Isaiah 36:19 — Word Study
WLCאַיֵּ֞ה אֱלֹהֵ֤י חֲמָת֙ וְאַרְפָּ֔ד אַיֵּ֖ה אֱלֹהֵ֣י סְפַרְוָ֑יִם וְכִֽי־ הִצִּ֥ילוּ אֶת־ שֹׁמְר֖וֹן מִיָּדִֽי׃
BSAWhereʼayêh [in what place or location] are the godsʼĕlôhîym [divine beings, deities] of HamathChămâth [an ancient city in Syria] and ArpadʼArpâd [a city in northern Syria] Whereʼayêh [in what place or location] are the godsʼĕlôhîym [Elohim, supreme rulers] of SepharvaimÇᵉpharvayim [a city near the Euphrates River] Have they deliverednâtsal■ [been able to, with power to, rescued, saved] SamariaShômᵉrôwn [the capital city of the northern kingdom of Israel] from my handyâd [outstretched, powerful, an open hand; strength, a side or share]
| Greek | English | Parsing |
|---|---|---|
| אַיֵּ֞ה | where? | Particle |
| אֱלֹהֵ֤י | [were] [the] gods of | Noun common, masculine plural construct |
| חֲמָת֙ | Hamath | Noun proper |
| וְאַרְפָּ֔ד | and Arpad | Conjunction, noun proper |
| אַיֵּ֖ה | where? | Particle |
| אֱלֹהֵ֣י | [were] [the] gods of | Noun common, masculine plural construct |
| סְפַרְוָ֑יִם | Sepharvaim | Noun proper |
| וְכִֽי־ | and if | Conjunction, 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? Have they delivered Samaria from my hand? |
| KJV | Where are the gods of Hamath and Arphad? where are the gods of Sepharvaim? and have they delivered Samaria out of my hand? |
| ASV | Where are the gods of Hamath and Arpad? where are the gods of Sepharvaim? and have they delivered Samaria out of my hand? |
| YLT | Where [are] the gods of Hamath and Arpad? Where the gods of Sepharvaim, that they have delivered Samaria out of my hand? |
| WEB | Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim? Have they delivered Samaria from my hand? |
| BBE | Where are the gods of Hamath and of Arpad? where are the gods of Sepharvaim? where are the gods of Samaria? and have they kept Samaria out of my hand? |
Where they part company is in the rendering of אֱלֹהֵי — see How Translations Differ.
The verse consists of a series of rhetorical questions, emphasizing the king's challenge to the power of the gods.
7 commentators on this verse
Gill, Jamieson, Ellicott, AdamClarke & 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 — Isaiah 36:19
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 the Godsgenerated
Isaiah 36:19 is part of a narrative where the Assyrian king challenges the faith of the Israelites by questioning the power of their gods in comparison to his own military might. This verse highlights the perceived impotence of the gods of conquered nations, including Hamath and Sepharvaim, in the face of Assyrian power. The context reflects the tension between faith and fear during a time of crisis for Jerusalem, as the Assyrian army threatens their existence.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 34:8 | and from Mount Hor to Lebo-hamath, then extend to Zedad, |
| 2 | 2 Samuel 8:9 | When King Toi of Hamath heard that David had defeated the entire army of Hadadezer, |
| 3 | Isaiah 10:9 | “Is not Calno like Carchemish? Is not Hamath like Arpad? Is not Samaria like Damascus? |
| 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 | 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 — 8 references, hung on the phrase they belong to
The Key Word — אֱלֹהֵי, 'e.lo.Heigenerated
The word אֱלֹהִים (*elohiym*) is a plural noun that refers to gods or divine beings. In this verse, it emphasizes the challenge posed to the deities of the nations mentioned, suggesting that they lack the power to intervene or save their worshippers from the Assyrian king's hand.
