Lexical Summary
bamah: high places, high place, heights
Original Word:בָּמָה
Part of Speech:Noun Feminine
Transliteration:bamah
Pronunciation:bah-MAH
Phonetic Spelling:(bam-maw')
KJV: height, high place, wave
NASB:high places, high place, heights, places, waves
Word Origin:[from an unused root (meaning to be high)]
1. an elevation
Strong's Exhaustive Concordance
height, high place, wave
From an unused root (meaning to be high); an elevation -- height, high place, wave.
NAS Exhaustive Concordance
Word Originof uncertain derivation
Definitiona high place
NASB Translationheights (3), high place (19), high places (76), places (1), waves (1).
Brown-Driver-Briggs
104 (√ apparently on account of firm ; compare Assyrian
bâmâtê Zim
BP 48, Moab. MI
3, 27) —
Jeremiah 48:35 18t.;
1 Samuel 9:13; plural
Numbers 21:19 62t.; construct
Job 9:8;
Isaiah 14:14;
Amos 4:13;
Deuteronomy 32:13;
Isaiah 58:14;
Micah 1:3 (Ew
§ 211 d Ges
§ 87, 5 archaic feminine construct with retracted accent before monosyl. in poetry,
bâm©-thê not
b©m); suffix
2 Samuel 22:34 3t.;
Psalm 18:34 10t.; —
high place, mountain:forest mountainsMicah 3:12 =Jeremiah 26:18;ancient mountainsEzekiel 36:2;Numbers 21:28 (E poetry)
high places, battle-fields, the chief places of the land giving possession, victory, dominion:on thy high places (Gilboa, the battle-field)2 Samuel 1:19,25 (in2 Samuel 1:19 has a doubletthy dead, see We Dr).
of Israel:ride upon the high places of the landDeuteronomy 32:13 &Isaiah 58:14 compareDeuteronomy 33:29;Psalm 18:34 =2 Samuel 22:34;Habakkuk 3:19.
of God:tread upon the high places of the earthAmos 4:13 compareMicah 1:3;Job 9:8; (aspiration of the king of Babylon)Isaiah 14:14.
high places, as places of worship, at first on hills and mountains, later on artificial mounds or platforms, under green trees, and in cities; still later for the chapels erected thereon, and once apparently for a portable sanctuary (decked with diverse colours)Ezekiel 16:16. The ancient worship of Israel was conducted on these high places. In the times of Samuel and David they ascended to them, descended from them, and offered sacrifices on them,1 Samuel 9:12-25;1 Samuel 10:5,13 ( for We Dr). The custom continued in the reign of Solomon, but Gibeon was1 Kings 3:2-4 compare1 Chronicles 16:39;1 Chronicles 21:29; 2Chronicles 1:3,13. High places of Baal were also usedNumbers 22:41 (E)Jeremiah 19:5;Jeremiah 32:35; of MoabIsaiah 15:2;Isaiah 16:12;Jeremiah 48:35 (compare MI27); these must be demolishedNumbers 33:52 (J). Solomon built (platforms or chapels) to Chemosh and Milkom on the Mt. of Evil Counsel opposite Jerusalem1 Kings 11:7: Jeroboam made temples on the ancient high places of Dan and Bethel1 Kings 12:31,32; 2Chronicles 11:15; they are calledHosea 10:8,Amos 7:9: the kings of Israel built and in all their cities2 Kings 17:9, and the people worshipped there2 Kings 17:11; these were also used by the mixed population after the exile of Israel2 Kings 17:29,32 (twice in verse): these various idolatrous high places were first destroyed by Josiah1 Kings 13:2;1 Kings 13:32;1 Kings 13:38;2 Kings 23:5-20 2Chronicles 34:3. The worship of Yahweh on high places continued in Judah until the exile1 Kings 22:44;2 Kings 15:35; the sanctity code predicts that Yahweh will destroy themLeviticus 26:30; they were regarded as the reason for the rejection of ShilohPsalm 78:58. The compiler of Kings, writing from the point of view of the Deuteronomic code, complains2 Kings 12:4;2 Kings 14:4;2 Kings 15:4,35 compare 2 Chronicles 15:17; 20:33, and praises the few pious kings who destroyed them.
with & on every high hill and under every green tree1 Kings 14:23.
