2 Kings 23:10 — Word Study
WLCוְטִמֵּ֣א אֶת־ הַתֹּ֔פֶת אֲשֶׁ֖ר בְּגֵ֣י בֶן הִנֹּ֑ם לְבִלְתִּ֗י לְהַעֲבִ֨יר אִ֜ישׁ אֶת־ בְּנ֧וֹ וְאֶת־ בִּתּ֛וֹ בָּאֵ֖שׁ לַמֹּֽלֶךְ׃
BSAHe also desecratedṭâmêʼ■ [defiled, made unclean] TophethTôpheth [a place of child sacrifice] in the Valleygayʼ [lowland, gorge] of Ben-hinnomHinnôm [the valley of lamentation] so that nobiltîy oneʼîysh could sacrificeʻâbar [offer, give up] his sonbên [child, descendant] or daughterbath [female child, offspring] in the fireʼêsh [flames, burning] to MolechMôlek [a false god, idol]
| Greek | English | Parsing |
|---|---|---|
| וְטִמֵּ֣א | and he made unclean | Verb, Piel, sequential perfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| הַתֹּ֔פֶת | Topheth | Particle, noun proper |
| אֲשֶׁ֖ר | which | Particle |
| בְּגֵ֣י | [was] in [the] valley of | Preposition, noun common both singular construct |
| בֶן | Ben | Noun common, masculine singular construct |
| הִנֹּ֑ם | Hinnom | Noun proper |
| לְבִלְתִּ֗י | to not | Preposition, noun common both singular absolute |
| לְהַעֲבִ֨יר | to make pass | Preposition, verb hiphil infinitive construct common |
| אִ֜ישׁ | anyone | Noun common, masculine singular absolute |
| אֶת־ | the object marker | Particle |
| בְּנ֧וֹ | son his | Noun common masculine singular construct, suffix |
| וְאֶת־ | and the object marker | Conjunction, particle |
| בִּתּ֛וֹ | daughter his | Noun common feminine singular construct, suffix |
| בָּאֵ֖שׁ | in the fire | Preposition, noun common both singular absolute |
| לַמֹּֽלֶךְ׃ | to Molech | Preposition, noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He also desecrated Topheth in the Valley of Ben-hinnom so that no one could sacrifice his son or daughter in the fire to Molech. |
| KJV | And he defiled Topheth, which is in the valley of the children of Hinnom, that no man might make his son or his daughter to pass through the fire to Molech. |
| ASV | And he defiled Topheth, which is in the valley of the children of Hinnom, that no man might make his son or his daughter to pass through the fire to Molech. |
| YLT | And he hath defiled Topheth, that [is] in the valley of the son of Hinnom, so that no man doth cause his son and his daughter to pass over through fire to Molech. |
| WEB | He defiled Topheth, which is in the valley of the children of Hinnom, that no man might make his son or his daughter to pass through the fire to Molech. |
| BBE | And Topheth, in the valley of the sons of Hinnom, he made unclean, so that no man might make his son or his daughter go through the fire to Molech. |
The translations agree on the essential meaning of the verse, emphasizing Josiah's action of desecrating Topheth.
