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org/wiki/Baal

Baal
Baal (/ˈbeɪ.əl, ˈbɑː.əl/),[6][a] or Baʻal[b] (Hebrew: ‫ ַבַּﬠל‬baʿal),
Baʿal
was a title and honorific meaning 'owner', 'lord' in the
Northwest Semitic languages spoken in the Levant during God of fertility, weather, rain,
antiquity. From its use among people, it came to be applied to wind, lightning, seasons, war,
gods.[11] Scholars previously associated the theonym with solar sailors
cults and with a variety of unrelated patron deities, but
inscriptions have shown that the name Ba'al was particularly
associated with the storm and fertility god Hadad and his local
manifestations.[12]

The Hebrew Bible includes use of the term in reference to

various Levantine deities, often with application towards
Hadad, who was decried as a false god. That use was taken
over into Christianity and Islam, sometimes under the form
Beelzebub in demonology.

Name

Epithets

Ba'al's widely used epithet is "rider (or mounter[13]) of the

Solid cast bronze of a votive figurine
clouds." (rkb 'rpt cf rkb b'rbt in Ps. 68:5; Ugaritic kb 'rpt.)
These are related to Zeus's "gatherer of the clouds" and representing the god Baal
Yahweh's "rider of the heavens."[14] discovered at Tel Megiddo, dating to
the mid-2nd millennium BC.
Symbol Bull, ram,
Etymology thunderbolt
Region Ancient Syria,
The spelling of the English term "Baal" derives from the Greek especially Halab
Báal (Βάαλ) which appears in the New Testament[15] and
Near, around and
Septuagint,[16] and from its Latinized form Baal, which
at Ugarit
appears in the Vulgate.[16] These forms in turn derive from the
vowel-less Northwest Semitic form �ʿ� (Phoenician and Punic: Canaan
���).[17] The word's biblical senses as a Phoenician deity and North Africa
false gods generally were extended during the Protestant Middle Kingdom of
Reformation to denote any idols, icons of the saints, or the Egypt
Catholic Church generally.[18] In such contexts, it follows the
anglicized pronunciation and usually omits any mark between Personal information
its two As.[6] In close transliteration of the Semitic name, the

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ayin is represented, as Baʿal. Parents Dagan and

Shalash (in Syria)
In the Northwest Semitic languages—Ugaritic, Phoenician,
Hebrew, Amorite, and Aramaic—the word baʿal signified El and Athirat (in
'owner' and, by extension, 'lord',[16] a 'master', or 'husband'. some Ugaritic
[19][20] Cognates include the Akkadian Bēlu (�),[c] Amharic texts)
bal (ባል),[21] and Arabic baʿl (‫)ﺑﻌﻞ‬. Báʿal (‫ )ַבַּﬠל‬and baʿl still Siblings Hebat (in Syrian
serve as the words for 'husband' in modern Hebrew and Arabic tradition), Anat
respectively. They also appear in some contexts concerning the
ownership of things or possession of traits. Consorts possibly Anat
and/or Athtart[1][2]
The feminine form is baʿalah (Hebrew: ‫[;ַבֲּﬠָלה‬22] Arabic: ‫)ﺑَْﻌﻠَﺔ‬, Offspring Pidray, Tallay,
meaning 'mistress' in the sense of a female owner or lady of the Arsay[3]
house[22] and still serving as a rare word for 'wife'.[23]
Equivalents
Suggestions in early modern scholarship also included Greek Zeus[4]
comparison with the Celtic god Belenus, however this is now equivalent
widely rejected by contemporary scholars.[24]
Mesopotamian Hadad
equivalent
Semitic religion Hurrian Teshub
equivalent

