2 Kings 18:34 — Word Study
WLCאַיֵּה֩ אֱלֹהֵ֨י חֲמָ֜ת וְאַרְפָּ֗ד אַיֵּ֛ה אֱלֹהֵ֥י סְפַרְוַ֖יִם הֵנַ֣ע וְעִוָּ֑ה כִּֽי־ הִצִּ֥ילוּ אֶת־ שֹׁמְר֖וֹן מִיָּדִֽי׃
BSAWhereʼayêh [in what location, at what place] are the godsʼĕlôhîym [divine beings, deities] of HamathChămâth and ArpadʼArpâd Whereʼayêh [in what place, at what location] are the godsʼĕlôhîym [supreme rulers, Elohim] of SepharvaimÇᵉpharvayim HenaHênaʻ and IvvahʻIvvâh Have they deliverednâtsal■ [rescued, saved] SamariaShômᵉrôwn [watch mountain, the capital city] from my handyâd [power, strength, control]
| Greek | English | Parsing |
|---|---|---|
| אַיֵּה֩ | where? | Particle |
| אֱלֹהֵ֨י | [were] [the] gods of | Noun common, masculine plural construct |
| חֲמָ֜ת | Hamath | Noun proper |
| וְאַרְפָּ֗ד | and Arpad | Conjunction, noun proper |
| אַיֵּ֛ה | where? | Particle |
| אֱלֹהֵ֥י | [were] [the] gods of | Noun common, masculine plural construct |
| סְפַרְוַ֖יִם | Sepharvaim | Noun proper |
| הֵנַ֣ע | Hena | Noun proper |
| וְעִוָּ֑ה | and Ivvah | Conjunction, noun proper |
| כִּֽי־ | that | Particle |
| הִצִּ֥ילוּ | they have delivered | Verb, Hiphil, perfect third person common plural |
| אֶת־ | the object marker | Particle |
| שֹׁמְר֖וֹן | Samaria | Noun proper |
| מִיָּדִֽי׃ | from hand my | Preposition, noun common both singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim, Hena, and Ivvah? Have they delivered Samaria from my hand? |
| KJV | Where are the gods of Hamath, and of Arpad? where are the gods of Sepharvaim, Hena, and Ivah? have they delivered Samaria out of mine hand? |
| ASV | Where are the gods of Hamath, and of Arpad? where are the gods of Sepharvaim, of Hena, and Ivvah? have they delivered Samaria out of my hand? |
| YLT | Where [are] the gods of Hamath and Arpad? where the gods of Sepharvaim, Hena, and Ivvah, that they have delivered Samaria out of my hand? |
| WEB | Where are the gods of Hamath and of Arpad? Where are the gods of Sepharvaim, of Hena, and Ivvah? Have they delivered Samaria out of my hand? |
| BBE | Where are the gods of Hamath and of Arpad? where are the gods of Sepharvaim, of Hena and Ivvah? have they kept Samaria out of my hands? |
All translations agree on the rendering of אֱלֹהִים as gods.
The sentence consists of two main questions followed by a concluding inquiry, emphasizing the rhetorical nature of the challenge.
8 commentators on this verse
Jamieson, Poole, Trapp, Ellicott & more — read them ›
clause
verbנָצַל
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 2 Kings 18:34
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 Challenge to Israel's Godsgenerated
2 Kings 18:34 presents a rhetorical challenge by the Assyrian king, questioning the efficacy of the gods of Hamath, Arpad, Sepharvaim, Hena, and Ivvah in delivering Samaria from his power. This reflects the broader theme of the struggle between the God of Israel and the surrounding nations, as seen in the context of the Assyrian siege. The king's taunt serves to undermine the faith of the Israelites in their God, positioning the might of Assyria against the perceived impotence of these deities.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Kings 19:13 | Where are the kings of Hamath, Arpad, Sepharvaim, Hena, and Ivvah?’” |
| 2 | Numbers 13:21 | So they went up and spied out the land from the Wilderness of Zin as far as Rehob, toward Lebo-hamath. |
| 3 | 2 Samuel 8:9 | When King Toi of Hamath heard that David had defeated the entire army of Hadadezer, |
| 4 | Jeremiah 49:23 | Concerning Damascus: “Hamath and Arpad are put to shame, for they have heard a bad report; they are agitated like the sea; their anxiety cannot be calmed. |
| 5 | 2 Kings 17:24–33 | Then the king of Assyria brought people from Babylon, Cuthah, Avva, Hamath, and Sepharvaim and settled them in the towns of Samaria to replace the Israelites. They took possession of Samaria and lived in its towns. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — אֱלֹהִים, 'e.lo.Heigenerated
The word אֱלֹהִים (*'elohiym*) is a plural noun that refers to gods or God, often highlighting divine beings or rulers. In this verse, it emphasizes the supposed power of the deities worshipped by the neighboring nations, contrasting them with the God of Israel.
