2 Kings 17:30 — Word Study
WLCוְאַנְשֵׁ֣י בָבֶ֗ל עָשׂוּ֙ אֶת־ סֻכּ֣וֹת בְּנ֔וֹת וְאַנְשֵׁי־ כ֔וּת עָשׂ֖וּ אֶת־ נֵֽרְגַ֑ל וְאַנְשֵׁ֥י חֲמָ֖ת עָשׂ֥וּ אֶת־ אֲשִׁימָֽא׃
BSAof BabylonBâbel [Babel, a city of confusion] madeʻâsâh■ [created, worshipped] Succoth-benothÇukkôwth bᵉnôwth [idolatrous tents, a Babylonian deity] of CuthKûwth [Cuthah, an Assyrian province] madeʻâsâh■ [established, revered] NergalNêrᵉgal△ [a major Assyrian deity, hero] of HamathChămâth [an ancient Syrian city] madeʻâsâh■ [constructed, honored] AshimaʼAshîymâʼ△ [a deity worshipped in Hamath]
| Greek | English | Parsing |
|---|---|---|
| וְאַנְשֵׁ֣י | and [the] people of | Conjunction, noun common masculine plural construct |
| בָבֶ֗ל | Babylon | Noun proper |
| עָשׂוּ֙ | they made | Verb, Qal, perfect third person common plural |
| אֶת־ | the object marker | Particle |
| סֻכּ֣וֹת | Succoth | Noun proper |
| בְּנ֔וֹת | Benoth | Noun proper |
| וְאַנְשֵׁי־ | and [the] people of | Conjunction, noun common masculine plural construct |
| כ֔וּת | Cuthah | Noun proper |
| עָשׂ֖וּ | they made | Verb, Qal, perfect third person common plural |
| אֶת־ | the object marker | Particle |
| נֵֽרְגַ֑ל | Nergal | Noun proper |
| וְאַנְשֵׁ֥י | and [the] people of | Conjunction, noun common masculine plural construct |
| חֲמָ֖ת | Hamath | Noun proper |
| עָשׂ֥וּ | they made | Verb, Qal, perfect third person common plural |
| אֶת־ | the object marker | Particle |
| אֲשִׁימָֽא׃ | Ashima | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The men of Babylon made Succoth-benoth, the men of Cuth made Nergal, the men of Hamath made Ashima, |
| KJV | And the men of Babylon made Succoth-benoth, and the men of Cuth made Nergal, and the men of Hamath made Ashima, |
| ASV | And the men of Babylon made Succoth-benoth, and the men of Cuth made Nergal, and the men of Hamath made Ashima, |
| YLT | And the men of Babylon have made Succoth-Benoth, and the men of Cuth have made Nergal, and the men of Hamath have made Ashima, |
| WEB | The men of Babylon made Succoth Benoth, and the men of Cuth made Nergal, and the men of Hamath made Ashima, |
| BBE | The men of Babylon made Succoth-benoth, and the men of Cuth made Nergal, and the men of Hamath made Ashima, |
Where they part company is in the rendering of סֻכּוֹת — see How Translations Differ.
The sentence consists of three main clauses, each detailing the actions of different groups, structured for parallelism.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbעָשָׂה
The sentence as the grammar sees it Open the tree ›
2 of 16 occur nowhere else in the Old Testament — words chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 2 Kings 17:30
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 Idolatry of Foreign Nationsgenerated
2 Kings 17:30 describes how the various peoples settled in Israel created their own gods in the places they inhabited. This reflects a broader theme of syncretism, where foreign nations adopted the worship of deities from their own cultures while also acknowledging the God of Israel. The verse highlights the cultural and religious diversity present in the region during this period.
Cross References
The Key Word — סֻכּוֹת, su.Kotgenerated
The term סֻכּוֹת (Succoth) refers to idolatrous tents associated with a Babylonian deity. The word is derived from the root meaning 'booths' or 'tents', indicating a temporary structure often used in worship contexts.