1 Kings 15:14 (2 Chron 14:2; 2 Chronicles 14:4 is incorrect unless ).
1 Kings 22:44 (2Chronicles 17:16 is doubtless incorrect, possibly read ); Jehoram, his son, made high places in the cities of Judah 2Chronicles 21:11 ( ; notmountains HCT); and Ahaz sacrificed on high places on the hills and under every green tree and in every city of Judah2 Kings 16:4; 2Chronicles 28:4,25; compareMicah 1:5 (read ? so Che and others; yet compare JBL1890, 73 f.)
2 Kings 18:4,22; 2Chronicles 31:1; 32:12;Isaiah 36:7; but Manasseh rebuilt them2 Kings 21:3; 2Chronicles 33:3,19, and the people continued to sacrifice thereon to Yahweh 2 Chronicles 33:17.
, based on the Deuteronomic code, defiled them and brake them down from Geba to Beersheba2 Kings 23:5,8,9; but subsequently there were in the valley of Ben HinnomJeremiah 7:31, and throughout JudahJeremiah 17:3 compareEzekiel 6:3,6;Ezekiel 20:29 (questioned by Ew & Co).
funereal mound (?)Ezekiel 43:7 (Thes, butin their high places AV RV;in their death Theod Ew Hi RVm),Isaiah 53:9 (Lowth Ew Bö Rodwell Orelli; butin his death AV RV, ormartyr death De Che Br).
Topical Lexicon
Concept and ScopeThe Hebrew noun בָּמָה denotes an elevated site—natural or artificial—set apart for religious rites. These locations were ordinarily situated on hills, ridges, city acropolises, or constructed platforms, and included altars, stone pillars, wooden poles, and occasionally small shrines or enclosures. The term embraces both the physical elevation and the cultic complex associated with it.
Geographical Distribution
High places appear throughout the land promised to Israel. They are mentioned in the Transjordan (Numbers 22:41), the northern kingdom (1 Kings 12:31;Amos 7:9), Judah (2 Kings 23:8), Philistia (1 Samuel 9:12–14), and even in foreign territories such as Moab (Isaiah 15:2) and Phoenicia (Jeremiah 19:5). Their ubiquity underlines how widespread non-centralized worship was in the ancient Near East.
Origins and Early Use in Israel
Before the construction of the Jerusalem temple, patriarchs and early Israelites sought elevated sites to mark divine encounters (Genesis 12:7–8;Genesis 22:2;Exodus 17:15). After the conquest, these local altars continued. Joshua is not recorded as prohibiting them, and Judges reflects a period when “everyone did what was right in his own eyes” (Judges 21:25), allowing high places to proliferate.
High Places under the United Monarchy
While David captured Jerusalem and housed the Ark in a tent, worship at the Gibeonite high place continued (1 Chronicles 16:39–40;2 Chronicles 1:3). Solomon built the temple, yet “the people were still sacrificing on the high places” (1 Kings 3:2), and the king himself offered “a thousand burnt offerings on that altar” at Gibeon (1 Kings 3:4). This transitional tolerance gave way to blatant compromise when Solomon “built a high place for Chemosh … and for Molech” (1 Kings 11:7).
The Schism and Institutionalized Apostasy
Jeroboam I established rival sanctuaries at Bethel and Dan, erecting golden calves and appointing non-Levitical priests (1 Kings 12:31). These became paradigmatic high places of northern idolatry, repeatedly condemned: “They sacrificed on all the high places, like the nations” (2 Kings 17:11).