Generic Egyptian Set (due to being

equivalent a foreign god in
Like En in Sumerian, the Akkadian bēlu and Northwest Egypt, since Set
Semitic baʿal (as well as its feminine form baʿalah) was used was the god of
as a title of various deities in the Mesopotamian and Semitic foreigners –
pantheons. Only a definitive article, genitive or epithet, or otherwise Baal
context could establish which particular god was meant.[25] Zephon equivalent
with Hadad who is
Hadad analogous to
Ba’al, was also
Baʿal was also used as a proper name by the third equated with
millennium BCE, when he appears in a list of deities at Abu Horus)[5]
Salabikh.[16] Most modern scholarship asserts that this Baʿal—
usually distinguished as "The Lord" (‫הבעל‬, Ha Baʿal)—was identical with the storm and fertility god
Hadad;[16][26][19] it also appears in the form Baʿal Haddu.[20][27] Scholars propose that, as the cult
of Hadad increased in importance, his true name came to be seen as too holy for any but the high
priest to speak aloud and the alias "Lord" ("Baʿal") was used instead, as "Bel" was used for Marduk
among the Babylonians and "Adonai" for Yahweh among the Israelites. A minority propose that
Baʿal was a native Canaanite deity whose cult was identified with or absorbed aspects of Adad's.[16]
Regardless of their original relationship, by the 1st millennium BCE, the two were distinct: Hadad
was worshipped by the Aramaeans and Baʿal by the Phoenicians and other Canaanites.[16]

Baʿal

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Baʿal is well-attested in surviving inscriptions and was popular

in theophoric names throughout the Levant[28] but he is
usually mentioned along with other gods, "his own field of
action being seldom defined".[29] Nonetheless, Ugaritic records
show him as a weather god, with particular power over
lightning, wind, rain, and fertility.[29][d] The dry summers of
the area were explained as Baʿal's time in the underworld and
his return in autumn was said to cause the storms which
revived the land.[29] Thus, the worship of Baʿal in Canaan
—where he eventually supplanted El as the leader of the gods
and patron of kingship—was connected to the regions'
dependence on rainfall for its agriculture, unlike Egypt and
Mesopotamia, which focused on irrigation from their major
rivers. Anxiety about the availability of water for crops and
trees increased the importance of his cult, which focused
attention on his role as a rain god.[19] He was also called upon
during battle, showing that he was thought to intervene actively
in the world of man,[29] unlike the more aloof El. The Lebanese
city of Baalbeck was named after Baal.[32]

The Baʿal of Ugarit was the epithet of Hadad but as the time
passed, the epithet became the god's name while Hadad
Bronze figurine of a Baal, 14th–12th
became the epithet.[33] Baʿal was usually said to be the son of
century BCE, found at Ras Shamra
Dagan, but appears as one of the sons of El in Ugaritic sources.
[28][20][e] Both Baʿal and El were associated with the bull in (ancient Ugarit) near the Phoenician
coast. Musée du Louvre.
Ugaritic texts, as it symbolized both strength and fertility.[34]
He held special enmity against snakes, both on their own and
as representatives of Yammu (lit. "Sea"), the Canaanite sea god and river god.[35] He fought the
Tannin (Tunnanu), the "Twisted Serpent" (Bṭn ʿqltn), "Lotan the Fugitive Serpent" (Ltn Bṭn Brḥ,
the biblical Leviathan),[35] and the "Mighty One with Seven Heads" (Šlyṭ D.šbʿt Rašm).[36][f]
Baʿal's conflict with Yammu is now generally regarded as the prototype of the vision recorded in
the 7th chapter of the biblical Book of Daniel.[38] As vanquisher of the sea, Baʿal was regarded by
the Canaanites and Phoenicians as the patron of sailors and sea-going merchants.[35] As
vanquisher of Mot, the Canaanite death god, he was known as Baʿal Rāpiʾuma (Bʿl Rpu) and
regarded as the leader of the Rephaim (Rpum), the ancestral spirits, particularly those of ruling
dynasties.[35]

From Canaan, worship of Baʿal spread to Egypt by the Middle Kingdom and throughout the
Mediterranean following the waves of Phoenician colonization in the early 1st millennium BCE.[28]
He was described with diverse epithets and, before Ugarit was rediscovered, it was supposed that
these referred to distinct local gods. However, as explained by Day, the texts at Ugarit revealed that
they were considered "local manifestations of this particular deity, analogous to the local
manifestations of the Virgin Mary in the Roman Catholic Church".[26] In those inscriptions, he is
frequently described as "Victorious Baʿal" (Aliyn or ẢlỈyn Baʿal),[20][16] "Mightiest one" (Aliy or
ʿAly)[20][g] or "Mightiest of the Heroes" (Aliy Qrdm), "The Powerful One" (Dmrn), and in his role
as patron of the city "Baʿal of Ugarit" (Baʿal Ugarit).[44] As Baʿal Zaphon (Baʿal Ṣapunu), he was
particularly associated with his palace atop Jebel Aqra (the ancient Mount Ṣapānu and classical
Mons Casius).[44] He is also mentioned as "Winged Baʿal" (Bʿl Knp) and "Baʿal of the Arrows" (Bʿl

