Bible Dictionary A 3
Ashtaroth, Ashtoreth. [Ash'taroth, Ash'toreth]
Goddess of the Phoenicians and Zidonians, worshipped by Israel after the death of Joshua, and by Solomon. Ashtaroth was the chief female goddess and Baal the chief male god, and they are often named together. Josiah destroyed the emblems of her worship as introduced by Solomon. Judges 2: 13; Judges 10: 6; 1 Sam. 7: 3, 4; 1 Sam. 12: 10; 1 Sam. 31: 10; 1 Kings 11: 5, 33; 2 Kings 23: 13. Ashtaroth is often called ASTARTE, which is her name in the Greek, and Istar or Ishtar in the Assyrian.
Ashtaroth, Astaroth. [Ash'taroth, As'taroth]
City of Bashan in the kingdom of Og, on the east of the Jordan. It was given to the half-tribe of Manasseh and afterwards devoted to the Levites. Deut. 1: 4; Joshua 9: 10; Joshua 12: 4; Joshua 13: 12, 31; 1 Chr. 6: 71: apparently the same as BEESH-TERAH in Joshua 21: 27. Identified with Tell Ashtarah, 32 50' N, 36 1' E.
Ashterathite. [Ashtera'thite]
Designation of Uzzia, one of David's valiant men. 1 Chr. 11: 44.
Ashteroth Karnaim. [Ash'teroth Karna'im]
City of the Rephaims who were smitten by Chedorlaomer. Gen. 14: 5. Identified with Tell Ashary, 32 46' N, 36 1' E.
Ashtoreth. [Ash'toreth]
See ASHTAROTH.
Ashur. [Ash'ur]
Son of Hezron and father of Tekoa. 1 Chr. 2: 24; 1 Chr. 4: 5.
Ashurites. [Ash'urites]
Probably the same as the Asherites, of the tribe of Asher, who were among the subjects of Ishbosheth. 2 Sam. 2: 9. In 'the company of the Ashurites' in Ezek. 27: 6, it is doubtful whether a proper name is intended, it is translated variously: see margin.
Ashvath. [Ash'vath]
Son of Japhlet of the tribe of Asher. 1 Chr. 7: 33.
Asia. [A'sia]
This term in the N.T. does not refer to the portion of the earth now called Asia, nor does it include the whole of Asia Minor; but applies simply to the western part of Asia Minor, which was bequeathed to Rome by Attalus III. Philometor, king of Pergamus or king of Asia, B.C. 133. The province, with Ephesus as its capital, included Caria, Lydia, and Mysia, which were anciently called Doris, Ionia, and AEolis. It was governed by a proconsul. In Acts 2: 9, 10 'Asia' does not include Cappadocia, Pontus, Phrygia, and Pamphylia, which are all included in Asia Minor. Again, in Acts 16: 6, Phrygia and Galatia are distinct from Asia: see also 1 Peter 1: 1. It will be seen in a map that all the seven churches of Asia, mentioned in the Revelation, are in the above named district. As Paul laboured in other parts of Asia Minor, and there being frequent intercourse between the various places and Ephesus, it may be that a wider area is in some passages referred to as 'Asia,' as in Acts 19: 10, 26, 27.
Asiarchs. [A'siarchs]
The word is Ἀσιαρχῶν, 'chiefs of Asia.' They were officers chosen annually by the cities in the Roman province of Asia. They had charge of the public games and religious festivals. Acts 19: 31. There were similar officers in other districts, as Syriarchs for Syria, etc. Some of the Asiarchs were friends of Paul and begged him not to endanger himself in the theatre: tumultuous mobs could not always be controlled.
Asiel. [A'siel]
Father of Seraiah, of the tribe of Simeon. 1 Chr. 4: 35.
Askelon. [As'kelon]
See ASHKELON.
Asnah. [As'nah]
Father of some of the Nethinim, who returned from Babylon. Ezra 2: 50.
Asnapper. [Asnap'per]
One called 'great and noble' who brought colonists from Assyria to Samaria. Ezra 4: 10.
Asp.
The word is pethen: it has been identified with the naja haje, a snake that has the power of expelling its deadly poison to some distance, which has caused the Dutch colonists at the Cape to call them the spitting snake. Its 'cruel venom' is used symbolically to describe the wine of the wicked (Deut. 32: 33: cf. Rom. 3: 13), and the inward misery of those who are secretly wicked, Job 20: 14, 16. In the millennium a child will play harmlessly at its hole. Isa. 11: 8.
Aspatha. [Aspa'tha]
Son of Haman, slain and hanged. Esther 9: 7.
Asriel, Asrielites. [As'riel, As'rielites]
Son of Gilead, and his descendants. Num. 26: 31; Joshua 17: 2.
Ass.
In the East the ass takes the place which the horse has among European nations. It is there a much more noble animal, and is declared to be a very intelligent one: cf. Isa. 1: 3. It is highly valued there and is well treated. It was used for riding both by men and women, and for carrying burdens. Among a man's property the asses are often enumerated. Gen. 12: 16; Job 1: 3; Job 42: 12; Ezra 2: 67; Neh. 7: 69. There are five Hebrew words used for the domestic and the wild ass, referring to its strength or to its colour.
The 'white asses' mentioned in Judges 5: 10 are still greatly prized in the East. In some parts the flesh of the ass is highly esteemed for food, but it was forbidden as unclean to the Jews: it was however eaten in the dire famine at the siege of Samaria. 2 Kings 6: 25.
THE WILD ASS is very wild and very swift. It is seldom tamed. It is thus a fit emblem of man's natural birth. Job 11: 12. Jehovah demanded of Job "Who hath sent out the wild ass free? or who hath loosed the bands of the wild ass?" Job 39: 5: cf. Jer. 7: 24; Dan. 5: 21.
Assembly.
Besides the use of this word for any 'collecting together,' as the 'assembly of the wicked,' it has a special reference in the O.T. to the children of Israel as 'the assembly,' whether they were collected together or not. Several Hebrew words are used, some implying 'an appointed meeting,' others a 'calling together,' etc. 'The whole assembly of the congregation' were to eat the passover, Ex. 12: 6, though each family ate it in its own house. They accused Moses of having brought them into the wilderness to kill the 'whole assembly with hunger,' Ex. 16: 3; so in many places. When they were especially called together to the feasts it is often called a SOLEMN ASSEMBLY, as in Lev. 23: 36; Num. 29: 35; Deut. 16: 8; 2 Kings 10: 20; 2 Chr. 7: 9; Neh. 8: 18, etc.
In the N.T. the word is also used for any gathering of people, as at the tumult in Ephesus. Acts 19: 32, 39, 41. In James 2: 2 the word 'assembly' is really the synagogue, or place of meeting. In Heb. 12: 23 the words 'GENERAL ASSEMBLY' should be joined to ver. 22, reading "and to the innumerable company of angels, the general assembly:" the word 'and' dividing the subjects. The Greek word used in Acts 19: 32, etc. is ἐκκλησία, and this often occurs in the N.T. where it is translated 'church.' It signifies 'called out,' and the church is a people called out by God to Himself from the mass of mankind. The church may more accurately be designated by the word 'assembly.' See CHURCH.