In this verse, it signifies the specific idol worshipped by the Babylonian settlers, reflecting their cultural practices and beliefs. The use of סֻכּוֹת emphasizes the contrast between the worship of Yahweh and the idolatrous practices of the surrounding nations.
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 verse consists of three clauses, each detailing the actions of different groups: וְאַנְשֵׁי בָבֶל עָשׂוּ (the men of Babylon made), וְאַנְשֵׁי כ֔וּת עָשׂוּ (the men of Cuth made), and וְאַנְשֵׁי חֲמָ֖ת עָשׂוּ (the men of Hamath made). Each clause follows a similar structure, emphasizing the collective actions of these groups.
The finite verb עָשׂוּ (they made) governs each clause, linking the subjects to their respective objects, which are the idols they created. This structure illustrates the parallelism in the idolatrous practices of the nations.
Septuagint Backgroundgenerated
The Septuagint translates סֻכּוֹת as Σουκώθ, maintaining the reference to the Babylonian deity. This choice indicates a direct borrowing of the term, which preserves its cultural significance.
The Greek translation reflects the foreignness of the deities to the Hebrew audience, emphasizing the cultural exchange and the impact of Babylonian influence on the practices of the people in the region.
In plain words — the whole versegenerated
2 Kings 17:30 tells us that the men of Babylon, Cuth, and Hamath each made their own idols. The Babylonians worshipped Succoth-benoth, the Cuthites worshipped Nergal, and the Hamathites worshipped Ashima. This verse highlights the idolatrous practices of these nations and their rejection of the worship of Yahweh.
Frequently Asked Questionsgenerated
Succoth-benoth refers to a Babylonian deity worshipped by the people of Babylon, symbolizing their idolatrous practices.
The Cuthites were people from Cuthah, an Assyrian province, known for their worship of the deity Nergal.
Hamath was an ancient city in Syria, and its mention highlights the spread of idolatry among the nations surrounding Israel.
The verse emphasizes their actions to illustrate the pervasive idolatry that Israel faced, contrasting it with the worship of Yahweh.
Reflection Questionsgenerated
- What modern practices might reflect a similar tendency to create idols in our lives?
- How can we recognize and reject idolatry in our own culture?
- In what ways can understanding the context of these nations help us in our spiritual journey?
- What lessons can we learn from the consequences of idolatry as seen in the history of Israel?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Kings 17:30 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the men of Babylon made Succothbenoth,.... That is, those that came from Babylon made and served an idol of this name, which, according to the Jewish writers (u), were the figures of an hen and
Read John Gill on 2 Kings 17 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the men of Babylon made Succothbenoth, and the men of Cuth made Nergal, and the men of Hamath made Ashima, Succoth-benoth.
Read Robert Jamieson on 2 Kings 17 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Kings 17:30 And the men of Babylon made Succothbenoth, and the men of Cuth made Nergal, and the men of Hamath made Ashima,Ver. 30. Succothbenoth.] This idol was made in the form of a hen hurking her chickens. Most of these names of heathenish deities are Syriac and Chaldee. Nergol significth a woodcock, or a rooster (roostcock); Asima, a goat or wolf; Nibhaz, a dog; Tartak, an ass. Adrammelech and Anammelech were idols made in the shape of a horse and a mule. See here Romans 1:23 verified, and bless God who hath taught us better. Gildas saith that our forefathers were gross idolaters, and that their gods were portenta diabolica, poene numero Aegyptiaca vincentia, devilish fray-bugs…
Read John Trapp on 2 Kings 17 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(30) Succoth-benoth.—The Hebrew spelling of this name has probably suffered in transmission. The Babylonian goddess Zirbânit or Zarpanitum (“seed-maker”) the consort of Merodach, appears to be meant. Nergal.—The name of the god represented by the colossal lions which guarded the doorways of Assyrian palaces. These colossi were called nirgali; and a syllabary informs us that Nergal was the god of Kutha. Ashima.—Nothing is known of this idol. Schrader (in Riehm) pronounces against identification with the Phœnician Esm̂ ?un. Lane’s lexicon gives an Arabic word, ‘usâmatu, or ’al’-usâmatu, “the lion,” which may be cognate with Ashima.
