Isaiah 20:1 — Word Study
WLCבִּשְׁנַ֨ת בֹּ֤א תַרְתָּן֙ אַשְׁדּ֔וֹדָה בִּשְׁלֹ֣ח אֹת֔וֹ סַֽרְג֖וֹן מֶ֣לֶךְ אַשּׁ֑וּר וַיִּלָּ֥חֶם בְּאַשְׁדּ֖וֹד וַֽיִּלְכְּדָֽהּ׃
BSABefore the yearshâneh [a period of time, a cycle of seasons] that the chief commanderTartân [a high-ranking military officer, a general] sentshâlach by SargonÇargôwn△ [a powerful Assyrian king] kingmelek of AssyriaʼAshshûwr [the land of the Assyrians, a major ancient empire] camebôwʼ to AshdodʼAshdôwd [a powerful Philistine city, a major stronghold] and attackedlâcham▸ [fought against, waged war] and capturedlâkad▸ [seized control, took possession] [it]ʼAshdôwd
| Greek | English | Parsing |
|---|---|---|
| בִּשְׁנַ֨ת | in [the] year | Preposition, noun common feminine singular construct |
| בֹּ֤א | came | Verb, Qal, infinitive construct common |
| תַרְתָּן֙ | [the] supreme commander | Noun common, masculine singular absolute |
| אַשְׁדּ֔וֹדָה | Ashdod towards | Noun proper, suffix |
| בִּשְׁלֹ֣ח | when sent | Preposition, verb qal infinitive construct common |
| אֹת֔וֹ | the object marker him | Particle, suffix |
| סַֽרְג֖וֹן | Sargon | Noun proper masculine |
| מֶ֣לֶךְ | [the] king of | Noun common, masculine singular construct |
| אַשּׁ֑וּר | Assyria | Noun proper |
| וַיִּלָּ֥חֶם | and he fought | Verb, Niphal, sequential imperfect third person masculine singular |
| בְּאַשְׁדּ֖וֹד | against Ashdod | Preposition, noun proper |
| וַֽיִּלְכְּדָֽהּ׃ | and he captured it | Verb qal sequential imperfect third person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Before the year that the chief commander, sent by Sargon king of Assyria, came to Ashdod and attacked and captured it, |
| KJV | In the year that Tartan came unto Ashdod, (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it; |
| ASV | In the year that Tartan came unto Ashdod, when Sargon the king of Assyria sent him, and he fought against Ashdod and took it; |
| YLT | In the year of the coming in of Tartan to Ashdod, when Sargon king of Asshur sendeth him, and he fighteth against Ashdod, and captureth it, |
| WEB | In the year that Tartan came to Ashdod, when Sargon the king of Assyria sent him, and he fought against Ashdod and took it; |
| BBE | In the year when the Tartan came to Ashdod, sent by Sargon, king of Assyria, and made war against it and took it; |
Where they part company is תַרְתָּן — see How Translations Differ.
The main clause is supported by several subordinate phrases that provide context and detail the actions taken.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectתַּרְתָּן
verbבּוֹא
The sentence as the grammar sees it Open the tree ›
1 of 12 occurs nowhere else in the Old Testament — a word 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 — Isaiah 20:1
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Prophecy Against Ashdodgenerated
Isaiah 20:1 sets the stage for a prophecy concerning the Assyrian invasion of Ashdod. The verse highlights the timing of this event, which is linked to Sargon, the king of Assyria. This prophecy serves as a warning to Israel about the impending threat posed by Assyria, a dominant power in the ancient Near East, as seen in the broader context of Isaiah 20:2 and Isaiah 20:3.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Kings 18:17 | Nevertheless, the king of Assyria sent the Tartan, the Rabsaris, and the Rabshakeh, along with a great army, from Lachish to King Hezekiah at Jerusalem. They advanced up to Jerusalem and stationed themselves by the aqueduct of the upper pool, on the road to the Launderer’s Field. |
| 2 | 1 Samuel 6:17 | As a guilt offering to the LORD, the Philistines had sent back one gold tumor for each city: Ashdod, Gaza, Ashkelon, Gath, and Ekron. |
| 3 | Jeremiah 25:20 | all the mixed tribes; all the kings of Uz; all the kings of the Philistines: Ashkelon, Gaza, Ekron, and the remnant of Ashdod; |
| 4 | Amos 1:8 | I will cut off the ruler of Ashdod and the one who wields the scepter in Ashkelon. I will turn My hand against Ekron, and the remnant of the Philistines will perish,” says the Lord GOD. |
| 5 | Jeremiah 25:29–30 | For behold, I am beginning to bring disaster on the city that bears My Name, so how could you possibly go unpunished? You will not go unpunished, for I am calling down a sword upon all the inhabitants of the earth, declares the LORD of Hosts.’ |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — תַרְתָּן, tar.Tangenerated
The term תַרְתָּן (tar.Tan) refers to a high-ranking military officer in the Assyrian army, equivalent to a general. This word is used sparingly in the Hebrew Bible, indicating its specific military context.
