[595] Ahaziah ("Jehovah supports"), Jehoram ("Jehovah is exalted"), Athaliah (?). The word Baal merely meant "Lord"; and perhaps the fact that at one time it had been freely applied to Jehovah Himself may have helped to confuse the religious perceptions of the people. Saul, certainly no idolater, called his son Eshbaal ("the man of Baal"); and it was only the hatred of the name Baal in later times which led the Jews to alter Baal into Bosheth ("shame"), as in Ishbosheth, Mephibosheth. David himself had a son named Beeliada ("known to Baal"), which was altered into Eliada (1 Chron. xiv. 7, iii. 8; 2 Sam. v. 16; comp. 2 Chron. xvii. 17). We even find the name Bealiah ("Baal is Jah") as one of David's men (1 Chron. xii. 5). Hoshea too records that Baali ("my Lord") was used of Jehovah, but changed into Ishi ("my husband") (Hosea ii. 16, 17). It is used simply for owner ("the baal of an ox") in "the Book of the Covenant" (Exod. xxi. 28). See Robertson Smith, Rel. of the Semites, 92.
[596] Ethbaal is called King of Sidon (1 Kings xvi. 31), and was also King of Tyre (Menander ap. Josephus, Antt., VIII. xiii. 1).
[597] 1 Kings xvi. 23; 2 Kings iii. 2, x. 27.
[598] Asherim seem to be upright wooden stocks of trees in honour of the Nature-goddess Asheroth. The Temple of Baal at Tyre had no image, only two Matstseboth, one of gold given by Hiram, one of "emerald" (Dius and Menander ap. Josephus, Antt., VIII. v. 3; c. Ap., I. 18; Herod., ii. 66).
[599] Döllinger, Judenth. u. Heidenthum (E. T.), i. 425-29.
[600] 2 Sam. x. 5; Judg. iii. 28.
[601] 2 Chron. xxviii. 15.
[602] Comp. Josh. vi. 26; 2 Sam. x. 5.
[603] Rev. ii. 20.
[604] 1 Kings xxi. 25, 26.