The grammatical structure indicates that these gods are being questioned in their ability to act, as the Assyrian king challenges their existence and efficacy. This word encapsulates the tension between the divine and the earthly powers at play.
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 main verb הִצִּ֥ילוּ, they have delivered, governs the entire sentence, with several clauses and phrases hanging off it. The structure emphasizes the rhetorical questions posed by the Assyrian king regarding the gods' ability to save.
The repeated use of אַיֵּה, where?, at the beginning of two clauses highlights the mocking tone of the inquiry, creating a rhythm in the challenge against the gods.
Septuagint Backgroundgenerated
The Septuagint translates אֱלֹהִים as θεὸς, indicating a singular understanding of the divine, which may reflect a theological interpretation of the gods in this context. This choice emphasizes the contrast between the singular God of Israel and the pluralistic deities of the surrounding nations.
The translation choices in the Septuagint suggest an interpretation that sees the gods of the nations as ultimately powerless, aligning with the narrative of Israel's God as supreme.
In plain words — the whole versegenerated
2 Kings 18:34 shows the Assyrian king asking where the gods of various cities are, implying they cannot save Samaria from his power. This verse highlights the king's mockery of the divine beings worshipped by Israel's neighbors, emphasizing their impotence in the face of Assyrian might.
Frequently Asked Questionsgenerated
The gods of Hamath, Arpad, Sepharvaim, Hena, and Ivvah represent the religious beliefs of surrounding nations, and the king's challenge questions their ability to protect their people.
The king seeks to instill fear and doubt among the Israelites by asserting the superiority of Assyria and the futility of their gods.
This verse reflects the ongoing conflict between Israel and Assyria, illustrating the theme of divine power versus earthly authority.
The repetition emphasizes the king's scorn and disbelief in the power of these gods, reinforcing his challenge to their existence.
Reflection Questionsgenerated
- How does the challenge to the gods in this verse reflect the struggles of faith in difficult times?
- In what ways can we see similar challenges to our beliefs in today's world?
- What does this verse teach us about the nature of power and authority?
- How can we respond to doubts about our faith when faced with overwhelming circumstances?
The early church on this verse — how the Fathers read it
Bede comments on this verse, noting the blasphemy of Rabsheh as he challenges the power of the God of Israel.
"Where is the god of Hemath and Arphad? Where is the god of Sepharvaim?" [2 Kings 18:34] Rabsheh said this among other things with which he blasphemed God,Early Church Fathers on 2 Kings 18 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Kings 18:34 itself, not merely on the chapter around it.
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhere are the gods of Hamath, and of Arpad? where are the gods of Sepharvaim, Hena, and Ivah? have they delivered Samaria out of mine hand?
Read Robert Jamieson on 2 Kings 18 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHamath and Arpad; of which see . Sepharvaim; of which see . Hena and Ivah; the names, either, 1. Of idol gods. But why should only these two be named, and not the gods of the other places here mentioned? Or rather, 2. Of cities or countries, as is manifest from , where those words are repeated among other places, whose kings are there mentioned, and where they are rendered, of Hena and Ivah, as they should be here also, the words in the Hebrew being the very same. Have they delivered Samaria? i.e. 1. Either the gods here mentioned, which, together with other idols, were worshipped in Samaria. Or, 2. Their gods; which is easily understood from the foregoing words.
