2 Kings 17:31 — Word Study
WLCוְהָעַוִּ֛ים עָשׂ֥וּ נִבְחַ֖ז וְאֶת־ תַּרְתָּ֑ק וְהַסְפַרְוִ֗ים שֹׂרְפִ֤ים אֶת־ בְּנֵיהֶם֙ בָּאֵ֔שׁ לְאַדְרַמֶּ֥לֶךְ וַֽעֲנַמֶּ֖לֶךְ אֱלֹהֵ֥י סְפַרְוָֽיִם׃
BSAmadeʻâsâh■ [worshipped, created idols of] NibhazNibchaz△ [a deity, idol] and TartakTartâq△ [a dark prince, deity] and the SepharvitesÇᵉpharvîy△ [inhabitants of Sepharvaim, a city in Syria] burnedsâraph [sacrificed, completely burned] their childrenbên [sons, descendants] in the fireʼêsh [burning, flame] to AdrammelechʼĂdrammelek [an Assyrian idol, a false god] and AnammelechʻĂnammelek△ [a false god, introduced to Israel] the godsʼĕlôwahh [Elohim, deities, false gods] of SepharvaimÇᵉpharvayim [inhabitants of Sepharvaim, a city in Syria]
| Greek | English | Parsing |
|---|---|---|
| וְהָעַוִּ֛ים | and the Avvites | Conjunction, particle, noun proper |
| עָשׂ֥וּ | they made | Verb, Qal, perfect third person common plural |
| נִבְחַ֖ז | Nibhaz | Noun proper |
| וְאֶת־ | and the object marker | Conjunction, particle |
| תַּרְתָּ֑ק | Tartak | Noun proper |
| וְהַסְפַרְוִ֗ים | and the Sepharvites | Conjunction, particle, noun gentilic masculine plural absolute |
| שֹׂרְפִ֤ים | [were] burning | Verb, Qal, participle (active) masculine plural |
| אֶת־ | the object marker | Particle |
| בְּנֵיהֶם֙ | children their | Noun common masculine plural construct, suffix |
| בָּאֵ֔שׁ | in the fire | Preposition, noun common both singular absolute |
| לְאַדְרַמֶּ֥לֶךְ | to Adrammelech | Preposition, noun proper |
| וַֽעֲנַמֶּ֖לֶךְ | and Anammelech | Conjunction, noun proper |
| אֱלֹהֵ֥י | [the] gods of | Noun common, masculine plural construct |
| סְפַרְוָֽיִם׃ | Sepharvaim | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | the Avvites made Nibhaz and Tartak, and the Sepharvites burned their children in the fire to Adrammelech and Anammelech the gods of the Sepharvaim. |
| KJV | And the Avites made Nibhaz and Tartak, and the Sepharvites burnt their children in fire to Adrammelech and Anammelech, the gods of Sepharvaim. |
| ASV | and the Avvites made Nibhaz and Tartak; and the Sepharvites burnt their children in the fire to Adrammelech and Anammelech, the gods of Sepharvaim. |
| YLT | and the Avites have made Nibhaz and Tartak, and the Sepharvites are burning their sons with fire to Adrammelech and Anammelech, gods of Sepharvim. |
| WEB | and the Avvites made Nibhaz and Tartak; and the Sepharvites burned their children in the fire to Adrammelech and Anammelech, the gods of Sepharvaim. |
| BBE | The Avvites made Nibhaz and Tartak, and the Sepharvites gave their children to be burned in the fire to Adrammelech and Anammelech, the gods of Sepharvaim. |
The translations agree on the actions of the Avvites and Sepharvites, particularly regarding their idolatrous practices.
The sentence contains two main clauses, each detailing the actions of different groups, with additional phrases providing context and specifics.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbעָשָׂה
The sentence as the grammar sees it Open the tree ›
4 of 14 occur nowhere else in the Old Testament — words chosen on purpose.
