2 Chronicles 33:17 — Word Study
WLCאֲבָל֙ ע֣וֹד הָעָ֔ם זֹבְחִ֖ים בַּבָּמ֑וֹת רַ֖ק לַיהוָ֥ה אֱלֹהֵיהֶֽם׃
BSANeverthelessʼăbâl [truly, indeed] the peopleʻam [a nation, a community] stillʻôwd [continuing, again] sacrificedzâbach [to slaughter an animal, offer a religious offering] at the high placesbâmâh [cultic platforms, elevations] but onlyraq [except, solely] to the LORDYᵉhôvâh [Yehovah, the supreme God] their Godʼĕlôhîym [Elohim, the one supreme God]
| Greek | English | Parsing |
|---|---|---|
| אֲבָל֙ | but | Particle |
| ע֣וֹד | still | Adv |
| הָעָ֔ם | the people | Particle, noun common masculine singular absolute |
| זֹבְחִ֖ים | [were] sacrificing | Verb, Qal, participle (active) masculine plural |
| בַּבָּמ֑וֹת | at the high places | Preposition, noun common feminine plural absolute |
| רַ֖ק | only | Adverb |
| לַיהוָ֥ה | to Yahweh | Preposition, noun proper |
| אֱלֹהֵיהֶֽם׃ | God their | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Nevertheless, the people still sacrificed at the high places, but only to the LORD their God. |
| KJV | Nevertheless the people did sacrifice still in the high places, yet unto the LORD their God only. |
| ASV | Nevertheless the people sacrificed still in the high places, but only unto Jehovah their God. |
| YLT | but still the people are sacrificing in high places, only — to Jehovah their God. |
| WEB | Nevertheless the people still sacrificed in the high places, but only to Yahweh their God. |
| BBE | However, the people still made offerings in the high places, but only to the Lord their God. |
Where they part company is in the rendering of זֹבְחִ֖ים — see How Translations Differ.
The sentence has a main clause with several modifying phrases that clarify the context and conditions of the action.
7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & 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 — 2 Chronicles 33:17
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 Reign of Manassehgenerated
2 Chronicles 33:17 describes how the people, despite the restoration of proper worship, continued to sacrifice at high places. This indicates a persistent cultural practice that contradicted the centralized worship commanded by God. The verse highlights the tension between the people's actions and their commitment to the LORD, reflecting a broader theme of faithfulness amidst human failure.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Chronicles 15:17 | The high places were not removed from Israel, but Asa’s heart was fully devoted all his days. |
| 2 | 2 Chronicles 32:12 | Did not Hezekiah himself remove His high places and His altars and say to Judah and Jerusalem, ‘You must worship before one altar, and on it you shall burn sacrifices’? |
| 3 | 1 Kings 22:43 | And Jehoshaphat walked in all the ways of his father Asa; he did not turn away from them, but did what was right in the eyes of the LORD. The high places, however, were not removed; the people still sacrificed and burned incense on the high places. |
| 4 | 2 Kings 15:4 | Nevertheless, the high places were not taken away; the people continued sacrificing and burning incense there. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — זֹבְחִ֖ים, zoe.Chimgenerated
The verb זָבַח (zavach) means to sacrifice, specifically to slaughter an animal for a religious offering. This word is often associated with worship practices in ancient Israel, where sacrifices were a central aspect of their relationship with God.
In this verse, the participle form זֹבְחִ֖ים indicates that the people were actively engaged in the act of sacrificing. The context suggests that their sacrifices were not entirely in line with God's commands, as they continued at high places rather than at the temple.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The structure of the verse centers around the finite verb זֹבְחִ֖ים, [were] sacrificing, which serves as the main action. The sentence is built around this verb, with several phrases providing context: the adverbial phrases indicating contrast and continuity, and the prepositional phrase specifying the location of the sacrifices.
The word order emphasizes the people's ongoing action of sacrificing, with the adverbial elements אֲבָל and ע֣וֹד framing the main clause, indicating a contrast to what might be expected after the restoration of worship.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word זָבַח is rendered as θυσίας (thusias), meaning 'sacrifices.' This choice reflects a direct translation of the sacrificial act, maintaining the focus on the religious significance of the offerings.
The Greek term ὑψηλῶν (hypsēlōn) for 'high places' suggests a similar understanding of these locations as sites of worship, although it may carry a different connotation in the Greek context.
In plain words — the whole versegenerated
2 Chronicles 33:17 tells us that even after King Manasseh restored the altar and worship of the LORD, the people continued to sacrifice at high places. They did this, however, only to the LORD their God. This shows that while they were trying to worship correctly, they still held on to some old practices.