The sentence has a main clause followed by a prepositional phrase and a purpose clause, clearly outlining Josiah's action and its intent.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאִישׁ
verbטָמֵא
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 23:10
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 — Josiah's Reformsgenerated
2 Kings 23:10 describes King Josiah's efforts to cleanse Judah from idolatry and restore proper worship of Yahweh. In this context, he desecrates Topheth, a site associated with the abominable practice of child sacrifice to Molech, emphasizing his commitment to abolishing such practices in the land.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 30:33 | For Topheth has long been prepared; it has been made ready for the king. Its funeral pyre is deep and wide, with plenty of fire and wood. The breath of the LORD, like a torrent of burning sulfur, sets it ablaze. |
| 2 | Jeremiah 7:31–32 | They have built the high places of Topheth in the Valley of Hinnom so they could burn their sons and daughters in the fire—something I never commanded, nor did it even enter My mind. |
| 3 | Jeremiah 19:6–11 | So behold, the days are coming, declares the LORD, when this place will no longer be called Topheth or the Valley of Ben-hinnom, but the Valley of Slaughter. |
| 4 | Joshua 15:8 | From there the border went up the Valley of Hinnom along the southern slope of the Jebusites (that is, Jerusalem) and ascended to the top of the hill that faces the Valley of Hinnom on the west, at the northern end of the Valley of Rephaim. |
| 5 | 2 Chronicles 28:3 | Moreover, Ahaz burned incense in the Valley of Hinnom and sacrificed his sons in the fire, according to the abominations of the nations that the LORD had driven out before the Israelites. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — טִמֵּא, ti.Me'generated
The verb טִמֵּא (ti.Me') is a Piel form, indicating an active role in making something unclean or defiled. This word, used 162 times in the Hebrew Bible, often describes moral or ceremonial impurity, highlighting Josiah's decisive action against the idolatrous practices of his predecessors.
The act of desecration here is not merely symbolic; it represents a direct challenge to the worship of Molech, a false god associated with child sacrifice. Josiah's actions serve as a pivotal moment in the narrative, illustrating his zeal for purifying the worship practices in Judah.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the essential meaning of the verse.
Sentence Structuregenerated
The finite verb טִמֵּא (ti.Me'), meaning 'he made unclean,' governs the main clause, indicating Josiah's action. The structure is straightforward, with additional phrases clarifying the object and purpose of this action.
The sentence is constructed to emphasize Josiah's action first, followed by the object of that action, Topheth, and the subsequent clauses that explain the implications of his decree against child sacrifice.
Septuagint Backgroundgenerated
The Septuagint translates טִמֵּא as ἐμίανεν (emíanen), which also means 'to defile.' This choice reflects a consistent understanding of the act of desecration, aligning with the Hebrew intent to convey moral outrage against idolatrous practices.
The use of a verb in the Septuagint indicates a direct correlation to the Hebrew text, maintaining the focus on the act of making unclean as a significant reformative action by Josiah.
In plain words — the whole versegenerated
2 Kings 23:10 tells how King Josiah desecrated Topheth in the Valley of Ben-hinnom to stop anyone from sacrificing their children to Molech. This act was part of his reforms to eliminate idolatry and restore proper worship in Judah.
Frequently Asked Questionsgenerated
It means Josiah took action to make the site unclean and unacceptable for worship, specifically to stop the practice of child sacrifice.
Topheth was associated with the horrific practice of child sacrifice to Molech, making it a symbol of idolatry and moral corruption.
Josiah's reforms aimed to restore the worship of Yahweh and eliminate idolatrous practices, which were met with both support and resistance among the people.
This verse illustrates Josiah's zeal for righteousness and his commitment to purifying the worship practices in Judah, demonstrating his leadership in turning the nation back to God.
Reflection Questionsgenerated
- What steps can I take in my life to remove influences that lead away from my values?
- How can I support others in making choices that align with their beliefs?
- What does it mean to me to stand against practices that I believe are harmful?
- In what ways can I learn from Josiah's example of reform and commitment to righteousness?
The early church on this verse — how the Fathers read it
Early commentators reference this verse to discuss the significance of Josiah's reforms against child sacrifice and idolatry.
"He also defiled Topheth, etc." [2 Kings 23:10] What is said about King Josiah: "He also defiled Topheth, which is in the Valley of the Son of Hinnom,Early Church Fathers on 2 Kings 23 →
“No one would make a son or a daughter pass through fire.” The passage through fire is the symbol of combustion. In fact, the demons demanded that [their worshipers] burn their own children, and sometimes they were immolated,Early Church Fathers on 2 Kings 23 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Kings 23:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he defiled Topheth,.... A place so called, as is generally thought, from the beating of drums or timbrels in it, that the shrieks of the infants sacrificed here to Molech might not be heard by
Read John Gill on 2 Kings 23 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he defiled Topheth, which is in the valley of the children of Hinnom, that no man might make his son or his daughter to pass through the fire to Molech.
