Baal (בַּעַל / בָּעַל, Standard Hebrew Báʿal, Tiberian Hebrew Báʿal / Báʿal) is a northwest Semitic word signifying 'The Lord, master, owner (male), husband' cognate with Akkadian Bēl of the same meanings. The feminine form is Phoenician בעלת Baʿalat, Hebrew בַּעֲלָה Baʿ^alāh signifying 'lady, mistress, owner (female), wife'. The Modern Hebrew language is a Semitic language of the Afro-Asiatic language family. ... Tiberian Hebrew is an oral tradition of pronunciation for ancient forms of Hebrew, especially the Hebrew of the Bible, that was given written form by masoretic scholars in the Jewish community at Tiberias in the early middle ages, beginning in the 8th century. ... The Semitic languages are the northeastern subfamily of the Afro-Asiatic languages, and the only family of this group spoken in Asia. ... Akkadian was a language of the Semitic family spoken in ancient Mesopotamia, particularly by the Assyrians and Babylonians. ... Bel, signifying lord or master, is a title rather than a genuine name, applied to various gods in Babylonian relgion. ... Phoenician was a language originally spoken in the coastal region of what is now Lebanon. ...

The words themselves had no exclusively religious connotation, just as "father" or "lord" are used in religious meaning today —but they were not used in reference between a superior and an inferior or of a master to a slave. The words were used as titles in reference for one or various gods and goddess, either in declaration of the deity as the Lord or Lady of a particular place (or rite), or standing alone as a term of reverence. Polytheism is belief in, or worship of, multiple gods or divinities. ... A ritual is a formalised, predetermined set of symbolic actions generally performed in a particular environment at a regular, recurring interval. ... The Oxford English Dictionary defines reverence as deep respect and veneration for some thing, place, or person regarded as having a sacred or exalted character. ...

Non-religious usage of the word ba'al

From the Tanach: Genesis 14.13 ba‘^alê b^ərît-’abrām 'lords of the covenant of Abram', i.e. 'holders of an agreement with Abram', i.e. 'confederates of Abram' or 'allies of Abram'; Genesis 20.3: b^ə‘ulat bā‘al 'lady of a lord', i.e. 'wife of a man'; Genesis 37.19: ba‘al haḥ^alōmôt 'lord of the dreams', i.e. 'the one who made himself important in his dreams' or simply 'the dreamer'; Exodus 21.3: ba‘al ’iššâ 'lord of a woman', i.e. 'married man'; Exodus 21.22: ba‘al hā’iššâ 'lord of the woman', i.e. 'husband of the woman'; Exodus 24.14: mî-ba‘al dəbārîm 'who (is) lord of matters', i.e. 'whoever possesses some matter', i.e. 'whoever has a problem'; Leviticus 21.4: ba‘al b^ə‘ēmmā^yw 'lord in his people', i.e. 'man of importance among his people'; Deuteronomy 24.4: ba‘lāh hāri^’šôn 'her lord the former', i.e. 'her former husband'; and so forth. But these should suffice to show the range of the words. 11th century Targum Tanakh [תנ״ך] (also spelt Tanach or Tenach) is an acronym for the three parts of the Hebrew Bible, based upon the initial Hebrew letters of each part: Torah [תורה] (The Law; also: Teaching or Instruction), Chumash [חומש] (The five, also Pentateuch or The five books of... This article is about Genesis, the first book of the Hebrew Bible. ... This article is about the second book in the Torah. ... Leviticus is the third book of the Hebrew Bible, also the third book in the Torah (five books of Moses). ... Deuteronomy is the fifth book of the Hebrew Bible. ...