Read Matthew Poole on 2 Kings 18 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Kings 18:34 Where [are] the gods of Hamath, and of Arpad? where [are] the gods of Sepharvaim, Hena, and Ivah? have they delivered Samaria out of mine hand?Ver. 34. Where are the gods?] Os ferreum! This is a most insolent insultation, and might well become an Aiax flagellifer, who knew no god but his own weapons. Have they delivered?] i.e., Have the gods of Samaria?
Read John Trapp on 2 Kings 18 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(34) Where are the gods of Hamath, and of Arpad?—Sargon, Sennacherib’s father, had reduced these two cities. The reference to “my fathers” in 2 Kings 19:12, and the use of the general term, “the king of Assyria” (2 Kings 18:33), are against Schrader’s supposition that the historian has confused the campaigns of Sargon with those of Sennacherib. (Comp. 2 Kings 17:24; 2 Kings 17:30.) Sargon has recorded that Ya-u-bi-h-di, king of the Hamathites, induced Arpad, Simyra, Damascus, and Samaria to join his revolt against Assyria. The confederacy was defeated at Qarqar, and Yahubihdi taken and flayed alive (B.C. 720). Arpad.—Tell-Erfâd, about ten miles north of Aleppo. The question, “Where are the…
Read Charles John Ellicott on 2 Kings 18 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 34. Where are the gods of Hamath] Sennacherib is greater than any of the gods of the nations. The Assyrians have already overthrown the gods of Hamath, Arpad, Hena, and Ivah; therefore, Jehovah shall be like one of them, and shall not be able to deliver Jerusalem out of the hand of my master. The impudent blasphemy of this speech is without parallel. Hezekiah treated it as he ought: it was not properly against him, but against the LORD; therefore he refers the matter to Jehovah himself, who punishes this blasphemy in the most signal manner.
Read AdamClarke on 2 Kings 18 →CambridgeThe Cambridge Bible for Schools and Colleges34. gods of Hamath, and of Arpad] Of Hamath, see above on 2 Kings 17:24. Arpad is always spoken of in connexion with Hamath, but the site of the place has not been determined, nor any trace of the name found except in the Bible (2 Kings 19:13; Jeremiah 49:23; Isaiah 10:9; Isaiah 36:19; Isaiah 37:13). In the two last-named places A.V. writes the word Arphad, and the same spelling is found 2Es 9:26 as a various reading for Ardath. From the passage in Jeremiah above quoted it is manifest that like Hamath, it belonged to Damascus, for it is included in the prophecy concerning that city. The chief god of Damascus was Rimmon. the gods of Sepharvaim] See above, on 2 Kings 17:31. Hena] The LXX.…
Read Cambridge on 2 Kings 18 →Albert Barnes1798–1870Barnes' Notes on the BibleArpad was situated somewhere in southern Syria; but it is impossible to fix its exact position. Sargon mentions it in an inscription as joining with Hamath in an act of rebellion, which he chastised.
Read Albert Barnes on 2 Kings 18 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible34. On Hamath, Sepharvaim, and Ivah, see notes on 2 Kings 17:24.
Read Daniel Denison Whedon on 2 Kings 18 →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
Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim, Hena, and Ivvah? Have they delivered Samaria from my hand?
Where are the gods of Hamath and of Arpad? Where are the gods of Sepharvaim, of Hena, and Ivvah? Have they delivered Samaria out of my hand?
Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim, Hena, and Ivvah? Have they delivered Samaria from my hand?
Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim, Hena, and Ivvah? Indeed, did any gods rescue Samaria from my power?
Tyndale line
Where are the gods of Hamath, and of Arpad? where are the gods of Sepharvaim, Hena, and Ivah? have they delivered Samaria out of mine hand?
Where are the gods of Hamath, and of Arpad? where are the gods of Sepharvaim, of Hena, and Ivvah? have they delivered Samaria out of my hand?
Where are the gods of Hamath, and of Arpad? where are the gods of Sepharvaim, of Hena, and Ivvah? have they delivered Samaria out of my hand?
Where are the gods of Hamath, and of Arpad? where are the gods of Sepharvaim, Hena, and Ivah? have they delivered Samaria out of my hand?
Where is the god of Hamah, and of Arpad? where is the god of Sepharuaim, Hena and Iuah? how haue they deliuered Samaria out of mine hand?
Strictly literal
Where are the gods of Hamath and of Arpad? Where are the gods of Sepharvaim, Hena, and Ivvah? and have they delivered Samaria out of my hand?