Asshur. [As'shur]
In Gen. 10: 11 it would appear from the A.V. that a son of Ham named Asshur built Nineveh; and then in Gen. 10: 22 and 1 Chr. 1: 17 Asshur is named as the son of Shem. But in the margin of ver. 11 it reads that "he went out into Assyria," that is, Nimrod went forth into Asshur or Assyria (the Hebrew is the same). This is confirmed by Micah 5: 6, where Assyria and Nimrod are associated together. Assyria is traced to Asshur or Assur, a son of Shem. Nimrod came afterwards and may have subdued the country, but with what result is not shown.
Asshurim. [Asshu'rim]
Sons of Dedan. Gen. 25: 3.
Assir. [As'sir]
1. Son of Korah. Ex. 6: 24; 1 Chr. 6: 22.
2. Son of Ebiasaph. 1 Chr. 6: 23, 37.
3. Son of Jeconiah. 1 Chr. 3: 17.
Assos. [As'sos]
Seaport in Mysia, in the west of Asia Minor, on the north shore of the Gulf of Adramyttium 20 miles from Troas. Acts 20: 13, 14. A glance at a map will show that Paul in walking from Troas to Assos could be there as soon as the ship. The place is now utterly desolate, but with ruins in good preservation, some being of granite.
Assur. [As'sur]
Another form of Asshur or Assyria. Ezra 4: 2; Ps. 83: 8.
Assurance.
This word has in the O.T. a different application from that which it has in the N.T. In the former it is 'confidence or trust,' and agrees with the hopes of God's earthly people in connection with the security in which Israel will dwell when restored to their land, when all their enemies shall have been put down by divine power: the effect of righteousness will be "quietness and assurance for ever," Isa. 32: 17: whereas in their disobedience they should fear day and night and have no assurance of their life. Deut. 28: 66.
In the N.T. the Greek word πληροφορία implies 'full assurance' and refers to eternal salvation. The gospel reaches a soul in power, and in the Holy Ghost and in 'much full assurance.' 1 Thess. 1: 5. We also meet with:
1, the full assurance of faith, Heb. 10: 22; the reception of God's testimony respecting the work of Christ and the glory He now enjoys:
2, the full assurance of hope, Heb. 6: 11, issuing in continued diligence of the saints in their work and labour of love: and
3, the full assurance of understanding, Col. 2: 2, for full knowledge in the mystery of God.
Assyria. [Assy'ria]
The great kingdom of Assyria was situated near the river Tigris, having Armenia on the North, Mount Zagros and Media on the east, Babylonia on the south, Syria and the Syrian desert on the west; but its boundaries were doubtless not always the same. Nineveh became its capital. The first allusion to Assyria is found in Gen. 2: 14, where we read that one of the rivers of Paradise went "toward the east of Assyria," or "went eastward to Assyria," margin.
The name of Assyria appears to have arisen from its first capital, Asshur (now called Kalah Sherghat) on the Tigris. Apparently a monarchy was established there by some from Babylonia, and there were several kings before SHALMANESER I. (about B.C. 1300), whose family kept the throne for six generations until TIGLATH-PILESER I. (about B.C. 1130), who may be said to be the founder of the first Assyrian Empire. He beautified Nineveh and carried his arms in various directions. After him the kingdom became feeble until RIMMON-NIRARI II., B.C. 911, but his victorious career was excelled by his grandson, the great ASSUR-NATSIR-PAL, B.C. 883, who made conquests over the Phoenicians and the 'Kaldu' (Chaldeans).
SHALMANESER II succeeded, B.C. 858. He carried his arms still farther. We have his conquests told by himself on three monuments in the British Museum, one of which is known as the Black Obelisk. If the names are correctly interpreted he mentions as allied against him Benhadad king of Syria and Ahab king of Israel. These were defeated at the battle of Karkar, B.C. 853. Hazael of Damascus was also defeated; and from Yahua, the son of Khumri, that is, Jehu, whom he incorrectly calls son of Omri, king of Israel, he received tribute; but of this scripture says nothing.
The next king who invaded Syria was RIMMON-NIRARI III B.C. 810. He extended his victories to what he calls, 'the shore of the sea of the setting sun,' which is doubtless the Mediterranean, and imposed tribute on the Phoenicians, Israelites, Edomites, Philistines, and the king of Damascus. After this king the power of Assyria waned for a time.
The next king of note was TIGLATH -PILESER II. or III. B.C. 745, who is considered to have founded the second Assyrian kingdom. He consolidated the various dependencies, turbulent populations were removed, and the empire was divided into provinces, each of which paid a fixed annual tribute. In his inscriptions occur the names of Jehoahaz (Ahaz) of Judah; Pekah, and Hoshea of Israel; Reson (Resin) of Damascus; and Hiram of Tyre. The name of Merodach-baladan is also found. Hamath was taken and then all Palestine was at his feet. He attacked those on the east of the Jordan, and carried away the Reubenites, the Gadites, and the half-tribe of Manasseh. 1 Chr. 5: 26. Ahaz sought his alliance against Rezin the king of Damascus. Rezin was slain and the city taken; and there Ahaz met the king of Assyria. 2 Kings 16: 1-10; 2 Chr. 28: 16-21. He also made himself master of Babylonia; but this afterwards gained its independence under Merodach-baladan. Some Assyrian scholars take Tiglath-pileser (whose name appears to have been Pulu) to be the same person as the Pul mentioned in the Bible; but this does not at all agree with the dates of scripture, and in 1 Chr. 5: 26 the names of Pul and Tiglath-pileser are mentioned as of two persons. See PUL.
In B.C. 727 SHALMANESER IV. succeeded to the throne. Hoshea king of Israel was subject to him; but on being found in treaty with the king of Egypt, Samaria was besieged. 2 Kings 17: 3-5.
In B.C. 722 SARGON succeeded, and apparently it was he who captured Samaria. An inscription of his at Khorsabad reads, "I besieged the city of Samaria and carried away 27,280 men who dwelt there into captivity, and took fifty chariots from among them, and ordered the rest to be taken. I set my judges over them, and imposed upon them the tribute of the former kings." He also placed colonists in Samaria, but it is supposed by the names of the places mentioned from which these were sent, that this was not done immediately. Sargon captured Carchemish, punished the king of Syria, flayed alive the king of Hamath, and then successfully overcame So or Sabako. Sargon is mentioned in Isa. 20: 1 as sending his general to Ashdod, who took it. An inscription also mentions the fall of the city. Sargon defeated Merodach-baladan in Babylonia, but was assassinated in B.C. 705. He was called SHARRU-KENU, that is, 'faithful king.'