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Ḥẓ).[20] Phoenician and Aramaic inscriptions describe "Baʿal of the Mace" (Bʿl Krntryš), "Baʿal of
the Lebanon" (Bʿl Lbnn), "Baʿal of Sidon" (Bʿl Ṣdn), Bʿl Ṣmd, "Baʿal of the Heavens" (Baʿal
Shamem or Shamayin),[45] Baʿal ʾAddir (Bʿl ʾdr), Baʿal Hammon (Baʿal Ḥamon), Bʿl Mgnm.[28]

Baʿal Hammon

Baʿal Hammon was worshipped in the Tyrian colony of Carthage as their supreme god. It is
believed that this position developed in the 5th century BCE following the severing of its ties to
Tyre following the 480 BCE Battle of Himera.[46] Like Hadad, Baʿal Hammon was a fertility
god.[47] Inscriptions about Punic deities tend to be rather uninformative, though, and he has been
variously identified as a moon god and as Dagan, the grain god.[48] Rather than the bull, Baʿal
Hammon was associated with the ram and depicted with his horns. The archaeological record
seems to bear out accusations in Roman sources that the Carthaginians burned their children as
human sacrifices to him.[49] He was worshipped as Baʿal Karnaim ("Lord of the Two Horns"),
particularly at an open-air sanctuary at Jebel Bu Kornein ("Two-Horn Hill") across the bay from
Carthage. His consort was the goddess Tanit.[50]

The epithet Hammon is obscure. Most often, it is connected with the NW Semitic ḥammān
("brazier") and associated with a role as a sun god.[51] Renan and Gibson linked it to Hammon
(modern Umm el-‘Amed between Tyre in Lebanon and Acre in Israel)[52] and Cross and Lipiński to
Haman or Khamōn, the classical Mount Amanus and modern Nur Mountains, which separate
northern Syria from southeastern Cilicia.[53][54]

Judaism
Baʿal (‫ )ַבַּﬠל‬appears about 90 times in the Hebrew Bible in
reference to various gods.[16] The priests of the Canaanite Baʿal
are mentioned numerous times, most prominently in the First
Book of Kings. Many scholars believe that this describes
Jezebel's attempt to introduce the worship of the Baʿal of Tyre,
Melqart,[55] to the Israelite capital Samaria in the 9th
century BCE.[56] Against this, Day argues that Jezebel's Baʿal
was more probably Baʿal Shamem, the Lord of the Heavens, a
title most often applied to Hadad, who is also often titled just
Ba‘al.[57]
Slaughter of the Prophets of Baal,
1860 woodcut by Julius Schnorr von
1 Kings 18 records an account of a contest between the prophet
Karolsfeld
Elijah and Jezebel's priests. Both sides offered a sacrifice to
their respective gods: Ba'al failed to light his followers' sacrifice
while Yahweh's heavenly fire burnt Elijah's altar to ashes, even after it had been soaked with water.
The observers then followed Elijah's instructions to slay the priests of Baʿal,[58] after which it
began to rain, showing Yahweh's mastery over the weather.

Other references to the priests of Baʿal describe their burning of incense in prayer[59] and their
offering of sacrifice while adorned in special vestments.[60]

