Psalms 106:37 — Word Study
WLCוַיִּזְבְּח֣וּ אֶת־ בְּ֭נֵיהֶם וְאֶת־ בְּנֽוֹתֵיהֶ֗ם לַשֵּֽׁדִים׃
BSAThey sacrificedzâbach▸ [offered, slaughtered] their sonsbên [descendants, children] andʼêth their daughtersbath [female children, women] to demonsshêd [evil spirits, devils, destroyers]
| Greek | English | Parsing |
|---|---|---|
| וַיִּזְבְּח֣וּ | and they sacrificed | Verb, Qal, sequential imperfect third person masculine plural |
| אֶת־ | the object marker | Particle |
| בְּ֭נֵיהֶם | sons their | Noun common masculine plural construct, suffix |
| וְאֶת־ | and the object marker | Conjunction, particle |
| בְּנֽוֹתֵיהֶ֗ם | daughters their | Noun common feminine plural construct, suffix |
| לַשֵּֽׁדִים׃ | to demons | Preposition, noun common masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They sacrificed their sons and their daughters to demons. |
| KJV | Yea, they sacrificed their sons and their daughters unto devils, |
| ASV | Yea, they sacrificed their sons and their daughters unto demons, |
| YLT | And they sacrifice their sons And their daughters to destroyers, |
| WEB | Yes, they sacrificed their sons and their daughters to demons. |
| BBE | They even made offerings of their sons and their daughters to evil spirits, |
All translations agree on the key terms, particularly regarding the act of sacrifice.
The structure consists of one main clause with two objects and a prepositional phrase, clearly outlining the act and its recipients.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbזָבַח
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 — Psalms 106:37
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 Consequences of Idolatrygenerated
Psalms 106:37 describes a dark moment in Israel's history where they sacrificed their children to demons, a practice that was condemned in the Law. This verse is part of a larger reflection on Israel's unfaithfulness, as seen in the surrounding verses, which detail their idolatrous actions and the resulting consequences, including defilement and pollution of the land.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 12:30–31 | be careful not to be ensnared by their ways after they have been destroyed before you. Do not inquire about their gods, asking, “How do these nations serve their gods? I will do likewise.” |
| 2 | Deuteronomy 18:10 | Let no one be found among you who sacrifices his son or daughter in the fire, practices divination or conjury, interprets omens, practices sorcery, |
| 3 | 2 Kings 16:3 | Instead, he walked in the ways of the kings of Israel and even sacrificed his son in the fire, according to the abominations of the nations that the LORD had driven out before the Israelites. |
| 4 | 2 Kings 17:17 | They sacrificed their sons and daughters in the fire and practiced divination and soothsaying. They devoted themselves to doing evil in the sight of the LORD, provoking Him to anger. |
| 5 | 2 Kings 21:6 | He sacrificed his own son in the fire, practiced sorcery and divination, and consulted mediums and spiritists. He did great evil in the sight of the LORD, provoking Him to anger. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — זָבַח, vai.yiz.be.Chugenerated
The verb זָבַח (zavach) is a Qal imperfect form that means 'to sacrifice' or 'to slaughter'. It is used in various contexts, often relating to religious offerings. In this verse, it emphasizes the severity of the act, as it involves not just any sacrifice, but the offering of children.
This verb carries significant weight in the context of worship and idolatry, indicating a deliberate and grave action taken by the people. The choice to sacrifice their sons and daughters to demons underscores their abandonment of God and the seriousness of their sin.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is read in the Berean Standard Bible, which uses the term sacrificed.
Sentence Structuregenerated
The main verb of the verse is יִּזְבְּח֣וּ, they sacrificed, which governs the entire clause. The structure includes a noun phrase for the object of the sacrifice, followed by the prepositional phrase indicating to whom the sacrifice was made.
The Hebrew word order places emphasis on the act of sacrificing, followed by the direct objects, highlighting the gravity of the action taken against their own children.
Septuagint Backgroundgenerated
The Septuagint translates זָבַח as ἔθυσαν (ethusan), which also means 'they sacrificed'. This choice reflects a direct equivalence in meaning, emphasizing the act of offering.