Read Charles John Ellicott on 2 Kings 17 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 30. The men of Babylon made Succoth-benoth] This, literally, signifies the tabernacles of the daughters or young women, and most evidently refers to those public prostitutions of young virgins at the temple of Melitta or Venus among the Babylonians. See at the end of the chapter. 2Kg 17:31. From benoth it is probable that the word Venus came, the B being changed into V, as is frequently the case, and the th into s, benoth, Venos. The rabbins say that her emblem was a hen with her chickens; see Jarchi on the place. The men of Cuth made Nergal] This is supposed to have been the solar orb or light. According to the rabbins, his emblem was a cock. See at the end of the chapter. 2Kg 17:31.…
Read AdamClarke on 2 Kings 17 →CambridgeThe Cambridge Bible for Schools and Colleges30. Succoth-benoth] This name of the deity of the Babylonians is probably (according to Rawlinson Herod. bk. i. p. 630) meant to represent the Chaldæan goddess Zir-banit, the wife of Merodach (i.e. Bel) who was specially worshipped in Babylon. Nergal] The Assyrian or Babylonian god who answers to the classic Mars, the god of war. It is an argument for Cuthah being the place near Babylon between the Euphrates and the Tigris (see note on verse 24) that the city which stood there is found to have been specially devoted to Nergal, whose image we are here told was set up in Samaria by the men of Cuth. Ashima] Jewish tradition explains this name as signifying a short-haired goat. Hence it has…
Read Cambridge on 2 Kings 17 →Albert Barnes1798–1870Barnes' Notes on the BibleSuccoth-benoth probably represents a Babylonian goddess called Zir-banit, the wife of Merodach. She and her husband were, next to Bel and Beltis, the favorite divinities of the Babylonians.
Read Albert Barnes on 2 Kings 17 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible30. Succoth-benoth — These words mean, in Hebrew, tents of daughters; and most expositors explain them of the tents in which the Babylonian women prostituted themselves in honour of Mylitta, the Assyrian Venus. — Herodotus.
Read Daniel Denison Whedon on 2 Kings 17 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
The men of Babylon made Succoth-benoth, the men of Cuth made Nergal, the men of Hamath made Ashima,
The men of Babylon made Succoth Benoth, and the men of Cuth made Nergal, and the men of Hamath made Ashima,
The men of Babylon made Succoth-benoth, the men of Cuth made Nergal, the men of Hamath made Ashima,
The people from Babylon made Succoth Benoth, the people from Cuth made Nergal, the people from Hamath made Ashima,
Tyndale line
And the men of Babylon made Succoth-benoth, and the men of Cuth made Nergal, and the men of Hamath made Ashima,
And the men of Babylon made Succoth-benoth, and the men of Cuth made Nergal, and the men of Hamath made Ashima,
And the men of Babylon made Succoth-benoth, and the men of Cuth made Nergal, and the men of Hamath made Ashima,
And the men of Babylon made Succoth-benoth, and the men of Cuth made Nergal, and the men of Hamath made Ashima,
For the men of Babel made Succoth-Benoth: and the men of Cuth made Nergal, and the men of Hamath made Ashima,
Strictly literal
And the people of Babylon made Succoth-benoth, and the people of Cuth made Nergal, and the people of Hamath made Ashima,
And the men of Babylon have made Succoth-Benoth, and the men of Cuth have made Nergal, and the men of Hamath have made Ashima,
And the men of Babylon have made Succoth-Benoth, and the men of Cuth have made Nergal, and the men of Hamath have made Ashima,
And the men of Babylon made Succoth-benoth, and the men of Cuth made Neregal, and the men of Chamath made Ashima.
The people of Babylon made Succoth Benoth; the people of Kuthah made Nergal; the people of Hamath made Ashima;
From the Latin
For the men of Babylon made Sochothbenoth: and the Cuthites made Nergel: and the men of Emath made Asima.
