2 Kings 19:13 — Word Study
WLCאַיּ֤וֹ מֶֽלֶךְ־ חֲמָת֙ וּמֶ֣לֶךְ אַרְפָּ֔ד וּמֶ֖לֶךְ לָעִ֣יר סְפַרְוָ֑יִם הֵנַ֖ע וְעִוָּֽה׃
BSAWhereʼay [in what location, at what place] are the kingsmelek [rulers, monarchs] of HamathChămâth [an ancient city in Syria] ArpadʼArpâd [a city in northern Syria] SepharvaimÇᵉpharvayim [a city near the Euphrates River] HenaHênaʻ [a place in Mesopotamia] and IvvahʻIvvâh [a region in Assyria, meaning destruction]
| Greek | English | Parsing |
|---|---|---|
| אַיּ֤וֹ | where [is]? he | Particle, suffix |
| מֶֽלֶךְ־ | [the] king of | Noun common, masculine singular construct |
| חֲמָת֙ | Hamath | Noun proper |
| וּמֶ֣לֶךְ | and [the] king of | Conjunction, noun common masculine singular construct |
| אַרְפָּ֔ד | Arpad | Noun proper |
| וּמֶ֖לֶךְ | and [the] king of | Conjunction, noun common masculine singular construct |
| לָעִ֣יר | Lair | Noun common, feminine singular absolute |
| סְפַרְוָ֑יִם | Sepharvaim | Noun proper |
| הֵנַ֖ע | Hena | Noun proper |
| וְעִוָּֽה׃ | and Ivvah | Conjunction, noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Where are the kings of Hamath, Arpad, Sepharvaim, Hena, and Ivvah?’” |
| KJV | Where is the king of Hamath, and the king of Arpad, and the king of the city of Sepharvaim, of Hena, and Ivah? |
| ASV | Where is the king of Hamath, and the king of Arpad, and the king of the city of Sepharvaim, of Hena, and Ivvah? |
| YLT | Where [is] the king of Hamath, and the king of Arpad, and the king of the city of Sepharvaim, Hena, and Ivvah?' |
| WEB | Where is the king of Hamath, the king of Arpad, and the king of the city of Sepharvaim, of Hena, and Ivvah?’” |
| BBE | Where is the king of Hamath, and the king of Arpad, and the king of the town of Sepharvaim, of Hena and of Ivvah? |
Translations agree on the wording of the inquiry about the kings' whereabouts.
The structure consists of a single main clause that poses a rhetorical question.
7 commentators on this verse
Jamieson, Poole, Trapp, Ellicott & more — read them ›
clause
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 19:13
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 — Hezekiah's Prayer and Sennacherib's Challengegenerated
2 Kings 19:13 presents a moment of taunting by the Assyrian king Sennacherib, who questions the effectiveness of the gods of the nations he has conquered. The context reveals a larger narrative of conflict between the Assyrians and the kingdom of Judah, specifically King Hezekiah's reliance on God for deliverance. This verse fits within a series of challenges to the power of Israel's God, as seen in the preceding verses where Sennacherib lists the nations he has defeated.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Kings 17:24 | 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. |
| 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 | Numbers 34:8 | and from Mount Hor to Lebo-hamath, then extend to Zedad, |
| 4 | Isaiah 11:11 | On that day the Lord will extend His hand a second time to recover the remnant of His people from Assyria, from Egypt, from Pathros, from Cush, from Elam, from Shinar, from Hamath, and from the islands of the sea. |
| 5 | Jeremiah 39:5 | But the army of the Chaldeans pursued them and overtook Zedekiah in the plains of Jericho. They seized him and brought him up to Nebuchadnezzar king of Babylon at Riblah in the land of Hamath, where he pronounced judgment on him. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — אַיּ֤וֹ, 'ai.Yogenerated
The word אַיּ֤וֹ (*'ai.Yo*) is an interrogative particle meaning 'where?' It is used to inquire about location or existence, emphasizing the absence of the kings mentioned.
In this verse, it serves to question the whereabouts of the kings of Hamath, Arpad, Sepharvaim, Hena, and Ivvah, suggesting their defeat and the futility of their gods against the Assyrian power.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations of this verse are consistent in rendering the question about the kings' whereabouts.
Sentence Structuregenerated
The main clause is introduced by the finite verb אַיּ֤וֹ, where?, which governs the inquiry about multiple subjects: the kings of various cities.
The structure is straightforward, with a series of noun phrases following the main question, listing the kings and their respective cities, emphasizing their absence in a rhetorical manner.