Read Robert Jamieson on 2 Kings 23 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn the valley of the children of Hinnom; of which see 19:6,11. To pass through the fire to Molech. See Poole ""; See Poole "".
Read Matthew Poole on 2 Kings 23 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Kings 23:10 And he defiled Topheth, which [is] in the valley of the children of Hinnom, that no man might make his son or his daughter to pass through the fire to Molech.Ver. 10. And he defiled Tophet.] A pleasant valley near to Jerusalem, but, for the abominable abuse of it, taken afterwards for hell, a place of torments, without end, and past imagination.
Read John Trapp on 2 Kings 23 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) Topheth.—Heb. the Topheth; i.e., the burning place, or hearth, if the word be rightly derived from the Persian tôften, “to burn.” The Hebrew word, however, has been so modified as to suggest a derivation from tôph, “to spit;” so that the epithet would mean “the abomination.” (Comp. 2 Kings 23:13.) (Comp. also Job 17:6; Isaiah 30:33; and the Coptic tâf, “spittle.”) The valley of the children of Hinnom.—Elsewhere called “the valley of the son of Hinnom,” and “the valley of Hinnom (Joshua 15:8; Jeremiah 7:31-32). Simonis plausibly explained the word Hinnom as meaning shrieking or moaning (from the Arabic hanna, arguta voce gemuit, flevit). “The valley of the sons of shrieking” would be a…
Read Charles John Ellicott on 2 Kings 23 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. He defiled Topheth] St. Jerome says that Topheth was a fine and pleasant place, well watered with fountains, and adorned with gardens. The valley of the son of Hinnom, or Gehenna, was in one part; here it appears the sacred rites of Molech were performed, and to this all the filth of the city was carried, and perpetual fires were kept up in order to consume it. Hence it has been considered a type of hell; and in this sense it is used in the New Testament. It is here said that Josiah defiled this place that no man might make his son or his daughter to pass through the fire. He destroyed the image of Molech, and so polluted the place where he stood, or his temple, that it was…
Read AdamClarke on 2 Kings 23 →CambridgeThe Cambridge Bible for Schools and Colleges10. Topheth] See note on 2 Kings 21:6, and on ‘passing through the fire to Molech’ see note on 2 Kings 16:3.
Read Cambridge on 2 Kings 23 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10. Defiled Topheth — Probably by burning the bones of the priests who had offered human sacrifices there. Compare 2 Chronicles 34:5.
Read Daniel Denison Whedon on 2 Kings 23 →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
He also desecrated Topheth in the Valley of Ben-hinnom so that no one could sacrifice his son or daughter in the fire to Molech.
He defiled Topheth, which is in the valley of the children of Hinnom, that no man might make his son or his daughter to pass through the fire to Molech.
He also desecrated Topheth in the Valley of Ben-hinnom so that no one could sacrifice his son or daughter in the fire to Molech.
The king ruined Topheth in the Valley of Ben Hinnom so that no one could pass his son or his daughter through the fire to Molech.
Tyndale line
And he defiled Topheth, which is in the valley of the children of Hinnom, that no man might make his son or his daughter to pass through the fire to Molech.
And he defiled Topheth, which is in the valley of the children of Hinnom, that no man might make his son or his daughter to pass through the fire to Molech.
And he defiled Topheth, which is in the valley of the children of Hinnom, that no man might make his son or his daughter to pass through the fire to Molech.
And he defiled Topheth, which is in the valley of the children of Hinnom, that no man might make his son or his daughter to pass through the fire to Molech.
He defiled also Topheth, which was in the valley of the children of Hinnom, that no man shoulde make his sonne or his daughter passe through the fire to Molech.
Strictly literal
And he defiled Topheth, which is in the valley of the sons of Hinnom, that no man might cause his son or his daughter to pass through the fire to Molech.
And he hath defiled Topheth, that [is] in the valley of the son of Hinnom, so that no man doth cause his son and his daughter to pass over through fire to Molech.