The Greek term used does not introduce any new interpretation but aligns closely with the Hebrew understanding of the act of sacrifice.
In plain words — the whole versegenerated
Psalms 106:37 tells us that the people of Israel sacrificed their sons and daughters to demons. This act represents a serious departure from God's commands and highlights the extent of their idolatry, as they turned away from worshiping God.
Frequently Asked Questionsgenerated
To sacrifice to demons refers to the act of offering something valuable, such as children, to evil spirits or false gods, which is condemned in the Bible.
This act is significant because it illustrates Israel's rebellion against God and their engagement in practices that were strictly forbidden, leading to dire consequences.
Examples include the worship of the golden calf in Exodus 32, the practices of the Canaanites, and the worship of Baal as seen in the stories of Elijah.
This verse connects to the theme of Psalms 106 by highlighting Israel's repeated failures and the consequences of turning away from God, which is a recurring motif throughout the psalm.
Reflection Questionsgenerated
- What are some modern examples of idolatry that we might encounter today?
- How can we ensure that we are not sacrificing our values or beliefs for the sake of acceptance?
- What lessons can we learn from Israel's history regarding the consequences of turning away from God?
- In what ways can we actively seek to worship God and reject any form of idolatry in our lives?
The early church on this verse — how the Fathers read it
Early commentators, such as Augustine of Hippo, referenced this verse to discuss the grave sin of sacrificing children to demons, emphasizing the moral implications of such actions.
"Yea, they offered their sons and their daughters unto devils" [Psalms 106:37];Early Church Fathers on Psalms 106 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 106:37 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleYea, they sacrificed their sons and their daughters unto devils. Who have their name here given them from a word that signifies to waste and destroy, they being the destroyers of mankind.
Read John Gill on Psalms 106 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey did not destroy the nations, concerning whom the LORD commanded them: -From the fathers in the wilderness the Psalmist turns to the sons in Canaan.
Read Robert Jamieson on Psalms 106 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOf which heathenish practice, See Poole "". Unto devils; by which expression he informeth them that they did not worship God, as they pretended and sometimes designed, but devils in their idols; and that those spirits which were supposed by the heathen idolaters to inhabit in their images, and which they worshipped in them, were not gods or good spirits, as they imagined, but evil spirits or devils. See .
Read Matthew Poole on Psalms 106 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 106:37 Yea, they sacrificed their sons and their daughters unto devils,Ver. 37. Yea, they sacrificed their sons, &c.] The devils are here called Shedim, destroyers (in opposition to Shaddai, the Almighty), and worthily; for they make it their work to waste and spoil people of their dearest children, as here, of their precious souls, with the blood whereof they do daily glut themselves.
Read John Trapp on Psalms 106 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(37) Devils.—Literally, lords, meaning, of course, the false deities. The word is, no doubt, chosen to represent the meaning of the heathen gods’ names Ba’alîm, Adonîm. For the same Hebrew word, see Deuteronomy 32:17 (Judges 2:11, Baalim). The Arabic equivalent of the Hebrew word became in Spain the Cid, and exists still in the Moorish sidi, i.e., “my lord.”
Read Charles John Ellicott on Psalms 106 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 37. They sacrificed their sons and their daughters unto devils.] See the places referred to in the margin (2Kg 16:3; Isaiah 57:5; Ezekiel 16:20; Ezekiel 20:26). That causing their sons and their daughters to pass through the fire to Moloch did not always mean they burnt them to death in the flames, is very probable. But all the heathen had human sacrifices; of this their history is full. Unto devils, לשדים lashshedim, to demons. Devil is never in Scripture used in the plural; there is but ONE devil, though there are MANY demons.
Read AdamClarke on Psalms 106 →CambridgeThe Cambridge Bible for Schools and Colleges37. unto devils) Better, demons (LXX Syr. Targ. Jer.). From Deuteronomy 32:17, “they sacrificed unto demons, which were no god,” the only other passage in the O.T. where the word shçdîm occurs. “In Assyrian, shîdu is the name of the divinities represented by the bull-colossi, so often found in the front of Assyrian palaces, who were regarded apparently not as gods properly so called, but as subordinate spirits, demi-gods or genii, invested with power for good or evil.” Etymologically the Heb. word may mean lords, but the precise idea attached to it cannot now be determined. Most probably it “denotes some kind of subordinate spirit or demi-god.” Driver on Deuteronomy 32:17.