In medieval Judaism a rabbi who appeared to have supernatural powers was called a Ba‘al Shem 'Master of the Name' with no perception of any connection with Ba‘al as a title for a pagan god. Rabbi Israel ben Eliezer (1678–1760) who founded the Hassidic movement was commonly known during his later life as Ba‘al Shem Tov 'Good Master of the Name' and is still commonly called by that title today. Baal Shem in Hebrew translates as Master of the Name, and is almost always used in reference to Israel ben Eliezer, the Rabbi who founded Hasidic Judaism and was called the Baal Shem Tov, or Master of the Good Name. ... This article incorporates text from the public domain 1901-1906 Jewish Encyclopedia Israel ben Eliezer Rabbi Israel (Yisroel) ben Eliezer (about 1700 Okopy Świętej Trójcy - May 22, 1760 Międzyborz) was a Jewish Orthodox mystical rabbi who is better known to most religious Jews as the Baal Shem Tov, or the... Events August 10 - Treaty of Nijmegen ends the Dutch War. ... 1760 was a leap year starting on Tuesday (see link for calendar). ... Hasidic Judaism (Hebrew: Chasidut חסידות) is a Haredi Jewish religious movement. ... This article incorporates text from the public domain 1901-1906 Jewish Encyclopedia Israel ben Eliezer Rabbi Israel (Yisroel) ben Eliezer (about 1700 Okopy Świętej Tr jcy - May 22, 1760 Międzyborz) was a Jewish Orthodox mystical rabbi who is better known to most religious Jews as the Baal Shem Tov, or...

Deities called Ba‘al and Ba‘alat

Because more than one god bore the title Ba‘al and more than one goddess bore the title Ba‘alat or Ba‘alah, it is often difficult to be sure which Ba‘al 'Lord' or Ba‘alat 'Lady' a particular inscription or text is speaking of.

Though the god Hadad or Adad was especially likely to be called Ba‘al, Hadad was far from the only god to have that title. The Ugaritic texts place the dwelling of Ba‘al/Hadad on Mount Zephon, so one can probably take as evident that references to Ba‘al Zephon in the Tanach and in inscriptions and tablets refer to Hadad. It is said that Ba‘al Pe‘or, the Lord of Mount Pe‘or, whom Israelites were forbidden from worshipping (Numbers 1–25) was also Hadad. In the Canaanite pantheon, Hadad was the son of El, who had once been the primary god of the Canaanite pantheon, and whose name was also used interchangeably with that of the Hebrew god, Yahweh. Hadad (in Ugaritic Haddu) was a very important northwest Semitic storm god and rain god, cognate in name and origin with the Akkadian god Adad. ... The Ugaritic language is known to us only in the form of writings found in the lost city of Ugarit since its discovery by French archaeologists in 1928. ... 11th century Targum Tanakh [תנ״ך] (also spelt Tanach or Tenach) is an acronym for the three parts of the Hebrew Bible, based upon the initial Hebrew letters of each part: Torah [תורה] (The Law; also: Teaching or Instruction), Chumash [חומש] (The five, also Pentateuch or The five books of... In the Tanach Baal Peor (Hebrew בעל פעור Ba‘al Pə‘ r), in the Septuagint Beelpheg r, was a god associated with Mount Pe‘or in Moab whom many Israelites began to worship under the influence of Moabite women as told in Numbers 25. ... Numbers can mean: Number The Book of Numbers, the fourth book of the Bible NUMB3RS, a CBS television show This is a disambiguation page — a navigational aid which lists other pages that might otherwise share the same title. ...