Deuteronomic Centralization
Deuteronomy commands: “You are to destroy completely all the places where the nations you dispossess have served their gods … You must not worship the LORD your God in that way” (Deuteronomy 12:2–4). The law’s insistence on one chosen “place” (Deuteronomy 12:5) renders subsequent high-place worship illicit, no matter how sincerely offered.
Reform and Resistance in Judah
• Asa “removed the high places” yet they resurfaced (1 Kings 15:14).
• Jehoshaphat likewise “did not take away the high places” (2 Chronicles 20:33).
• Hezekiah “removed the high places, shattered the pillars, and cut down the Asherah poles” (2 Kings 18:4). His bold obedience drew Assyrian scorn: “Is it not He whose high places and altars Hezekiah has removed?” (2 Kings 18:22).
• Manasseh rebuilt them, plunging Judah into deeper apostasy (2 Kings 21:3).
• Josiah’s sweeping purge burned bones on the Bethel altar, fulfilling the prophecy of1 Kings 13:2 (2 Kings 23:15–20).
Prophetic Indictment
The prophets inveighed against high places as centers of syncretism, immorality, and injustice:
• Hosea: “Their altars will become like piles of stones on a plowed field” (Hosea 10:8).
• Amos: “The high places of Isaac will be destroyed” (Amos 7:9).
• Ezekiel: “Your slain will fall in the midst of you, and you will know that I am the LORD” (Ezekiel 6:7).
Such oracles link cultic corruption with societal collapse, affirming covenantal cause and effect.
Cultic Practices
Worship at the high places involved burnt offerings, incense, libations, cultic meals, and ecstatic rites (Isaiah 65:7). Pagan elements included sacred pillars, Asherah poles, male cult prostitution (1 Kings 14:23–24), child sacrifice (Jeremiah 7:31), and divination (Numbers 22:41). Even when Yahweh’s name was invoked, the mixed ritual violated His command.
Archaeological Corroboration
Excavations at sites such as Dan, Megiddo, and Arad reveal elevated or walled precincts with altars, standing stones, and cultic paraphernalia. These finds align with the biblical portrait of high-place architecture and pluralistic worship.
Post-Exilic Perspective
After the exile, no legitimate high places re-emerged. Zechariah and Malachi point to the rebuilt temple as the sole altar. By New Testament times, Samaritan worship on Mount Gerizim reflects a lingering high-place mentality, which Jesus supersedes inJohn 4:21: “A time is coming when you will worship the Father neither on this mountain nor in Jerusalem.”
Theological Significance
1. Exclusive Worship: High places illustrate the perennial tendency to decentralize and syncretize worship, contravening God’s insistence on His chosen means of approach.
2. Holiness of Space: Elevation cannot substitute for divine appointment; only God’s presence sanctifies.
3. Leadership Accountability: Kings were judged chiefly by their response to the high places, underscoring covenantal leadership.
4. Prophetic Authority: Prophets confronted high-place religion, affirming revelation over popular practice.
5. Christological Fulfillment: The invalidation of localized altars anticipates the once-for-all sacrifice of Christ, who replaces many altars with a single cross and many priests with one Mediator (Hebrews 10:12).
Ministry Reflections
Contemporary worship must resist cultural accommodation, uphold biblical prescriptions, and avoid multiplying unauthorized “high places” of self-made spirituality. Vigilance, reform, and prophetic courage remain essential for faithful ministry.
Representative References
Numbers 22:41;Deuteronomy 12:2;1 Samuel 9:12–14;1 Kings 3:2–4;1 Kings 11:7;1 Kings 12:31;2 Kings 17:11;2 Kings 23:15–20;2 Chronicles 20:33;Isaiah 15:2;Hosea 10:8;Amos 7:9;Micah 1:3;Ezekiel 6:3.
