 19:19). The LXX. has the singular here (τὴνστήλην) and the plural in the next verse. The Syriac has the singular “statue” in both.
Read Charles John Ellicott on 2 Kings 10 →CambridgeThe Cambridge Bible for Schools and Colleges26. And they brought forth the images] R.V. pillars. On this word see above, 2 Kings 3:2 note. The same change is also made by R.V. in the next verse. The LXX. has the singular in this verse (στήλην) and the plural in 27. As the worship of Astarte was combined with that of Baal, we can understand that in such a splendid temple as that which Ahab and Jezebel had erected, there would be more pillars (or sacred obelisks) than one, though one would be specially known as ‘the pillar of Baal’. and burnt them] So that these more numerous pillars must have been of wood. Probably they were of less size than the chief obelisk.
Read Cambridge on 2 Kings 10 →Albert Barnes1798–1870Barnes' Notes on the BibleThe images - Or “pillars” of wood. The Phoenician pillar idols were mere columns, obelisks, or posts, destitute of any shaping into the semblance of humanity (compare 1 Kings 14:23 note).
Read Albert Barnes on 2 Kings 10 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible26. Brought… the images — These are supposed to have been wooden statues or pillars consecrated to Baal or some of his associate deities.
Read Daniel Denison Whedon on 2 Kings 10 →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
They brought out the sacred pillar of the temple of Baal and burned it.
They brought out the pillars that were in the house of Baal and burned them.
They brought out the sacred pillar of the temple of Baal and burned it.
They hauled out the sacred pillar of the temple of Baal and burned it.
Tyndale line
And they brought forth the images out of the house of Baal, and burned them.
And they brought forth the pillars that were in the house of Baal, and burned them.
And they brought forth the pillars that were in the house of Baal, and burned them.
And they brought forth the images out of the house of Baal, and burned them.
And they brought out the images of the temple of Baal, and burnt them.
Strictly literal
and brought forth the columns out of the house of Baal, and burned them;
and bring out the standing-pillars of the house of Baal, and burn them,
and bring out the standing-pillars of the house of Ba‘al, and burn them,
And they brought forth the statues out of the house of Ba'al, and burnt every one of them.
They dragged out the stone pillars that were in the house of Baal, and they burned them.
From the Latin
And brought the statue out of Baal’s temple, and burnt it,
Simplified
They dragged out the idol pillars and burned them.
And they took out the image of Asherah from the house of Baal, and had it burned.
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 and the Septuagint exhibit agreement in the core actions described in this verse, though the LXX's word order and additional articles reflect its distinct grammatical structure.
וַיֹּצִ֛אוּ אֶת־ מַצְּב֥וֹת בֵּית־ הַבַּ֖עַל וַֽיִּשְׂרְפֽוּהָ׃
3 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.
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 2 Kings 10:26
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.
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
Conj | V-Hiphil-ConsecImperf-3mp — Verb · Hiphil · sequential imperfect third person masculine pluralHc/Vhw3mp
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
מַצֵּבָה (maṣṣēbā) refers to a pillar or a memorial stone, often associated with altars. It can also denote a stump or a standing image, potentially an idol. The word is derived from a participle form indicating something that is stationed or set up.
מַצֵּבָה, מַצֶּ֫בֶת n.f. pillar, maṣṣēbā, stump
base
H4676 מַצֵּבָה, מַצֶּ֫בֶת pillar, maṣṣēbā, stump
4676 matstsebah mats-tsay-baw'
feminine (causatively) participle of 5324; something
stationed, i.e. a column or (memorial stone); by analogy, an
idol:--garrison, (standing) image, pillar.
see HEBREW for 05324
מַצֵּבָה (mats.tse.vah) — pillar.
1) pillar, mastaba, stump
1a) pillar
1a1) as monument, personal memorial
1a2) with an altar
1b)(Hoph) stock, stump (of tree)
N-fp — Noun common · feminine plural constructHNcfpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
בַּעַל (ba'al) means 'owner' or 'lord' and is notably used as a divine name for Baal, a Phoenician deity. It can refer to husbands, rulers, and inhabitants as well. The term also denotes specific individuals and locations, including a town in Simeon and men from the tribes of Benjamin and Reuben. The entries consistently emphasize its meaning as 'lord'.
בַּעַל 166 n.m. owner, lord
owner
husband
citizens, inhabitants
rulers, lords
n. of relation
Esp. lord, specif. as divine name, Baal.
base
בַּ֫עַל
n.pr.loc. city in tribe of Simeon
n.pr.m.
a Reubenite
a Gibeonite
base
H1168 בַּ֫עַל owner, lord . . owner
. husband
. citizens, inhabitants
. rulers, lords
. n. of relation
. lord, specif. as divine name, Baal.