And he has defiled Topheth that [is] in the Valley of the Son of Hinnom, so that no man causes his son and his daughter to pass over through fire to Molech.
And he defiled the Thopheth, which was in the valley Ben-hinnom, so that no man should cause his son or his daughter to pass through the fire to Molech.
Josiah defiled Topheth, which is in the Valley of Ben Hinnom, so that no one might cause his son or his daughter to pass through the fire as a sacrifice to Molech.
From the Latin
And he defiled Topheth, which is in the valley of the son of Ennom: that no man should consecrate there his son or his daughter through fire to Moloch.
Simplified
He defiled the Topheth altar in the Valley of Ben-hinnom so that no one could sacrifice his son or daughter in the fire to Molech.
And Topheth, in the valley of the sons of Hinnom, he made unclean, so that no man might make his son or his daughter go through the fire to Molech.
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 generally agree on the content of 2 Kings 23:10. However, the Septuagint has fewer words matching the Hebrew text, indicating some differences in translation choices and word order.
וְטִמֵּ֣א אֶת־ הַתֹּ֔פֶת אֲשֶׁ֖ר בְּגֵ֣י בֶן הִנֹּ֑ם לְבִלְתִּ֗י לְהַעֲבִ֨יר אִ֜ישׁ אֶת־ בְּנ֧וֹ וְאֶת־ בִּתּ֛וֹ בָּאֵ֖שׁ לַמֹּֽלֶךְ׃
4 of the 16 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 23:10
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.
טָמֵא (tame') is a Hebrew root meaning to be or become unclean, covering various contexts such as sexual, religious, and ceremonial impurity. The noun form, טָמְאָה (tam'ah), refers to uncleanness itself. The entries indicate that the word can be used reflexively to mean defiling oneself.
טָמֵא vb. be or become unclean
Qal be or become unclean
Niph. defile oneself, be defiled
Pi. defile
Pu. myself is not polluted
Hithp.—reflexive, defile oneself
Hothp. after that she has been defiled
base
טָמְאָה n.f. uncleanness Mi 2:10
ref
H2930a טָמֵא be or become unclean .be or become unclean
. defile oneself, be defiled
. defile
. myself is not pulluted
.—reflexive, defile oneself
. after that she has been defiled
H2930b טָמְאָה uncleanness
2930 tame' taw-may'
a primitive root; to be foul, especially in a ceremial or
moral sense (contaminated):--defile (self), pollute (self), be
(make, make self, pronounce) unclean, X utterly.
טָמֵא (ta.me) — to defile.
1) to be unclean, become unclean, become impure
1a) (Qal) to be or become unclean
1a1) sexually
1a2) religiously
1a3) ceremonially
1b) (Niphal)
1b1) to defile oneself, be defiled
1b1a) sexually
1b1b) by idolatry
1b1c) ceremonially
1b2) to be regarded as unclean
1c) (Piel)
1c1) to defile
1c1a) sexually
1c1b) religiously
1c1c) ceremonially
1c2) to pronounce unclean, declare unclean (ceremonially)
1c3) to profane (God's name)
1d) (Pual) to be defiled
1e) (Hithpael) to be unclean
1f) (Hothpael) to be defiled
טָמְאָה (tam.ah) — uncleanness.
uncleanness
Conj | V-Piel-Perf-3ms — Verb · Piel · sequential perfect third person masculine singularHc/Vpq3ms
See CLEAN.
→ (Ceremonially speaking)
Creatures designated as such Le 11; De 14
→ See UNCLEANNESS
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
תֹּ֫פֶת (Topheth) refers to a location near Jerusalem, specifically in the valley of the son of Hinnom. It is associated with the meaning 'place of fire' and is linked to the concept of a burning place, as noted in other entries. The term appears in discussions of ancient practices related to this site.
תֹּ֫פֶת n.pr.loc. in valley, S. of Jerusalem
base
H8612 תֹּ֫פֶת
8612 Topheth to'-feth
the same as 8611; Topheth, a place near Jerusalem:--Tophet,
Topheth.
see HEBREW for 08611
תֹּ֫פֶת (to.phet) — Topheth.