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Yahweh

The title baʿal was a synonym in some contexts of the Hebrew adon ("Lord") and adonai ("My
Lord") still used as aliases of the Lord of Israel Yahweh. According to some scholars, the early
Hebrews did use the names Baʿal ("Lord") and Baʿali ("My Lord") in reference to the Lord of Israel,
just as Baʿal farther north designated the Lord of Ugarit or Lebanon.[56][11] This occurred both
directly and as the divine element of some Hebrew theophoric names. However, according to
others it is not certain that the name Baal was definitely applied to Yahweh in early Israelite
history. The component Baal in proper names is mostly applied to worshippers of Baal, or
descendants of the worshippers of Baal.[61] Names including the element Baʿal presumably in
reference to Yahweh[62][11] include the judge Gideon (also known as Jerubaʿal, lit. "The Lord
Strives"), Saul's son Eshbaʿal ("The Lord is Great"), and David's son Beeliada ("The Lord Knows").
The name Bealiah ("The Lord is Jah"; "Yahweh is Baʿal")[12] combined the two.[63][64] However
John Day states that as far as the names Eshba’al, Meriba’al, and Beeliada (that is Baaliada), are
concerned it is not certain whether they simply allude to the Canaanite god Ba’al, or are intended
to equate Yahweh with Ba’al, or have no connection to Ba’al.[65]

It was the program of Jezebel, in the 9th century BCE, to introduce into Israel's capital city of
Samaria her Phoenician worship of Baal as opposed to the worship of Yahweh that made the name
anathema to the Israelites.[56]

At first the name Baal was used by the Jews for their God without discrimination, but as
the struggle between the two religions developed, the name Baal was given up by the
Israelites as a thing of shame, and even names like Jerubbaal were changed to
Jerubbosheth: Hebrew bosheth means "shame".[66]

Eshbaʿal became Ish-bosheth and Meribaʿal became Mephibosheth,[67] but other possibilities also
occurred. Gideon's name Jerubaʿal was mentioned intact but glossed as a mockery of the Canaanite
god, implying that he strove in vain.[68] Direct use of Baʿali continued at least as late as the time of
the prophet Hosea, who reproached the Israelites for doing so.[69]

Brad E. Kelle has suggested that references to cultic sexual practices in the worship of Baal, in
Hosea 2, are evidence of an historical situation in which Israelites were either giving up Yahweh
worship for Baal, or blending the two. Hosea's references to sexual acts being metaphors for
Israelite "apostasy".[70]

Baʿal Berith

Baʿal Berith ("Lord of the Covenant") was a god worshipped by the Israelites when they "went
astray" after the death of Gideon according to the Hebrew Scriptures.[71] The same source relates
that Gideon's son Abimelech went to his mother's kin at Shechem and received 70 shekels of silver
"from the House of Baʿal Berith" to assist in killing his 70 brothers from Gideon's other wives.[72]
An earlier passage had made Shechem the scene of Joshua's covenant between all the tribes of
Israel and "El Yahweh, our god of Israel"[73] and a later one describes it as the location of the
"House of El Berith".[74] It is thus unclear whether the false worship of the "Baʿalim" being
decried[71] is the worship of a new idol or rites and teachings placing Yahweh as a mere local god

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within a larger pantheon. The Hebrew Scriptures record the worship of Baʿal threatening Israel
from the time of the Judges until the monarchy.[75] However, during the period of Judges such
worship seems to have been an occasional deviation from a deeper and more constant worship of
Yahweh:

Throughout all the stories of Judges the popular faith in YHWH runs as a powerful
current. This faith raises the judges, and inspires poets, prophets, and Nazirites. ...
Worship of Baals and Ashtoreths has been schematically interspersed between these
chapters, but no trace of a vital, popular belief in any foreign gods can be detected in the
stories themselves. Baal prophets appeared in Israel centuries later; but during the age
of the judges when Israel is supposed to have been most deeply affected by the religion
of Canaan, there are no Baal priests or prophets, nor any other intimation of a vital
effect of polytheism in Israel’s life.[76]

The Deuteronomist[77] and the present form of Jeremiah[78] seem to phrase the struggle as
monolatry or monotheism against polytheism. Yahweh is frequently identified in the Hebrew
scriptures with El Elyon, however, this was after a conflation with El in a process of religious
syncretism.[79] ’El (Hebrew: ‫ )אל‬became a generic term meaning "god", as opposed to the name of a
worshipped deity, and epithets such as El Shaddai came to be applied to Yahweh alone, while
Baal's nature as a storm and weather god became assimilated into Yahweh's own identification
with the storm.[80] In the next stage the Yahwistic religion separated itself from its Canaanite
heritage, first by rejecting Baal-worship in the 9th century, then through the 8th to 6th centuries
with prophetic condemnation of Baal, sun-worship, worship on the "high places", practices
pertaining to the dead, and other matters.[81]