Forms and Transliterations
בְּבָמוֹתָ֑ם בַּבָּמ֑וֹת בַּבָּמ֔וֹת בַּבָּמ֖וֹת בַּבָּמָ֖ה בַּבָּמָֽה׃ בַּבָּמֽוֹת׃ בַּבָּמוֹת֙ בָּ֝מֹתַ֗י בָּ֣מֳתֵי בָּ֥מֳתֵי בָּמ֑וֹת בָּמ֔וֹת בָּמ֣וֹת בָּמ֥וֹת בָּמ֨וֹת בָּמָ֗ה בָּמֹֽתֵיכֶ֗ם בָּמֹתֶ֕יךָ בָּמֹתָ֖יו בָּמֹתָ֖ם בָּמֹתָ֣יו בָּמֽוֹתֵיכֶֽם׃ בָּמוֹת֙ בָּמוֹתֵ֥ימוֹ בָּמוֹתֶ֖יךָ בָּמוֹתַ֖י בָּמוֹתָֽם׃ בָמ֔וֹת בָמ֖וֹת בָמָ֔ה בָמֽוֹת׃ בָּ֣מֳתֵי בָּ֥מֳתֵי בבמה בבמה׃ בבמות בבמות׃ בבמותם במה במות במות׃ במותי במותיך במותיכם׃ במותימו במותם׃ במתי במתיו במתיך במתיכם במתם הַ֠בָּמוֹת הַבָּמ֔וֹת הַבָּמ֖וֹת הַבָּמ֗וֹת הַבָּמ֜וֹת הַבָּמ֞וֹת הַבָּמ֤וֹת הַבָּמ֥וֹת הַבָּמָ֑ה הַבָּמָ֔ה הַבָּמָ֖ה הַבָּמָ֛ה הַבָּמָ֜תָה הַבָּמָ֣ה הַבָּמָֽה׃ הַבָּמָה֙ הַבָּמֽוֹת׃ הַבָּמוֹת֙ הבמה הבמה׃ הבמות הבמות׃ הבמתה וְהַ֨בָּמ֔וֹת וְהַבָּמ֑וֹת וְהַבָּמ֖וֹת וּבָמ֣וֹת ובמות והבמות לְבָמ֥וֹת לַבָּמ֖וֹת לַבָּמָ֖ה לַבָּמָ֤ה לבמה לבמות מֵֽהַבָּמָ֔ה מֵהַבָּמָ֖ה מהבמה bā·māh ḇā·māh bā·mō·ṯām bā·mō·ṯāw bā·mō·ṯay bā·mo·ṯê bā·mō·ṯe·ḵā bā·mō·ṯê·ḵem bā·mō·w·ṯām bā·mō·w·ṯay bā·mō·w·ṯe·ḵā bā·mō·w·ṯê·ḵem bā·mō·w·ṯê·mōw bā·mō·wṯ ḇā·mō·wṯ bab·bā·māh bab·bā·mō·wṯ babbaMah babbāmāh babbaMot babbāmōwṯ baMah bāmāh ḇāmāh baMot bamoTai bamoTam bāmōṯām bamoTav bāmōṯāw bāmōṯay bāmoṯê bamoTeicha bamoteiChem bamoTeimov bāmōṯeḵā bāmōṯêḵem bāmōwṯ ḇāmōwṯ bāmōwṯām bāmōwṯay bāmōwṯeḵā bāmōwṯêḵem bāmōwṯêmōw bə·ḇā·mō·w·ṯām bəḇāmōwṯām bevamoTam Bomotei hab·bā·mā·ṯāh hab·bā·māh hab·bā·mō·wṯ habbaMah habbāmāh habbaMatah habbāmāṯāh habbaMot habbāmōwṯ lab·bā·māh lab·bā·mō·wṯ labbaMah labbāmāh labbaMot labbāmōwṯ lə·ḇā·mō·wṯ ləḇāmōwṯ levaMot mê·hab·bā·māh mehabbaMah mêhabbāmāh ū·ḇā·mō·wṯ ūḇāmōwṯ uvaMot vaMah vaMot vehabbaMot wə·hab·bā·mō·wṯ wəhabbāmōwṯ
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