Septuagint Backgroundgenerated
The Septuagint translates אַיּ֤וֹ as ἐστιν, meaning 'is,' which shifts the focus slightly from a direct question to a statement of existence. This choice reflects a more definitive assertion about the kings' absence rather than simply asking where they are.
This translation choice indicates an interpretative nuance, framing the absence of the kings as a matter of fact rather than inquiry.
In plain words — the whole versegenerated
2 Kings 19:13 asks about the kings of several ancient cities, implying their absence and defeat. This question is posed by the Assyrian king Sennacherib, who challenges the power of the gods of those nations.
Frequently Asked Questionsgenerated
The question emphasizes the defeat of these kings and their gods, showcasing the power of the Assyrian empire.
The kings of Hamath, Arpad, Sepharvaim, Hena, and Ivvah were rulers of ancient cities that had been conquered by the Assyrians.
Sennacherib's inquiry serves to mock the effectiveness of the gods of the conquered nations, suggesting that if their gods were powerful, they would have saved their kings.
This verse illustrates the Assyrian belief in their military superiority and the futility of the gods of the nations they defeated.
Reflection Questionsgenerated
- How does the absence of these kings reflect on the power of their gods?
- What does this verse teach us about the nature of authority and power in ancient times?
- In what ways can we see similar challenges to faith in our own lives today?
- How can we respond when faced with doubts about the power of God?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on 2 Kings 19:13 itself, not merely on the chapter around it.
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThus shall ye speak to Hezekiah king of Judah, saying, Let not thy God in whom thou trustest deceive thee, saying, Jerusalem shall not be delivered into the hand of the king of Assyria. No JFB commentary on these verses.
Read Robert Jamieson on 2 Kings 19 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Biblewhere is the king of Hamath? either, 1. Their god, whom he here calls their king, because they looked upon him as their protector and governor, which kings are or should be to their people. Or rather, 2. Their king properly so called. And as before he compared their gods with the God of Jerusalem, so now he compares their kings with king Hezekiah; and by both intends to persuade them, that neither their God nor their king was able to save them out of his hand. Of Sepharvaim, of Itena, and Ivah; of which See Poole "".
Read Matthew Poole on 2 Kings 19 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Kings 19:13 Where [is] the king of Hamath, and the king of Arpad, and the king of the city of Sepharvaim, of Hena, and Ivah?Ver. 13. Where is the king of Hamath, &c.?] See 2 Kings 18:33. Only there it is gods of those places, and here kings. The heathens commonly called their gods kings - as Fοιβεαναξ, βασιλευςανδρωντεθεωντε, &c. - and they reckoned, that whatsoever their gods could do, their kings should be sure of. We have not so served the gods, said that Roman emperor, that they should serve us no better than to give the enemy the better of us. Non sic deos coluimus, &c. - Antonin. Phil.
Read John Trapp on 2 Kings 19 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) The king.—Comp. 2 Kings 18:34, from which, as well as from the sequence of thought in 2 Kings 19:12-13 here, it is clear that “king” is here used as a synonym of local god. (Comp. Amos 5:26; Psalms 5:2 : “My King, and my God.”)
Read Charles John Ellicott on 2 Kings 19 →CambridgeThe Cambridge Bible for Schools and Colleges13. Where is the king of Hamath] On all the places named here, see above in the notes on 2 Kings 17:34.
Read Cambridge on 2 Kings 19 →Albert Barnes1798–1870Barnes' Notes on the BibleCompare the marginal reference 2 Kings 17:24. 2 Kings 19:12 refers to former Assyrian successes, 2 Kings 19:13 to comparatively recent ones.
Read Albert Barnes on 2 Kings 19 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible13. Where is the king of Hamath — In 2 Kings 18:34, we have “gods of Hamath.” The arrogant Assyrian claims that neither gods nor kings can resist his power.
Read Daniel Denison Whedon on 2 Kings 19 →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 kings of Hamath, Arpad, Sepharvaim, Hena, and Ivvah?’”
Where is the king of Hamath, the king of Arpad, and the king of the city of Sepharvaim, of Hena, and Ivvah?’”
Where are the kings of Hamath, Arpad, Sepharvaim, Hena, and Ivvah?’”
Where are the king of Hamath, the king of Arpad, and the king of Lair, Sepharvaim, Hena, and Ivvah?’”
Tyndale line
Where is the king of Hamath, and the king of Arpad, and the king of the city of Sepharvaim, of Hena, and Ivah?