Beelzebub

Baʿal Zebub (Hebrew: ‫בעל זבוב‬, lit. "Fly Lord")[82][83][h] occurs in the first
chapter of the Second Book of Kings as the name of the Philistine god of
Ekron. In it, Ahaziah, king of Israel, is said to have consulted the priests
of Baʿal Zebub as to whether he would survive the injuries from his
recent fall. The prophet Elijah, incensed at this impiety, then foretold
that he would die quickly, raining heavenly fire on the soldiers sent to
punish him for doing so.[85] Jewish scholars have interpreted the title of "Beelzebub" in the 1863
"Lord of the Flies" as the Hebrew way of calling Baʿal a pile of dung and edition of Jacques Collin
his followers vermin,[86][87] although others argue for a link to power de Plancy's Dictionnaire
Infernal.
over causing and curing pestilence and thus suitable for Ahaziah's
question.[88] The Septuagint renders the name as Baälzeboúb
(βααλζεβούβ) and as "Baʿal of Flies" (βααλ μυιαν, Baäl muian).
Symmachus the Ebionite rendered it as Beëlzeboúl (Βεελζεβούλ), possibly reflecting its original
sense.[89][i] This has been proposed to have been B‘l Zbl, Ugaritic for "Prince Baal".[90][j][k][l]

Classical sources
Outside of Jewish and Christian contexts, the various forms of Baʿal were indifferently rendered in

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classical sources as Belus (Greek: Βῆλος, Bē̂los). An example is Josephus, who states that Jezebel
"built a temple to the god of the Tyrians, which they call Belus";[55] this describes the Baʿal of Tyre,
Melqart. Herrmann identifies the Demarus/Demarous figure mentioned by Philo Byblius as
Baʿal.[35]

Baʿal Hammon, however, was identified with the Greek Cronos and the Roman Saturn as the Zabul
Saturn.[93] He was probably never equated with Melqart, although this assertion appears in older
scholarship.

Christianity
Beelzebub or Beelzebul was identified by the writers of the New Testament as Satan, "prince" (i.e.,
king) of the demons.[m][n]

John Milton's 1667 epic Paradise Lost describes the fallen angels collecting around Satan, stating
that, though their heavenly names had been "blotted out and ras'd", they would acquire new ones
"wandring ore the Earth" as false gods. Baalim and Ashtaroth are given as the collective names of
the male and female demons (respectively) who came from between the "bordering flood of old
Euphrates" and "the Brook that parts Egypt from Syrian ground".[94]

Baal and derived epithets like Baalist were used as slurs during the English Reformation for the
saints and their devotees.

Islam
The Quran mentions that Prophet Elias (Elijah) warned his people against Baʿal worship.[95]

And Indeed, Elijah was among the messengers, (123) When he said to his people: "Will
you not fear Allah? (124) Do you call upon Ba'l and leave the best of creators - (125)
Allah, your Lord and the Lord of your first forefathers?" (126) And they denied him, so
indeed, they will be brought [for punishment], (127) Except the chosen servants of
Allah. (128) And we left for him [favorable mention] among later generations: (129)
Peace be upon Ilyāseen*. (130) Indeed, We thus reward the doers of good. (131) Indeed,
he was of Our believing servants. (132).[96] Quran Surah 37, verses 123-132[96]

According to Tabari, baal is a term used by Arabs to denote everything which is a lord over
anything.[97]

Al-Thaʿlabī offers a more detailed description about Baal; accordingly it was an idol of gold, twenty
cubits tall, and had four faces.[95]

The trilateral root, (bā, ayn, lam) baʿl occurs seven times in the Qur’an with its common Semitic
usage of “owner, husband,” particularly husband.[98] For example, Sarah, wife of Abraham refers
to her husband using the term.[99][100]

See also

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▪ Adonis
Mythology portal
▪ Baal (disambiguation)
▪ Baal in popular culture Asia portal

▪ Baal the demon

▪ Baalahs
▪ Baʿal Peʿor (Lord of Mt Peʿor)
▪ Baal-zephon (Lord of Mount Zaphon)
▪ Baaltars
▪ Bel and Temple of Bel
▪ Beluses
▪ Belial
▪ Dyēus
▪ Elagabalus
▪ Set
▪ Teshub and Theispas
▪ Krishna and Balarama