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 17:31
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 — Idolatry in Israelgenerated
2 Kings 17:31 describes the idolatrous practices of the Avvites and Sepharvites, who created idols and sacrificed their children to these false gods. This passage highlights the extent of the corruption in Israel during the time of the divided monarchy, as foreign influences led to the worship of deities like Adrammelech and Anammelech, which were introduced to Israel by the Assyrians. The context of this verse is crucial in understanding the spiritual decline of the nation and the consequences of turning away from Yahweh.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Kings 17:24 | Then the king of Assyria brought people from Babylon, Cuthah, Avva, Hamath, and Sepharvaim and settled them in the towns of Samaria to replace the Israelites. They took possession of Samaria and lived in its towns. |
| 2 | Ezra 4:9 | From Rehum the commander, Shimshai the scribe, and the rest of their associates—the judges and officials over Tripolis, Persia, Erech and Babylon, the Elamites of Susa, |
| 3 | 2 Kings 17:17 | They sacrificed their sons and daughters in the fire and practiced divination and soothsaying. They devoted themselves to doing evil in the sight of the LORD, provoking Him to anger. |
| 4 | Leviticus 18:21 | You must not give any of your children to be sacrificed to Molech, for you must not profane the name of your God. I am the LORD. |
| 5 | Deuteronomy 12:28–31 | Be careful to obey all these things I command you, so that it may always go well with you and your children after you, because you will be doing what is good and right in the eyes of the LORD your God. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — עַוִּים, ve.ha.'a.Vimgenerated
The term עַוִּים (Avviym) refers to the Avvites, a group of people who lived in ancient Palestine. The root of the word suggests a connection to 'ruins', indicating a people associated with destruction or decay. Their mention in this verse underscores their role in the idolatrous practices that plagued Israel.
This group is significant in the narrative as they represent the foreign influences that led the Israelites away from worshipping Yahweh. The Avvites' actions reflect a broader theme of syncretism, where the worship of the true God was compromised by the adoption of pagan practices.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse uses made for עָשׂ֥וּ and burned for שֹׂרְפִ֤ים, which aligns with the KJV and ASV.
Sentence Structuregenerated
The main verb עָשׂ֥וּ (they made) governs the actions of the Avvites, while שֹׂרְפִ֤ים ([were] burning) describes the actions of the Sepharvites. The structure of the verse emphasizes the parallel actions of these two groups, showcasing their idolatrous practices.
The sentence is structured to first present the actions of the Avvites, followed by those of the Sepharvites, which highlights the contrast between the creation of idols and the horrific act of child sacrifice.
Septuagint Backgroundgenerated
The Septuagint translates עַוִּים as ευαῖοι, indicating a straightforward rendering of the group name without additional interpretation. This suggests that the Greek translators recognized the Avvites as a distinct people.
The use of ἐποίησαν for עָשׂ֥וּ aligns with the Greek understanding of making or creating, while κατέκαιον for שֹׂרְפִ֤ים emphasizes the act of burning, further reflecting the severity of the actions described.
In plain words — the whole versegenerated
2 Kings 17:31 tells us that the Avvites made idols named Nibhaz and Tartak, while the Sepharvites burned their children as sacrifices to the gods Adrammelech and Anammelech. This passage illustrates the idolatry that had taken root among the people of Israel, leading to horrific practices.
Frequently Asked Questionsgenerated
This indicates that the Avvites worshipped these idols, creating representations of their deities as part of their religious practices.
This practice was part of their worship to the gods Adrammelech and Anammelech, reflecting a severe deviation from the worship of Yahweh and the moral decay present in Israel.
These were false gods worshipped by the Sepharvites, introduced to Israel during the Assyrian conquest, associated with child sacrifice.
They represent the foreign influences and idolatrous practices that corrupted Israel, leading to a departure from the worship of Yahweh.
Reflection Questionsgenerated
- What are some ways that modern society mirrors the idolatry seen in this passage?
- How can we ensure that our worship remains focused on God rather than being influenced by surrounding cultures?
- What lessons can we learn from the consequences faced by the Avvites and Sepharvites?
- In what ways can we actively reject practices that lead us away from the worship of Yahweh?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Kings 17:31 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the Avites made Nibhaz and Tartak,.... The former of which is represented by the Jews in the shape of a dog, deriving the word from "nabach", to bark, as if it was the same with the Anubis
Read John Gill on 2 Kings 17 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the Avites made Nibhaz and Tartak, and the Sepharvites burnt their children in fire to Adrammelech and Anammelech, the gods of Sepharvaim.