Simplified
Those from Babylon made Sukkoth Benoth, those from Kuthah made Nergal, and those from Hamath made Ashima.
The men of Babylon made Succoth-benoth, and the men of Cuth made Nergal, and the men of Hamath made Ashima,
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 provides a clear account of the actions of the peoples, while the Septuagint matches only 9 of the 16 words, indicating some differences in phrasing and structure. However, the core message about the idolatrous practices remains consistent.
וְאַנְשֵׁ֣י בָבֶ֗ל עָשׂוּ֙ אֶת־ סֻכּ֣וֹת בְּנ֔וֹת וְאַנְשֵׁי־ כ֔וּת עָשׂ֖וּ אֶת־ נֵֽרְגַ֑ל וְאַנְשֵׁ֥י חֲמָ֖ת עָשׂ֥וּ אֶת־ אֲשִׁימָֽא׃
9 of the 16 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 2 Kings 17:30
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.
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
HC/Ncmpc — Conjunction · noun common masculine plural constructHC/Ncmpc
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…
בָּבֶ֫ל (Babel) refers to Babylon, an ancient city and capital of Babylonia, associated with the idea of confusion. It is derived from a root meaning 'confusion' and is mentioned in various contexts throughout the Old Testament. The lexicons agree on its meaning and significance, with no noted disagreements.
בָּבֶ֫ל 262 n.pr.loc. Babel, Babylon
base
H894 בָּבֶ֫ל Babel, Babylon
894 Babel baw-bel'
from 1101; confusion; Babel (i.e. Babylon), including
Babylonia and the Babylonian empire:--Babel, Babylon.
see HEBREW for 01101
בָּבֶ֫ל, בָּבֶל (ba.vel) — Babylon.
§ Babel or Babylon = "confusion (by mixing)"
Babel or Babylon, the ancient site and/or capital of Babylonia (modern Hillah) situated on the Euphrates
N-proper — Noun properHNpl
Babylon
The Greek form of BABEL; Semitic form Babilu, meaning “The Gate of God.” In the Assyrian tablets it means “The city of the dispersion of the tribes.” The monumental list of its kings reaches back to B.C. 2300, and includes Khammurabi, or Amraphel (q.v.), the contemporary of Abraham. It stood on the Euphrates, about 200 miles above its junction with the Tigris, which flowed through its midst and divided it into two almost equal parts. The Elamites invaded Chaldea (i.e., Lower Mesopotamia, or Shinar, and Upper Mesopotamia, or Accad, now combined into one) and held it in subjection. At length Khammu-rabi delivered it from the foreign yoke, and founded the new empire of Chaldea (q.v.), making Babylon the capital of the united kingdom. This city gradually grew in extent and grandeur, but in process of time it became subject to Assyria. On the fall of Nineveh (B.C. 606) it threw off…
in the Apocalypse, is the symbolical name by which Rome is denoted. (Revelation 14:8; 17:18) The power of Rome was regarded by the later Jews as was that of Babylon by their forefathers. Comp. (Jeremiah 51:7) with Reve 14:8 The occurrence of this name in (1 Peter 5:13) has given rise to a variety of conjectures, many giving it the same meaning as in the Apocalypse; others refer it to Babylon in Asia, and others still to Babylon in Egypt. The most natural supposition of all is that by Babylon is intended the old Babylon of Assyria, which was largely inhabited by Jews at the time in question.
1. A celebrated city situated on the Euphrates, the original foundation of which is described under the word Babel. Wit this coincide many ancient traditions, while some speak of Semiramis as the founder, and others of Nebuchadnezzar. These accounts may all be reconciled, by supposing that Semiramis rebuilt the ancient city, and the Nebuchadnezzar. These accounts may all be reconciled, by supposing that Semiramis rebuilt the ancient city, and that Nebuchadnezzar afterwards greatly enlarged and adorned it.