Notes
a. The American pronunciation is usually the same[7][8] but some speakers prefer variants closer
to the original sound, such as /bɑːˈɑːl/ or /ˈbɑːl/.[8][9]
b. Ugaritic: ���, romanized: baʿlu;[10] Phoenician: ���, romanized: baʿl; Biblical Hebrew: ‫בעל‬,
romanized: baʿal, pronounced [baʕal]).
c. This cuneiform is identical to the ⟨ � ⟩ which is taken as EN in Sumerian texts. There, it has
the meaning 'high priest' or 'lord' and appears in the names of the gods Enki and Enlil.
d. In surviving accounts, Baʿal's power over fertility extends only over vegetation. Older
scholarship claimed Baʿal controlled human fertility as well, but did so on the basis of
misinterpretation or of inscriptions now regarded as dubious.[30] Similarly, 19th-century
scholarship treating Baal as a personification of the sun seems to have been badly taken. The
astrotheology of Near Eastern deities was an Iron Age development long postdating the origin
of religion and, following its development, Bel and Baʿal were associated with the planet
Jupiter.[31] The sun was worshipped in Canaan as either the goddess Shapash or the god
Shamash.
e. Herrmann argues against seeing these separate lineages literally, instead proposing that they
describe Baʿal's roles. As a god, he is understood as a child of El, "father of gods", while his
fertility aspects connect him to the grain god Dagan.[28]
f. The account is patchy and obscure here. Some scholars take some or all of the terms to refer
to Litan and in other passages ʿAnat takes credit for destroying the monsters on Baʿal's behalf.
Herrmann takes "Šalyaṭu" as a proper name[35] rather than translating it as the "powerful one"
or "tyrant".[37]
g. This name appears twice in the Legend of Keret discovered at Ugarit. Before this discovery,
Nyberg had restored it to the Hebrew texts of Deuteronomy,[39] 1 & 2 Samuel,[40][41] Isaiah,[42]
and Hosea.[43] Following its verification, additional instances have been claimed in the Psalms
and in Job.[19]

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h. "The etymology of Beelzebul has proceeded in several directions. The variant reading
Beelzebub (Syriac translators and Jerome) reflects a long-standing tradition of equating
Beelzebul with the Philistine deity of the city of Ekron mentioned in 2 Kgs 1:2, 3, 6, 16.
Baalzebub (Heb ba˓al zĕbûb) seems to mean “lord of flies” (HALAT, 250, but cf. LXXB baal
muian theon akkarōn, “Baal-Fly, god of Akkaron”; Ant 9:2, 1 theon muian)."[84]
i. Arndt & al. reverse this, saying Symmachus transcribed Baälzeboúb for a more common
Beëlzeboúl.[82]
j. "It is more probable that b‘l zbl, which can mean “lord of the (heavenly) dwelling” in Ugaritic,
was changed to b‘l zbb to make the divine name an opprobrius epithet. The reading Beelzebul
in Mt. 10:25 would then reflect the right form of the name, a wordplay on “master of the house”
(Gk oikodespótēs)."[91]
k. "An alternative suggested by many is to connect zĕbûl with a noun meaning '(exalted)
abode.'"[84]
l. "In contemporary Semitic speech it may have been understood as ‘the master of the house’; if
so, this phrase could be used in a double sense in Mt. 10:25b."[92]
m. "In NT Gk. beelzeboul, beezeboul (Beelzebub in TR and AV) is the prince of the demons (Mt.
12:24, 27; Mk. 3:22; Lk. 11:15, 18f.), identified with Satan (Mt. 12:26; Mk. 3:23, 26; Lk.
11:18)."[92]
n. "Besides, Matt 12:24; Mark 3:22; Luke 11:15 use the apposition ἄρχων τῶν δαιμονίων ‘head of
the →Demons’."[88]