Read Robert Jamieson on 2 Kings 17 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Kings 17:31 And the Avites made Nibhaz and Tartak, and the Sepharvites burnt their children in fire to Adrammelech and Anammelech, the gods of Sepharvaim.Ver. 31. Made Nibhaz and Tartak.] A dog and an ass, as 2 Kings 17:30. So the Africans worshipped a dog; the Persians, a cock; the Mendesians, a goat, &c. The people of the East Indies, in the isle Ceylon, having an ape’ s tooth got from them which they had consecrated, offered an incredible mass of treasure to recover it.
Read John Trapp on 2 Kings 17 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(31) Nibhaz and Tartak are unknown, but the forms have an Assyrio-Babylonian cast. (Comp. Nimrod, Nergal with the former, and Ishtar, Namtar, Merodach, Shadrach, with the latter.) Before Nibhaz the LXX. have another name, Abaazar, or Eblazer (? ’abal Assûr “the Son of Assur”). Adrammelech.—Comp. 2 Kings 19:37. Identified by Schrader with the Assyrian Adar-mâlik, “Adar is prince” (? Adrum).Anammelech—i.e., Anum-mâlik, “Anu is prince.” Adar and Anu are well-known Assyrian gods.
Read Charles John Ellicott on 2 Kings 17 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 31. The Avites made Nibhaz] This was supposed to be the same as the Anubis of the Egyptians; and was in form partly of a dog, and partly of a man. A very ancient image of this kind now lies before me: it is cut out of stone, about seven inches high; has the body, legs, and arms, of a man; the head and feet of a dog; the thighs and legs covered with scales; the head crowned with a tiara; the arms crossed upon the breasts, with the fingers clenched. The figure stands upright, and the belly is very protuberant. See below. 2Kg 17:41. And Tartak] This is supposed by some to be another name of the same idol; Jarchi says it was in the shape of an ass. Some think these were the…
Read AdamClarke on 2 Kings 17 →CambridgeThe Cambridge Bible for Schools and Colleges31. And the Avites [R.V. Avvites] made Nibhaz] Of Nibhaz (for which the LXX. gives a very different word, Ἐβλαζὲρ) nothing is known with certainty. The Jewish commentators explain the word as connected with a root signifying ‘to bark’, and say that the idol was a human figure with a dog’s head. The dog was worshipped, or rather some divinity represented with a dog’s head, by the Egyptians. And the want of any better information forces us to be content with supposing that the explanation of the Rabbis may be correct. The varied form of the name in the LXX. seems however to throw doubt on the form Nibhaz. and Tartak] The same Jewish tradition represents Tartak as worshipped under the form of…
Read Cambridge on 2 Kings 17 →Albert Barnes1798–1870Barnes' Notes on the BibleNibhaz and Tartak are either gods of whom no other notice has come down to us, or intentional corruptions of the Babylonian names Nebo and Tir, the great god of Borsippa, who was the tutelar deity of so many Babylonian kings.
Read Albert Barnes on 2 Kings 17 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible31. Nibhaz and Tartak, idols of the Avites, are also unknown, save that rabbinical conjecture assigns to Nibhaz the form of a dog, and to Tartak the form of an ass. Of the character of the gods of Sepharvaim more can be said.
Read Daniel Denison Whedon on 2 Kings 17 →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
the Avvites made Nibhaz and Tartak, and the Sepharvites burned their children in the fire to Adrammelech and Anammelech the gods of the Sepharvaim.
and the Avvites made Nibhaz and Tartak; and the Sepharvites burned their children in the fire to Adrammelech and Anammelech, the gods of Sepharvaim.
the Avvites made Nibhaz and Tartak, and the Sepharvites burned their children in the fire to Adrammelech and Anammelech the gods of Sepharvaim.
the Avvites made Nibhaz and Tartak, and the Sepharvites burned their sons in the fire as an offering to Adrammelech and Anammelech, the gods of Sepharvaim.
Tyndale line
And the Avites made Nibhaz and Tartak, and the Sepharvites burnt their children in fire to Adrammelech and Anammelech, the gods of Sepharvaim.
and the Avvites made Nibhaz and Tartak; and the Sepharvites burnt their children in the fire to Adrammelech and Anammelech, the gods of Sepharvaim.
and the Avvites made Nibhaz and Tartak, and the Sepharvites burnt their children in the fire to Adrammelech and Anammelech, the gods of Sepharvaim.