SENNACHERIB succeeded Sargon his father, B.C. 705. Hezekiah had been tributary; but on his revolting Sennacherib took the fenced cities of Judah, and then Hezekiah sent him the treasures of his own house and the house of the Lord. Still Jerusalem was attacked, and profane speeches made against the God of Israel. Hezekiah humbled himself before God, and the angel of the Lord smote of the Assyrians 185,000. Sennacherib returned to his land and was eventually murdered by two of his sons. 2 Kings 18: 13 - 19: 37. In Sennacherib's own account he says, "Hezekiah himself I shut up like a bird in a cage in Jerusalem, his royal city . . . . in addition to his former tribute and yearly gifts I added other tribute and the homage due to my majesty, and I laid it upon them." The above date would clash with the date of Hezekiah, but it is probable that Sennacherib was co-regent with his father some nine years before he reigned alone.
A tablet shows Sennacherib sitting on a throne to receive the spoils of the city of Lachish. It is supposed he lived 20 years after he left Palestine before he was assassinated. He says nothing of the loss of his army, and perhaps never recovered the shock.
ESAR-HADDON succeeded, B.C. 681. He is said to have reigned from the Euphrates to the Nile. He also conquered Egypt, and divided it into 20 provinces, governed by Assyrians. According to an inscription he claimed the sovereignty of Babylon, and held his court there. This accounts for him, as king of Assyria, carrying Manasseh captive to Babylon. 2 Chr. 33: 11. He is mentioned also in Ezra 4: 2 as having sent the colonists into Judaea. After reigning about 10 years he associated with him his son the noted ASSUR-BANI-PAL. Egypt was again conquered. He gathered a famous library at Kouyunjik, the terra cotta tablets of which have been preserved. Assur-bani-pal died about B.C. 626. The glory of the Assyrian kingdom was permanently departing, and about B.C. 606 Nineveh was taken and destroyed. Nahum 1 - 3.
There are many monuments and inscriptions on tablets which the learned are deciphering; but the difficulties of distinguishing the proper names on the Assyrian monuments are shown by M. Joachim Menant, who gives as an instance one sign which may be read kal, rip, dan, or lip, being one of the signs called 'polyphones.'
The following list of kings is from Rawlinson, Sayce, and other Assyrian scholars. The early dates are uncertain and several of the later dates do not agree with the usual chronology of scripture.
ASSYRIAN KINGS. B.C.
Shalmaneser I. 1300
Tiglath-Adar I., his son 1280
Bel-kudur-utsur (Belchadrezzar) his son 1260
Assur-narara and Nebo-dan 1240
Adar-pal-esar (Adar-pileser) 1220
Assur-dan I., his son 1200
Mutaggil-Nebo, his son 1180
Assur-ris-ilim, his son 1160
Tiglath-pileser I., his son 1140
Assur-bel-kala, his son 1110
Samas-Rimmon I., his brother 1090
Assur-rab-buri ?
Assur-zalmati ?
Assur-dan II 930
Rimmon-nirari II., his son 911
Tiglath-Adar II., his son 889
Assur-natsir-pal, his son 883
Shalmaneser II., his son 858
Samas-Rimmon II., his son 823
Rimmon-nirari III., his son 810
Shalmaneser III. 781
Assur-dan III. 771
Assur-nirari 753
Pulu, usurper, Tiglath-pileser II. or III 745
Ulula (Elulaeos) of Tinu, usurper, Shalmaneser IV. 727
Sargon, usurper 722
Sennacherib of Khabigal, his son 705
Esar-haddon, his son 681
Assur-bani-pal (Sardanapalus) his son 668
Assur-etil-ili-yukinni, his son ? 626
Esar-haddon II. (Sarakos) ?
Fall of Nineveh ? 606
The Assyrians were idolaters: from the inscriptions the names of hundreds of gods can be gathered.
The Assyrian language was a branch of the Semitic, and came from the Accadian. It was written in Cuneiform or wedge-shaped characters.
Assyria was used by God as His rod to punish His guilty people Israel, and then, as in other instances, the rod itself, for its pride and wickedness, had to bear God's judgement. See Isa. 10: 5-19; Isa. 14: 25; Ezek. 31: 3-17; Nahum 3: 18, 19; Zeph. 2: 13. Some of the passages that speak of the kings of Assyria are prophetic, and refer to the still future, when as 'kings of the north' they will again have to do with Israel and will be judged of God. The indignation against Israel ceases in the destruction of the Assyrian: see Isa. 10: 12; Isa. 14: 25; Isa. 30: 27-33. One remarkable passage speaks of Assyria with Egypt and Israel as being brought into blessing, Isa. 19: 23-25, "Whom the Lord of hosts shall bless, saying, Blessed be Egypt my people, and Assyria the work of my hands, and Israel mine inheritance." We thus see that the Assyrians have a large place in scripture both in the past and in the future, doubtless because they have had, and will yet have, to do with Jehovah's earthly people, "the Israel of God." The Assyrian is the over-flowing scourge of God's anger because of Israel's connection with idolatry.
Assyrian. [Assy'rian]
See NINEVEH.
Astaroth. [As'taroth]
See ASHTAROTH.
Astonied.
Simply 'astonished.' Ezra 9: 3, 4.
Astrologer.
1. In Dan. 1: 20; Dan. 2: 2, 10, 27; Dan. 4: 7; Dan. 5: 7, 11, 15 the Hebrew word is ashshaph, signifying 'enchanter, magician;' one who practised occult arts. This word occurs nowhere else.
2. habar shamayim, one who viewed or divided the heavens, an astrologer, who professed to foretell events by the position of the planets. Isa. 47: 13. Babylon was wearied with its various counsellors, who doubtless often differed one from another; but it had no other resource, so it turned to its astrologers, stargazers, etc. See DIVINATION.
Asuppim. [Asup'pim]
In 1 Chr. 26: 15, 17 the Hebrew word is given untranslated; but the same occurs in Neh. 12: 25, where it is translated 'thresholds,' and in the margin 'treasuries.' It probably refers to the apartments used as storehouses in the outer temple.
Asyncritus. [Asyn'critus]
A Christian at Rome to whom Paul sends salutations. Rom. 16: 14.
Atad. [A'tad]
Place near the Jordan, where Joseph, his brethren, and the Egyptians made great lamentation at the burial of Jacob. The inhabitants of the land called it ABEL-MIZRAIM, q.v. Gen. 50: 10, 11.
Atarah. [At'arah]
Wife of Jerahmeel, and mother of Onam. 1 Chr. 2: 26.
Ataroth. [At'aroth]
1. City on the east of the Jordan, built or rebuilt by the children of Gad. Num. 32: 3, 34. Identified with Attarus, 31 36' N, 35 42' E.
2. City on the borders of Ephraim and Manasseh. Joshua 16: 2,7
3. 'Ataroth of the house of Joab,' a person or place in connection with the descendants of Caleb. 1 Chr. 2: 54.