§ Tophet or Topheth = "place of fire"
a place in the southeast end of the valley of the son of Hinnom south of Jerusalem. Same as toph.teh (תׇּפְתֶּה "burning-place" H8613)
Art | N-proper — Particle · noun properHTd/Npl
to'-feth (ha-topheth, etymology uncertain; the most probable is its connection with a root meaning "burning"--the "place of burning"; the King James Version, Tophet, except in 2Ki 23:10): The references are to such a place: "They have built the high places of Topheth, which is in the valley of the son of Hinnom, to burn their sons and their daughters in the fire" (Jer 7:31). On account of this abomination Topheth and the Valley of Hinnom should be called "The valley of Slaughter: for they shall bury in Topheth, till there be no place to bury," the Revised Version margin "because there shall be no place else" (Jer 7:32); see also Jer 19:6,12,13,14. Josiah is said to have…
and once To’phet (place of burning), was in the southeast extremity of the "valley of the son of Hinnom," (Jeremiah 7:31) which is "by the entry of the east gate." (Jeremiah 19:2) The locality of Hinnom is to have been elsewhere. [HINNOM] It seems also to have been part of the king’s gardens, and watered by Siloam, perhaps a little to the south of the present Birket el-Hamra . The name Tophet occurs only in the Old Testament. (2 Kings 23:10; Isaiah 30:33; Jeremiah 7:31,32; 19:6,11,12,13,14) The New does not refer to it, nor the Apocrypha. Tophet has been variously translated. The most natural meaning seems that suggested by the occurrence of the word in two consecutive…
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
גַּיְא (gay) means 'valley' and specifically refers to a steep, narrow gorge. It is likely derived from a root meaning related to height. The term appears in various combinations with names of locations, indicating specific valleys, such as Topheth and Zeboim. There are no significant disagreements among the lexicons regarding its meaning.
גַּיְא n.m. valley
base
H1516 גַּיְא valley
1516 gay' gah'-ee
or (shortened) gay {gah'-ee}; probably (by transmutation)
from the same root as 1466 (abbreviated); a gorge (from its
lofty sides; hence, narrow, but not a gully or
winter-torrent):--valley.
see HEBREW for 01466
גַּיְא (gay) — Valley.
valley, a steep valley, narrow gorge
Another name of to.phet (תֹּ֫פֶת "Topheth" H8612)
גַּיְא (gay) — (Iphtahel) Valley.
valley, a steep valley, narrow gorge
Combined with yiph.tach-el (יִפְתַּח־אֵל " of Iphtahel" H3317)
גַּיְא (gay) — (Zeboim) Valley.
valley, a steep valley, narrow gorge
Combined with tse.vo.im (צְבֹעִים " of Zeboim" H6650H)
גַּיְא (gay) — (Salt) Valley.
valley, a steep valley, narrow gorge
Combined with me.lach (מֶ֫לַח " of Salt" H4417H)
גַּיְא (gay) — Ge.
§ valley, a steep valley, narrow gorge
גַּיְא (gay) — (Zephathah) Valley.
valley, a steep valley, narrow gorge
Combined with tse.pha.tah (צְפַ֫תָה "Zephathah" H6859)
גַּיְא (gay) — Valley (Gate).
§ valley, a steep valley, narrow gorge
גַּיְא (gay) — (Hamon-gog) Valley.
valley, a steep valley, narrow gorge
Prep | N-cs — Preposition · noun common both singular constructHR/Ncbsc
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…
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-proper — Noun common · masculine singular constructHNcmsc
Ben (prefix) (singular ben, "son of"; plural bene, "sons of" = Aramaic bar): This word is used in the singular or plural to express relationship of almost any kind:
(1) to a person; as such it is found as part of many compound names like Benjamin, Benhur, etc. (compare Bar);
(2) to a clan; in this connection it is found in the plural only: "children of Israel," "children of Ammon," etc.;
(3) to a town; perhaps as place of birth ("son of Jabesh"; 2Ki 15:10 ff);
(4) to occupation, state of life, age, character, quality even of things;
(5) peculiarly employed in the sense of "scholar disciple" ("son of prophet"), or in phrases like "son of death," etc.;
(6) in poetry, "sons of flame" for "sparks" (Job 5:7 margin), etc. The frequent metaphorical use of the word indicates that it was rarely…
הִנֹּם (Hinnom) refers to a valley located southwest of Jerusalem, known for its steep, rocky sides. The name is associated with the meaning 'lamentation' and is linked to the term Topheth. It is primarily noted as a geographical location in the Old Testament.