And the Avites made Nibhaz and Tartak, and the Sepharvites burnt their children in the fire to Adrammelech and Anammelech, the gods of Sepharvaim.
And the Auims made Nibhaz, and Tartak: and the Sepharuims burnt their children in the fire to Adrammelech, and Anammelech the gods of Sepharuaim.
Strictly literal
and the Avvites made Nibhaz and Tartak, and the Sepharvites burned their children in the fire to Adrammelech and Anammelech the gods of Sepharvaim.
and the Avites have made Nibhaz and Tartak, and the Sepharvites are burning their sons with fire to Adrammelech and Anammelech, gods of Sepharvim.
and the Avites have made Nibhaz and Tartak, and the Sepharvites are burning their sons with fire to Adrammelech and Anammelech, gods of Sepharvim.
And the 'Avvites made Nibchaz and Tharthak, and the Sepharvites burnt their children in fire to 'Adrammelech and 'Anammelech, the gods of Sepharvayim.
the Avvites made Nibhaz and Tartak. The Sepharvites burned their children in the fire to Adrammelek and Anammelek, the gods of the Sepharvites.
From the Latin
And the Hevites made Nebahaz and Tharthac. And they that were of Sepharvaim burnt their children in fire, to Adramelech and Anamelech the gods of Sepharvaim.
Simplified
The Avvites made Nibhaz and Tartak, and the Sepharvites sacrificed their children as burnt offerings to their gods Adrammelech and Anammelech.
The Avvites made Nibhaz and Tartak, and the Sepharvites gave their children to be burned in the fire to Adrammelech and Anammelech, the gods of Sepharvaim.
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 that the Avvites made Nibhaz and Tartak, and the Sepharvites burned their children in the fire to Adrammelech and Anammelech, the gods of the Sepharvaim. The Septuagint has a word-by-word correspondence with the Masoretic Text for 11 of the 14 words, indicating a significant agreement, though the exact wording and structure differ. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variations for this verse, so the primary differences lie between the Masoretic Text and the Septuagint's rendering.
וְהָעַוִּ֛ים עָשׂ֥וּ נִבְחַ֖ז וְאֶת־ תַּרְתָּ֑ק וְהַסְפַרְוִ֗ים שֹׂרְפִ֤ים אֶת־ בְּנֵיהֶם֙ בָּאֵ֔שׁ לְאַדְרַמֶּ֥לֶךְ וַֽעֲנַמֶּ֖לֶךְ אֱלֹהֵ֥י סְפַרְוָֽיִם׃
11 of the 14 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 17:31
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.
עַוִּים (Avviym) refers to a group of people known as the Avvites, who lived in the southwestern coastal region of ancient Palestine, as well as a city in the territory of Benjamin. The term is derived from the root meaning 'ruins.' It is first mentioned in Deuteronomy 2:23.
עַוִּים n.pr.
gent. people on SW. coast of Mediterr.
loc. city in Benj.
base
H5761 עַוִּים
5761 `Avviym av-veem'
plural of 5757; Avvim (as inhabited by Avvites), a place in
Palestine (with the article prefix):--Avim.
see HEBREW for 05757
עַוִּים (av.vim) — Avvim.
People who lived in modern Gaza, first mentioned at Deu.2.23
§ Avim = "ruins"
1) a people among the early inhabitants of Palestine located in the southwest corner of the seacoast
2) a city in Benjamin
עַוִּים (av.vim) — Avvim.
§ Avim = "ruins"
a city in Benjamin
עַוִּים (av.vim) — Avvite.
Group of iv.vah (עַוָּה "Ivvah" H5755)
§ Avim = "ruins"
a people among the early inhabitants of Palestine located in the southwest corner of the seacoast
2) a city in Benjamin
HC/Td/Npl — Conjunction · particle · noun properHC/Td/Npl
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
נִבְחַז (Nibchaz) refers to a deity worshipped by the Avites, described as 'the barker' and associated with an idol resembling a dog. This term appears in 2 Kings 17:31, where it is noted that the Avites introduced this god into Samaria during the reign of Shalmaneser. The entries indicate that the name is otherwise unknown.