Frequently Asked Questionsgenerated
Sacrificing at high places indicates that the people were engaging in worship practices that were not aligned with God's command to centralize worship at the temple.
The persistence of these practices suggests a cultural or historical attachment to local worship sites, despite the reforms instituted by King Manasseh.
This phrase emphasizes that despite their improper locations for worship, the people were still directing their sacrifices to the one true God, indicating a desire to maintain a relationship with Him.
This verse highlights the complexity of Manasseh's reign, showing that while he made efforts to restore proper worship, the people's hearts were still influenced by previous practices.
Reflection Questionsgenerated
- What are some ways I might hold on to old practices that conflict with my commitment to God?
- How can I ensure that my worship is centered on God and not influenced by cultural practices?
- In what ways does this verse challenge me to reflect on the sincerity of my worship?
- What steps can I take to deepen my understanding of proper worship as outlined in Scripture?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on 2 Chronicles 33:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNevertheless, the people did sacrifice still in the high places,.... Not in those that were built for idols, at least did not sacrifice to them; for it follows: yet unto the Lord their God only; the
Read John Gill on 2 Chronicles 33 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNevertheless the people did sacrifice still in the high places, yet unto the LORD their God only. The people did sacrifice still in the high places, yet unto the Lord their God only.
Read Robert Jamieson on 2 Chronicles 33 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Chronicles 33:17 Nevertheless the people did sacrifice still in the high places, [yet] unto the LORD their God only.Ver. 17. Nevertheless the people did sacrifice.] Do Manasseh what he could to the contrary. Plus valet malum inolitum, quam bonum insolitum. It is hard to break people off their sinful and superstitious customs.
Read John Trapp on 2 Chronicles 33 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers’S AND —HIS AND REFORMS (2 Chronicles 33:11-17). This section is peculiar to the Chronicle, and none has excited more scepticism among modern critics. The progress of cuneiform research, however, has proved the perfect possibility of the facts most disputed, viz., the captivity and subsequent restoration of Manasseh.
Read Charles John Ellicott on 2 Chronicles 33 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. The people did sacrifice] "Nevertheless the people did sacrifice on the high places, but only to the name of the WORD of the Lord their God." - Targum.
Read AdamClarke on 2 Chronicles 33 →CambridgeThe Cambridge Bible for Schools and Colleges17. yet … only] R.V. but only.… Cp. 2 Chronicles 32:12, note.
Read Cambridge on 2 Chronicles 33 →Albert Barnes1798–1870Barnes' Notes on the BibleCompare 2 Kings 21:2, note; 2 Kings 18:4, note.
Read Albert Barnes on 2 Chronicles 33 →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
Nevertheless, the people still sacrificed at the high places, but only to the LORD their God.
Nevertheless the people still sacrificed in the high places, but only to Yahweh their God.
Nevertheless, the people still sacrificed at the high places, but only to the LORD their God.
The people continued to offer sacrifices at the high places, but only to the Lord their God.
Tyndale line
Nevertheless the people did sacrifice still in the high places, yet unto the LORD their God only.
Nevertheless the people sacrificed still in the high places, but only unto Jehovah their God.
Nevertheless the people did sacrifice still in the high places, but only unto the LORD their God.
Nevertheless, the people sacrificed still in the high places, yet to the LORD their God only.
Neuerthelesse the people did sacrifice stil in the hie places, but vnto the Lord their God.
Strictly literal
Nevertheless, the people sacrificed still on the high places, although to Jehovah their God only.
but still the people are sacrificing in high places, only — to Jehovah their God.
but still the people are sacrificing in high places, only—to their God YHWH.
Nevertheless the people sacrificed on the high-places, but only unto the Lord their God.
However, the people still sacrificed at the high places, but only to Yahweh, their God.
From the Latin
Nevertheless the people still sacrificed in the high places to the Lord their God.
Simplified
But the people still sacrificed on the high places, but only to the Lord their God.
However, the people still made offerings in the high places, but only to the Lord their God.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text states, 'Nevertheless, the people still sacrificed at the high places, but only to the LORD their God.' The Septuagint has a similar meaning but does not provide a direct word-for-word translation, as it reflects its own sentence structure and word order. There are no significant differences in the core message between the two texts; both convey that the people continued to sacrifice at high places, but exclusively to the LORD. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variants for this verse, so the Masoretic Text remains the primary source for this passage.
אֲבָל֙ ע֣וֹד הָעָ֔ם זֹבְחִ֖ים בַּבָּמ֑וֹת רַ֖ק לַיהוָ֥ה אֱלֹהֵיהֶֽם׃
6 of the 8 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 Chronicles 33:17
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.