1168 Ba`al bah'-al
the same as 1167; Baal, a Phoenician deity:--Baal, (plural)
Baalim.
see HEBREW for 01167
בַּעַל (ba.al) — Baal.
§ Baal = "lord"
esp. lord, specif. as divine name, Baal
supreme male divinity of the Phoenicians or Canaanites
בַּ֫עַל (ba.al) — Baal.
A man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Ch.8.30;
son of: Abiel (H0022) and Maacah (H4601N);
brother of: Kish (H7027), Ner (H5369), Abdon (H5658J), Zur (H6698I), Nadab (H5070J), Gedor (H1446I), Ahio (H0283I), Zecher (H2144) and Mikloth (H4732)
§ Baal = "lord"
בַּ֫עַל (ba.al) — Baal.
A man of the tribe of Reuben living at the time of Divided Monarchy, only mentioned at 1Ch.5.5;
son of: Reaiah (H7211);
father of: Beerah (H0880)
§ Baal = "lord"
בַּ֫עַל (ba.al) — Baal.
Baal = "lord"
a town of Simeon, probably identical to Baalath-beer
Another name of ba.a.lat be.er (בַּעֲלַת בְּאֵר "Baalath-beer" H1192)
בַּעַל (ba.al) — (Bamoth)-baal.
Baal = "lord"
Art | N-proper — Particle · nounHTd/Ntmsa
Baal
Lord. (1.) The name appropriated to the principal male god of the Phoenicians. It is found in several places in the plural BAALIM (Judg. 2:11; 10:10; 1 Kings 18:18; Jer. 2:23; Hos. 2:17). Baal is identified with Molech (Jer. 19:5). It was known to the Israelites as Baal-peor (Num. 25:3; Deut. 4:3), was worshipped till the time of Samuel (1 Sam 7:4), and was afterwards the religion of the ten tribes in the time of Ahab (
geographical. This word occurs as the prefix or suffix to the names of several places in Palestine, some of which are as follows: BAAL a town of Simeon, named only in (1 Chronicles 4:33) which from the parallel list in (Joshua 19:8) seems to have been identical with BAALATH-BEER. BAALAH (mistress). A. Another name for KIRJATH-JEARIM, or KIRJATH BAAL, the well-known town now Kuriet el Enab . (Joshua 15:9,10; 1 Chronicles 13:6) b. A town in the south of Judah, (Joshua 15:29) which in Josh 19:3 Is called BALAH, and in the parallel list, (
Lord,
1. In the Old Testament denotes an idol of the Phoenicians, and particularly of the Tyrians, whose worship was also introduced with great solemnities among the Hebrews, and especially at Samaria, along with that of Astarte, Jud 6:25-32 2Ki 10:18,28. See ASHTORETH, plural ASH’TAROTH. The plural, Baalim, signifies images or statues of Baal, Jud 2:11 10:10. Of the extent to which the worship of this idol was domesticated among the Phoenicians and Carthaginians, we have an evidence in the proper names of persons; as, among the former, Ethbaal, Jerubbaal; and among the latter, Hannibal, Asdrubal, etc. Among the Babylonians, the same idol was worshipped under the name of BEL, which is only another form of the word Baal,
master; lord
The Hebrew word שָׂרַף (*saraph*) is a primitive root meaning 'to burn.' It encompasses various forms, including Qal (to burn), Niphal (to be burned), Piel (burner), and Pual (to be burnt up). The entries suggest a focus on the act of burning and its implications, with no significant disagreements noted among the lexicons.
שָׂרַף 117 vb. burn
Qal burn
Niph. be burned
Pi. his burner, usu. one burning him, but prob. burning spices for him
Pu. it was burnt up (and gone).
base
H8313 שָׂרַף burn
8313 saraph saw-raf'
a primitive root; to be (causatively, set) on fire:--(cause
to, make a) burn((-ing), up) kindle, X utterly.
שָׂרַף (sa.raph) — to burn.
1) to burn
1a) (Qal) to burn
1b) (Niphal) to be burned
1c) (Piel) burner, burning (participle)
1d) (Pual) to be burnt up, be burned
Also means: sa.raph (סָרַף "to burn" H5635)
Conj | V-Qal-ConsecImperf-3mp | Suff — Verb qal sequential imperfect third person masculine plural · suffixHc/Vqw3mp/Sp3fs