Atarothadar or Atarothaddar. [At'aroth-adar or -addar]
City on the borders of Benjamin and Ephraim. Joshua 16: 5; Joshua 18: 13. Identified with ed-Dariah, 31 53' N, 35 4' E.
Ater. [A'ter]
1. Ancestor of some of those who returned from exile and dwelt in Jerusalem. Ezra 2: 16; Neh. 7: 21.
2. Apparently head of one of the families of porters to the temple. Ezra 2: 42; Neh. 7: 45.
3. A chief of the people who sealed the covenant. Neh. 10: 17.
Athach. [A'thach]
City in the south of Judah. 1 Sam. 30: 30.
Athaiah. [Athai'ah]
One who dwelt in Jerusalem. Neh. 11: 4.
Athaliah. [Athali'ah]
1. Descendant of Benjamin. 1 Chr. 8: 26.
2. Father of Jeshaiah who returned from exile. Ezra 8: 7.
3. Daughter of Jezebel and Ahab, and granddaughter of Omri (cf. 2 Kings 8: 26 with ver. 18), wife of Jehoram king of Judah. She may be said to have introduced the worship of Baal into Judah, and she brought up her son to follow in her evil ways. 2 Chr. 22: 3. He having been slain by Jehu when he was executing judgement on the house of Ahab, Athaliah usurped the throne and endeavoured to destroy all the seed royal. One child, Joash, was concealed in the temple, and after Athaliah had reigned six years, he was anointed king and crowned; Athaliah was taken outside the enclosures of the temple and slain, B.C. 878. The temple and idol of Baal were at once destroyed, and the priest slain. The history is a solemn instance of the danger of an unholy alliance. 2 Kings 11: 1-20; 2 Chr. 23: 12-21.
Atheist.
The Greek is ἄθεος, lit. 'without God,' and so translated in Eph. 2: 12. It is used as a description of Gentiles as such by nature, and true of all the heathen world in their ignorance of God: not, as the term is now used, namely, one who wilfully refuses to acknowledge God's existence.
Athenians. [Athe'nians]
The dwellers in Athens. Acts 17: 21, 22.
Athens. [Ath'ens]
The chief city of Attica, and the seat of Grecian learning and art. The city was wholly given to idolatry, and the people spent their time in strolling about and asking 'what news?' Paul laboured alone in Athens, while he waited for Silas and Timothy, and sought to reason with the Jews in their synagogue and in the market daily; then certain philosophers took him to Mars' Hill, where he delivered his memorable address to polished but heathen hearers. There was some fruit of his labours. Acts 17: 15-22; Acts 18: 1; 1 Thess. 3: 1. Athens was an ancient city, and experienced many changes and different forms of government. It surrendered to Sulla the Roman general in B.C. 86 and became a part of the Roman empire, but in A.D. 267 it was besieged by the Goths, and in 396 was taken by Alaric, king of the Visigoths. Taken by Mahomet II. in 1456, and became the capital of the kingdom of modern Greece in 1833. It gradually lost all its renown, and the houses became roofless and in ruins. In 1834 the Greek king Otho encouraged the rebuilding of the city, and from that date it has again gradually become a populous city.
Athlai. [Ath'lai]
One who had married a strange wife. Ezra 10: 28.
Atonement.
The word 'atonement' occurs but once in the N.T. and there it should be 'reconciliation,' and the verb in the preceding sentence is so translated: "If when we were enemies we were reconciled to God by the death of his Son, much more being reconciled, we shall be saved by his life . . . . through our Lord Jesus Christ, by whom we have now received the reconciliation," καταλλαγή Rom. 5: 10, 11. On the other hand, in Heb. 2: 17 the A.V. has "to make reconciliation for the sins of the people:" here it is propitiation,' ἱλάσκομαι. If the word atonement is not found in the N.T., atonement in its true meaning is spoken of continually, as 'ransom;' 'bearing our sins in his own body on the tree;' 'Christ our passover is sacrificed for us;' 'Christ . . . . being made a curse for us;' 'He suffered for sins, the just for the unjust;' and, to use the language of faith, 'with his stripes we are healed;' 'He was delivered for our offences;' 'He was manifested to take away our sins.'
In the O.T. we have the word 'atonement' continually, but 'propitiation' not at all; 'expiation' twice in the margin, Num. 35: 33; Isa. 47: 11. But the same word, kaphar, though generally translated by 'make atonement,' is employed for 'purging' and occasionally for 'cleansing,' 'reconciling,' 'purifying.' The word kaphar is literally 'to cover,' with various prepositions with it; the ordinary one is 'up' or 'upon.' Hence in 'atoned for him ' or 'his sin:' he or his sin is covered up: atonement is made for him or for his sin. Atonement was made upon the horns of the altar: the force is 'atonement for.' With the altar of incense atonement was not made upon it, but for it; so for the holy place, and for or about Aaron and his house: the preposition is al.
The same is used with the two goats. The sins were seen on the sinless goat, and expiation was made in respect of those sins. The how is not said here, but it is by the two goats making really one, because the object was to show that the sins were really laid upon it (that is, on Christ), and the sins carried away out of sight, and never to be found. If we can get our ideas, as taught of God as to the truth, into the train of Jewish thought, there is no difficulty in the al. In either case the difficulty arises from the fact that in English for presents the interested person to the mind; on is merely the place where it was done, as on an altar; whereas the al refers to the clearing away by the kaphar what was upon the thing al which the atoning rite was performed. Clearly the goat was not the person interested, nor was it merely done upon it as the place. It was that on which the sins lay, and they must be cleared and done away. The expiation referred to them as thus laid on the goat. As has been said, the how is not stated here, but the all-important fact defined that they were all carried away from Israel and from before God. The needed blood or life was presented to God in the other, which did really put them away; but did much more, and that aspect is attached to them there. This double aspect of the atoning work is of the deepest importance and interest, the presenting of the blood to God on the mercy seat, and the bearing away the sins. The word kaphar, to make atonement, occurs in Ex. 29, 30, 32; Lev. 1, 4-10, 12, 14-17, 19, 23; Num. 5, 6, 8, 15, 16, 25, 28, 29, 31; 2 Sam. 21: 3; 1 Chr. 6: 49; 2 Chr. 29: 24; Neh. 10: 33.
A short notice of some other Hebrew words may help. We have nasa, 'to lift up,' and so to forgive, to lift up the sins away in the mind of the person offended, or to show favour in lifting up the countenance of the favoured person. Ps. 4: 6. We have also kasah, 'to cover,' as in Ps. 32: 1, where sin is 'covered': sometimes used with al, as in Prov. 10: 12, "love covereth all sins," forgives: they are out of sight and mind. The person is looked at with love, and not the faults with offence.