הִנֹּם n.pr.m. only n.pr.loc. of valley S. of Jerusalem
base
H2011 הִנֹּם
2011 Hinnom hin-nome'
probably of foreign origin; Hinnom, apparently a
Jebusite:--Hinnom.
הִנֹּם (hin.nom) — (Topheth of) Hinnom.
Hinnom = "lamentation"
a valley (deep and narrow ravine) with steep, rocky sides located southwest of Jerusalem, separating Mount Zion to the north from the 'hill of evil counsel' and the sloping rocky plateau of the 'plain of Rephaim' to the south
Combined with to.phet (תֹּ֫פֶת "Topheth" H8612)
הִנֹּם (hin.nom) — (Topheth of son of) Hinnom.
Hinnom = "lamentation"
a valley (deep and narrow ravine) with steep, rocky sides located southwest of Jerusalem, separating Mount Zion to the north from the 'hill of evil counsel' and the sloping rocky plateau of the 'plain of Rephaim' to the south
Combined with to.phet (תֹּ֫פֶת "Topheth" H8612)
N-proper — Noun properHNpl
Hinnom
A deep, narrow ravine separating Mount Zion from the so-called “Hill of Evil Counsel.” It took its name from “some ancient hero, the son of Hinnom.” It is first mentioned in Josh. 15:8. It had been the place where the idolatrous Jews burned their children alive to Moloch and Baal. A particular part of the valley was called Tophet, or the “fire-stove,” where the children were burned. After the Exile, in order to show their abhorrence of the locality, the Jews made this valley the receptacle of the offal of the city, for the destruction of which a fire was, as is supposed, kept constantly burning there.
The Jews associated with this valley these two ideas, (1) that of the sufferings of the victims that had there been sacrificed; and (2) that of filth and corruption. It became thus to the popular mind a symbol of the…
(lamentation), Valley of, otherwise called "the valley of the son" or "children of Hinnom," a deep and narrow ravine, with steep, rocky sides, to the south and west of Jerusalem, separating Mount Zion to the north from the "hill of evil counsel," and the sloping rocky plateau of the "plain of Rephaim" to the south. The earliest mention of the valley of Hinnom is in (Joshua 15:8; 18:16) where the boundary line between the tribes of Judah and Benjamin is described as passing along the bed of the ravine. On the southern brow, overlooking the valley at its eastern extremity Solomon erected high places for Molech, (1 Kings 11:7) whose horrid rites were revived from time to time in the same vicinity the later idolatrous kings. Ahaz and Manasseh made their children "pass through the…
That is, the valley of Hinnom, or of the son of Hinnom, a narrow valley just south of Jerusalem, running up westward from the valley of the Cedron, and passing into the valley of the Cedron, and passing into the valley of Gihon, which follows the base of mount Zion north, up to the Joppa gate. It was well watered, and in ancient times most verdant and delightfully shaded with trees. The boundary line Judah and Benjamin passed through it, Jos 15:8 18:6 Ne 11:30. In its lowest part, towards the southeast, and near the king’s gardens and Siloam, the idolatrous Israelties made their children pass through the fire to Moloch, 1Ki 11:7 2Ki 16:3
there they are; their riches
בִּלְתִּי (bilti) is a Hebrew word primarily functioning as a negative particle meaning 'not' or 'except.' It can also convey meanings like 'without' or 'until not,' and is often used with prepositional prefixes. The word is derived from the concept of failure, and its usage is consistent across various contexts in the Old Testament.