Melqart, the god of Tyre was often called the Ba‘al of Tyre. 1 Kings 16.31 relates that Ahab, king of Israel, married Jezebel daughter of Ethba‘al king of the Sidonians and then served habba‘al 'the Ba‘al', the cult of this god continuing to be prominent in Israel until the reign of Jehu under who put an end to this cult (2 Kings 10.26): Melqart (less accurately Melkart, Melkarth or Melgart (greek disposed of the letter Q (Qoppa) replacing it with additional use of K (Kappa) and G (Gamma)), Akkadian Milqartu, was the tutelary god of the Phoenician city of Tyre, as Eshmun protected Sidon. ... Tyre (native Phoenician Ṣur, Latin Tyrus, Akkadian Ṣurru, Tiberian Hebrew צר Ṣōr, Greek Τύρος Týros, Arabic الصور aṣ-Ṣūr) is an ancient Phoenician city in Lebanon on the coast of the Mediterranean Sea, about 23 miles, in a direct line, north of Acre, and 20 south of Sidon. ... Tyre (native Phoenician Ṣur, Latin Tyrus, Akkadian Ṣurru, Tiberian Hebrew צר Ṣōr, Greek Τύρος Týros, Arabic الصور aṣ-Ṣūr) is an ancient Phoenician city in Lebanon on the coast of the Mediterranean Sea, about 23 miles, in a direct line, north of Acre, and 20 south of Sidon. ... (Redirected from 1 Kings) The Books of Kings (also known as [The Book of] Kings in Hebrew: Sefer Melachim מלכים) is a part of Judaisms Tanakh, the Hebrew Bible. ... Ahab or Achaav (אַחֲאָב Brother of father, Standard Hebrew Aḥaʾav, Tiberian Hebrew ʾAḥăʾāḇ) was King of Israel, and the son and successor of Omri (1 Kings 16:29-34). ... Jezebel has several meanings: Jezebel (biblical) is a person in the Bible Jezebel (1938 film) is a 1938 film This is a disambiguation page — a navigational aid which lists other pages that might otherwise share the same title. ... Ithobaal I was king of Tyre (887 - 856 BC). ... Sidon, Zidon or Saida, (Arabic صيدا Ṣaydā; Standard Hebrew צִידוֹן Ẓidon, Tiberian Hebrew צִידֹן Ṣîḏōn) is the third-largest city in Lebanon. ... Jehu (יְהוּא The LORD is he, Standard Hebrew Yəhu, Tiberian Hebrew Yəhû) was king of Israel, and the son of Jehoshaphat (2 Kings 9:2), and grandson of Nimshi. ... The Books of Kings (also known as [The Book of] Kings in Hebrew: Sefer Melachim מלכים) is a part of Judaisms Tanakh, the Hebrew Bible. ...

And they brought out the pillars (massebahs) of the house of the Ba‘al and burned them. And they pulled down the pillar (massebah) of the Ba‘al and pulled down the house of the Ba‘al and turned it into a latrine until this day.

Does "the Ba’al" 'the Lord' refer to Melqart, as many think, or is it Hadad who was also worshipped in Tyre, or is it perhaps Ba‘al Shamîm 'Lord of Heaven' who was also worshipped in Tyre and often distinguished from Hadad? There is no certainty. Josephus (Antiquities 8.13.1) states clearly that Jezebel "built a temple to the god of the Tyrians, which they call Belus" which certainly refers to Melqart. But Josephus may be relying on likelihood rather than knowledge. The contest described in 1 Kings 18.1–45 between the "prophets of the Ba‘al" and the "prophets of the Asherah" on one side and Elijah as prophet of Yahweh on the other in the context of a drought might suggest that the question is partly about which god actually sends rain. Hadad is generally a rain god but Melqart is not known to be connected with bringing of rain. But so little is known of Melqart's cult that that reasoning is not decisive. Ba‘al Shamîm Lord of Heaven is a northwest Semitic god or a title applied to different gods at different places or times found in various ancient Middle-eastern inscriptions. ... Josephus, also known as Flavius Josephus (c. ... Asherah (from Hebrew אשרה) generally taken as identitical with the Ugaritic goddess Athirat (more pedantically but accurately ’Atirat) who was a major northwest Semitic mother goddess, appearing occasionally also in Akkadian sources as Ashratum/Ashratu and in Hittite as Asherdu(s) or Ashertu(s) or Aserdu(s) or Asertu(s). ... Elijah (אֱלִיָּהוּ Whose/my God is the Lord, Standard Hebrew Eliyyáhu, Tiberian Hebrew ʾĔliyyāhû), also Elias (NT Greek Ἠλίας), is a prophet in the Hebrew Bible or Old Testament. ... The Tetragrammaton in Phoenician (1100 BC to 300 CE), Aramaic (10th Century BC to 0) and modern Hebrew scripts. ...

In any case Ahab, despite supporting the cult of this Ba‘al, remained at the same time also a follower of Yahweh. Ahab still consulted Yahweh's prophets and still cherished Yahweh's protection when he named his sons Ahaziah 'Yahweh holds' and Jehoram 'Yahweh is high'. This entry is not about King Ahaziah of Judah Ahaziah was king of Israel and the son of Ahab and Jezebel. ...