Babylon lay in a vast and fertile plain watered by the Euphrates, with flowed through the city. Its walls are described as 60 miles in circumference, 300 feet high, and 75 feet wide, Jer 51:44- 58. A deep trench ran parallel with the walls. In each of the four sides were 25 brazen gates, from which roads crossed to the opposite…
same as Babel
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
סֻכּוֹת בְּנוֹת n.pr.div. 2 K 17:30, As.-Bab. deity, worshipped by Babylonians in Samaria
ref
H5524 סֻכּוֹת בְּנוֹת
5524 Cukkowth bnowth sook-kohth' ben-ohth'
from 5523 and the (irreg.) plural of 1323; booths of (the)
daughters; brothels, i.e. idoalatrous tents for impure
purpose:--Succoth-benoth.
see HEBREW for 05523
see HEBREW for 01323
סֻכּוֹת בְּנוֹת (suk.kot be.not) — Succoth-benoth.
§ Succoth-benoth = "the daughter's booth"
Assyrian or Babylonian deity worshipped by the Babylonians in Samaria
N-proper — Noun properHNpt
Succoth
Booths. (1.) The first encampment of the Israelites after leaving Ramesses (Ex. 12:37); the civil name of Pithom (q.v.).
(2.) A city on the east of Jordan, identified with Tell Dar’ala, a high mound, a mass of debris, in the plain north of Jabbok and about one mile from it (Josh. 13:27). Here Jacob (Gen. 32:17, 30; 33:17), on his return from Padan-aram after his interview with Esau, built a house for himself and made booths for his cattle. The princes of this city churlishly refused to afford help to Gideon and his 300 men when “faint yet pursuing” they followed one of the bands of the fugitive Midianites after the great victory at Gilboa. After overtaking and routing this band at Karkor, Gideon on his return visited…
(booths). An ancient town, first heard of in the account of the homeward journey of Jacob from Padan-aram. (Genesis 35:17) The name is derived from the fact of Jacob’s having there put up "booths" (succoth) for his cattle as well as a house for himself. From the itinerary of Jacob’s return it seems that Succoth lay between Peniel, near the ford of the torrent Jabbok and Shechem. Comp. (Genesis 32:30) and Genesis33:18 In accordance with this is the mention of Succoth in the narrative of Gideon’s pursuit of Zebah and Zalluunna. (Judges 5:5-17) It would appear from this passage that it lay east of the Jordan, which is corroborated by the fact that it was allotted to the tribe…
Booths,
1. A spot in the valley of the Jordan and near the Jabbok, where Jacob set up his tents on his return from Mesopotamia, Ge 33:17. Joshua assigned the city subsequently built here to the tribe of Gad, Jos 13:27. Gideon tore the flesh of the principal men of Succoth with thorn and briars, because they returned him a haughty answer when pursuing the Midianites, Jud 8:5. It seems to have lain on the east side of the Jordan; but may possibly have been on the west side, at the place now called Sakut. Compare 1Ki 7:46; Ps 60:6.
tents; tabernacles
סֻכּוֹת בְּנוֹת n.pr.div. 2 K 17:30, As.-Bab. deity, worshipped by Babylonians in Samaria
ref
H5524 סֻכּוֹת בְּנוֹת
5524 Cukkowth bnowth sook-kohth' ben-ohth'
from 5523 and the (irreg.) plural of 1323; booths of (the)
daughters; brothels, i.e. idoalatrous tents for impure
purpose:--Succoth-benoth.
see HEBREW for 05523
see HEBREW for 01323
סֻכּוֹת בְּנוֹת (suk.kot be.not) — Succoth-benoth.
§ Succoth-benoth = "the daughter's booth"
Assyrian or Babylonian deity worshipped by the Babylonians in Samaria
HNpt — Noun properHNpt
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
HC/Ncmpc — Conjunction · noun common masculine plural constructHC/Ncmpc
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…
כּוּתָה (Kuwthah) refers to Cuth, a location in Assyria from which colonists were brought into northern Israel by King Sargon. The name is of foreign origin and may mean 'crushing.' It is noted in various lexicons primarily as a geographical reference.