Read Cambridge on Psalms 106 →Albert Barnes1798–1870Barnes' Notes on the BibleYea, they sacrificed their sons and their daughters - See 2 Kings 16:3; Ezekiel 16:20; Ezekiel 20:31; Isaiah 57:5. Unto devils - Hebrew, שׁדים shêdiym.
Read Albert Barnes on Psalms 106 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
They sacrificed their sons and their daughters to demons.
Yes, they sacrificed their sons and their daughters to demons.
They sacrificed their sons and their daughters to demons.
They sacrificed their sons and daughters to demons.
Tyndale line
Yea, they sacrificed their sons and their daughters unto devils,
Yea, they sacrificed their sons and their daughters unto demons,
Yea, they sacrificed their sons and their daughters unto demons,
Yes, they sacrificed their sons and their daughters to demons,
Yea, they offered their sonnes, and their daughters vnto deuils,
Strictly literal
And they sacrificed their sons and their daughters unto demons,
And they sacrifice their sons And their daughters to destroyers,
And they sacrifice their sons and their daughters to the demons,
Yea, they sacrificed their sons and their daughters unto the evil spirits;
They sacrificed their sons and their daughters to demons.
From the Latin
And they sowed fields, and planted vineyards: and they yielded fruit of birth.
Simplified
The even sacrificed their sons and daughters to these demons.
They even made offerings of their sons and their daughters to evil spirits,
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 largely agree in their wording, with five of the six words matching. The Septuagint's rendering preserves the meaning of the original Hebrew, though the word order differs.
וַיִּזְבְּח֣וּ אֶת־ בְּ֭נֵיהֶם וְאֶת־ בְּנֽוֹתֵיהֶ֗ם לַשֵּֽׁדִים׃
5 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 106:37
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.
The Hebrew word זָבַח (zavach) is a primitive root meaning to slaughter, particularly in the context of sacrifice. It encompasses various forms of slaughter, including for eating and divine judgment, and is used in both the Qal and Piel stems. The entries highlight its significance in sacrificial practices, but do not present any notable disagreements among lexicons.
זָבַח 134 vb. slaughter for sacrifice
Qal 112
slaughter for sacrifice
slaughter for eating
slaughter for divine judgment
Pi. 22 sacrifice
base
H2076 זָבַח slaughter for sacrifice .. slaughter for sacrifice
. slaughter for eating
. slaughter for divine judgment
. sacrifice
2076 zabach zaw-bakh'
a primitive root; to slaughter an animal (usually in
sacrifice):--kill, offer, (do) sacrifice, slay.
זָבַח (za.vach) — to sacrifice.
1) to slaughter, kill, sacrifice, slaughter for sacrifice
1a) (Qal)
1a1) to slaughter for sacrifice
1a2) to slaughter for eating
1a3) to slaughter in divine judgment
1b) (Piel) to sacrifice, offer sacrifice
Aramaic equivalent: de.vach (דְּבַח "to sacrifice" H1684)
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
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)
Conj | DirObjM — ParticleHTo
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3mp
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-fp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp3mp
שֵׁד (shed) appears to mean 'demon,' possibly derived from an Assyrian term for a protective spirit associated with a bull-colossus. The entries suggest it refers to a malignant entity, with Strong's linking it to another Hebrew root, שָׁדַד (shadad). There is no significant disagreement among the lexicons.
[שֵׁד] n.[m.] appar. demon (loan-word from As., a protecting spirit, esp. of bull-colossus)
base
H7700 [שֵׁד] appar. demon (loan-word from As., a protecting spirit, esp. of bull-colossus)
7700 shed shade
from 7736; a doemon (as malignant):--devil.
see HEBREW for 07736
שֵׁד (shed) — demon.
demon
Prep | N-mp — Preposition · noun common masculine plural absoluteHRd/Ncmpa