Baal-Zephon
VIEW:47 DATA:01-04-2020
the idol or possession of the north; hidden; secret
Hitchcock's Bible Names Dictionary
BAAL-ZEPHON.Exo_14:2, Num_33:7; the name of a place near the spot where the Israelites crossed the Red Sea, apparently a shrine of Baal of the north. The corresponding goddess Baalit of the north is named along with the god of Kesem (Goshen), in an Egyp. papyrus of the New Kingdom, as worshipped at Memphis.
F. Ll. Griffith.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
bā-al-zē?fon בּעל צפון, ba‛al cephōn; Βεελσεπφῶν, Beelsepphō̇n; Exo_14:2, Exo_14:9; Num_33:7): The name means ?Lord of the North,? and the place was opposite the Hebrew camp, which was between Migdol and the sea. It may have been the shrine of a Semitic deity, but the position is unknown (see EXODUS). Goodwin (see Brugsch, Hist. Egt., II, 363) found the name Baali-Zapuna as that of a god mentioned in an Egyptian papyrus in the British Museum.
International Standard Bible Encyclopedia
PRINTER 1915.
Ba?al-Ze?phon, a town belonging to Egypt, on the border of the Red Sea (Exo_14:2; Num_33:7). Nothing is known of its situation.
The Popular Cyclopedia of Biblical Literature
by John Kitto.
Baal-Zephon
(Hebrews Ba'al Tsephon', בִּעִל צְפֹון, place of Typhon; Sept. Βεελσεπφῶν or Βεελσεπφίον, Josephus Βελσεφών, Ant. 2, 15, 1), a town belonging to Egypt, on the border of the Red Sea (Exo_14:2; Num_33:7). Forster (Epist. ad J. D. Michaelem, p. 28) believes it to have been the same place as Heroopolis ( ῾Ηρωώπολις), on the western gulf of the Red Sea (Pliny, Hist. Nat. v. 12; Strabo, 17, p. 836; Ptolem. 4:5), where Typhon (which Forster makes in Coptic ΔΩΨΩΝ; but, contra, see Rosenmüller, Alterthum, 3, 261), the evil genius of the Egyptians, was worshipped. SEE BAALIM. But, according to Manetho (Josephus contra Apion. 1, 26), the name of Typhon's city was Avaris (Αὔαρις), which some, as Champollion (who writes ΟΥΑΡΙ, and renders causing malediction; L'Egypte suos les Pharaons, 2, 87 sq.), consider, wrongly, to be the same place, the stronghold of the Hyksos, both which places were connected with Typhon (Steph. Byz. s.v. ῾Ηρώ). Avaris cannot be Heroopolis, for geographical reasons. (Compare, as to the site of Avaris, Brugsch, Geograph'sche Inschriften, 1, 86 sq.; as to that of Heroopolis, Lepsius, Chron. d',Egypt. 1, 344 sq., and 342, against the two places being the same.) In fact, nothing is known of the situation of Baal-zephon except what is connected with a consideration of the route taken by the Israelites in leaving Egypt, for it was over against Baal-zephon that they were encamped before they passed the Red Sea. The supposition that identifies its site with Jebel Deraj or Kulalah, the southern barrier of the mouth of the valley leading from Cairo to the Red Sea, is as likely as any other. SEE EXODE. From the position of Goshen, and the indications afforded by the narrative of the route of the Israelites, Baal-zephon must have been on the western shore of the Gulf of Suez, a little below its head, which at that time, however, has been located by some many miles northward of the present head. SEE GOSHEN; SEE RED SEA, PASSAGE OF.
Its position with respect to the other places mentioned with it is clearly indicated. The Israelites encamped before or at Pi-hahiroth, between Migdol and the sea, before Baal-zephon, according to Exodus (Exo_14:2; Exo_14:9), while in Numbers Pi-hahiroth is described as being before Baal-zephon; and it is said that when the people came to the former place they pitched before Migdol (Num_33:7); and again, that afterward they departed from before Pi-hahiroth, here in Hebrews Hahiroth (Heb_5:8). Migdol and Baal-zephon must therefore have been opposite to one another, and the latter behind Pi-hahiroth, with reference to the Israelites. Baal-zephon was perhaps a well-known place, if, as seems likely, it is always mentioned to indicate the position of Pi-hahiroth, which we take to be a natural locality. SEE PI-HAHIROTH.
The name has been supposed to mean sanctuary of Typhon, or sacred to Typhon, an etymology approved by Gesenius (Thes. Heb. p. 225), but not by Furst (Hebrews Handw. s.v.). Zephon would well enough correspond in sound to Typhon, had we any ground for considering the latter name to be either Egyptian or Semitic; and even then Zephon in Baal-zephon might not be its Hebrew transcription, inasmuch as it is joined with the Hebrew form בִּעִל. Hence many connect Baal-zephon, as a Hebrew compound, with the root צָפָה, to spy, as if it were named from a watchtower on the frontier like the neighboring מַגְדֹּל, the tower. It is noticeable that the name of the son of Gad, called Ziphion (צַפְיוֹן) in Gen_46:16, is written Zephon (צְפוֹן) in Num_26:15. Kitto; Smith.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
Hitchcock's Bible Names Dictionary
BAAL-ZEPHON.Exo_14:2, Num_33:7; the name of a place near the spot where the Israelites crossed the Red Sea, apparently a shrine of Baal of the north. The corresponding goddess Baalit of the north is named along with the god of Kesem (Goshen), in an Egyp. papyrus of the New Kingdom, as worshipped at Memphis.