בֵ֫לֶת subst. prop. failure, hence used as particle of negation, not, except
adv. not
after a preceding negation, not = except
conj. (likewise after a neg., expressed or implied)
With preps.
base
H1115 בֵ֫לֶת subst. prop. failure, hence used as particle of negation, not, except
1115 biltiy bil-tee'
constructive feminine of 1086 (equivalent to 1097); properly,
a failure of, i.e. (used only as a negative particle, usually
with a prepositional prefix) not, except, without, unless,
besides, because not, until, etc.:--because un(satiable),
beside, but, + continual, except, from, lest, neither, no
more, none, not, nothing, save, that no, without.
see HEBREW for 01086
see HEBREW for 01097
בִּלְתִּי (bil.ti) — lest.
subst
1) not, except
adv
2) not
3) except (after preceding negation)
conj
4) except (after an implied or expressed negation)
with prep
5) so as not, in order not
6) an account of not, because...not
7) until not
Prep | Conj — Preposition · noun common both singular absoluteHR/Ncbsa
The Hebrew word עָבַר (abar) is a versatile verb meaning to pass over, through, or by, and it encompasses a range of actions including crossing, traversing, and alienating. It can also imply causing something to pass or be transferred, as well as emotional states like anger in its Hithpael form. The entries highlight its use in various contexts, though they do not provide specific verse references.
עָבַר 648 vb. pass over, through, by, pass on
Qal
pass over
Pass beyond
Pass through, traverse
pass along by
pass by
sweep by, of scourge
be past, over, of time
pass along (from hand to hand)
Pass on, go on
Pass away
Niph. Impf. a stream which cannot be forded
Pi.
his bull impregnateth
cause one to cross river
cause something to pass over
make over to
devote children to (לְ) heathen god
pass along (from hand to hand)
cause to pass through
let pass through
cause to pass by
let pass by
cause arrow to pass beyond
cause to pass under rod, for counting
cause to pass away, take away
Hiph.
cause to pass over, bring over
he made to pass across with chains of gold
base
[עָבַר] vb. denom. Hithp. be arrogant, infuriate oneself
base
H5674a עָבַר pass over, through, by, pass on .. pass over
. Pass beyond
. Pass through, traverse
. . pass along by
. pass by
. sweep by, of scourge
. be past, over, of time
. pass along (from hand to hand)
. Pass on, go on
. Pass away
. Impf. a stream which cannot be forded
. . his bull impregnateth . cause one to cross river
. cause something to pass over
. make over to
. devote children to (לְ) heathen god
. pass along (from hand to hand)
. . cause to pass through
. let pass through
. . cause to pass by
. let pass by
. cause arrow to pass beyond
. cause to pass under rod, for counting
. cause to pass away, take away
. . cause to pass over, bring over
. he made to pass across with chains of gold
H5674b עָבַר vb. denom. Hithp. be arrogant, infuriate oneself
5674 `abar aw-bar'
a primitive root; to cross over; used very widely of any
transition (literal or figurative; transitive, intransitive,
intensive, causative); specifically, to cover (in
copulation):--alienate, alter, X at all, beyond, bring (over,
through), carry over, (over-)come (on, over), conduct (over),
convey over, current, deliver, do away, enter, escape, fail,
gender, get over, (make) go (away, beyond, by, forth, his way,
in, on, over, through), have away (more), lay, meddle,
overrun, make partition, (cause to, give, make to, over)
pass(-age, along, away, beyond, by, -enger, on, out, over,
through), (cause to, make) + proclaim(-amation), perish,
provoke to anger, put away, rage, + raiser of taxes, remove,
send over, set apart, + shave, cause to (make) sound, X
speedily, X sweet smelling, take (away), (make to)
transgress(-or), translate, turn away, (way-)faring man, be
wrath.
עָבַר (a.var) — to pass.