The parsing as a masculine singular noun suggests a single individual of significant authority. This title reflects the military hierarchy of the Assyrian Empire, emphasizing the power dynamics at play during the invasion of Ashdod.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meaning of תַרְתָּן, rendered consistently as 'chief commander' or 'supreme commander' across versions.
Sentence Structuregenerated
The main clause is governed by the verb בֹּ֤א, bo', meaning 'came', which serves as the focal point of the sentence. It describes the action of the chief commander arriving at Ashdod.
The structure includes several phrases that provide context: a prepositional phrase indicating the time ('before the year'), a noun phrase identifying the subject ('the chief commander'), and additional clauses detailing the actions taken ('attacked and captured').
Septuagint Backgroundgenerated
In the Septuagint, תַרְתָּן is rendered as ταναθαν, which may imply a broader interpretation of military authority. This choice reflects the translators' understanding of the Assyrian military structure.
The translation shows a slight shift in emphasis, suggesting not just a title but also the weight of the command that this figure held in the context of the Assyrian campaign.
In plain words — the whole versegenerated
Isaiah 20:1 tells us about a prophecy concerning the Assyrian king Sargon and his commander, who came to Ashdod and attacked it. This verse sets the stage for understanding the threat posed by Assyria to Israel, as further explained in the following verses.
Frequently Asked Questionsgenerated
The title 'Tartan' refers to a high-ranking military officer in the Assyrian army, indicating significant authority and command.
The timing indicates a specific period in history when Assyria was expanding its influence, posing a direct threat to Israel.
This prophecy connects to themes of judgment and warning found throughout the prophetic literature, as seen in other passages like 2 Kings 18:17.
Isaiah's actions serve as a powerful sign of the seriousness of the situation, illustrating the lengths to which prophets went to convey God's messages.
Reflection Questionsgenerated
- What does the title 'Tartan' reveal about the Assyrian military structure?
- How does understanding the historical context of this prophecy enhance our reading of Isaiah?
- In what ways can we see parallels between ancient prophecies and modern warnings?
- How does this verse challenge our understanding of power and authority in biblical times?
The early church on this verse — how the Fathers read it
The early Church Fathers reflect on the significance of Isaiah's actions and the prophetic messages delivered through him, emphasizing the importance of divine communication in times of crisis.
Someone perhaps will say, “Was it not disgraceful for a man to walk naked among the people since he must meet both men and women? Must not his appearance have shocked the gaze of all,Early Church Fathers on Isaiah 20 →
That it may be more fully clear that prophets look not to themselves or what lies at their feet but to heavenly things, Stephen, when he was being stoned, saw the heavens open and Jesus standing at the right hand of God.Early Church Fathers on Isaiah 20 →
Truly I grieve that while falsehood is so respected, there should be such negligence as regards the truth, that many are ashamed of seeming too devoted to our holy religion, not considering his words who says,Early Church Fathers on Isaiah 20 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 20:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIn the year that Tartan came unto Ashdod,.... Or Azotus, as the Septuagint here call it; and which is its name in the New Testament, [See comments on Acts 8:40].