Where [are] the gods of Hamath and Arpad? where the gods of Sepharvaim, Hena, and Ivvah, that they have delivered Samaria out of my hand?
Where [are] the gods of Hamath and Arpad? Where [are] the gods of Sepharvaim, Hena, and Ivvah, that they have delivered Samaria out of my hand?
Where are the gods of Chamath, and of Arpad? where are the gods of Sepharvayim, Hena', and 'Ivvah? have they then delivered Samaria out of my hand?
Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim, Hena, and Ivvah? Have they rescued Samaria out of my hand?
From the Latin
Where is the god of Emath, and of Arphad? where is the god of Sepharvaim, of Ana, and of Ava? have they delivered Samaria out of my hand?
Simplified
Where were the gods of Hamath and Arpad? Where were the gods of Sepharvaim, Hena, and Ivvah? Were they able to save Samaria from me?
Where are the gods of Hamath and of Arpad? where are the gods of Sepharvaim, of Hena and Ivvah? have they kept Samaria out of my hands?
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 content, with 11 of the 14 words matched. The Septuagint's word order and articles differ, but the essential meaning remains consistent, affirming the challenge posed to the gods mentioned.
אַיֵּה֩ אֱלֹהֵ֨י חֲמָ֜ת וְאַרְפָּ֗ד אַיֵּ֛ה אֱלֹהֵ֥י סְפַרְוַ֖יִם הֵנַ֣ע וְעִוָּ֑ה כִּֽי־ הִצִּ֥ילוּ אֶת־ שֹׁמְר֖וֹן מִיָּדִֽי׃
11 of the 14 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 18:34
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 אַיֵּה (*'ayeh*) means "where?" and is used as an interrogative adverb. It can refer to the location of persons or things and may also be used rhetorically. The word is derived from a prolonged form of another root, but the entries do not provide further details on its usage in specific verses.
אַיֵּה 46 interr.adv. Where?
base
H346 אַיֵּה Where?
346 'ayeh ah-yay'
prolonged from 335; where?:--where.
see HEBREW for 0335
אַיֵּה (ay.yeh) — where?.
1) where?
1a) of persons, things
1b) rhetorical
Part — ParticleHTi
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 — Noun common · masculine plural constructHNcmpc
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…
אַרְפַּד (Arpad) refers to a city in northern Syria. The name is derived from a root meaning 'to spread out' and is associated with the Assyrian conquest. It is mentioned in various contexts, highlighting its significance in ancient geography.
אַרְפַּד n.pr.loc. city in northern Syria
base
H774 אַרְפַּד city in northern Syria
774 'Arpad ar-pawd'
from 7502; spread out; Arpad, a place in Syria:--Arpad,
Arphad.
see HEBREW for 07502
אַרְפַּד (ar.pad) — Arpad.
§ Arpad or Arphad = "I shall be spread out (or supported)"
a city in northern Syria cited as an example of the Assyrian conquest
Conj | N-proper — Conjunction · noun properHC/Npl
Arpad
(Isa. 10:9; 36:19; 37:13), also Arphad, support, a Syrian city near Hamath, along with which it is invariably mentioned (2 Kings 19:13; 18:34; Isa. 10:9), and Damascus (Jer. 49:23). After a siege of three years it fell (B.C. 742) before the Assyrian king Tiglath-pileser II. Now Tell Erfud.
the light of redemption
The Hebrew word אַיֵּה (*'ayeh*) means "where?" and is used as an interrogative adverb. It can refer to the location of persons or things and may also be used rhetorically. The word is derived from a prolonged form of another root, but the entries do not provide further details on its usage in specific verses.
אַיֵּה 46 interr.adv. Where?
base
H346 אַיֵּה Where?
346 'ayeh ah-yay'
prolonged from 335; where?:--where.
see HEBREW for 0335
אַיֵּה (ay.yeh) — where?.
1) where?
1a) of persons, things
1b) rhetorical
Part — ParticleHTi
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 — Noun common · masculine plural constructHNcmpc
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…
סְפַרְוַ֫יִם (sepharvaim) refers to a city in Syria that was conquered by the Assyrian king, often identified with Sippara, located between Baghdad and Babylon. The term is dual, suggesting it represents 'the two Sipparas.' It may be near modern Mosaib, situated on the Euphrates River.