But in such words there is not the idea of expiation, the side of the offender is contemplated, and he is looked at in grace, whatever the cause: it may be needed atonement, or simply, as in Proverbs, gracious kindness. We have also salach, 'pardon or forgiveness.' Thus it is used as the effect of kaphar, as in Lev. 4: 20. But kaphar has always a distinct and important idea connected with it. It views the sin as toward God, and is ransom, when not used literally for sums of money; and kapporeth is the mercy seat. And though it involves forgiveness, purging from sin, it has always God in view, not merely that the sinner is relieved or forgiven: there is expiation and propitiation in it. And this is involved in the idea of purging sin, or making the purging of sin (ἱλάσκεσθαι, ἐξιλάσκεσθαι, ἱλασμὸν ποιεῖν); it is in God's sight as that by which He is offended, and what He rejects and judges.
There was a piaculum, 'an expiatory sacrifice,' something satisfying for the individual involved in guilt, or what was offensive to God, what He could not tolerate from His very nature. This with the heathen, who attached human passions or demon-revenge to their gods, was of course perverted to meet those ideas. They deprecated the vengeance of a probably angry and self-vengeful being. But God has a nature which is offended by sin. It is a holy, not of course a passionate, one; but the majesty of holiness must be maintained. Sin ought not to be treated with indifference, and God's love provides the ransom. It is God's Lamb who undertakes and accomplishes the work. The perfect love of God and His righteousness, the moral order of the universe and of our souls through faith, is maintained by the work of the cross. Through the perfect love not only of God, the giver, but of Him, who through the eternal Spirit offered Himself without spot to God, propitiation is made, expiation for sin, its aspect being toward God, while the effect applies to us in cleansing and justifying, though it goes much farther.
Expiation is more the satisfaction itself which is made, the piaculum, what takes the wrath, and is devoted, made the curse, and so substituted for the offender, so that he goes free. And here the noun kopher comes to let light in on the inquiry. It is translated 'ransom, satisfaction,' and in 1 Sam. 12: 3 a 'bribe.' So in Ex. 21: 30 a kopher (translated 'sum of money') is laid upon a man to save his life where his ox had killed his neighbour; but in Num. 35: 31 no kopher was to be taken for the life of a murderer; for (ver. 33) the land cannot be cleansed, kaphar, but by the blood of the man that shed blood as a murderer. This clearly shows what the force of kopher and of kaphar is. A satisfaction is offered suited to the eye and mind of him who is displeased and who judges; and through this there is purgation of the offence, cleansing, forgiveness, and favour, according to him who takes cognisance of the evil.
A word may be added as to the comparison made between the two birds, Lev. 14: 4-7, and the two goats, Lev. 16: 7-10. The object of the birds was the cleansing of the leper; it was application to the defiled man, not the kopher, ransom, presented to God. It could not have been done but on the ground of the blood-shedding and satisfaction, but the immediate action was the purifying: hence there was water as well as blood. One bird was slain over running water in an earthen vessel, and the live bird and other objects dipped in it, and the man was then sprinkled, and the living bird let loose far from death, though once identified with it, and was free. The Spirit, in the power of the word, makes the death of Christ available in the power of His resurrection. There was no laying sins on the bird let free, as on the goat: it was identified with the slain one, and then let go. The living water in the earthen vessel is doubtless the power of the Spirit and word in human nature, characterising the form of the truth, though death and the blood must come in, and all nature, its pomp and vanity, be merged in it. The leper is cleansed and then can worship. This is not the atonement itself towards God, though founded on it, as marked by the death of the bird. It is the cleansing of man in death to the flesh, but in the power of resurrection known in Christ who once died to sin.
So also the Red Heifer, Num. 19: 1-22, was not in itself an act of atonement, but of purification. The ground was there laid in the slaying and burning of the heifer. Sin was, so to speak, consumed in it, and the blood was sprinkled seven times before the tabernacle of the congregation. When Christ died sin was, as it were, all consumed for His people by the fire of judgement, and all the value of the blood was before God where He communicated with the people. All that was settled, but man had defiled himself in his journey through the wilderness, and must be cleansed. The witness that sin had been put away long ago by Christ undergoing what was the fruit of sin was brought by the living power of the Holy Spirit and the word, and so he was purified. But the act of purifying is not in itself atonement; for atonement the offering is presented to God. It is a kopher a ransom, a satisfaction, to meet the infinite, absolute perfection of God's nature and character, which indeed is there alone brought out. Thereby atonement is made and the very Day of Atonement is called kippurim. The priest made an atonement in respect of the sins; and it had the double aspect of presenting the blood before God within as meeting what He was, and bearing His people's sins and carrying them away never to be found. We must make the difference of an un-rent veil and repeated sacrifices, and a rent veil and a sacrifice offered once for all. This is taught in the Epistle to the Hebrews.
There is still one case to be noticed, but it was merely a principle confirming the real character of the kaphar, making atonement. In Ex. 30: 11-16 it was ordered that when the people were numbered, each, rich or poor, should give half a shekel as a kopher ransom, for his soul or life. This had nothing to do with sin, but with ransom, that there might be no plague — a recognition that they belonged to God all alike, and could have no human boast in numbers, as David afterwards brought the plague on Israel. This was offered to God as a sign of this, and shows what the force of kaphar, making atonement, is.
We have no atonement in connection with the meat offering: we get the perfectness of Christ's person, and all the elements that constituted it so as man, and there tested by the fire of God, which was even to death, the death of the cross, and all a perfect sweet savour, and perfect in presenting it to God a sweet savour, but no kopher, ransom: for that we must have blood-shedding.
The essence then of atonement is, firstly, a work or satisfaction presented to God according to, and perfectly glorifying, His nature and character about sin by sacrifice; and secondly, the bearing our sins; glorifying God even where sin was and in respect of sin (and thus His love is free to go out to all sinners); and giving the believer, him that comes to God by that blood-shedding, the certainty that his sins are all gone, and that God will remember them no more.
Atonement, Day of.
This was one of the most solemn days in the whole year, being, in common with the Sabbath, the only occasion on which the people were commanded to cease from work entirely. On the day of atonement they were also to afflict their souls, and that by a statute for ever. Lev. 16: 29-31. The time of the year in which the day fell — the tenth day of the seventh month — is very significant, especially when viewed in connection with the other feasts. See FEASTS.
The rites prescribed for the Day of Atonement are given in Lev. 16; Lev. 23: 26-32; Num. 29: 7-11. In the first we have a detailed account of the peculiar work appointed for the high priest on that day; in the second, we learn what had been shortly expressed in chap. 16, how the people should comport themselves on that day; and in the third we are told of certain sacrifices which were to be offered up besides those spoken of in Lev. 16. In this passage we learn that the Day of Atonement was a gracious provision in order that the relationship of the people with the holy God who dwelt among them might be maintained.