Read John Gill on Isaiah 20 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIn the year that Tartan came unto Ashdod, (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it; In the reign of Sargon (722 BC - 715 BC), the successor of Shalmaneser,
Read Robert Jamieson on Isaiah 20 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleISAIAH CHAPTER 20 The captivity of Egypt and Ethiopia represented, to take off the Jews from seeking to them for help. Tartan; a great commander in Sennacherib’ s army, . Ashdod; an eminent and strong city of the Philistines, , in the utmost part of the land of Canaan, towards Egypt. Sargon: what king of Assyria this was is much disputed. It is well known, and confessed, that one and the same person hath frequently several names, both in Scripture, as hath been observed again and again, and in other authors. And therefore this may be either, 1. Shalmaneser, who, when he took Samaria, might also by Tartan take this place. Or, 2. Sennacherib, who, before he came to Jerusalem, came up against…
Read Matthew Poole on Isaiah 20 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 20:1 In the year that Tartan came unto Ashdod, (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it;Ver. 1. In the year that Tartan.] A certain commander under Sennacherib, who came against Ashdod, among other cities of Judah, about the twelfth year of king Hezekiah. Came to Ashdod.] Called also Azotus, and much praised by Herodotus in Euterpe. When Sargon.] That is, Sennacherib most likely, who had seven names, saith Jerome, eight, say some Rabbis. Commodus, the Roman emperor, took unto himself as many names as there are months in the year, which also he changed ever and anon, but constantly-kept that of Exuperans, because he would have been thought to…
Read John Trapp on Isaiah 20 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXX. (1) In the year that Tartan came unto Ashdod.—Better, the Tartan. The word was an official title borne by the generalissimo of the Assyrian armies, who was next in authority to the king. He may, or may not, have been the same with the officer of the same rank who appears in 2 Kings 18:17 as sent by Sennacherib to Jerusalem. When Sargon the king of Assyria sent him.—Much light has been thrown by the Assyrian inscriptions on the events connected with this king. Prior to that discovery, there was no trace of his name to be found elsewhere than in this passage, and his very existence had been called in question. As it is, he comes before us as one of the greatest of Assyrian monarchs. He…
Read Charles John Ellicott on Isaiah 20 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XX The Prophet Isaiah a sign to Egypt and Cush or Ethiopia, that the captives and exiles of these countries shall be indignantly treated by the king of Assyria, 1-6. NOTES ON CHAP. XX Tartan besieged Ashdod or Azotus, which probably belonged at this time to Hezekiah's dominions; see 2Kg 18:8. The people expected to be relieved by the Cushites of Arabia and by the Egyptians. Isaiah was ordered to go uncovered, that is, without his upper garment, the rough mantle commonly worn by the prophets, (see Zechariah 13:4,) probably three days to show that within three years the town should be taken, after the defeat of the Cushites and Egyptians by the king of Assyria, which event should make…
Read AdamClarke on Isaiah 20 →Albert Barnes1798–1870Barnes' Notes on the BibleIn the year that Tartan came unto Ashdod - Tartan was one of the generals of Sennacherib.
Read Albert Barnes on Isaiah 20 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible1. In the year that Tartan came unto Ashdod — There is uncertainty as to date, but it lay probably between B.C. 727 and 720. “Tartan” is an official name, like captain-general.
Read Daniel Denison Whedon on Isaiah 20 →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
Before the year that the chief commander, sent by Sargon king of Assyria, came to Ashdod and attacked and captured it,
In the year that Tartan came to Ashdod, when Sargon the king of Assyria sent him, and he fought against Ashdod and took it;
Before the year that the chief commander, sent by Sargon king of Assyria, came to Ashdod and attacked and captured it,
The Lord revealed the following message during the year in which King Sargon of Assyria sent his commanding general to Ashdod, and he fought against it and captured it.