כּוּתָה, כּוּת n.pr.loc. whence king of Assyria (Sargon) transported colonists into N. Israel
base
H3575 כּוּתָה, כּוּת
3575 Kuwth kooth
or (feminine) Kuwthah {koo-thaw'}; of foreign origin; Cuth or
Cuthah, a province of Assyria:--Cuth.
כּוּתָה (ku.tah) — Cuthah.
§ Cuth = "crushing"
a place from which king Sargon of Assyria imported colonists into Israel; probably a location approx 20 (32 km) miles northeast of Babylon
N-proper — Noun properHNpl
See CUTH, CUTHAH.
Cuthah
One of the Babylonian cities or districts from which Shalmaneser transplanted certain colonists to Samaria (2 Kings 17:24). Some have conjectured that the “Cutheans” were identical with the “Cossaeans” who inhabited the hill-country to the north of the river Choaspes. Cuthah is now identified with Tell Ibrahim, 15 miles north-east of Babylon.
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
נֵרְגָּל (Nergal) refers to a Cuthite deity, associated with the meaning 'hero.' It is mentioned in 2 Kings 17:30, indicating its worship among the people of Cuth. The entries emphasize its foreign origin and significance in Assyrian and Babylonian religion.
נֵרְגָּ֑ל n.pr.div. worshipped by men of Cuth 2 K 17:30
ref
H5370 נֵרְגָּ֑ל, נֵרְגַּל
5370 Nergal nare-gal'
of foreign origin; Nergal, a Cuthite deity:--Nergal.
נֵרְגָּ֑ל (ne.re.gal) — Nergal.
§ Nergal = "hero"
one of the chief deities of Assyria and Babylon and worshipped by the men of Cuth
N-proper — Noun properHNpt
nar'-gal (nereghal): A Babylonian deity, identified with the planet Mars, and worshipped at Cutha (compare 2Ki 17:30).
See BABYLONIA AND ASSYRIA, RELIGION OF.
Nergal
The great dog; that is, lion, one of the chief gods of the Assyrians and Babylonians (2 Kings 17:30), the god of war and hunting. He is connected with Cutha as its tutelary deity.
(hero), one of the chief Assyrian and Babylonian deities, seems to have corresponded closely to the classical Mars. (2 Kings 17:30) It is conjectured that he may represent the deified Nimrod.
One of the gods of the Cuthite heathen who were transplanted into Palestine, 2Ki 7:20. This idol probably represented the planet Mars, which was ever the emblem of bloodshed. Mars is names, by the Zabians and Arabians, ill luck, misfortune. He was represented as holding in one had a drawn sword, and in the other, by the hair, a human head just cut off; his garments were blood red, as the light of the planet is also reddish. His temple among the Arabs was painted red; and they offered to him garments sprinkled with blood, and also a warrior, (probably a prisoner,) who was cast into a pool. The name Nergal appears in the proper names Nergalsharezer. Neriglassar, Jer 39:3,13.
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
HC/Ncmpc — Conjunction · noun common masculine plural constructHC/Ncmpc
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…
The Hebrew word חֲמָת (*Chamath*) refers to a location, specifically a city in upper Syria known as Hamath, which means 'fortress.' It is noted in the context of being a significant city in the valley of the Orontes. The term is associated with the root meaning of 'walled' and is mentioned in Amos 6:2 as 'great Hamath.'
חֲמָת, חֲמַת n.pr.loc. (√ dub.; fortress). It is called great Hamath by Am 6:2 (חֲמַת רַבָּה)
base
H2574 חֲמָת, חֲמַת (√ dub.; fortress)
2574 Chamath kham-awth'
from the same as 2346; walled; Chamath, a place in
Syria:--Hamath, Hemath.
see HEBREW for 02346
חֲמָת (cha.mat) — Hamath.
§ Hamath = "fortress"
the principle city of upper Syria in the valley of the Orontes
חֲמָת (cha.mat) — (Zobah)-Hamath.