נִבְחַז n.pr.div. god of men of Avva, 2 K 17:31; name otherwise unknown
ref
H5026 נִבְחַז
5026 Nibchaz nib-khaz'
of foreign origin; Nibchaz, a deity of the Avites:--Nibhaz.
נִבְחַז (niv.chaz) — Nibhaz.
§ Nibhaz = "the barker"
a deity of the Avites introduced by them into Samaria in the time of Shalmaneser; idol had the figure of a dog
N-proper — Noun properHNpt
nib'-haz (nibhchaz): Given as the name of an idol of the Avvites, introduced by them into Samaria (2Ki 17:31), but otherwise unknown. The text is supposed to be corrupt.
Nibhaz
Barker, the name of an idol, supposed to be an evil demon of the Zabians. It was set up in Samaria by the Avites (2 Kings 17:31), probably in the form of a dog.
(the barker), a deity of the Avites, introduced by them into Samaria in the time of Shalmaneser. (2 Kings 17:31) The rabbins derived the name from a Hebrew root nabach , "to bark," and hence assigned to it the figure of a dog, or a dog-headed man. The Egyptians worshipped the dog. Some indications of this worship have been found in Syria, a colossal figure of a dog having formerly stood at a point between Berytus and Tripolis.
budding; prophesying
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)
HC/To — Conjunction · particleHC/To
תַּרְתָּ֑ק (Tartaq) refers to a deity worshipped by the Avvites, described as the 'prince of darkness' and traditionally represented as an ass. The term appears in 2 Kings 17:31, but its origins and significance remain unclear, with no further identification provided in the lexicons.
תַּרְתָּ֑ק n.pr.div. 2 K 17:31; not identified
ref
H8662 תַּרְתָּ֑ק
8662 Tartaq tar-tawk'
of foreign derivation; Tartak, a deity of the
Avvites:--Tartak.
תַּרְתָּ֑ק (tar.taq) — Tartak.
§ Tartak = "prince of darkness"
one of the deities of the Avite people of Samaria
according to tradition, worshipped under the form of an ass
N-proper — Noun properHNpt
tar'-tak (tartaq): In 2Ki 17:31 mentioned as the name of an idol of the Avvites, one of the peoples sent by Shalmaneser to the cities of Samaria. It is otherwise unknown.
Tartak
Prince of darkness, one of the gods of the Arvites, who colonized part of Samaria after the deportation of Israel by Shalmaneser (2 Kings 17:31).
(prince of darkness), one of the gods of the Avite or Avvite colonists of Samaria. (2 Kings 17:31) According to rabbinical tradition, Tartak is said to have been worshipped under the form of an ass.
An idol, introduced by the Avites into Samaria, 2Ki 17:31.
סְפַרְוִי (sepharvi) refers to a Sepharvite, an inhabitant of Sepharvaim. The term is derived from the root word for Sepharvaim, which means 'enumeration.' It appears in the Old Testament in 2 Kings 17:31. The entries indicate that this word is primarily used as an adjective.
[סְפַרְוִי] adj.gent. of Sepharvaim, only 2 K 17:31a.
ref
H5616 סְפַרְוִי
5616 Cpharviy sef-ar-vee'
patrial from 5617; a Sepharvite or inhabitant of
Sepharvain:--Sepharvite.
see HEBREW for 05617
סְפַרְוִי (se.phar.vi) — Sepharvaim.
Sepharvites see Sepharvaim = "enumeration"
an inhabitant of Sepharvaim
Another spelling of se.phar.va.yim (סְפַרְוַ֫יִם "Sepharvaim" H5617)
Conj | Art | Ngmpa — Conjunction · particle · noun gentilic masculine plural absoluteHC/Td/Ngmpa
→ The people of Sepharvaim 2Ki 17:31
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)
V-Qal — Verb · Qal · participle (active) masculine pluralHVqrmpa
→ As a punishment
→ See PUNISHMENT
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
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-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3mp
אֵשׁ (esh) means 'fire' and encompasses various types, including natural fire, supernatural fire associated with divine appearances, and fire used for cooking or on altars. It can also figuratively represent God's anger. The entries consistently highlight its literal and metaphorical uses, with no significant disagreement among lexicons.