Tyndale line
In the year that Tartan came unto Ashdod, (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it;
In the year that Tartan came unto Ashdod, when Sargon the king of Assyria sent him, and he fought against Ashdod and took it;
In the year that Tartan came unto Ashdod, when Sargon the king of Assyria sent him, and he fought against Ashdod and took it;
In the year that Tartan came to Ashdod, (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it;
In the yeere that Tartan came to Ashdod, (when Sargon King of Asshur sent him) and had fought against Ashdod, and taken it,
Strictly literal
In the year that Tartan came to Ashdod, when Sargon the king of Assyria sent him, (and he fought against Ashdod and took it,)
In the year of the coming in of Tartan to Ashdod, when Sargon king of Asshur sendeth him, and he fighteth against Ashdod, and captureth it,
In the year of the coming in of Tartan to Ashdod, when Sargon king of Asshur sends him, and he fights against Ashdod and captures it,
In the year that Tharthan came unto Ashdod, when Sargon the king of Assyria sent him, and fought against Ashdod, and captured it;
In the year that Tartan came to Ashdod, when Sargon the king of Assyria sent him, he fought against Ashdod and took it.
From the Latin
In the year that Tharthan entered into Azotus, when Sargon the king of the Assyrians had sent him, and he had fought against Azotus, and had taken it:
Simplified
In the year when Sargon, king of Assyria, sent his army commander to attack the town of Ashdod and conquered it,
In the year when the Tartan came to Ashdod, sent by Sargon, king of Assyria, and made war against it and took it;
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 is supported by the Septuagint and the Dead Sea Scrolls, with most words matching closely. However, the Septuagint's word order and some articles differ from the Hebrew text, indicating a different interpretative approach.
בִּשְׁנַ֨ת בֹּ֤א תַרְתָּן֙ אַשְׁדּ֔וֹדָה בִּשְׁלֹ֣ח אֹת֔וֹ סַֽרְג֖וֹן מֶ֣לֶךְ אַשּׁ֑וּר וַיִּלָּ֥חֶם בְּאַשְׁדּ֖וֹד וַֽיִּלְכְּדָֽהּ׃
11 of the 12 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.
בשנת בא תורתן אשדוד׳ה בשלח אות׳ו סרגון מלכ אשור וילחם באשדוד וילכוד׳ה
12 words on the leather.
[בשנת] [בא] [תרתן] [אשדוד׳ה] [בשלח] [את׳ו] סרגון מלך אשור וילחם [באשדוד] [וילכד׳ה]
nothing on the leather here — 4 partly restored, 8 supplied entire by an editor.
[בשנת] [בא] [תרתן] [אשדוד׳ה] [בשלח] [את׳ו] [סרגון] [מלך] [אשור] [וילחם] [באשדוד] [וילכד׳ה]
nothing on the leather here — 12 supplied entire by an editor.
[בשנת] [בא] [תרתן] [אשדוד׳ה] [בשלח] את׳ו סרגון מלך אשור וילחם [באשדוד] [וילכד׳ה]
4 words on the leather — 1 partly restored, 7 supplied entire by an editor.
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 Isaiah 20:1
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.
שָׁנָה (shaneh) means 'year' and is derived from the root meaning to change or revolve. It encompasses various aspects of time, including divisions of time, measures of age, and even a lifetime. The Aramaic equivalent is שְׁנָה (she.nah), also meaning 'year'.
שָׁנָה 877 n.f. year (etym. v. √[v.ek.aa])
base
H8141 שָׁנָה year (etym. v. √[8138a])
8141 shaneh shaw-neh'
(in plura or (feminine) shanah {shaw-naw'}; from 8138; a year
(as a revolution of time):--+ whole age, X long, + old,
year(X -ly).
see HEBREW for 08138
שָׁנָה (sha.neh) — year.
1) year
1a) as division of time
1b) as measure of time
1c) as indication of age
1d) a lifetime (of years of life)
Aramaic equivalent: she.nah (שְׁנָה "year" H8140)
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
yer (shanah, Aramaic shenah, "a return" (of the sun), like the Greek eniautos; yamim, "days," is also used for "year," and the Greek hemerai, corresponds to it (Jos 13:1; Lu 17,18); etos, is also employed frequently in the New Testament; for the difference between etos and eniautos, see Grimm-Thayer, under the word): The Hebrew year was solar, although the month was lunar, the adjustment being made in intercalation.
See ASTRONOMY; TIME.