Hamath = "fortress"
the principle city of upper Syria in the valley of the Orontes
Combined with tso.va (צוֹבָא "Zobah" H6678)
N-proper — Noun properHNpl
ha'-math (chamath; Hemath, Haimath; Swete also has Hemath): The word signifies a defense or citadel, and such designation was very suitable for this chief royal city of the Hittites, situated between their northern and southern capitals, Carchemish and Kadesh, on a gigantic mound beside the Orontes. In Am 6:2 it is named Great Hamath, but not necessarily to distinguish it from other places of the same name.
1. Early History:
The Hamathite is mentioned in Ge 10:18 among the sons of Canaan, but in historic times the population, as the personal names testify, seems to have been for the most part Semitic. The ideal boundary of Israel reached the territory, but not the city of Hamath (Nu 34:8;
Hamath
Fortress, the capital of one of the kingdoms of Upper Syria of the same name, on the Orontes, in the valley of Lebanon, at the northern boundary of Palestine (Num. 13:21; 34:8), at the foot of Hermon (Josh. 13:5) towards Damascus (Zech. 9:2; Jer. 49:23). It is called “Hamath the great” in Amos 6:2, and “Hamath-zobah” in 2 Chr. 8:3.
Hamath, now Hamah, had an Aramaean population, but Hittite monuments discovered there show that it must have been at one time occupied by the Hittites. It was among the conquests of the Pharaoh Thothmes III. Its king, Tou or Toi…
(fortress), the principal city of upper Syria, was situated in the valley of the Orontes, which it commanded from the low screen of hills which forms the water-shed between the source of the Orontes and Antioch. The Hamathites were a Hamitic race, and are included among the descendants of Canaan. (Genesis 10:18) Nothing appears of the power of Hamath until the time of David. (2 Samuel 8:9) Hamath seems clearly to have been included in the dominions of Solomon. (1 Kings 4:21-24) The "store-cities" which Solomon "built in Hamath," (2 Chronicles 8:4) were perhaps staples for trade. In the Assyrian inscriptions of the time of Ahab (B.C. 900) Hamath appears as a separate power, in…
A celebrated city of Syria. Hamath, like Jerusalem and Damascus, is one of the few places in Syria and Palestine which have retained a certain degree of importance from the very earliest ages to the present time. The name occurs in Ge 10:18, as the seat of a Canaanitish tribe; and it is often mentioned as the northern limits of Canaan in its widest extent, Nu 13:21; Jos 13:5; Jud 3:3. In David’s time, Toi king of Hamath was his ally, 2Sa 8:9,10.
Burckhardt describes Hamath as "situated on both sides of the Orontes; a part of it is built on the declivity of a hill, and a part in the plain. The town is of considerable…
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
אֲשִׁימָא (Ashiyma) refers to a deity associated with Hamath. The entries indicate that it is of foreign origin and is mentioned in 2 Kings 17:30. Its meaning is linked to guiltiness and desolation, but it is otherwise largely unknown.
אֲשִׁימָא n.pr.[m.] a god of Hamath 2 K 17:30, otherwise wholly unknown.
done
H807 אֲשִׁימָא
807 'Ashiyma' ash-ee-maw'
of foreign origin; Ashima, a deity of Hamath:--Ashima.
אֲשִׁימָא (a.shi.ma) — Ashima.
§ Ashima = "guiltiness: I will make desolate"
a god of Hamath
N-proper — Noun properHNpt
a-shi'-ma, ash'-i-ma ('ashima'; Asimath): A deity worshipped at Hamath (2Ki 17:30) of whom nothing further is known. It has been suggested that the name is the same as that of the goddess Simi, the daughter of the supreme god Hadad, who was worshipped at Membij, but there is nothing to support the suggestion.
a god of the Hamathite colonists in Samaria. (2 Kings 17:30) It has been regarded as identical with the Pan of the Greeks.
A deity adored by the men of Hamath, who were settled in Samaria, 2Ki 17:30.
crime; offense