The points to be noticed are:
1. The entrance into the holy place. Aaron, on account of the failure of his sons in the priestly office, could not enter there at all times, but, as the representative of the people, once a year on the Day of Atonement, and he must enter alone. Even then he went in not for communion, but for the cleansing of the defilements of a people among whom God dwelt. He must put on the holy linen garments, and must enter with a cloud of incense and with blood, lest he die. For the contrast to this for the Christian, see Heb. 9: 7-12.
2. Aaron must offer sacrifices for himself and his house: a young bullock for a sin offering and a ram for a burnt offering. Aaron and his sons represent the saints who now form the church as a company of priests, and were thus, in the type, distinct from the people (Israel) as an earthly company who formed the camp.
3. For the congregation two goats were taken for a sin offering, and a ram for a burnt offering. On the two goats the lot was cast, and the one on whom the lot fell was for Jehovah, and was offered as a sin offering. This, as with the bullock for Aaron and his house, was the atonement offering Godward. The other, after being presented before the Lord, was brought forth: on him Aaron laid both his hands and confessed over him "all the iniquities of the children of Israel and all their transgressions in all their sins, putting them upon the head of the goat," Lev. 16: 21, which was then sent away into the wilderness, a land of forgetfulness. In the two goats we have the two sides of atonement, namely, that which meets the character and holiness of God, and that which meets the need of the sinner as to the removal of his sins.* See the preceding article.
* Note there is no scapegoat for the priestly family: they belong to the inside, where God is glorified. The earthly saints will have 'the forgiveness of sins' in the new covenant at the end of days. In connection with them prominence is given to the scapegoat aspect — sins remembered no more.
4. Atonement was made for the holy place, for the tabernacle, and for the altar, because of the uncleanness of the children of Israel.
The day of Atonement being once a year — once every year, by a perpetual statute — stands in strong contrast to the one perfect sacrifice of the Lord Jesus, by which the believer is perfected in perpetuity. See Heb. 10: 1-18.
The reiterated injunction to afflict their souls in connection with this great day has an important prophetical bearing as to the Lord's earthly people Israel. If the blowing of trumpets on the first day of the seventh month suggests that testimony from the Lord which shall arouse the nation from their long spiritual slumber, the Day of Atonement points to the moral effect produced in them when they shall look upon Him whom they have pierced, and mourn for Him. They will also at this time learn and confess that He was wounded for their transgressions. Cf. Zech. 12: 10-14; Isa. 53; Ps. 51.
Atroth. [At'roth]
City of Gad, Num. 32: 35: it should probably be joined to the next word and read Atroth-shophan, the several places being divided by the word 'and.'
Attai. [At'tai]
1. Grandson of Sheshan. 1 Chr. 2: 35, 36.
2. Gadite, a man of might, who joined David in his rejection. 1 Chr. 12: 11.
3. Son of Rehoboam and grandson of Solomon. 2 Chr. 11: 20.
Attalia. [Attali'a]
Seaport of Pamphylia, near Perga, visited by Paul and Barnabas. Acts 14: 25. It was founded by Attalus king of Pergamus: now called Adalia.
Augustus. [Augus'tus]
Title given to the Roman Emperors after Augustus Caesar, named in Luke 2: 1. In Acts 25: 21, 25 the Augustus or Caesar at that time was Nero.
Augustus Caesar. [Augus'tus Cae'sar]
The first Roman emperor, son of Cains Octavius and Atia, niece of Julius Caesar. He was one of the Triumvirate with Antony and Lepidus, and upon the death of the latter he shared the empire with Antony: but both being too ambitious to share the kingdom, the battle of Actium, B.C. 31, resulted in Caesar's favour, and he reigned alone: four years later he was confirmed as 'emperor,' and 'Augustus' in B.C. 27. He became associated with Palestine at the defeat of Antony, whom Herod had supported. He behaved, contrary to expectation, kindly to Herod, confirmed him as king, and added Samaria and Gadara to his dominions. Herod gave unreserved allegiance to Augustus, and built a marble temple to his honour at Caesarea Philippi. The emperor died A.D. 14. The Lord Jesus was born during his reign. Luke 2: 1.
Augustus Band. [Augustus' Band]
The word σπεῖρα signifies 'cohort,' the tenth part of a 'legion.' This cohort was probably a sort of 'King's Own.'
Aul.
See AWL.
Author.
1. ἀρχηγός, 'beginner, leader.' It is 'prince' in Acts 3: 15 ('author' in the margin), the Lord Jesus is the originator of life. In Heb. 12: 2, the Lord Jesus is the 'leader ' and completer of faith: He began and finished the whole course. In Heb. 2: 10 it is 'captain ' in the A.V., He was 'leader' of their salvation through suffering
2. αἴτιος, 'cause,' 'occasion.' The Lord Jesus became the author of eternal salvation.' Heb. 5: 9.
Authority.
See POWER.
Ava. [A'va]
Place subject to Assyria from which colonists were sent to Samaria: possibly the same as AHAVA and IVAH. 2 Kings 17: 24.
Aven. [A'ven]
1. On, or Heliopolis, 'House of the Sun,' in northern Egypt, a seat of idolatry: its young men should fall by the sword. Ezek. 30: 17. See ON.
2. Used symbolically in that Beth-el, 'the house of God,' had become Aven or Beth-aven, that is, 'the house of vanity' because of idolatry. Hosea 10: 8: cf. Hosea 4: 15; Hosea 5: 8; Hosea 10: 5.
3. The Plain of Aven, a place in Syria. Amos 1: 5. Not identified.
Avenger, Avenger of Blood.
After the flood God gave to Noah the law that "whose sheddeth man's blood, by man shall his blood be shed," Gen. 9: 6; and to this day in the East it is considered the solemn duty of the relatives of a slain man to see that his blood is avenged. The law made a distinction between murder and man-slaughter: when a person was killed accidentally the man-slayer could run to a City of Refuge (q.v.) and be protected. God has invested man with governmental authority to carry out this universal command, which was given long before the law by Moses, and which has never been repealed or relaxed. In the N.T. the magistrate bears not the sword in vain, for he is the minister of God for the punishment of evil-doers. Rom. 13.
Under the law of Moses it was enacted 'an eye for an eye and a tooth for a tooth.' Matt. 5: 38; Ex. 21: 24. With the Christian it is quite different: having been dealt with in grace, he must act also in grace towards others. The word to him is "Avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine, I will repay, saith the Lord." Rom. 12: 19; Rev. 6: 10; Rev. 19: 2. Now it is the day of grace; but there is a day of vengeance coming for those that "know not God, and that obey not the gospel of our Lord Jesus Christ." 2 Thess. 1: 8. The duty of a Christian in not avenging himself in no way clashes with the exercise of the government of God by magistrates, who derive their authority from Him, in repressing and punishing evil.
Avim, Avites. [A'vim, A'vites]
1. A people who once inhabited the villages of Philistia, who were destroyed by the Caphtorims, Deut. 2: 23; a remnant being left till the days of Joshua. Joshua 13: 3.
2. City belonging to the tribe of Benjamin, not far from Bethel; but the name having the article in the Hebrew may signify a group of villages. Joshua 18: 23.
3. A people localised in Samaria by the king of Assyria. 2 Kings 17: 31.
Avith. [A'vith]
City of Edom in the east of Moab, seat of Hadad the fourth king. Gen. 36: 35; 1 Chr. 1: 46.
Awl.
A piercing instrument, only spoken of as being thrust through the ear: its form is not known. Ex. 21: 6; Deut. 15: 17.
Ax, Axe.
There are seven different Hebrew words translated 'ax' or 'axe,' with various shades of meaning. Deut. 19: 5; Judges 9: 48; 2 Sam. 12: 31; 1 Chr. 20: 3; Ps. 74: 6; Jer. 10: 3; Ezek. 26: 9; Matt. 3: 10; Luke 3: 9.
Azal. [A'zal]
Not known as a place: in the margin it is not read as a proper name. Zech. 14: 5.
Azaliah. [Azali'ah]
Father of Shaphan the scribe. 2 Kings 22: 3; 2 Chr. 34: 8.
Azaniah. [Azani'ah]
Father of Jeshua, who sealed the covenant. Neh. 10: 9.
Azarael, Azareel. [Azar'ael, Azar'eel]
1. One who resorted to David at Ziklag. 1 Chr. 12: 6.
2. One in the service of song in the time of David. 1 Chr. 25: 18. See ASARELAH.
3. Danite ruler in the time of David. 1 Chr. 27: 22.
4. One who had married a strange wife. Ezra 10: 41.
5. Son of Ahasai. Neh. 11: 13.
6. A Levite-musician. Neh. 12: 36.
Azariah. [Azari'ah]
A name common in the priestly family especially of Eleazar.
1. Descendant of Zadok. 1 Kings 4: 2.
2. Son of Nathan, over the officers. 1 Kings 4: 5.
3. Son of Amaziah king of Judah. See UZZIAH.
4. Son of Ethan, descendant of Judah. 1 Chr. 2: 8.
5. Son of Jehu. 1 Chr. 2: 38, 39.
6. Son of Ahimaaz and grandson of Zadok. 1 Chr. 6: 9.
7. Son of Johanan, descendant of Zadok, apparently the first high priest who ministered in Solomon's temple. 1 Chr. 6: 10, 11.
8. Son of Hilkiah the high priest in the time of Josiah. 1 Chr. 6: 13, 14; 1 Chr. 9: 11; Ezra 7: 1.
9. Son of Zephaniah, descendant of Kohath. 1 Chr. 6: 36.
10. Prophet, son of Oded, sent by God to encourage Asa to seek the Lord. 2 Chr. 15: 1.
11, 12. Two of the sons of Jehoshaphat, king of Judah. 2 Chr. 21: 2.
13. Son of Jehoram, 2 Chr. 22: 6: also called AHAZIAH, q.v.
14, 15. Two of the captains who aided Jehoiada to place Joash on the throne. 2 Chr. 23: 1.
16. The high priest who hindered Uzziah king of Judah from burning incense in the temple. 2 Chr. 26: 17, 20.
17. One of the 'heads' of the tribe of Ephraim who objected to the bringing into Samaria the captives from Judah. 2 Chr. 28: 12.
18. Father of Joel, a Kohathite. 2 Chr. 29: 12
19. Son of Jehalelel, a Merarite 2 Chr. 29: 12.
20. Priest of the family of Zadok in the time of Hezekiah. 2 Chr. 31: 10.
21. One mentioned in the genealogy of Ezra. Ezra 7: 3.
22. Son of Maaseiah : he repaired a portion of the wall of Jerusalem. Neh. 3: 23, 24.
23. One who returned from exile, Neh. 7: 7: supposed, as in the margin, to be the same as SERAIAH in Ezra 2: 2.
24. One who assisted in the reading of the law under Ezra. Neh. 8: 7.
25. One of the priests who sealed the covenant. Neh. 10: 2.
26. A prince of Judah who took part in the procession when the wall of Jerusalem was to be purified. Neh. 12: 33.
27. Son of Hoshaiah: he charged Jeremiah with prophesying falsely. Jer. 43: 2.
28. One carried away with Daniel to Babylon, probably of the seed royal: his name was changed to ABED-NEGO. q.v. Dan. 1: 6-19; Dan. 2: 17.
Azaz. [A'zaz]
Father of Bela a chief of the Reubenites. 1 Chr. 5: 8.
Azaziah. [Azazi'ah]
1. A Levite appointed to the musical service on the bringing up of the ark from the house of Obed-edom.1 Chr. 15: 21.
2. Father of Hoshea, prince of Ephraim, in David's time. 1 Chr. 27: 20.
3. One of the overseers in the time of Hezekiah. 2 Chr. 31: 13.
Azbuk. [Az'buk]
Father of Nehemiah, who repaired a part of the wall of Jerusalem. Neh. 3: 16.
Azekah. [Aze'kah]
City in the plain of Judah with adjacent villages, near Shochoh, the scene of one of Joshua's victories. It was fortified by Rehoboam, and was in existence at the time of Nebuchadnezzar's invasion. The Jews inhabited it after the return. Joshua 10: 10, 11; Joshua 15: 35; 1 Sam. 17: 1; 2 Chr. 11: 9; Neh. 11: 30; Jer. 34: 7. Identified with Tell Zahariya 31 42' N, 34 55' E.
Azel. [A'zel]
Descendant of Saul. 1 Chr. 8: 37, 38; 1 Chr. 9: 43, 44.
Azem.
City on the south of Judah, afterwards allotted to Simeon. Joshua 15: 29; Joshua 19: 3. Supposed to be the same as EZEM. It is not identified.
Azgad. [Az'gad]
1, 2. Two whose descendants returned from exile. Ezra 2: 12; 8: 12; Neh. 7: 17.
3. One who sealed the covenant. Neh. 10: 15.
Aziel. [A'ziel]
Levite in the choral service at the bringing up of the ark from the house of Obed-edom, 1 Chr. 15: 20: a shortened form apparently of JAAZIEL in 1 Chr. 15: 18.
Aziza. [Azi'za]
One who had married a strange wife. Ezra 10: 27.
Azmaveth. [Azma'veth]
1. The 'Barhumite,' one of David's valiant men. 2 Sam. 23: 31; 1 Chr. 11: 33.
2. Son of Jehoadah, descendant of Saul. 1 Chr. 8: 36; 1 Chr. 9: 42.
3. One whose two sons resorted to David at Ziklag. 1 Chr. 12: 3.
4. Treasurer of David. 1 Chr. 27: 25.
5. Village lying on the borders of Judah and Benjamin. Ezra 2: 24; Neh. 12: 29. Called BETH-AZMAVETH in Neh. 7: 28. Identified with Hizmeh, 31 50' N, 35 15' E.
Azmon. [Az'mon]
Place on the south west frontier of Palestine, apparently near the Wady el-Arish, the torrent of Egypt. Num. 34: 4, 5; Joshua 15: 4.
Aznothtabor, [Az'noth-ta'bor]
'ears or peaks of Tabor.' Landmark on the border of Naphtali. Joshua 19: 34. Not identified.
Azor. [A'zor]
Son of Eliakim in the genealogy of the Lord Jesus. Matt. 1: 13,14.
Azotus. [Azo'tus]
See ASHDOD.
Azriel. [A'zriel]
1. Head of one of the families of the half tribe of Manasseh. 1 Chr. 5: 24.
2. Father of Jerimoth. 1 Chr. 27: 19.
3. Father of Seraiah. Jer. 36: 26.
Azrikam. [Azri'kam]
1. Son of Neariah, and descendant of David. 1 Chr. 3: 23.
2. Son of Azel, a descendant of Saul. 1 Chr. 8: 38; 1 Chr. 9: 44.
3. Levite of the family of Merari. 1 Ch 9: 14; Neh. 11: 15.
4. Governor of the house of king Ahaz: he was slain when the Israelites and Syrians invaded the land. 2 Chr. 28: 7.
Azubah. [Azu'bah]
1. Mother of Jehoshaphat the king. 1 Kings 22: 42; 2 Chr. 20: 31.
2. Wife of Caleb, son of Hezron. 1 Chr. 2: 18, 19.
Azur. [A'zur]
1. Father of Jaazaniah, prince of the people, against whom Ezekiel prophesied. Ezek. 11: 1.
2. Prophet whose son Hananiah withstood Jeremiah. Jer. 28: 1.
Azzan. [Az'zan]
Father of Paltiel, prince of Issachar, chosen to divide the land. Num. 34: 26.
Azzah. [Az'zah]
See GAZA.
Azzur. [Az'zur]
One who sealed the covenant. Neh. 10: 17.
Baal. [Ba'al]
1. City in the tribe of Simeon, 1 Chr. 4: 33: apparently the same as Baalath-Beer (q.v.) Joshua 19: 8.
2. Descendant of Reuben. 1 Chr. 5: 5.
3. Descendant of Benjamin. 1 Chr. 8: 30; 9: 36.
Baal, Baalim. [Ba'al, Ba'alim]
The name signifies 'master, possessor;' and whether singular or plural it always has the article. The chief male god of the Phoenicians and the Canaanites, as ASHTORETH was the chief female goddess. The Israelites in coming into the land doubtless found temples, groves, altars and high places set apart to Baal: incense was offered and offerings burnt, and children were sacrificed to him, whilst a great retinue of prophets and priests was maintained in his service, as is manifest by its revival afterwards. Num. 22: 41 ; 1 Kings 18: 22; Jer. 11: 13; Jer. 19: 5; Jer. 32: 29.
The children of Israel were soon led away to the worship of Baal, Judges 2: 11, 13; Judges 3: 7; Judges 6: 31, 32; Judges 8: 33; Judges 10: 6, 10; and though under Samuel they relinquished it, 1 Sam. 7: 4; 1 Sam. 12: 10, yet after the division of the kingdom it was by Ahab fully established in Israel. 1 Kings 16: 32. Elijah however stood for Jehovah, and raised the question with Israel whether Jehovah was God, or whether Baal, and established the rights of Jehovah by fire from heaven. This led to the destruction of all the prophets of Baal, 1 Kings 18: 17-40; but his idolatrous worship continued until the days of Jehu, who slew his worshippers and destroyed his house and images. 2 Kings 10: 18-28. It however revived again in Israel, and under Ahaziah and Athaliah extended also to Judah, and during the reigns of Ahaz and Manasseh worshippers of Baal are found there. 2 Kings 11: 18; 2 Kings 16: 3, 4; 2 Kings 17: 16, 17; 2 Kings 21: 3. Thus did Satan succeed in leading aside to idolatry God's favoured people for whom He had done so much. Balaam's advice was only too successful, the women of Canaan being the snare that led to idolatry.
The word Baal is used in several compounds, at times referring to the god and in other cases to persons or places.
Baalah. [Ba'alah]
1. City in Judah on the border of Benjamin, Joshua 15: 9-11, (called Baale of Judah in 2 Sam. 6: 2), the same as KIRJATH-JEARIM (q.v.) and KIRJATH-BAAL. Joshua 15: 60; Joshua 18: 14, 15; 1 Chr. 13: 6.
2. Town in the south of Judah. Joshua 15: 29: apparently given to Simeon, and called BALAH in Joshua 19: 3, and BILHAH in 1 Chr. 4: 29.
Baalath. [Ba'alath]
1. Town in Dan in his southern portion. Joshua 19: 44. Identified with Belain, 31 56' N, 35 4' E.
2. Store-city of Solomon apparently in the north. 1 Kings 9: 18; 2 Chr. 8: 6.
Baalathbeer. [Ba'alath-beer]
Town in the south border of the tribe of Simeon. Joshua 19: 8; also called 'RAMATH of the South;' and in 1 Sam. 30: 27 South RAMOTH; and apparently the same as BAAL in 1 Chr. 4: 33.
Baalberith. [Ba'al-be'rith]
The god signifying 'covenant lord' set up at Shechem. Judges 8: 33; 9: 4. He is called BERITH in Judges 9: 46.
Baale of Judah. [Ba'ale of Ju'dah]
Another form of BAALAH, 2 Sam. 6: 2, and the same as KIRJATH-JEARIM.
Baalgad. [Ba'al-gad]
Place at the foot of Mount Hermon in the valley of Lebanon, the northern limit of Joshua's conquest. Joshua 11: 17; Joshua 12: 7; Joshua 13: 5. Identified by some with Caesarea Philippi.
Baalhamon. [Ba'al-ha'mon]
Place where Solomon had a vineyard. Cant. 8: 11. The only clue to this name is the doubtful one of Belamon in Judith 8: 3, which was near Dothaim, not far from Samaria, in the mountains of Ephraim.
Baalhanan. [Ba'al-ha'nan]
1. The seventh of the ancient kings of Edom. Gen. 36: 38, 39; 1 Chr. 1: 49, 50.
2. Superintendent of David's olive and sycamore trees. 1 Chr. 27: 28.
Baalhazor. [Ba'al-ha'zor]
Place in or near Ephraim where Absalom had pastures for sheep, and where Amnon was slain. 2 Sam. 13: 23. Identified with Tell Asur, 31 59' N, 35 16' E.
Baalhermon. [Ba'al-her'mon]
Town or mount in connection with Mount Hermon: there was probably a shrine of Baal there: see BAAL-GAD. Judges 3: 3; 1 Chr. 5: 23.
Baali. [Ba'ali]
Israel had attributed to Baalim the blessings Jehovah had given them: Jehovah said He would strip them of those mer