F. Ll. Griffith.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
bā-al-zē?fon בּעל צפון, ba‛al cephōn; Βεελσεπφῶν, Beelsepphō̇n; Exo_14:2, Exo_14:9; Num_33:7): The name means ?Lord of the North,? and the place was opposite the Hebrew camp, which was between Migdol and the sea. It may have been the shrine of a Semitic deity, but the position is unknown (see EXODUS). Goodwin (see Brugsch, Hist. Egt., II, 363) found the name Baali-Zapuna as that of a god mentioned in an Egyptian papyrus in the British Museum.
International Standard Bible Encyclopedia
PRINTER 1915.
Ba?al-Ze?phon, a town belonging to Egypt, on the border of the Red Sea (Exo_14:2; Num_33:7). Nothing is known of its situation.
The Popular Cyclopedia of Biblical Literature
by John Kitto.
Baal-Zephon
(Hebrews Ba'al Tsephon', בִּעִל צְפֹון, place of Typhon; Sept. Βεελσεπφῶν or Βεελσεπφίον, Josephus Βελσεφών, Ant. 2, 15, 1), a town belonging to Egypt, on the border of the Red Sea (Exo_14:2; Num_33:7). Forster (Epist. ad J. D. Michaelem, p. 28) believes it to have been the same place as Heroopolis ( ῾Ηρωώπολις), on the western gulf of the Red Sea (Pliny, Hist. Nat. v. 12; Strabo, 17, p. 836; Ptolem. 4:5), where Typhon (which Forster makes in Coptic ΔΩΨΩΝ; but, contra, see Rosenmüller, Alterthum, 3, 261), the evil genius of the Egyptians, was worshipped. SEE BAALIM. But, according to Manetho (Josephus contra Apion. 1, 26), the name of Typhon's city was Avaris (Αὔαρις), which some, as Champollion (who writes ΟΥΑΡΙ, and renders causing malediction; L'Egypte suos les Pharaons, 2, 87 sq.), consider, wrongly, to be the same place, the stronghold of the Hyksos, both which places were connected with Typhon (Steph. Byz. s.v. ῾Ηρώ). Avaris cannot be Heroopolis, for geographical reasons. (Compare, as to the site of Avaris, Brugsch, Geograph'sche Inschriften, 1, 86 sq.; as to that of Heroopolis, Lepsius, Chron. d',Egypt. 1, 344 sq., and 342, against the two places being the same.) In fact, nothing is known of the situation of Baal-zephon except what is connected with a consideration of the route taken by the Israelites in leaving Egypt, for it was over against Baal-zephon that they were encamped before they passed the Red Sea. The supposition that identifies its site with Jebel Deraj or Kulalah, the southern barrier of the mouth of the valley leading from Cairo to the Red Sea, is as likely as any other. SEE EXODE. From the position of Goshen, and the indications afforded by the narrative of the route of the Israelites, Baal-zephon must have been on the western shore of the Gulf of Suez, a little below its head, which at that time, however, has been located by some many miles northward of the present head. SEE GOSHEN; SEE RED SEA, PASSAGE OF.
Its position with respect to the other places mentioned with it is clearly indicated. The Israelites encamped before or at Pi-hahiroth, between Migdol and the sea, before Baal-zephon, according to Exodus (Exo_14:2; Exo_14:9), while in Numbers Pi-hahiroth is described as being before Baal-zephon; and it is said that when the people came to the former place they pitched before Migdol (Num_33:7); and again, that afterward they departed from before Pi-hahiroth, here in Hebrews Hahiroth (Heb_5:8). Migdol and Baal-zephon must therefore have been opposite to one another, and the latter behind Pi-hahiroth, with reference to the Israelites. Baal-zephon was perhaps a well-known place, if, as seems likely, it is always mentioned to indicate the position of Pi-hahiroth, which we take to be a natural locality. SEE PI-HAHIROTH.
The name has been supposed to mean sanctuary of Typhon, or sacred to Typhon, an etymology approved by Gesenius (Thes. Heb. p. 225), but not by Furst (Hebrews Handw. s.v.). Zephon would well enough correspond in sound to Typhon, had we any ground for considering the latter name to be either Egyptian or Semitic; and even then Zephon in Baal-zephon might not be its Hebrew transcription, inasmuch as it is joined with the Hebrew form בִּעִל. Hence many connect Baal-zephon, as a Hebrew compound, with the root צָפָה, to spy, as if it were named from a watchtower on the frontier like the neighboring מַגְדֹּל, the tower. It is noticeable that the name of the son of Gad, called Ziphion (צַפְיוֹן) in Gen_46:16, is written Zephon (צְפוֹן) in Num_26:15. Kitto; Smith.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
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