Lexical Summary Ashima: Ashima Original Word: אַשִׁימָא Strong's Exhaustive Concordance Ashima Of foreign origin; Ashima, a deity of Hamath -- Ashima. NAS Exhaustive Concordance Word Originof foreign origin Definition a god of Hamath NASB Translation Ashima (1). Brown-Driver-Briggs אֲשִׁימָא proper name [masculine] a god of Hamath 2 Kings 17:30, otherwise wholly unknown. בָּאַשׁ verb have a bad smell, stink (Arabic Qal Perfect וּבָאַשׁ consecutive Exodus 7:18; Imperfect וַיִּבְאַשׁ Exodus 7:21, אַֿ֑שׁ Exodus 16:20; 3feminine singular תִּבְאַשׁ Isaiah 50:2; וַתִּבְאַשׁ Exodus 8:10; — stink, of Nile, on account of dead fish Exodus 7:18,21 (E); of land of Egypt, owing to dead frogs Exodus 8:10 (J); of manna kept over Exodus 16:20 (P ? or R) וַיָּרֻם תּוֺלָעִים וַיִּבְאַ֑שׁ and it grew foul (rotten, decayed) with worms, and stank; Isaiah 50:2 תִּבְאַשׁ דְּגָתָם מֵאֵין מַיִם וְתָמֹת בַּצָּמָא their fish stink for lack of water, etc. (ᵐ5 Lo Di read תִּיבַשׁ, dry up and die, which suits "", but not the usage of יָבֵשׁ). Niph`al Perfect נִבְאַשׁ 1 Samuel 13:4; נִבְאֲשׁוּ 2 Samuel 10:6; נִבְאַשְׁתָּ 2 Samuel 16:2; — only figurative make oneself odious, become odious (compare English be in bad odour), followed by אֵת with = towards; נִבְאַשְׁתָּ אֶתאָֿבִיךָ 2 Samuel 16:21 thou hast become odious with thy father; also followed by בְּ (rather strangely) 1 Samuel 13:4 Israel made themselves odious to the Philistines; 2 Samuel 10:6 Ammonites to David Hiph`il Perfect הִבְאִישׁ Exodus 16:24; 1 Samuel 27:12; הִבְאִישׁוּ Psalm 38:6; הִבְאַשְׁתֶּם Exodus 5:21; Imperfect יַבְאִישׁ Proverbs 13:5; Ecclesiastes 10:1; Infinitive absolute הַבְאֵשׁ 1 Samuel 27:12; construct suffix לְהַבְאִישֵׁנִי Genesis 34:30; — 1 emit a stinking odour Exodus 16:24 of manna (compare Qal Exodus 16:20); Psalm 38:6 הִבְאִישׁוּ נָמַקּוּ חַבּוּרֹתָ֑י my wounds have grown stinking, they have festered (of chastisement for sin); 1 Samuel 17:12 figurative of David הַבְאֵשׁ הִבְאִישׁ בְּעַמּוֺ he hath become utterly abhorred among his people. 2 cause to stink, זְבוּבֵי מָוֶת יַבְאִישׁ יַבִּיעַ שֶׁמֶן רוֺקֵ֑חַ dead flies cause to stink (and) to ferment the oil of a perfumer; usually figurative הִבְאַשְׁתֶּם אֶתרֵֿיחֵנוּ Exodus 5:21 (J), i.e. ye have made us odious, followed by בְּעֵינֵי, compare (with accusative of person) Genesis 34:30 followed by בְ; also without object Proverbs 13:5 a wicked man makes odious and shameful (De Now Str; Be Ew Hi Zö acts odiously and shamefully). Hithpa`el Perfect הִתְבָּאֲשׁוּ 1 Chronicles 19:6 they had made themselves odious (= Niph`al in "" 2 Samuel 10:6), followed by עִם. Topical Lexicon Biblical Occurrence Ashima is named once in Scripture: “The men of Hamath made Ashima” (2 Kings 17:30). The reference appears in the narrative describing the Assyrian repopulation of the Northern Kingdom after the fall of Samaria (2 Kings 17:24-34). As each transplanted people group brought its own tutelary deity, the Hamathites introduced Ashima into the land of Israel. Historical Background Hamath was an influential Aramean (Syrian) city-state located on the Orontes River. When Tiglath-Pileser III and later Shalmaneser V and Sargon II expanded the Assyrian Empire, Hamath was conquered and its inhabitants deported. Some were resettled in Samaria c. 722-720 BC. The Assyrians’ deliberate mixing of populations fostered political control but also spiritual confusion, as captive peoples transplanted their gods into new territories. Ashima thus entered the biblical record not through Israelite worship but through forced migration and syncretistic policy. Cultural and Religious Context Extra-biblical sources mention an Aramean deity named “Ashim-Beth-El” or “Eshmun,” sometimes associated with goat or sheep imagery and with rites seeking atonement or removal of guilt. Whether Ashima was male or female is debated, but archaeological evidence from Hamath includes figurines of a goat-headed human figure that some attribute to this cult. In Samaria, Ashima joined a pantheon that also featured Succoth-Benoth (Babylon), Nergal (Cuth), Nibhaz and Tartak (Avva), and Adrammelech and Anammelech (Sepharvaim). This mosaic of gods stood in stark contrast to the covenant requirement that “You shall have no other gods before Me” (Exodus 20:3). Theological Significance Ashima’s lone appearance is part of a broader biblical indictment of idolatry. The Samaritans “feared the LORD, yet served their own gods” (2 Kings 17:33). Such syncretism violated the exclusivity demanded by the God of Israel and eventually produced a hybrid religion lacking saving power. The prophetic commentary in the same chapter links the people’s exile and continued turmoil to their refusal to heed “all His covenant and all that Moses the servant of the LORD commanded” (2 Kings 17:37-39). Comparative Scripture • Deuteronomy 12:3 warns Israel to “tear down their altars, smash their sacred stones, and burn their Asherah poles.” Practical Ministry Applications 1. Guard against syncretism. Modern believers risk blending biblical faith with cultural philosophies or superstitions just as Samaria blended Yahweh worship with Ashima. Lessons for Contemporary Believers Ashima’s fleeting mention reminds the church that even a single foreign deity can corrupt covenant fidelity when tolerated. The history of Samaria shows that half-hearted reverence to God paired with loyalty to counterfeit powers invites judgment and spiritual barrenness. Faithful obedience to the one true God remains the only safeguard against the ever-present temptation to manufacture modern Ashimas. Forms and Transliterations אֲשִׁימָֽא׃ אשימא׃ ’ă·šî·mā ’ăšîmā ashiMaLinks Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel TextsEnglishman's Concordance 2 Kings 17:30 HEB: עָשׂ֥וּ אֶת־ אֲשִׁימָֽא׃ NAS: of Hamath made Ashima, KJV: of Hamath made Ashima, INT: of Hamath made Ashima 1 Occurrence |
    |
be evil, Aramaic בְּאֵשׁ, 
be evil, Assyrian bîšu LotzTP 78) —