Year
Heb. shanah, meaning “repetition” or “revolution” (Gen. 1:14; 5:3). Among the ancient Egyptians the year consisted of twelve months of thirty days each, with five days added to make it a complete revolution of the earth round the sun. The Jews reckoned the year in two ways, (1) according to a sacred calendar, in which the year began about the time of the vernal equinox, with the month Abib; and (2) according to a civil calendar, in which the year began about the time of the autumnal equinox, with the month Nisan. The month Tisri is now the beginning of the Jewish year.
the highest ordinary division of time. Two years were known to, and apparently used by, the Hebrews. A year of 360 days appears to have been in use in Noah’s time. The year used by the Hebrews from the time of the exodus may: be said to have been then instituted, since a current month, Abib, on the 14th day of which the first Passover was kept, was then made the first month of the year. The essential characteristics of this year can be clearly determined, though we cannot fix those of any single year. It was essentially solar for the offering of productions of the earth, first-fruits, harvest produce and ingathered fruits, was fixed to certain days of the year, two of which were in the periods of great feasts, the third itself a feast reckoned from one of the former days. But it is certain that the months were lunar, each commencing with a new moon. There must therefore have been some…
The Hebrews always had years of twelve months. But at the beginning, as some suppose, they were solar years of twelve months, each month having thirty days, excepting the twelfth, which had thirty-five days. We see, by the enumeration of the days of the deluge, Ge 7:1-8:22, that the original year consisted of three hundred and sixtyfive days. It is supposed that they had an intercalary month at the end of one hundred and twenty years, at which time the beginning of their year would be out of its place full thirty days. Subsequently, however, and throughout the history of the Jews, the year was wholly lunar, having alternately a full month of thirty days, and a defective month of twenty-nine days, thus completing their year in three hundred and fifty-four days. To accommodate this lunar year to the solar year, (365 days, 5 hours, 48…
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal-Inf-a — Verb · Qal · infinitive construct commonHVqcc
תַּרְתָּן (tartan) refers to a title used in the Assyrian military, specifically meaning field-marshal or general. The entries indicate that it is of foreign derivation, linked to Assyrian military ranks. The term appears in contexts related to military leadership.
תַּרְתָּן n.m. title of As. general = field-marshal
base
H8661 תַּרְתָּן title of As. general = field-marshal
8661 Tartan tar-tawn'
of foreign derivation; Tartan, an Assyrian:--Tartan.
תַּרְתָּן (tar.tan) — Tartan.
1) Tartan-field marshal, general, or commander
1a) a title used by the Assyrian military
N-proper — Noun common · masculine singular absoluteHNcmsa
אַשְׁדּוֹד (Ashdod) refers to a major Philistine city located on the Mediterranean Sea, west of Jerusalem. The name is derived from a root meaning 'ravager' or 'powerful.' It appears in various contexts in the Old Testament, highlighting its significance in ancient Palestine.
אַשְׁדּוֹד n.pr.loc. Ashdod
base
H795 אַשְׁדּוֹד Ashdod
795 'Ashdowd ash-dode'
from 7703; ravager; Ashdod, a place in Palestine:--Ahdod.
see HEBREW for 07703
אַשְׁדּוֹד (ash.dod) — Ashdod.
§ Ashdod = "powerful"
a major Philistine city on the Mediterranean Sea west from Jerusalem, modern Esdud
N-proper | Suff — Noun proper · suffixHNpl/Sd
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
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/Sp3ms — Particle · suffixHTo/Sp3ms
סַרְגֿוֹן (sar-gone) refers to Sargon, an Assyrian king known for conquering Samaria and ruling from 721 to 702 BC. He is mentioned in 2 Kings 18:13 and Isaiah 20:1, and is noted as the father of Sennacherib. The name is derived from a foreign source, and it translates to "prince of the sun."
סַרְגֿוֹן n.pr.m. Sargon;—king of Assyria B.C. 722-705, conqueror of Samaria, father of Sennacherib, only Is 20:1
ref
H5623 סַרְגֿוֹן Sargon
5623 Cargown sar-gone'
of foreign derivation; Sargon, an Assyrian king:--Sargon.