סְפַרְוַ֫יִם n.pr.loc. city conquered by king of Assyr.;—usu. identif. with Sippara (on a canal), between Bagdad and Babyl., a city in two parts
base
H5617 סְפַרְוַ֫יִם city conquered by king of Assyr.;—usu. identif. with Sippara (on a canal), between Bagdad and Babyl., a city in two parts
5617 Cpharvayim sef-ar-vah'-yim
(dual)
סְפַרְוַ֫יִם (se.phar.va.yim) — Sepharvaim.
Sepharvaim = "the two Sipparas"
a city in Syria conquered by the king of Assyria
1a) perhaps near the modern 'Mosaib' and on the Euphrates above Babylon
Also named: se.phar.vi (סְפַרְוִי "Sepharvaim" H5616)
N-proper — Noun properHNpl
sef-ar-va'-im, se-far-va'-im (cepharwayim: Sephpharouaim, Seppharoudim, Seppharoun, Seppharoumain, Eppharouaim, Sepphareim, the first two being the forms in manuscripts Alexandrinus and Vaticanus respectively, of the passages in Kings, and the last two in Isaiah):
1. Formerly Identified with the Two Babylonian Sippars:
This city, mentioned in 2Ki 17:24; 18:34; 19:13; Isa 36:19; 37:13, is generally identified with the Sip(p)ar of the Assyrians-Babylonian inscriptions (Zimbir in Sumerian), on the Euphrates, about 16 miles Southwest of Bagdad. It was one of the two great seats of the worship of the Babylonian sun-god Samas, and also of the goddesses Ishtar and Anunit, and seems to have had two principal districts, Sippar of Samas, and Sippar of Anunit, which, if the identification…
Sepharvaim
Taken by Sargon, king of Assyria (2 Kings 17:24; 18:34; 19:13; Isa. 37:13). It was a double city, and received the common name Sepharvaim, i.e., “the two Sipparas,” or “the two booktowns.” The Sippara on the east bank of the Euphrates is now called Abu-Habba; that on the other bank was Accad, the old capital of Sargon I., where he established a great library. (See SARGON.) The recent discovery of cuneiform inscriptions at Tel el-Amarna in Egypt, consisting of official despatches to Pharaoh Amenophis IV. and his predecessor from their agents in Palestine, proves that in the century before the Exodus an active literary intercourse was carried on between these nations, and that the medium of the correspondence was the Babylonian language and script. (See…
(the two Sipparas) is mentioned by Sennacherib in his letter to Hezekiah as a city whose king had been unable to resist the Assyrians. (2 Kings 19:13; Isaiah 37:13) comp. 2Kin 18:34 It is identified with the famous town of Sippara., on the Euphrates above Babylon, which was near the site of the modern Mosaib. The dual form indicates that there were two Sipparas, one on either side of the river. Berosus celled Sippara "a city of the sun;" and in the inscriptions it bears the same title, being called Tsipar sha Shamas , or "Sippara of the Sun" --the sun being the chief object of worship there. Comp. (2 Kings 17:31)
When Shalmaneser king of Assyria carried away Israel from Samaria to beyond the Euphrates, he sent people in their stead into Palestine, among whom were the Sepharvaim, 2Ki 17:24,31. That Sepharvaim was a small district under its own king, is apparent from 2Ki 19:13; Isa 37:13. It may, with most probability, be assigned to Mesopotamia, because it is named along with other places in that region, and because Ptolemy mentions a city of a similar name, Sipphara, as the most southern of Mesopotamia.
הֵנַע (Hena) refers to a location, likely in Mesopotamia, with uncertain details. It is mentioned as a city that was troubled or reduced by Assyrian kings before Sennacherib's time. The entries suggest it may derive from a foreign source, but specifics about its meaning or significance are limited.
הֵנַע n.pr.loc. site unknown
base
H2012 הֵנַע site unknown
2012 Hena` hay-nah'
probably of foreign derivation; Hena, a place apparently in
Mesopotamia:--Hena.
הֵנַע (he.na) — Hena.