אֵשׁ 377 n.f. fire
fire, of conflagration
of supernatural fire
fire for cooking, roasting, parching
esp. of altar fire
fig. of Yahweh's anger
in various combinations
base
H784 אֵשׁ fire . fire, of conflagration
. of supernatural fire
. fire for cooking, roasting, parching
. esp. of altar fire
. fig. of Yahweh's anger
. in various combinations
784 'esh aysh
a primitive word; fire (literally or figuratively):--
burning, fiery, fire, flaming, hot.
אֵשׁ (esh) — fire.
1) fire
1a) fire, flames
1b) supernatural fire (accompanying theophany)
1c) fire (for cooking, roasting, parching)
1d) altar-fire
1e) God's anger (fig.)
Aramaic equivalent: esh (אֶשָּׁא "fire" H0785)
Prep | N-cs — Preposition · noun common both singular absoluteHRd/Ncbsa
fir ('esh; pur):
These are the common words for fire, occurring very frequently. 'Ur, "light" (Isa 24:15 the King James Version; compare the Revised Version (British and American); Isa 31:9, and see FIRES), nur (Aramaic) (Da 3:22 ff) are found a few times, also 'eshshah (Jer 6:29), and be`erah (Ex 22:6), once each. Ac 28:2,3 has pura, "pyre," and Mr 14:54; Lu 22:56, phos, "light," the Revised Version (British and American) "in the light (of the fire)." "To set…
Fire
(1.) For sacred purposes. The sacrifices were consumed by fire (Gen. 8:20). The ever-burning fire on the altar was first kindled from heaven (Lev. 6:9, 13; 9:24), and afterwards rekindled at the dedication of Solomon’s temple (2 Chr. 7:1, 3). The expressions “fire from heaven” and “fire of the Lord” generally denote lightning, but sometimes also the fire of the altar was so called (Ex. 29:18; Lev. 1:9; 2:3; 3:5, 9).
Fire for a sacred purpose obtained otherwise than from the altar was called “strange fire” (Lev. 10:1, 2;
is represented as the symbol of Jehovah’s presence and the instrument of his power, in the way either of approval or of destruction. (Exodus 3:2; 14:19) etc. There could not be a better symbol for Jehovah than this of fire, it being immaterial, mysterious, but visible, warming, cheering, comforting, but also terrible and consuming. Parallel with this application of fire and with its symbolical meaning are to be noted the similar use for sacrificial purposes and the respect paid to it, or to the heavenly bodies as symbols of deity, which prevailed among so many nations of antiquity, and of which the traces are not even now extinct; e.g. the Sabean and Magian systems of worship. (Isaiah 27:9) Fire for sacred purposes obtained elsewhere than from the altar was called "strange fire," and for the use of such Nadab and Abihu were punished…
In Scripture, is often connected with the presence of Jehovah; as in the burning bush, and on Mount Sinai, Ex 3:2 19:18 Ps 18:1-50 Hab 1:1-3:19. The second coming of Christ will be "in flaming fire," 2Th 1:8. In the New Testament it illustrates the enlightening, cheering, and purifying agency of the Holy Spirit, Mt 3:11 Ac 2:3. By sending fire from heaven to consume sacrifices, God often signified his acceptance of them: as in the case of Abel, Ge 4:4; Abraham, Ge…
אַדְרַמֶּ֫לֶךְ (Adrammelech) refers to both an Assyrian idol worshipped by the Sepharvites and a historical figure, the son of Sennacherib, known for murdering his father. The name is derived from terms meaning 'splendor of the king' or 'Adar is prince.' It is mentioned in 2 Kings 17:31 and 19:37.
אַדְרַמֶּ֫לֶךְ n.pr.m. (Adar is prince, As. Adar-malik (?))
a god of Sepharvaim
parricidal son of Sennacherib
base
H152 אַדְרַמֶּ֫לֶךְ (Adar is prince, As. Adar-malik (?)) . a god of Sepharvaim
. parricidal son of Sennacherib
152 'Adrammelek ad-ram-meh'-lek
from 142 and 4428; splendor of (the) king; Adrammelek, the
name of an Assyrian idol, also of a son of
Sennacherib:--Adrammelech.
see HEBREW for 0142
see HEBREW for 04428
אַדְרַמֶּ֫לֶךְ (a.de.ram.me.lekh) — Adrammelech.