סַרְגוֹן (sar.gon) — Sargon.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.18.13;
father of: Adrammelech (H0152H), Sharezer (H8272) and Esarhaddon (H0634); also called Sargon at Isa.20.1;
Another name of san.che.riv (סַנְחֵרִיב "Sennacherib" H5576)
§ Sargon = "prince of the sun"
king of Assyria, son of Shalmaneser, and father of Sennacherib; ruled from 721-702 BC; conqueror of Samaria
N-proper — Noun proper masculineHNpm
sar'-gon (722-705 BC): The name of this ruler is written cargon, in the Old Testament, Shar-ukin in the cuneiform inscriptions, Arna, in the Septuagint, and Arkeanos, in the Ptolemaic Canon. Sargon is mentioned but once by name in the Old Testament (Isa 20:1), when he sent his Tartan (turtannu) against Ashdod, but he is referred to in 2Ki 17:6 as "the king of Assyria" who carried Israel into captivity.
Shalmaneser V had laid siege to Samaria and besieged it three years. But shortly before or very soon after its capitulation, Sargon, perhaps being responsible for the king's death, overthrew the dynasty, and in his annals credited himself with the capture of the city and the deportation of its inhabitants. Whether he assumed the name of the famous ancient founder of the Accad dynasty…
Sargon
(In the inscriptions, “Sarra-yukin” [the god] has appointed the king; also “Sarru-kinu,” the legitimate king.) On the death of Shalmaneser (B.C. 723), one of the Assyrian generals established himself on the vacant throne, taking the name of “Sargon,” after that of the famous monarch, the Sargon of Accad, founder of the first Semitic empire, as well as of one of the most famous libraries of Chaldea. He forthwith began a conquering career, and became one of the most powerful of the Assyrian monarchs. He is mentioned by name in the Bible only in connection with the siege of Ashdod (Isa. 20:1).
At the very beginning of his reign he besieged and took the city of Samaria (2 Kings 17:6; 18:9-12). On an inscription found in the palace he built at Khorsabad, near Nieveh…
(prince of the sea), one of the greatest of the Assyrian kings, is mentioned by name but once in Scripture-- (Isaiah 20:1) He was the successor of Shalmaneser, and was Sennacherib’s father and his reigned from B.C. 721 to 702, and seems to have been a usurper. He was undoubtedly a great and successful warrior. In his annals, which cover a space of fifteen years, from B.C. 721 to 706, he gives an account of his warlike expeditions against Babylonia and Susiana on the south, Media on the east, Armenia and Cappadocia toward the north, Syria, Palestine, Arabia and Egypt toward the west and southwest. In B.C. 712 he took Ashdod, by one of his generals, which is the event which causes the mention of his name in Scripture. It is not as a warrior only that Sargon deserves special mention among the Assyrian kings. He was also the builder of useful works, and of one of the most magnificent of the…
Isa 20:1-4, one of the later Assyrian kings, who sent his general, Tartan, with an army against Ashdod, and took it. The northwest palace at Nimroud in the ruins of Nineveh was built by him. There is some doubt whether he is or is not to be identified with one of the kings elsewhere mentioned in Scripture; and some regard him as having reigned for about three years between Shalmaneser and Sennacherib. Others think he was the same as Shalmaneser, which see.
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אַשּׁוּר (Ashshuwr) refers to Assyria, the ancient empire and its people, as well as Asshur, the second son of Shem. The term encompasses the region, the nation, and the descendants of Asshur. It is linked to the notion of success and is first mentioned in Genesis 10:22.
אַשּׁוּר n.pr.gent. & terr. Asshur, Assyria
base
H804 אַשּׁוּר Asshur, Assyria
804 'Ashshuwr ash-shoor'
or iAshshur {ash-shoor'}; apparently from 833 (in the sense
of successful); Ashshur, the second son of Shem; also his
descendants and the country occupied by them (i.e. Assyria),
its region and its empire:--Asshur, Assur, Assyria,
Assyrians. See 838.
see HEBREW for 0833
see HEBREW for 0838
אַשּׁוּר (ash.shur) — Assyria.