§ Hena = "troubling"
a city in Mesopotamia which the Assyrian kings reduced shortly before the time of Sennacherib
N-proper — Noun properHNpl
he'-na (hena`; Ana): Named in 2Ki 19:13, as one of the cities destroyed by Sennacherib along with Sepharvaim. It does not appear in a similar connection in 17:24. The text is probably corrupt. No reasonable identification has been proposed. Cheyne (Encyclopaedia Biblica, under the word) says of the phrase "Hena and Ivah" that "underlying this is a witty editorial suggestion that the existence of cities called h-n-` and `-w-h respectively has passed out of mind (compare Ps 9:6 (7)), for hena` we`iwwah, clearly means `he has driven away and overturned' (so Targum, Symmachus)." He would drop out h-n-`. Hommel (Expositors Times, IX, 330) thinks that here we have divine names; Hena standing for the Arabic star-name al-han`a, and Ivvah for al-`awwa'u.
See IVAH.
W. Ewing
Hena
One of the cities of Mesopotamia destroyed by sennacherib (2 Kings 18:34; 19:13). It is identified with the modern Anah, lying on the right bank of the Euphrates, not far from Sepharvaim.
(troubling), a city the Assyrian kings had reduced shortly before the time of Sennacherib. (2 Kings 19:13; Isaiah 37:13) At no great distance from Sippara (now Mosaib) is an ancient town called And or Anah , which may be the same as Hena. It is 20 miles from Babylon on the Euphrates.
עַוָּה (‘Ivvah) refers to a city in Assyria that was conquered by the Assyrians. The name is associated with the idea of 'ruin' and appears in 2 Kings 17:24. It is also linked to the term for the Avvites, a related group mentioned in the context.
עַוָּה, עִוָּה n.pr.loc. city conquered by Assyrians
base
H5755 עַוָּה, עִוָּה city conquered by Assyrians
5755 `Ivvah iv-vaw'
or eAvvae (2 Kings 17:24) {av-vaw'}; for 5754; Ivvah or
Avva, a region of Assyria:--Ava, Ivah.
see HEBREW for 05754
עַוָּה (iv.vah) — Ivvah.
Ava or Ivah = "ruin"
a city conquered by the Assyrians
Also named: av.vim (עַוִּים "Avvite" H5761I)
Conj | N-proper — Conjunction · noun properHC/Npl
iv'-a (`iwwah; Aba (= Ava), Aua, 2Ki 18:34, Oudou, 2Ki 19:13, apparently due to a misreading): The name is wanting in the Massoretic Text and Septuagint of Isa 36:19.
Ivvah was a city apparently conquered by the Assyrians, and is mentioned by them, in the verses quoted, with Hamath and Arpad, Sepharvaim and Hena. It has been assimilated with the Avva of 2Ki 17:24 as one of the places whence Sargon brought captives to Samaria, and identified with Hit on the Euphrates, between Anah and Ramadieh, but this seems improbable, as is also the suggestion that it is Emma, the modern `Imm, between Antioch and Aleppo. Hommel (Expository Times, April, 1898, 330) upholds the view that…
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
HTc — ParticleHTc
The Hebrew word נָצַל (natsal) is built from a primitive root meaning to snatch away, with various usages across different stems. It covers a range of meanings including to rescue, deliver, plunder, and strip. The word appears in contexts of delivering oneself or being delivered, as well as rescuing from enemies or sin.
[נָצַל] 212 vb. not in Qal; Pi. strip, plunder; Niph. deliver oneself, be delivered Hiph. snatch away, deliver
Niph.
reflex. tear oneself away, deliver oneself
passive, be torn out or away
Pi.
strip off, spoil
deliver
Hiph.
take away, snatch away
rescue, recover
deliver from
deliver from sin and guilt
Hoph. as a brand plucked out of the burning
Hithp. and they stripped themselves of their ornaments.
base
H5337 נָצַל not in Qal; Pi. strip, plunder; Niph. deliver oneself, be delivered Hiph. snatch away, deliver
5337 natsal naw-tsal'
a primitive root; to snatch away, whether in a good or a bad
sense:- X at all, defend, deliver (self), escape, X without
fail, part, pluck, preserve, recover, rescue, rid, save,
spoil, strip, X surely, take (out).