אֲבָל (abal) is an adverb that conveys a sense of truth or contradiction. In older Hebrew, it means 'verily' or 'of a truth,' while in later usage, it serves as an adversative, meaning 'but' or 'however.' The word is linked to the idea of negation, suggesting a contrast or a contrary statement.
אֲבָל adv.
in older Heb. with an assertive force, verily, of a truth
in late Heb. as a decided adversative, howbeit, but
base
H61 אֲבָל . in older Heb. with an assertive force, verily, of a truth
. in late Heb. as a decided adversative, howbeit, but
61 'abal ab-awl'
apparently from 56 through the idea of negation; nay, i.e.
truly or yet:--but, indeed, nevertheless, verily.
see HEBREW for 056
אֲבָל (a.val) — truly.
1) truly, verily, surely
2) but, however, howbeit
3) contrariwise, nay rather (neg.)
Adv — ParticleHTj
עוֹד (owd) primarily denotes a sense of iteration or continuance, functioning mostly as an adverb meaning 'still,' 'yet,' or 'again.' It can also imply addition or repetition, as in 'more' or 'besides.' The word appears in various contexts throughout the Old Testament, emphasizing persistence or continuation.
עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
base
H5750 עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
5750 `owd ode
or rod {ode}; from 5749; properly, iteration or continuance;
used only adverbially (with or without preposition), again,
repeatedly, still, more:--again, X all life long, at all,
besides, but, else, further(-more), henceforth, (any) longer,
(any) more(-over), X once, since, (be) still, when, (good,
the) while (having being), (as, because, whether, while) yet
(within).
see HEBREW for 05749
עוֹד (od) — still.
subst
1) a going round, continuance
adv
2) still, yet, again, besides
2a) still, yet (of continuance or persistence)
2b) still, yet, more (of addition or repetition)
2c) again
2d) still, moreover, besides
Aramaic equivalent: od (עוֹד "still" H5751)
Adv — AdvHAcmsa
stil: "To be still" is "to keep silence" (Ps 4:4, etc.) and so "to be quiet" (Ps 107:29, etc.) or "inactive" in any way (Jud 18:9; 1Ki 22:3; Zec 1:11, etc.). So "be still" in Ps 46:10 means "desist from your war" (compare the Revised Version margin "let be"). The "still small voice" of 1Ki 19:12 (the Revised Version margin "sound of gentle stillness") is due to taking the Hebrew demamah in its literal force of "silent," but the word here means "whisper"--"a whispering, little voice." This familiar passage…
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
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)
V-Qal — Verb · Qal · participle (active) masculine pluralHVqrmpa
בָּמָה (bamah) refers to a 'high place' or elevation, often associated with cultic worship sites. It can denote various heights, including mountains and battlefields, and may also imply a funeral mound. The term is derived from an unused root meaning 'to be high,' indicating its connection to elevation.
בָּמָה 104 n.f. high place
high place, mountain
high places, battle-fields
high places, as places of worship
funereal mound (?)
base
H1116 בָּמָה high place
1116 bamah bam-maw'
from an unused root (meaning to be high); an
elevation:--height, high place, wave.
בָּמָה (ba.mah) — high place.
1) high place, ridge, height, bamah (technical name for cultic platform)
1a) high place, mountain
1b) high places, battlefields
1c) high places (as places of worship)
1d) funeral mound?
Prep | N-fp — Preposition · noun common feminine plural absoluteHRd/Ncfpa
רַק (raq) is an adjective meaning 'thin' and an adverb indicating limitation, such as 'only' or 'altogether.' It conveys a sense of restriction or exclusivity in various contexts, including affirmations and negations. The entries align on its meanings, with no significant disagreement noted.
רַק
adj. thin
adv. with restrictive force, only, altogether, surely
base
H7535 רַק . adj. thin
. adv. with restrictive force, only, altogether, surely
7535 raq rak
the same as 7534 as a noun; properly, leanness, i.e.
(figuratively) limitation; only adverbial, merely, or
conjunctional, although:--but, even, except, howbeit
howsoever, at the least, nevertheless, nothing but,
notwithstanding, only, save, so (that), surely, yet (so), in
any wise.
see HEBREW for 07534
רַק (raq) — except.
1) only, altogether, surely
1a) only
1b) only, nought but, altogether (in limitation)
1c) save, except (after a negative)
1d) only, altogether, surely (with an affirmative)
1e) if only, provided only (prefixed for emphasis)
1f) only, exclusively (for emphasis)
DirObjM — AdverbHD
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Prep | N-proper — Preposition · noun properHR/Npt
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3mp