A man living at the time of Divided Monarchy, only mentioned at 2Ki.17.31
§ Adrammelech = "honour of the king" or "Adar is prince" or "Adar is Counsellor, Decider"
1) an idol or god of the Sepharvites, introduced to Israel by Shalmaneser the fifth
2) the son and murderer of Sennacherib
אַדְרַמֶּ֫לֶךְ (a.de.ram.me.lekh) — Adrammelech.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.19.37;
son of: Sennacherib (H5576);
brother of: Sharezer (H8272) and Esarhaddon (H0634)
§ Adrammelech = "honour of the king" or "Adar is prince" or "Adar is Counsellor, Decider"
1) an idol or god of the Sepharvites, introduced to Israel by Shalmaneser the fifth
2) the son and murderer of Sennacherib
Prep | N-proper — Preposition · noun properHR/Npt
Adrammelech
Adar the king. (1.) An idol; a form of the sun-god worshipped by the inhabitants of Sepharvaim (2 Kings 17:31), and brought by the Sepharvite colonists into Samaria. (2.) A son of Sennacherib, king of Assyria (2 Kings 19:37; Isa. 37:38).
(splendor of the king). The name of an idol introduced into Samaria by the colonists from Sepharvaim. (2 Kings 17:31) He was worshipped with rites resembling those of Molech, children being burnt in his honor. Adrammelech was probably the male power of the sun, and ANAMMELECH, who is mentioned with Adrammelech as a companion god, the female power of the sun. Son of the Assyrian king Sennacherib, who, with his brother Sharezer, murdered their father in the temple of Nisroch at Nineveh, after the failure of the Assyrian attack on Jerusalem. The parricides escaped into Armenia. (2 Kings 19:37; 2 Chronicles 32:21; Isaiah 37:38)
1. Son of Sennacherib, king of Assyria, Isa 37:38; 2Ki 19:37, who, upon returning to Nineveh after his fatal expedition against Hezekiah, was killed by his two sons, Adrammelech and Sharezer, through fear, according to Jewish tradition, of being sacrificed to his idol Nisroch. They then fled to the mountains of Armenia, B. C. 713.
2. One of the gods adored by the inhabitants of Sepharvaim, who settled in Samaria, in the stead of those Israelites who were carried beyond the Euphrates. They made their children pass through fire, in honor of this false deity, and of another called Anammelech, 2Ki 17:31. Some think that Adrammelech represented the sun, and Anammelech the moon.
the cloak, glory, grandeur or power of the king
עֲנַמֶּ֫לֶךְ (Anammelek) refers to an Assyrian deity, whose name means 'image of the king.' This god was introduced to Israel during the Divided Monarchy and is mentioned in 2 Kings 17:31. Anammelech was worshipped alongside rites similar to those of Molech and was considered a companion to another deity, 'Adrammelech.
עֲנַמֶּ֫לֶךְ n.pr.div. = As. Anu-malik
base
H6048 עֲנַמֶּ֫לֶךְ
6048 `Anammelek an-am-meh'-lek
of foreign origin; Anammelek, an Assyrian
deity:--Anammelech.
עֲנַמֶּ֫לֶךְ (a.nam.me.lekh) — Anammelech.
A man living at the time of Divided Monarchy, only mentioned at 2Ki.17.31
§ Anammelech = "image of the king"
an Assyrian false god introduced to Israel during the monarchy; worshipped with rites resembling those of Molech; companion god of 'Adrammelech'
Conj | N-proper — Conjunction · noun properHC/Npt
a-nam'-e-lek (`anammelekh = Assyrian Anu-malik, "Anu is the prince"): A Babylonian (?) deity worshipped by the Sepharvites in Samaria, after being transported there by Sargon. The worship of Adrammelech (who is mentioned with Anammelech) and Anammelech is accompanied by the sacrifice of children by fire: "The Sepharvites burnt their children in the fire to Adrammelech and Anammelech, the gods of Sepharvaim" (2Ki 17:31). This passage presents two grave difficulties. First, there is no evidence in cuneiform literature that would point to the presence of human sacrifice, by fire or otherwise, as part of the ritual; nor has it been shown that the sculptures or bas-reliefs deny this thesis.
Much depends upon the identification of "Sepharvaim"; if, as some scholars hold, Sepharvaim and Sippar are one and the same cities, the two deities…
Anammelech
One of the gods worshipped by the people of Sepharvaim, who colonized Samaria (2 Kings 17:31). The name means “Anu is king.” It was a female deity representing the moon, as Adrammelech (q.v.) was the male representing the sun.