§ Asshur or Assyria = "a step"
the nation, Assyria
the land, Assyria or Asshur
אַשּׁוּר (ash.shur) — Asshur.
A man living at the time of the Patriarchs, first mentioned at Gen.10.22;
son of: Shem (H8035);
brother of: Elam (H5867C), Arpachshad (H0775), Lud (H3865) and Aram (H0758)
§ Asshur or Assyria = "a step"
1) the second son of Shem, eponymous ancestor of the Assyrians
2) the people of Assyria
3) the nation, Assyria
4) the land, Assyria or Asshur
N-proper — Noun properHNpl
a-sir'-i-a:
I. GEOGRAPHY
II. EARLY HISTORY
III. CLIMATE AND PRODUCTIONS
IV. POPULATION
V. TRADE AND LAW
VI. ART
VII. MECHANICS
VIII. FURNITURE, POTTERY AND EMBROIDERY
IX. LANGUAGE, LITERATURE AND SCIENCE
X. GOVERNMENT AND ARMY
XI. RELIGION
XII. EXCAVATIONS
XIII. CHRONOLOGY
XIV. HISTORY
1. Early Period
2. The Older Empire
3. The Second Empire
4. Last Period and Fall of Empire
LITERATURE
Assyria, a Greek name formed from Asshur ('ashshur; 'Assour; Assyrian Assur): The primitive capital of the country.
I. Geography.
The origin of the city (now Kala'at Shergat), which was built on the western bank of the Tigris between the Upper and Lower Zab, went back to pre-Sem times, and the meaning of the name was forgotten (see Ge 2:14, where the Hiddekel or Tigris is said to flow on the eastern side of Asshur). To the North of the junction of the Tigris and Upper Zab…
Assyria
The name derived from the city Asshur on the Tigris, the original capital of the country, was originally a colony from Babylonia, and was ruled by viceroys from that kingdom. It was a mountainous region lying to the north of Babylonia, extending along the Tigris as far as to the high mountain range of Armenia, the Gordiaean or Carduchian mountains. It was founded in B.C. 1700 under Bel-kap-kapu, and became an independent and a conquering power, and shook off the yoke of its Babylonian masters. It subdued the whole of Northern Asia. The Assyrians were Semites (Gen. 10:22), but in process of time non-Semite tribes mingled with the inhabitants. They were a military people, the “Romans of the East.”
A celebrated country and empire, had its name from Ahur, or Assur, the second son of Shem, who settled in that region, Ge 10:22. In the Bible the name Assyria is employed in three different significations: namely, 1. Assyria ancient and proper lay east of the Tigris, between Armenia, Susiana, and Media, and appears to have comprehended the six provinces attributed to it by Ptolemy, namely, Arrapachis, Adiabene, Arbelis, (now Erbil,) Calachene, (Heb. Halah? 2Ki 17:6,) Apollonias, and Sittacne. It is the region which mostly comprises the modern Kurdistan and the pashalik of Mosul. Of these provinces, Adiabene was the most fertile and important; in it was situated Nineveh the capital; and the term Assyria, in its most narrow sense, seems sometimes to have meant only this province.…
country of Assur or Ashur
The Hebrew word לָחַם (lacham) has two primary meanings: to fight or do battle, and to eat or use as food. It is a primitive root that conveys both the act of engaging in combat and the act of consuming food. The entries indicate that the word can imply destruction in the context of battle.
[לָחַם] 171 vb. fight, do battle
Qal fight, do battle
Niph. engage in battle (recipr.), sometimes wage war
base
[לָחַם] vb. use as food, eat
base
H3898a לָחַם fight, do battle .fight, do battle
. engage in battle (recipr.), sometimes wage war
H3898b לָחַם use as food, eat
3898 lacham law-kham'
a primitive root; to feed on; figuratively, to consume; by
implication, to battle (as destruction):--devour, eat, X ever,
fight(-ing), overcome, prevail, (make) war(-ring).
לָחַם (la.cham) — to fight.
1) to fight, do battle, make war
1a) (Qal) to fight, do battle
1b) (Niphal) to engage in battle, wage war
לָחַם (la.cham) — to feed on.
