### Core Meaning & Semantic Range
The Hebrew term H5617 (סְפַרְוַיִם, Çᵉpharvayim) is a proper noun, specifically an ethnonym referring to the inhabitants of a city or region named Sepharvaim. The dual ending (-ayim) in Hebrew often suggests a pair or a double entity, which in the case of a place name could indicate two associated cities, two parts of a single city, or perhaps a city and its dependent region. Scholarly consensus generally identifies Sepharvaim with the ancient Mesopotamian city of Sippar, located on the Euphrates River, north of Babylon. There were historically two prominent Sippar cities, Sippar-Amnanum and Sippar-Yahrurum (often identified with Sippar of Shamash), which could account for the dual form. Within the biblical text, its semantic range is narrow and fixed, consistently referring to this specific people group and their associated city.
### Biblical Occurrences & Contextual Analysis
The term H5617 (Çᵉpharvayim) appears exclusively in the books of 2 Kings and Isaiah, always in the context of the Assyrian Empire's conquests and its policy of population resettlement.
1. **[[2 Kings 17:24]]**: This verse describes the Assyrian king's strategy of deporting peoples from various conquered regions and settling them in the cities of Samaria after the fall of the Northern Kingdom of Israel. The Sepharvites are listed among these groups, including those from Babylon, Cuthah, Avva, and Hamath. This highlights their status as a subjugated people under Assyrian dominion.
2. **[[2 Kings 17:31]]**: This is the most detailed and significant reference. It explicitly states, "and the Sepharvites burned their children in the fire to Adrammelech and Anammelech, the gods of Sepharvaim." This verse provides crucial insight into their religious practices, revealing a form of child sacrifice, a practice vehemently condemned throughout the Mosaic Law (e.g., [[Leviticus 18:21]], [[Deuteronomy 18:10]]). This detail immediately marks the Sepharvites as deeply entrenched in paganism and morally abhorrent practices from the perspective of the biblical authors.
3. **[[2 Kings 18:34]]**: In the narrative of Sennacherib's siege of Jerusalem, Rabshakeh, the Assyrian field commander, mocks Hezekiah and the people of Judah. He challenges them, asking, "Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim, Hena, and Ivvah? Have they delivered Samaria from my hand?" This rhetorical question serves to undermine Judah's trust in Yahweh by equating Him with the impotent gods of other conquered nations, including Sepharvaim.
4. **[[Isaiah 36:19]]**: This verse is a parallel account to [[2 Kings 18:34]], featuring the same taunt from Rabshakeh. The inclusion of Sepharvaim in this list reinforces its identity as a city whose gods failed to protect it from Assyrian might, serving as a warning to Judah.
Across these occurrences, Çᵉpharvayim consistently represents a foreign nation, conquered by Assyria, whose idolatrous practices, particularly child sacrifice, are explicitly noted. Their inclusion in Rabshakeh's taunt underscores the Assyrian belief in the superiority of their gods (or their king's power) over the local deities of conquered lands.
### Related Words & Concepts
The study of H5617 (Çᵉpharvayim) naturally intersects with several broader biblical themes and terms:
* **Assyrian Deportation Policy**: The resettlement of the Sepharvites in Samaria is a prime example of Assyria's imperial strategy to prevent rebellion by breaking down national identities and fostering syncretism (cf. [[2 Kings 17:6]], [[2 Kings 17:24]]).
* **Idolatry and Paganism**: The explicit mention of child sacrifice to Adrammelech and Anammelech links Sepharvaim to the most detestable forms of pagan worship, often associated with Molech worship (e.g., `{{H4432}}`, [[Leviticus 18:21]]). This stands in stark contrast to the worship of Yahweh.
* **False Gods/Impotent Deities**: The gods of Sepharvaim, Adrammelech and Anammelech, are presented as utterly powerless to protect their people from Assyrian conquest ([[2 Kings 18:34]], [[Isaiah 36:19]]). This highlights the biblical emphasis on the sole power and sovereignty of Yahweh over all other so-called gods.
* **Syncretism**: The presence of the Sepharvites and other foreign peoples in Samaria contributed to the development of the syncretistic religion of the Samaritans, who "feared the LORD and also served their own gods" ([[2 Kings 17:33]]). This illustrates the dangers of mixing true worship with pagan practices.
* **Conquered Nations**: Sepharvaim is consistently grouped with other nations subjugated by Assyria (e.g., Hamath `{{H2574}}`, Arpad `{{H770}}`, Hena, Ivvah). This collective portrayal underscores the vast reach of Assyrian power and, by extension, the divine judgment that allowed such conquests.
### Theological Significance
The biblical portrayal of Sepharvaim carries significant theological weight, serving multiple purposes within the narrative of Israel's history and God's interaction with the nations.
1. **Divine Sovereignty Over Nations**: The conquest of Sepharvaim and other powerful cities by Assyria, and their subsequent inability to protect their people, underscores the absolute sovereignty of Yahweh over all earthly powers and deities. Rabshakeh's taunt, intended to diminish Yahweh, inadvertently highlights His unique power, as He alone could deliver or allow to be conquered. The failure of the gods of Sepharvaim to deliver their city serves as a powerful testament to the impotence of idols in the face of the true God.
2. **Condemnation of Idolatry and Abhorrent Practices**: The explicit mention of child sacrifice to Adrammelech and Anammelech ([[2 Kings 17:31]]) is a profound theological statement. It reveals the depths of depravity to which pagan worship could descend, contrasting sharply with the life-affirming and just demands of the Mosaic Law. This detail serves as a stark warning against the allure of foreign gods and their destructive rituals, reinforcing the holiness and moral purity required by Yahweh. It emphasizes the absolute incompatibility of such practices with true worship.
3. **Warning Against Syncretism**: The resettlement of the Sepharvites and other groups in Samaria, who then continued their native religious practices alongside a superficial fear of Yahweh ([[2 Kings 17:33]]), illustrates the dangers of religious syncretism. This historical event explains the theological basis for the later Samaritan schism and serves as a perpetual warning against diluting pure worship with foreign elements.
4. **Justice and Judgment**: The very existence of Sepharvaim in the biblical narrative, as a conquered people known for their heinous practices, implicitly points to the justice of God. While the text does not explicitly state divine judgment upon Sepharvaim, their subjugation by Assyria can be seen within the broader biblical framework where empires are instruments, sometimes unwitting, of God's purposes, including judgment upon wickedness.
### Summary
H5617 (Çᵉpharvayim) refers to the Sepharvites, inhabitants of the ancient Mesopotamian city of Sepharvaim (likely Sippar). They are primarily mentioned in 2 Kings and Isaiah as one of the groups deported by the Assyrian king to resettle Samaria after the fall of the Northern Kingdom of Israel. A key detail defining them in the biblical narrative is their practice of child sacrifice to their gods, Adrammelech and Anammelech. Theologically, the Sepharvites serve as a powerful example of the futility of idolatry and the abhorrent nature of pagan worship, particularly through their child sacrifices, which stand in stark contrast to the demands of Yahweh. Their inclusion in Rabshakeh's taunt underscores the impotence of false gods against the true sovereignty of Yahweh. Ultimately, the account of the Sepharvites contributes to the biblical condemnation of syncretism and reinforces the unique power and holiness of the God of Israel.
TRV