(image of the king), one of the idols worshipped by the colonists introduced into Samaria from Sepharvaim. (2 Kings 17:31) He was worshipped with rites resembling those of Molech, and is the companion-god to Adrammelech.
See ADRAMMELECH.
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
HNcmpc — Noun common · masculine plural constructHNcmpc
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…
סְפַרְוַ֫יִם (sepharvaim) refers to a city in Syria that was conquered by the Assyrian king, often identified with Sippara, located between Baghdad and Babylon. The term is dual, suggesting it represents 'the two Sipparas.' It may be near modern Mosaib, situated on the Euphrates River.
סְפַרְוַ֫יִם n.pr.loc. city conquered by king of Assyr.;—usu. identif. with Sippara (on a canal), between Bagdad and Babyl., a city in two parts
base
H5617 סְפַרְוַ֫יִם city conquered by king of Assyr.;—usu. identif. with Sippara (on a canal), between Bagdad and Babyl., a city in two parts
5617 Cpharvayim sef-ar-vah'-yim
(dual)
סְפַרְוַ֫יִם (se.phar.va.yim) — Sepharvaim.
Sepharvaim = "the two Sipparas"
a city in Syria conquered by the king of Assyria
1a) perhaps near the modern 'Mosaib' and on the Euphrates above Babylon
Also named: se.phar.vi (סְפַרְוִי "Sepharvaim" H5616)
N-proper — Noun properHNpl
sef-ar-va'-im, se-far-va'-im (cepharwayim: Sephpharouaim, Seppharoudim, Seppharoun, Seppharoumain, Eppharouaim, Sepphareim, the first two being the forms in manuscripts Alexandrinus and Vaticanus respectively, of the passages in Kings, and the last two in Isaiah):
1. Formerly Identified with the Two Babylonian Sippars:
This city, mentioned in 2Ki 17:24; 18:34; 19:13; Isa 36:19; 37:13, is generally identified with the Sip(p)ar of the Assyrians-Babylonian inscriptions (Zimbir in Sumerian), on the Euphrates, about 16 miles Southwest of Bagdad. It was one of the two great seats of the worship of the Babylonian sun-god Samas, and also of the goddesses Ishtar and Anunit, and seems to have had two principal districts, Sippar of Samas, and Sippar of Anunit, which, if the identification…
Sepharvaim
Taken by Sargon, king of Assyria (2 Kings 17:24; 18:34; 19:13; Isa. 37:13). It was a double city, and received the common name Sepharvaim, i.e., “the two Sipparas,” or “the two booktowns.” The Sippara on the east bank of the Euphrates is now called Abu-Habba; that on the other bank was Accad, the old capital of Sargon I., where he established a great library. (See SARGON.) The recent discovery of cuneiform inscriptions at Tel el-Amarna in Egypt, consisting of official despatches to Pharaoh Amenophis IV. and his predecessor from their agents in Palestine, proves that in the century before the Exodus an active literary intercourse was carried on between these nations, and that the medium of the correspondence was the Babylonian language and script. (See…
(the two Sipparas) is mentioned by Sennacherib in his letter to Hezekiah as a city whose king had been unable to resist the Assyrians. (2 Kings 19:13; Isaiah 37:13) comp. 2Kin 18:34 It is identified with the famous town of Sippara., on the Euphrates above Babylon, which was near the site of the modern Mosaib. The dual form indicates that there were two Sipparas, one on either side of the river. Berosus celled Sippara "a city of the sun;" and in the inscriptions it bears the same title, being called Tsipar sha Shamas , or "Sippara of the Sun" --the sun being the chief object of worship there. Comp. (2 Kings 17:31)
When Shalmaneser king of Assyria carried away Israel from Samaria to beyond the Euphrates, he sent people in their stead into Palestine, among whom were the Sepharvaim, 2Ki 17:24,31. That Sepharvaim was a small district under its own king, is apparent from 2Ki 19:13; Isa 37:13. It may, with most probability, be assigned to Mesopotamia, because it is named along with other places in that region, and because Ptolemy mentions a city of a similar name, Sipphara, as the most southern of Mesopotamia.