נָצַל (na.tsal) — to rescue.
1) to snatch away, deliver, rescue, save, strip, plunder
1a)(Niphal)
1a1) to tear oneself away, deliver oneself
1a2) to be torn out or away, be delivered
1b) (Piel)
1b1) to strip off, spoil
1b2) to deliver
1c) (Hiphil)
1c1) to take away, snatch away
1c2) to rescue, recover
1c3) to deliver (from enemies or troubles or death)
1c4) to deliver from sin and guilt
1d) (Hophal) to be plucked out
1e) (Hithpael) to strip oneself
Aramaic equivalent: ne.tsal (נְצַל "to rescue" H5338)
V-Hiphil-Perf-3cp — Verb · Hiphil · perfect third person common pluralHVhp3cp
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
שִׁמְרוֹן (Shomrown) refers to Samaria, the capital of the northern kingdom of Israel established during Omri's reign. The name is derived from a root meaning 'watch-station' or 'watch mountain.' It denotes both the city and the surrounding region, which played a significant role in the history of Israel after the kingdom split.
שִׁמְרוֹן 109 n.pr.loc. capital of N. Isr. from Omri's time
base
H8111 שִׁמְרוֹן capital of N. Isr. from Omri's time
8111 Shomrown sho-mer-one'
from the active participle of 8104; watch-station; Shomeron,
a place in Palestine:--Samaria.
see HEBREW for 08104
שֹׁמְרוֹן (sho.me.ron) — Samaria.
§ Samaria = "watch mountain"
1) the region of northern Palestine associated with the northern kingdom of the 10 tribes of Israel which split from the kingdom after the death of Solomon during the reign of his son Rehoboam and were ruled by Jeroboam
2) the capital city of the northern kingdom of Israel located 30 miles (50 km) north of Jerusalem and 6 miles (10 km) northwest of Shechem
N-proper — Noun properHNpl
Samaria
A watch-mountain or a watch-tower. In the heart of the mountains of Israel, a few miles north-west of Shechem, stands the “hill of Shomeron,” a solitary mountain, a great “mamelon.” It is an oblong hill, with steep but not inaccessible sides, and a long flat top. Omri, the king of Israel, purchased this hill from Shemer its owner for two talents of silver, and built on its broad summit the city to which he gave the name of “Shomeron”, i.e., Samaria, as the new capital of his kingdom instead of Tirzah (1 Kings 16:24). As such it possessed many advantages. Here Omri resided during the last six years of his reign. As the result of an unsuccessful war with Syria, he appears to have been obliged to grant to the Syrians the right to “make streets in Samaria”, i.e., probably permission to the Syrian merchants to carry on their trade…
(watch mountain). This city is situated 30 miles north of Jerusalem and about six miles to the northwest of Shechem, in a wide basin-shaped valley, six miles in diameter, encircled with high hills, almost on the edge of the great plain which borders upon the Mediterranean. In the centre of this basin, which is on a lower level than the valley of Shechem, rises a less elevated hill, with steep yet accessible sides and a long fiat top. This hill was chosen by Omri as the site of the capital of the kingdom of Israel. He "bought the hill of Samaria of Shemer for two talents of silver, and built on the hill, and called the name of the city which he built, after the name of the owner of the hill, Samaria." (1 Kings 16:23,24) From the that of Omri’s purchase, B.C. 925, Samaria retained its dignity as the capital of the ten tribes, and the…
1. One of the three divisions of the Holy Land in the time of our Savior, having Galilee on the north and Judea on the south, the Jordan on the east and the Mediterranean on the west, and occupying parts of the territory assigned at first to Ephraim, Mahasseh, and Issachar, Lu 17:11 Joh 4:4. It is described as having its hills less bare than those of Judea, and its valleys and plains more cultivated and fruitful. See CANAAN. Many gospel churches were early planted here, Ac 8:1,25 9:31 15:3.
2. A city situated near the middle of Palestine, some six miles northwest of Shechem. It was built by Omri king of Israel, about 920 B. C., and named after Shemer the previous owner of the mountain or hill on which the city stood, 1Ki…
watch-mountain
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
Prep | N-cs | Suff — Preposition · noun common both singular construct · suffixHR/Ncbsc/Sp1bs