1) to pass over or by or through, alienate, bring, carry, do away, take, take away, transgress
1a) (Qal)
1a1) to pass over, cross, cross over, pass over, march over, overflow, go over
1a2) to pass beyond
1a3) to pass through, traverse
1a3a) passers-through (participle)
1a3b) to pass through (the parts of victim in covenant)
1a4) to pass along, pass by, overtake and pass, sweep by
1a4a) passer-by (participle)
1a4b) to be past, be over
1a5) to pass on, go on, pass on before, go in advance of, pass along, travel, advance
1a6) to pass away
1a6a) to emigrate, leave (one's territory)
1a6b) to vanish
1a6c) to perish, cease to exist
1a6d) to become invalid, become obsolete (of law, decree)
1a6e) to be alienated, pass into other hands
1b) (Niphal) to be crossed
1c) (Piel) to impregnate, cause to cross
1d) (Hiphil)
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonHR/Vhcc
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
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)
HNcmsc/Sp3ms — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
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
בַּת (bat) means 'daughter' and encompasses a range of meanings including female child, young women, and even personifications of cities or inhabitants. It can also refer to villages in certain contexts. The word is derived from a root meaning 'to build' and is used in various figurative senses, such as 'branch' or 'apple of the eye.'
בַּת 587 n.f. daughter
daughter, female child
young women, women
with name of city, land, or people, poet. personif. of that city or inhabitants
pl. = villages, after name of city
in phrases denoting character, quality, etc.
ostrich
fig.
of vine = branch
as n. relat.
base
H1323 בַּת daughter . daughter, female child
. young women, women
. with name of city, land, or people, poet. personif. of that city or inhabitants
. pl. = villages, after name of city
. in phrases denoting character, quality, etc.
. ostrich
. fig.
. of vine = branch
. as n. relat.
1323 bath bath
from 1129 (as feminine of 1121); a daughter (used in the same
wide sense as other terms of relationship, literally and
figuratively):--apple (of the eye), branch, company, daughter,
X first, X old, + owl, town, village.
see HEBREW for 01129
see HEBREW for 01121
בַּת (bat) — daughter.
: daughter
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
Also means: bat (בַּת ": village" H1323H)
בַּת (bat) — daughter: village.
: village
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
בַּת (bat) — Bath (Shua).
A woman living at the time of the Patriarchs, first mentioned at Gen.38.2;
daughter of: Shua (H7770); married to Judah (H3063);
mother of: Er (H6147), Onan (H0209) and Shelah (H7956)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
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…
מֹ֫לֶךְ (mo'lek) refers to Molech, the chief deity of the Ammonites, often associated with child sacrifice, particularly in the valley of Hinnom. The word is derived from a root meaning 'king.' It appears in various contexts related to idolatry and is noted for its negative connotations in the Old Testament.
מֹ֫לֶךְ n.pr.div. Molech:—the god to whom Isr. sacrif. children with fire (in valley of Hinnom)
base
H4432 מֹ֫לֶךְ
4432 Molek mo'-lek
from 4427; Molek (i.e. king), the chief deity of the
Ammonites:--Molech. Compare 4445.
see HEBREW for 04427
see HEBREW for 04445
מֹ֫לֶךְ (mo.lekh) — Molech.
§ Molech = "king"
the god of the Ammonites and Phoenicians to whom some Israelites sacrificed their infants in the valley of Hinnom
Prep | N-proper — Preposition · noun properHRd/Npt
(king). The fire-god Molech was the tutelary deity of the children of Ammon, and essentially identical with the Moabitish Chemosh. Fire-gods appear to have been common to all the Canaanite, Syrian and Arab tribes, who worshipped the destructive element under an outward symbol, with the most inhuman rites. According to Jewish tradition, the image of Molech was of brass, hollow within, and was situated without Jerusalem. "His face was (that) of a calf, and his hands stretched forth like a man who opens his hands to receive (something) of his neighbor. And they kindled it with fire, and the priests took the babe and put it into the hands of Molech, and the babe gave up the ghost." Many instances of human sacrifices are found in ancient writers, which may be compared with the description of the Old Testament of the manner in which Molech was worshipped. Molech was the lord and master of the…
Moloch, king