Where is the king of Hamath, and the king of Arpad, and the king of the city of Sepharvaim, of Hena, and Ivvah?
Where is the king of Hamath, and the king of Arpad, and the king of the city of Sepharvaim, of Hena, and Ivvah?
Where is the king of Hamath, and the king of Arpad, and the king of the city of Sepharvaim, of Hena, and Ivah?
Where is the King of Hamath, and the King of Arpad, and the King of the citie of Shepharuaim, Hena and Iuah?
Strictly literal
Where is the king of Hamath, and the king of Arpad, and the king of the city of Sepharvaim, of Hena, and Ivvah?
Where [is] the king of Hamath, and the king of Arpad, and the king of the city of Sepharvaim, Hena, and Ivvah?'
Where [is] the king of Hamath, and the king of Arpad, and the king of the city of Sepharvaim, Hena, and Ivvah?”
Where is the king of Chamath, and the king of Arpad, and the king of the city of Sepharvayim, of Hena', and 'Ivvah?
Where are the king of Hamath, the king of Arpad, the king of the cities of Sepharvaim, of Hena, and Ivvah?'”
From the Latin
Where is the king of Emath, and the king of Arphad, and the king of the city of Sepharvaim, of Ana and of Ava?
Simplified
Where today is the king of Hamath, the king of Arpad, the king of the city of Sepharvaim, the king of Hena, or the king of Ivvah?’”
Where is the king of Hamath, and the king of Arpad, and the king of the town of Sepharvaim, of Hena and of Ivvah?
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 the wording of this verse, with 8 out of 10 words matching. The Septuagint's order and articles differ, but the essential content remains consistent across these witnesses.
אַיּ֤וֹ מֶֽלֶךְ־ חֲמָת֙ וּמֶ֣לֶךְ אַרְפָּ֔ד וּמֶ֖לֶךְ לָעִ֣יר סְפַרְוָ֑יִם הֵנַ֖ע וְעִוָּֽה׃
8 of the 10 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 19:13
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.
אַי (ay) is an interrogative adverb meaning 'where?' It can also be prefixed to other adverbs or pronouns to add an interrogative force. The word covers a range of meanings related to location and inquiry, including 'how,' 'what,' and 'whence.'
[אַי]
interrog. adv. where?
prefixed to other adverbs or prons., אַי imparts an interrog. force
base
H335 אַי . interrog. adv. where?
. prefixed to other adverbs or prons., אַי imparts an interrog. force
335 'ay ah'ee
perhaps from 370; where? hence how?:--how, what, whence,
where, whether, which (way).
see HEBREW for 0370
אַי (ay) — where?.
1) whereto ?, whence?
2) which?, how? (in prefix with other adverb)
Part | Suff — Particle · suffixHTi/Sp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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…
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
HC/Ncmsc — Conjunction · noun common masculine singular constructHC/Ncmsc
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…
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
N-proper — Noun properHNpl
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 מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
HC/Ncmsc — Conjunction · noun common masculine singular constructHC/Ncmsc
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 עִיר (*'iyr*) has meanings related to both excitement and city. It can denote excitement, particularly of terror or rage, as well as refer to a city or town, indicating a place that is guarded or inhabited. The entries suggest a broad application, from fortified cities to simple encampments. There is a specific mention of a man named Ir in 1 Chronicles 4:12.
עִיר n.[m.] excitement;—of terror; of rage
base
עִיר 1092 n.f. city, town
city, town, abode of men
of fortress in a city
appar. fortified place, of any size
base
H5892a עִיר excitement;—of terror; of rage H5892b עִיר city, town . city, town, abode of men
. of fortress in a city
. appar. fortified place, of any size
5892 `iyr eer
or (in the plural) par {awr}; or ayar (Judges 10:4)
{aw-yar'}; from 5782 a city (a place guarded by waking or a
watch) in the widest sense (even of a mere encampment or
post):--Ai (from margin), city, court (from margin), town.
see HEBREW for 05782
עִיר (ir) — excitement.
1) excitement, anguish
1a) of terror
עִיר (ir) — city.
1) city, town (a place of waking, guarded)
1a) city, town (a place of waking, guarded)
1a) city, town
עִיר (ir) — City (of On).
Combined with on (אֹן "On" H0204)
This name means city, town
Another name of on (אֹן "On" H0204)
עִיר (ir) — Ir-.
#A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.12;
son of: Tehinnah (H8468)
HNcfsa — Noun common · feminine singular absoluteHNcfsa
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…