(Qal) to eat, use as food
Conj | V-Niphal-ConsecImperf-3ms — Verb · Niphal · sequential imperfect third person masculine singularHc/VNw3ms
אַשְׁדּוֹד (Ashdod) refers to a major Philistine city located on the Mediterranean Sea, west of Jerusalem. The name is derived from a root meaning 'ravager' or 'powerful.' It appears in various contexts in the Old Testament, highlighting its significance in ancient Palestine.
אַשְׁדּוֹד n.pr.loc. Ashdod
base
H795 אַשְׁדּוֹד Ashdod
795 'Ashdowd ash-dode'
from 7703; ravager; Ashdod, a place in Palestine:--Ahdod.
see HEBREW for 07703
אַשְׁדּוֹד (ash.dod) — Ashdod.
§ Ashdod = "powerful"
a major Philistine city on the Mediterranean Sea west from Jerusalem, modern Esdud
Prep | N-proper — Preposition · noun properHR/Npl
ash'-dod ('ashdodh; Azotos; modern Esdud): One of the five chief cities of the Philistines. The name means stronghold or fortress, and its strength may be inferred by the fact that Psammetik I, of Egypt, besieged it for many years (Herodotus says 29). Some of the Anakim were found there in the days of Joshua (Jos 11:22), and the inhabitants were too strong for the Israelites at that time. It was among the towns assigned to Judah, but was not occupied by her (Jos 13:3; 15:46,47). It was still independent in the days of Samuel, when, after the defeat of the Israelites, the ark was taken to the house of Dagon in Ashdod (1Sa 5:1,2). We have no account of its being occupied even by David, although he defeated the Philistines many…
Ashdod
Stronghold, a Philistine city (Josh. 15:47), about midway between Gaza and Joppa, and 3 miles from the Mediterranean. It was one of the chief seats of the worship of Dagon (1 Sam. 5:5). It belonged to the tribe of Judah (Josh. 15:47), but it never came into their actual possession. It was an important city, as it stood on the highroad from Egypt to Palestine, and hence was strongly fortified (2 Chr. 26:6; Isa. 20:1). Uzziah took it, but fifty years after his death it was taken by the Assyrians (B.C. 758). According to Sargon’s record, it was captured by him in B.C. 711. The only reference to it in the New…
One of the five chief cities of the Philistines, assigned to the tribe of Judah, but never conquered by them, Jos 13:3; 15:47; 1Sa 5:1; 6:17; Ne 4:7. Here stood the temple of Dagon; and hither the ark was first brought, after the fatal battle at Ebenezer, 1Sa 5:1. It was called by the Greeks Azotus. And belonged to Judea in the time of Christ. Here Philip preached the gospel, Ac 8:40. At the present day, it is a miserable village, still called Esdud.
effusion; inclination; theft
לָכַד (lakad) means to capture, seize, or take, often by lot. It can refer to catching in a net or trap, as well as figuratively to describe things sticking together. The verb appears in various forms, including Qal (to capture), Niphal (to be captured), and Hithpael (to grasp each other).
לָכַד 121 vb. capture, seize, take (by lot)
Qal
capture, seize
fig. of entrapping men
of taking by lot
Niph.
be captured in war
of men, be caught
be taken by lot
Hithp. they grasp each other, and cannot be separated
base
H3920 לָכַד capture, seize, take (by lot)
3920 lakad law-kad'
a primitive root; to catch (in a net, trap or pit);
generally, to capture or occupy; also to choose (by lot);
figuratively, to cohere:--X at all, catch (self), be frozen,
be holden, stick together, take.
לָכַד (la.khad) — to capture.
1) to capture, take, seize
1a) (Qal)
1a1) to capture, seize
1a2) to capture (of men) (fig.)
1a3) to take (by lot)
1b) (Niphal)
1b1) to be captured
1b2) to be caught (of men in trap, snare) (fig.)
1c) (Hithpael) to grasp each other
Conj | V-Qal-ConsecImperf-3ms | Suff — Verb qal sequential imperfect third person masculine singular · suffixHc/Vqw3ms/Sp3fs