References

Citations
1. M. Smith, ‘Athtart in Late Bronze Age Syrian Texts (https://www.academia.edu/12709064/_Atht
art_in_Late_Bronze_Age_Syrian_Texts) [in:] D. T. Sugimoto (ed), Transformation of a
Goddess. Ishtar – Astarte – Aphrodite, 2014, p. 48-49; 60-61
2. T. J. Lewis, ʿAthtartu’s Incantations and the Use of Divine Names as Weapons (https://www.ac
ademia.edu/21871788/_%CA%BFAthtartus_Incantations_and_the_Use_of_Divine_Names_as
_Weapons_Journal_of_Near_Eastern_Studies_71_2011_207_227), Journal of Near Eastern
Studies 71, 2011, p. 208
3. S. A. Wiggins, Pidray, Tallay and Arsay in the Baal Cycle (https://www.academia.edu/1307039/
Pidray_Tallay_and_Arsay_in_the_Baal_Cycle), Journal of Northwest Semitic Languages 2(29),
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11. Smith (1878), pp. 175–176.
12. AYBD (1992), "Baal (Deity)".
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17. Huss (1985), p. 561 (https://books.google.com/books?id=NvEK7kc3qnQC&pg=PA561).
18. Oxford English Dictionary (1885), "Baalist, n. (http://www.oed.com/view/Entry/14177)"
19. Pope (2007).
20. DULAT (2015), "bʕl (II) (https://books.google.com/books?id=bh6oBgAAQBAJ&pg=PA203)".
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22. Strong (1890), H1172 (http://www.blueletterbible.org/lang/lexicon/lexicon.cfm?strongs=H1172).
23. Wehr & al. (1976), p. 67.
24. Belin (https://books.google.com/books?id=TsD281UZGhwC&pg=PA174), in Gilles Ménage,
Dictionnaire étymologique de la langue françoise, 1750. Ménage constructs a derivation of both
the "Chaldean" Bel and the Celtic Belin from a supposed word for 'ball, sphere', whence 'head',
and 'chief, lord'
25. Halpern (2009), p. 64.
26. Day (2000), p. 68.
27. Ayali-Darshan (2013), p. 652.
28. Herrmann (1999a), p. 133.
29. Herrmann (1999a), p. 134.
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43. Hos. 7:16 (https://mechon-mamre.org/p/pt/pt1307.htm#16).

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96. Quran 37:123-132 (Sahih International).
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d_0002_0003_0_01786.html). In Berenbaum, Michael; Skolnik, Fred (eds.). Encyclopaedia
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Language Services, ISBN 0879500018

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ge-tophet/DAC7C386CD20F5C280C9DB41E5184A2E), Antiquity, Vol. 87, No. 338,
pp. 1199–1207

Further reading
▪ Russell, Stephen C.; Hamori, Esther J., eds. (2020), Mighty Baal: Essays in Honor of Mark S.
Smith (https://books.google.com/books?id=4nD-DwAAQBAJ), Harvard Semitic Studies, vol. 66,
BRILL, ISBN 978-90-04-43767-8
▪ Smith, M.S. (1994), The Ugaritic Baal Cycle, vol. I, Leiden: E.J. Brill, ISBN 978-90-04-09995-1
▪ Smith, M.S.; Pitard, W. (2009), The Ugaritic Baal Cycle, vol. II, Leiden: E.J. Brill,
ISBN 978-90-04-15348-6

External links
▪ "Baal" (https://en.wikisource.org/wiki/The_New_International_Encyclop%C3%A6dia/Baal).
New International Encyclopedia. 1905.
▪ Jewish Encyclopedia (1901–1906) "Ba'al (http://jewishencyclopedia.com/articles/2235-ba-al)",
"Ba'al and Ba'al Worship (http://jewishencyclopedia.com/articles/2236-ba-al-and-ba-al-worship)
", "Baal-Berith (http://jewishencyclopedia.com/articles/2238-baal-berith)", "Baal-Peor (http://jewi
shencyclopedia.com/articles/2246-baal-peor)", "Baalim (http://jewishencyclopedia.com/articles/
2263-baalim)", "Astarte Worship among the Hebrews (http://jewishencyclopedia.com/articles/2
265-baaltis)", &c. (http://jewishencyclopedia.com/directory.jsp?letter=b), Jewish Encyclopedia
(http://jewishencyclopedia.com/), New York: Funk & Wagnalls

Retrieved from "https://en.wikipedia.org/w/index.php?title=Baal&oldid=1195232078"

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