Original Word: סְפַרְוַיִם
Part of Speech: Proper Name Location
Transliteration: Cpharvayim
Pronunciation: seh-far-vah-yeem
Phonetic Spelling: (sef-ar-vah'-yim)
KJV: Sepharvaim
NASB: Sepharvaim, Sephar-vaim
Word Origin: [of foreign derivation]

1. a place in Assyria

dual

(dual)

Word Origin
of foreign origin
Definition
a city conquered by the king of Assyr.
NASB Translation
Sephar-vaim (1), Sepharvaim (5).

סְפַרְוַ֫יִם proper name, of a location city conquered by king of Assyria; — ׳ס 2 Kings 17:14; 2 Kings 18:34 = סְפַוָ֑יִם Isaiah 36:19, עִיר סְפַרְוָ֑יִם 2 Kings 19:13 = Isaiah 37:13; סְפַרְוָ֑יִם also 2 Kings 17:31b Qr (Kt. ספרים); ᵐ5 Σεπφαρουαιν, Επφαρουαιμ, etc., ᵐ5^L Σεπφαρειμ; — usually identification with Sippara (on a canal), between Bagdad and Babylon, a city in two parts, Sipp. of Samaš (modern Abbu Habba), and Sipp. of Anunitu(m) on opposed to side of canal, hence dual ׳ס = the two Sipparas Schr^{COT 2 Kings 17:24}, compare Dl^{Par 209-212} Tiele^{Geschichte. 88}; this recently disputed, in view of mention with Hamath and other northern cities (2Kings 17:24 and especially 2 Kings 18:34), see Hal^{ZA ii. 401 ff.} Di^{Isaiah 36:19} Wkl^{Alttest, Unters. 101} Benz^{2Kings 17:24} and others, who compare Šabara'in city conquered by Šalmanašarid IV (Wkl in Schr^{KB ii. 276}); but this by no means certain.

Geographical setting

Sepharvaim is cited as a distinct people-group and city within the Neo-Assyrian sphere, probably located on or near the Euphrates in northern Mesopotamia. Its mention alongside Babylon, Hamath, and Arpad situates it in the cultural orbit of Assyria, yet far enough west to be known to the kingdoms of Israel and Judah. Contemporary cuneiform records link the name to the twin city of Sippar (Sippar-Yahrurum and Sippar-Amnanum), explaining the dual form that appears in Hebrew narrative.

Historical context in Kings and Isaiah

All six biblical references fall within the century of Assyrian ascendancy:

• 2 Kings 17:24 records that after Samaria fell in 722 BC, “The king of Assyria also brought people from Babylon, Cuthah, Avva, Hamath, and Sepharvaim and settled them in the cities of Samaria to replace the Israelites.” The influx of Sepharvites contributed to the ethnic and religious syncretism that later defined Samaria.

• 2 Kings 17:31 notes that these immigrants “burned their children in the fire to Adrammelech and Anammelech, the gods of Sepharvaim.” Their gruesome rites show why the writer of Kings stresses Israel’s duty to remain separate from surrounding nations.

• A generation later, Sennacherib’s emissaries taunted Judah’s faith. “Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim?” (2 Kings 18:34; cf. 2 Kings 19:13; Isaiah 36:19; 37:13). The argument was simple: if the gods of those conquered cities could not save them, Yahweh would prove no different. The challenge intensified Hezekiah’s appeal to the LORD and set the stage for the miraculous deliverance of Jerusalem (2 Kings 19:35-37).

Religious identity and deities

Sepharvaim’s gods, Adrammelech and Anammelech, are mentioned only in 2 Kings 17:31. Their worship through child sacrifice exemplifies the darkest expressions of Mesopotamian syncretism. The biblical writers highlight this cult to contrast the life-affirming covenant of Yahweh with the death-dealing rituals of paganism. The horror of their practices buttresses later prophetic denunciations of child sacrifice (Jeremiah 7:31; Ezekiel 16:20-21).

Instrumental role in Assyrian resettlement policy

The forced migration of Sepharvites into Samaria illustrates Assyria’s calculated strategy: displace rebellious populations, scatter them across the empire, and replace them with other captives. This weakened ethnic identity, fostered dependence on Assyria, and deterred united uprisings. Scripture’s inclusion of Sepharvaim shows that geopolitical maneuvering cannot thwart God’s redemptive plan; instead, the dispersion prepared the stage for later Samaritan interactions with the Gospel (John 4).

Theological implications

1. Yahweh’s supremacy: The mocking comparison between the gods of Sepharvaim and the LORD frames the larger narrative of 2 Kings 18-19. By preserving Jerusalem, God demonstrates that He alone “made heaven and earth” (2 Kings 19:15).
2. Covenant holiness: The violent worship of Sepharvaim underscores the necessity of Israel’s separation from pagan customs (Deuteronomy 18:9-13).
3. Missional foreshadowing: The presence of Sepharvites among the Samaritans anticipates the New Testament proclamation that salvation extends “to the ends of the earth” (Acts 1:8).

Lessons for ministry today

• Cultural pluralism is no validation of idolatry; biblical faith must be measured by revealed truth, not popularity.
• God’s people can expect their faith to be challenged by contemporary “Sepharvaims,” yet the deliverance of Jerusalem reminds believers that the LORD answers prayer and vindicates His name.
• The judgment that fell upon nations like Sepharvaim warns against complacency. Authentic worship must reject any practice, ancient or modern, that devalues life made in God’s image.

Key references

2 Kings 17:24; 2 Kings 17:31; 2 Kings 18:34; 2 Kings 19:13; Isaiah 36:19; Isaiah 37:13

וּסְפַרְוַ֔יִם וספרוים סְפַרְוַ֖יִם סְפַרְוָ֑יִם סְפַרְוָֽיִם׃ ספרוים ספרוים׃ sə·p̄ar·wa·yim sə·p̄ar·wā·yim sefarVayim səp̄arwayim səp̄arwāyim ū·sə·p̄ar·wa·yim usefarVayim ūsəp̄arwayimInterlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts