McClintock Biblical Encyclopedia: Baalim

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McClintock Biblical Encyclopedia: Baalim


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(Hebrews hab-bealim', äִáְּòָìַéí , plural of Baal, with the def. article prefixed; Sept. Âááëßì ,), according to most, images of the god Baal set up in temples and worshipped, usually in connection with those of Astarte (Jdg_2:11; 1Sa_7:4, etc.); according to others, various forms of Baal (Ort, Dienst des B. in Israel, Leyden, 1864). SEE ASHTORETH.

Baal seems to have been the general name for the deity among the Phoenicians and Carthaginians (Serviuas, ad AEn. 1, 729; “lingua Punica Deus B l dicitur,” Isidor. Orig. 8, 11), but with the article ( äִáִּòִì , hab- Baal, “the Baal”) BAAL distinctively, the chief male divinity (on the fem. ἡ ÂáÜë , Rom_11:4, and often in the Sept., see Winer, New Test. Gr. § 205) of the Phoenician (i.e. proper Sidonian, Syrian, Carthaginian, and colonial Punic) race (hence the syllable âáëïò or -bal so often found at the end of their proper names, e.g. É᾿èüâáëïò or Ethbaal (q.v.), ῎Áãâáëïò [Herod. 7:78], Å᾿êíßâáëïò and ÌÝñâáëïò [Joseph. Revelation 1, 21]; also Hannibal, Ahibal, Adherbal, Hasdrubal, Maharbal, etc. [comp. Fromann, De cultu deor. ex ὀíïìáèåóßᾷ illustri, Altdorf, 1744-45, p. 17 sq.]; yet that the suffix in these names is not expressive of deity in general, but only of Baal specifically, appears from a similar use of the titles Melkart, Astarte, etc., in other personal appellations [see generally Minter, Re.ig. d. Karthager, 2d ed. Kopenh. 1821]), like Bel among the Babylonians (for the contraction áִּì , Bal, for áִּòִì Baal, see Gesenius, Monum. Phoen. p. 452), and the tutelary Belus of Cyprus (“Citium of Bel,” Steph. Byz. p. 510). The apostate Israelites worshipped him (in connection with Astarte) in the period of the judges (Jdg_2:11; Jdg_2:13; Jdg_3:7; Jdg_6:25 sq.), and the later kings, especially Ahaz (2Ch_28:2) and Manasseh (2Ki_21:3) of Judah, and Ahab and Hoshea of Israel (1Ki_16:31 sq.; 1Ki_18:19 sq.; 2Ki_17:16 sq.; comp. also Jer_2:8; Jer_7:9; Jer_32:29. etc.), with but little interruption (2Ki_3:2; 2Ki_10:28; 2Ki_11:18). They had temples to him (1Ki_16:32; 2Ki_10:21 sq.), and altars (Jer_11:13) erected especially on eminences and roofs (Jer_19:5; Jer_32:29), as well as images set up in his honor (2Ki_3:2). Respecting the form of his worship we have very few distinct notices. His priests and prophets were very numerous (1Ki_18:22; 2Ki_10:19 sq.), and divided into various classes (2Ki_10:19). They offered incense to this god (Jer_7:9; Jer_11:13; Jer_32:29, etc.), and, clothed in a peculiar costume (2Ki_10:22), presented to him bloody offerings, including children (Jer_19:5). In connection with these, the priests danced (derisively, “leaped,” 1Ki_18:26) around the altar, and gashed themselves with knives (1Ki_18:28) when they did not speedily gain their suit (Propert. 2:18, 15; Tibull. 1:6, 47 sq.; Lucan. 1:565; Lucian, Dea Syra, 50 [Ling. 1723]; Movers, Phoniz. 1:682). On the adoration (q.v.) by kissing (1Ki_19:18), see Kiss. That this Baal worshipped by the Israelites was the same as the widely famed Tyrian Baal, whom the Greeks called Hercules, admits of scarcely a doubt (Movers, 1:178 sq.), and thus Baal is identified with Maelkart also. The ancients in general compare Baal with the Greek Zeus or Jove (Sanchoniathon, p. 14, ed. Orelli; Augustine, Quest. in Jud_1:16; Dio Cass. 78. 8), as they still more frequently do the Belus of the Babylonians [see BEL], but sometimes identify him with Chronus or Saturn (Ctes. ap. Phot. p. 343). Most investigators recognize in him the sun as the fructifying principle of nature (Creuzer, Symbol. 2, 266 sq.; comp. Vatke, Bibl. Theol. p. 366 sq.); while Gesenius (Comment. zu Jes. 2, 335, and Thesaur. p. 224) interprets the Babylonian Bel and the Phoenician Baal as the principal lucky star of the Asiatic astrolatry, i.e. the planet Jupiter. The latter view has the following considerations in its favor:

(1.) In the sacred writings of the Sabaeans, the usual title of this planet (in Syriac) is Beil;

(2.) A star of good fortune, GAD, was evidently esteemed'a deity in Western Asia (comp. Isa_65:11), and from this the city BAAL-GAD doubtless had its name;

(3.) In 2Ki_23:5, Baal ( äִáִּòִì ) would seem to be distinguished from the sun as an object of worship;

(4.) On Phoenician coins likewise the sun-god is constantly named distinctively “Lord of Heaven” ( áִּòִì ùָׁîִַֹéí ), “Lord of Heat” ( áִּòִì äִîָï ), “Lord of the Sun” ( áִּòִì ùֶׁîֶùׁ ). But that Baal originally represented the sun, which with its light and warmth controls and vitalizes all nature, is clearly indicated by Sanchoniathon (ut sup.) in the statement that the Phoenicians had designated the sun as the “sole lord of heaven, Beesamen” ( ìüíïí ïὐñáíïῦ êýñéïí , Âååëóáìήí , 1, c. áòì ùîéï ; comp. also Augustine, in Jud_1:16). The same name (Balsamen) occurs in Plautus (Pan. v. 2, 67). For other reasons for the identification of the Babylonian, Syrian, and Phoenician Baal with the solar deity, see Movers, Phon. p. 180 sq., who has extensively investigated (p. 185 sq.) the relations of this divinity to the other ancient Asiatic deification of the powers of nature, some of which appear in the names Tammuz, Moloch, and Chiun (q.v. severally). Without tracing these out minutely, it is appropriate in this connection to specify some of the functions and spheres of activity which Baal, like Zeus among the Greeks, appears to have fulfilled among the Phoenicians, especially inasmuch as the plural form Baalim is thought by many to be expressive of this multiform development. The following are referred to in the Bible.

1. BAAL-BERITH ( áִּòִì áְּøַéú , Covenant-Baal), corresponding to the Æåὺò ὅñêéïò , Deus Fidius, of the Greek and Roman mythology. He was worshipped in this capacity in a special temple by the Shechemites (Jdg_8:33; Jdg_9:4; Jdg_9:46), among whom Canaanites were also resident (Jdg_9:28). Bochart (Canaan, 17, p. 859), whom Creuzer (Symbol. 2, 87) follows, renders the name “Baal of Berytus” (comp. also Steph. Byz. s.v. ÂÝñõôïò ), like the titles Baal of Syrus ( áòì öø ), Baal of Tarsus ( áòì úøæ ), found in inscriptions. As the Hebrews name of Berytus (q.v.) accords with this title ( áøåú or áøåúé ), and a deity of alliance or contracts might well be requisite to the polity of the Phoenicians (in whose territory this city was included), q.d. a guardian of compacts; the interpretation of Movers (p. 171), with which Bertheau (on Judges 9, 4) accords, namely “Baal with whom the league is formed” (comp. Gen_14:3; Exo_23:32; Exo_34:12 sq.), gives a signification not altogether inapposite. SEE BAAL-BERITH.

2. BAAL-ZEBUB ( áִּòִì æְáåּá , Fly-Baal; the Sept. construes the latter part of the name differently, ἐðéæçôåῖí ἐí ôῷ ÂÜáë ìõú v áí èåὸí Á᾿êêáñώí ; but Josephus has the usual interpretation, Ant. 9, 2, 1), an oracular deity of the Philistines at Ekron (2Ki_1:2-3; 2Ki_1:16), corresponding to the Æåὺò ἀðüìõéïò ìõßáãñïò (Pausan. v. 14, 2; 8:26, 4) and Deus Myiagrus or Miyiodes (Plin. 10:40; 29:24) of the Greeks and Romans (Salmas. Exerc. p. 9 sq.; Creuzer, Symbol. 2, 487; 4:392; Hitzig, Philist. p. 313), and to the Hercules Myiagrus ( ìõßáãñïò ) of other notices (Solin. c. 2; Clem. Alex. Protrept. p. 11, ed. Sylb.). Flies (and gnats) are in the East a much greater annoyance than with us (comp. Bochart, Hieroz. 3, 346 sq.). SEE FLY. From this explanation of Baal-Zebub only Hug has of late dissented (Freiburg. Zeitschr. 7, 104 sq.); his assertion, however, that this Philistine divinity is the dung-beetle (scarabceuspillularius), worshipped also in Egypt (as a symbol of the world-god), rests on many uncertain assumptions, and is therefore improbable. (For other interpretations, see the Exeg. Handb. d. A. T. 9, 2 sq.) SEE BEEL-ZEBUB.

3. BAAL-PEOR ( áִּòִì ôְּòåֹø , Priapism-Baal), or simply PEOR ( ôְּòåֹø ), was the name of a god of the Moabites (Num_25:1 sq.; (Num_31:16; Jos_22:17), apparently worshipped by the prostitution (perhaps proceeds of the hire) of young girls (whence, according to the rabbins, the name, from ôָּòִø , paar', to fracture, l. q. to deprive of virginity, comp. Jonathan, Targ. on Num_25:1), probably corresponding to the Roman Priapus (see Jerome, ad Hosea 4, 14) and Mutunus (Creuzer, Symbol. 2, 976). -If the above rabbinical significance of the title be correct, he would seem to have given name to Matthew Peor, SEE BETH-PEOR, where was the seat of his worship; but it is more likely that the title was borrowed from the hill (q.d. “ravine”) as a distinctive epithet (Movers, p. 667) for his form of worship in that locality (see Creuzer, Symbol. 2, 85). Jerome (in Jovin. 1:12) considers this deity to be Chemosh (q.v.). SEE BAAL-PEOR.

4. The deity styled emphatically THE BAAL ( äִáִּòִì q.d. “the great lord”), whose worship was introduced nto Israel by Jezebel (1Ki_16:32 sq.), was apparently the god with whom the Greeks compared their Hercules (2Ma_4:18; 2Ma_4:20). His Phoenician appellation was Melkart (“king of the city,” i.e. Tyre), or Harokel (“merchant,” he being supposed to be a great navigator), which the Greeks corrupted into a resemblance to their own ῾ÇñÜêëçò , and under the name of the “Tyrian Hercules” he was much celebrated (Pliny, Hist. Nat. 36, 5; Arrian, Eoped. Alex. 2, 16). When Herodotus was in Egypt he learned that Hercules was there regarded as one of the primeval gods of that country, and being anxious to obtain more explicit information on the subject, he undertook a voyage to Tyre. The priests there informed him that the foundation of the temple was coeval with that of the city, which they said was founded 2300 years before that time. It was in honor of this god that the Carthaginians for a long time annually sent the tenth of their income to Tyre (Herod. 2:44). The account of the Baai of Jezebel and Athaliah agrees with this Hercules, since the representation of Scripture (1Ki_19:18) is the same with that of Diodorus Siculus (2. 10), that the fire was always burning on his altar, the priests officiated barefooted, and kissing was among the acts of worship (Cicero, in Verrem, 4, 43). Many representations of the Tyrian Hercules are extant on coins, of which there are two specimens in the British Museum. The first was found in the island of Cossyra (now Pantellaria), which belonged to the Tyrians; the other is a Tyrian coin of silver, weighing 2141 grains, and exhibits a very striking head of the same idol in a more modern and perfect style of art. One of the figures of the date is obliterated, but it is thought that the complete date may have given 84 B.C. SEE HERCULES.

5. In addition to the above, First (Hebrews Handu'orterbuch, s.v.) enumerates the following as local or special attributes of Baal.

(a) BAAL-GAD ( áִּòִì âָּã q.d. Luck-Baal), the epithet of Baal as bringing good fortune, like the luck-dispensing star Jupiter; and thence given as the name of a city (Jos_11:17; Jos_12:7; Jos_13:5) at the foot of Mount Hermon (Jebel eshSheik), in which neighborhood was also situated the city Baal- Hermon (1Ch_5:23). SEE BAAL-GAD.

(b) BAAL-HAMON ( áִּòִì äָîåֹï q.d. Heat-Baal), the title of the Phoenician Baal, ‘as representing the vivifying warmth of nature, like the Egyptian Ammon (Sun-god), SEE AMON; and thence given to a city in Samaria (Son_8:11), where his worship may have been practiced. SEE BAAL-HAMON.

(c) BAAL-CHATSOR ( áִּòַì çָöåֹø , q.d. village-protecting Baal), the epithet of Baal as the tutelary deity of Hazor (q. v); then the name of a city in the vicinity of Ephraim or Ephron (2Sa_13:23; 2Ch_13:19). SEE BAAL-HAZOR. Baal is repeatedly named among the Phoenicians as the guardian divinity of towns, e.g. ‘Baal-Tyre” ( áִּòִì öֹø , Malt. 1:1), “Baal-Tarsus” ( áִּòִì úֶּøֶæ , on coins of that city), “Baal-Lybia” ( äִìֻּáַּé áִּòִì , Æåὺò Ëßâõò , Numid. 4:1), etc. SEE BAAL.

(d) BAAL-CHERMON ( áִּòִì çֶøְîåֹï , q.d. Hil-Baal), i.e. Baal as the protector of Mount Hermon, in a city near which his worship was instituted; thence applied to the city itself (1Ch_5:23), near Baal-gad (q.v.). That part of Hermon (q.v.) on which this town lay is called (Jdg_3:3) Mount Baal-Hermon (q.v.). SEE BAAL-HERMON.

(e) BAAL-MEON ( áִּòִì îַòåֹï , q.d. heaven-dwelling Baal), i.e. Baal as associated with the hill of Baal or Saturn, supposed to be in the seventh heaven, as the term divine “habitation” ( îָòåֹï ) often signifies (Deu_26:15; Psa_68:6), and thus equivalent to the later Baal-Zebul ( áִּòִì æְáåּì , lord of the celestial dwelling, i.e. “prince of the power of the air”), and the Phoenician Beelsamen ( ÂååëóÜìçí , i.e. áִּòִì ùָׁîִéַí , lord of heaven, as interpreted by Sanchoniathon [p. 14, Êýñéïò ïὐñáíïῦ and Augustine [in loc. Judg., dominus coeli])'; whence the name of the place Beth-Baal-Meon (q.v.), in Jos_13:17, or simply Baal- Maecn (Num_32:38; 1Ch_5:8), or, even abridged into Beon (Num_32:3). SEE BAALMEON; SEE BEELZEBUB.

(f) BAAL-PERATSIM ( ôְּøָöַéí áִּòִì q.d. ravine-Baal), so called apparently as the presiding deity of the mountain Perazim (q.v.), an eminence famous for an ancient victory (Isa_28:21), and probably a seat of his worship; and hence applied in this form to the place itself (2Sa_5:20; 1Ch_14:11), in the same way as Hermon and Peor above, and at length Lebanon itself, as mountains representing great natural features. SEE BAAL-PERAZIM.

(g) BAAL-TSEPHON ( áַּòִì öְôåֹï i.e. Typhon Baal), the name of Baal as the opposing genius of cosmical order (comp. öָôåֹï , the north, i.e. the dark, cold quarter), or the ruling spirit of winter. This was an Egyptian phasis of the divinity, and the name was transferred to the city or locality of Baal- Zephon, on the route of the Israelites to Canaan (Exo_14:2). SEE BAAL-ZEPHON.

(h) BAAL -SHALISHAH ( ùָׁìַùָׁä áַּòִì q.d. Baal of the third or trinal district), the tutelary deity of the region Shalisha (q.v.), to a city of which (1Sa_9:4) his name was thus transferred (1Ki_4:20), situated (according to the Onomasticon) 15 Roman miles north of Diospolis, and called by the Sept. and Eusebius Beth-Shalisha (by a frequent interchange of prefixes). SEE BAAL-SHALISHA.

(i) BAAL-TAMAR ( áִּòִì úָּîָø , q.d. palm-stick-Baal, comp. Jer_10:5), is Baal the phallus of Bacchus, or the scarecrow Priapus in the melon-patches (see the apocryphal explanation in Bar_6:70), and thence assigned to a city in the fertile meadow near Gibeah (Jdg_20:33), called in the Onomast. Beth-Tamar. SEE BAAL-TAMAR.

On the subject generally, see (in addition to the works above referred to) Selden, De Diis Syris; Perizonius, Oriqines Babyl.; Bullmann, Ueb. Kronos, in the Abhandl. d. Berl. Akad. 1814, 1815; Buttmann, Mythol.; Gesenius, in Ersch's Encycl. 8; Stuhr, Relig. d. heidn. Vslker d. Orients; Metzger, in Pauli's Real-Encykl. d. klassischen Wissenschaft, s.v. Hercules; Mover's, in Ersch's Encycl. 24, SEE BAAL.