This term is often associated with the supreme God of Israel, but here it is used to mock the gods of other nations, highlighting their inability to protect their followers. The context of the verse serves to contrast the power of the Assyrian king with the impotence of these foreign gods.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree that the verse questions the ability of the gods of Hamath, Arpad, and Sepharvaim to deliver Samaria.
Sentence Structuregenerated
The verse contains a series of rhetorical questions, with the finite verb הִצִּ֥ילוּ (they have delivered) anchoring the inquiry about the gods' power. The structure emphasizes the mocking tone of the king as he questions the capability of these gods.
The repetition of the question אַיֵּ֞ה (where?) serves to heighten the challenge, drawing attention to the absence of any divine intervention in the face of Assyrian might.
Septuagint Backgroundgenerated
The Septuagint translates אֱלֹהֵי as θεὸς (theos), a term that can denote both singular and plural gods, which reflects the Greek understanding of divinity. This choice may suggest a broader interpretation of divinity as it relates to the power dynamics between nations.
The Greek translation captures the essence of the challenge posed in the Hebrew text, maintaining the rhetorical questioning that highlights the impotence of the gods in question.
In plain words — the whole versegenerated
Isaiah 36:19 shows the king of Assyria mocking the gods of Hamath, Arpad, and Sepharvaim, asking where they are and if they can save Samaria from his power. This highlights the king's confidence in his own strength and the perceived weakness of other nations' deities.
Frequently Asked Questionsgenerated
The gods of Hamath, Arpad, and Sepharvaim represent the deities of nations that have been conquered by Assyria, emphasizing the king's challenge to their power and the futility of relying on them for deliverance.
The king questions the gods to instill fear and doubt in the hearts of the people of Jerusalem, asserting that their gods cannot save them from his military might.
This verse illustrates the theme of God's sovereignty over all nations and the futility of false gods, reinforcing the message that true deliverance comes from the Lord alone.
The king's challenge serves as a reminder of the importance of faith in God, especially in times of crisis, highlighting that human power is ultimately limited and cannot compare to divine authority.
Reflection Questionsgenerated
- In what ways do I rely on God for deliverance in my own life?
- How can I discern between true and false sources of strength in difficult times?
- What does this verse teach me about the nature of power and authority?
- How can I encourage others to trust in God's sovereignty over their circumstances?
The early church on this verse — how the Fathers read it
Jerome references this verse to illustrate the futility of the gods of the nations before the power of the Assyrian king.
Where is the God of Hamath and Arpad? Where is the God of Sepharvaim? Have they delivered Samaria from my hand? Who among all the gods of these lands has delivered their land from my hand,Early Church Fathers on Isaiah 36 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Isaiah 36:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhere are the gods of Hamath and Arphad?.... What is become of them? where are they to be found? where's their power to protect and defend the people they presided over?
Read John Gill on Isaiah 36 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhere are the gods of Hamath and Arphad? where are the gods of Sepharvaim? and have they delivered Samaria out of my hand? Hamath and Arphad - (note Isaiah 10:9.) Sepharvaim - literally, the two scribes.
Read Robert Jamieson on Isaiah 36 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(19) Hamath and Arphad . . .—See Note on Isaiah 10:9. Looking to the practice of the Assyrians, the question would have had for its answer, not the echoing “Where?” which it suggests to modern ears, but “They are to be seen in the Temples of Assyria, as trophies of its victories.” Sepharvaim.—The southernmost city of Mesopotamia, on the left bank of the Euphrates, probably the same as the “sun-city” Sippara, in which Xisuthros, the Noah of Chaldæan mythology, was said to have concealed the sacred books before the great flood (Records of the Past, vii. 143).
Read Charles John Ellicott on Isaiah 36 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 19. Where are the gods] Many MSS. add the conjunction here also: And, or But, where are the gods, c. For other matters relative to this chapter, 2Kg 18:13, c. Of Sepharvaim] The other copy, 2Kg 18:34, adds, of "Henah and Ivah." Have they delivered] וכי vechi. The copulative is not expressed here by the Septuagint, Syriac, Vulgate, and three MSS. nor is it in any other copy. Ib. Houbigant reads הכי hachi, with the interrogative particle; a probable conjecture, which the ancient Versions above quoted seem to favour.
Read AdamClarke on Isaiah 36 →CambridgeThe Cambridge Bible for Schools and Colleges19. On Hamath and Arphad, see ch. Isaiah 10:9. Sepharvaim has usually been identified with Sippar to the north of Babylon. Since, however, it is always mentioned along with Hamath and Arpad, it is more probable that a city in northern Syria is meant. Some consider it to be the same as Sibraim in Ezekiel 47:16 (between Damascus and Hamath). 2 Kings 18:34 adds Hena and Ivvah as in ch. Isaiah 37:13. and have they delivered] Others translate “how much less have they (the gods of Samaria) delivered.” The Hebrew is peculiar.
Read Cambridge on Isaiah 36 →Albert Barnes1798–1870Barnes' Notes on the BibleWhere are the gods of Hamath ... - In regard to these places, see the notes at Isaiah 10:9-11. Where are the gods of Sepharvaim? - Sepharvaim was probably in Mesopotamia.
Read Albert Barnes on Isaiah 36 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible19. Where are the gods — Rabshakeh had, in the previous verse, appealed to his success as to the petty northern nations. Their gods failed them, so will Jehovah, the Jews’ deity, fail them.
Read Daniel Denison Whedon on Isaiah 36 →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? Have they delivered Samaria from my hand?
Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim? Have they delivered Samaria from my hand?
Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim? Have they delivered Samaria from my hand?
Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim? Indeed, did any gods rescue Samaria from my power?
Tyndale line
Where are the gods of Hamath and Arphad? where are the gods of Sepharvaim? and have they delivered Samaria out of my hand?
Where are the gods of Hamath and Arpad? where are the gods of Sepharvaim? and have they delivered Samaria out of my hand?
Where are the gods of Hamath and Arpad? where are the gods of Sepharvaim? and have they delivered Samaria out of my hand?
Where are the gods of Hamath and Arpad? where are the gods of Sepharvaim? and have they delivered Samaria out of my hand?
Where is the god of Hamath, and of Arpad? where is the god of Sepharuaim? or howe 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? and have they delivered Samaria out of my hand?
Where [are] the gods of Hamath and Arpad? Where the gods of Sepharvaim, that they have delivered Samaria out of my hand?
Where [are] the gods of Hamath and Arpad? Where [are] the gods of Sepharvaim, that they have delivered Samaria out of my hand?
Where are the gods of Chamath and Arpad? where are the gods of Sepharvayim? and have they then delivered Samaria out of my hand?
Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim? Have they rescued Samaria from my power?
From the Latin
Where is the god of Emath and of Arphad? where is the god of Sepharvaim? have they delivered Samaria out of my hand?
Simplified
Where were the gods of Hamath and Arpad? Where were the gods of Sepharvaim? Were they able to save Samaria from me?
Where are the gods of Hamath and of Arpad? where are the gods of Sepharvaim? where are the gods of Samaria? and have they kept Samaria out of my hand?
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 Dead Sea Scrolls agree closely with the wording of this verse, affirming the challenge to the gods of Hamath, Arpad, and Sepharvaim. The Septuagint, while not matching word-for-word, conveys a similar sentiment in its translation.
אַיֵּ֞ה אֱלֹהֵ֤י חֲמָת֙ וְאַרְפָּ֔ד אַיֵּ֖ה אֱלֹהֵ֣י סְפַרְוָ֑יִם וְכִֽי־ הִצִּ֥ילוּ אֶת־ שֹׁמְר֖וֹן מִיָּדִֽי׃
9 of the 12 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.
איה אלוהי חמת וארפד איה אלוהי ספריים וכיא ההצילו את שומרון מיד׳י
12 words on the leather.
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 Isaiah 36:19
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.
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)
HC/Tc — Conjunction · particleHC/Tc
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