Ba‘al Hammon, the supreme god of Carthage is generally identified by modern scholars either with the northwest Semitic god El or with Dagon, neither of whom are normally called Ba‘al in the eastern Mediterranean, so far as is known. Ba‘al Hammon (more properly Ba‘al Ḥammon or possibly Ba‘al Ḥamon) was the chief god of Carthage, generally identified by the Greeks with Cronus and by the Romans with Saturn. ... The ancient god Dagon Dagon was a major northwest Semitic god, the god of grain and agriculture according the few sources to speak of the matter, worshipped by the early Amorites, by the people of Ebla, by the people of Ugarit and a chief god (perhaps the chief god) of... The Mediterranean Sea is a part of the Atlantic Ocean almost completely enclosed by land, on the north by Europe, on the south by Africa, and on the east by Asia. ...

Ba‘alat Gebal 'Lady of Byblos' appears to have been generally identified with ‘Ashtart although Sanchuniathon distinguishes the two. Ba‘alat Gebal, Lady of Byblos, was the goddess of the of the city of Byblos, sometimes known to the Greeks as Baaltis. ... Sanchuniathon or Sanchoniathon or Sanchoniatho is the purported Phoenician author of three works in Phoenician, surviving only in partial paraphrase and summary of a Greek translation by Philo of Byblos. ...

Ba‘al as a divine title in Israel and Judah

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 in Judaism as a thing of shame, and even names like Jerubbaal were changed to Jerubbesheth. Zondervan's Pictorial Bible Dictionary (1976) ISBN 031023560X

Since Ba‘al simply means 'Lord', there is no obvious reason why it could not be applied to Yahweh as well as other gods. Perhaps it was. The judge Gideon was also called Jerubaal, a name which seems to mean 'Ba‘al strives' though Judges 6.32 makes the claim that the name was given to mock the god Ba‘al whose shrine Gideon had destroyed, the intention being to imply: "Let Ba‘al strive as much as he can ... it will come to nothing." Gideon (גִּדְעוֹן, Standard Hebrew Gidʿon, Tiberian Hebrew Giḏʿôn) is a character who appears in the Bibles Book of Judges. ...

After Gideon's death, according to Judges 8.33, the Israelites went astray and started to worship the Ba‘alîm (the Ba‘als) especially Ba‘al Berith 'Lord of the Covenant'. A few verses later (Judge 9.4) the story turns to all the citizens of Shechem – actually kol-ba‘^alê š^əkem another case of normal use of ba‘al not applied to a deity. These citizens of Shechem support Abimelech's attempt to become king by giving him 70 shekels from the House of Ba‘al Berith. It is hard to disassociate this Lord of the Covenant who is worshipped in Shechem from the covenant at Shechem described earlier in Joshua 24.25 in which the people agree to worship Yahweh. It is especially hard to do so when Judges 9.46 relates that all "the holders of the tower of Shechem" (kol-ba‘^alê midgal-š^əkem) enter bêt ’ēl b^ərît 'the House of El Berith', that is, 'the House of God of the Covenant'. Was Ba‘al then here just a title for El? Or did the covenant of Shechem perhaps originally not involve El at all but some some other god who bore the title Ba‘al? Or were there different viewpoints about Yahweh, some seeing him as an aspect of Hadad, some as an aspect of El, some with other theories? Again there is no clear answer. Shechem or Shchem (שְׁכֶם / שְׁכָם Shoulder, Standard Hebrew Šəḫem / Šəḫam, Tiberian Hebrew Šəḵem / Šəḵām) was the first capital of the Kingdom of Israel. ... Abimelech or Avimelech (אֲבִימֶלֶךְ / אֲבִימָלֶךְ father/leader of a king; my father/leader, a king, Standard Hebrew Aviméleḫ / Avimáleḫ, Tiberian Hebrew ʾĂḇîméleḵ / ʾĂḇîmāleḵ) was a common name of the Philistine kings, much as Pharaoh was of the Egyptian kings. ... Ēl is a northwest Semitic word and name translated into English as either god or God or left untranslated as El, depending on the context. ...

We also find Eshbaal (one of Saul's sons) and Beeliada (a son of David). The last name also appears as Eliada. This might show that at some period Ba‘al and El were used interchangeably even in the same name applied to the same person. More likely a later hand has cleaned up the text. Editors did play around with some names, sometimes substuting the form bosheth 'abomination' for ba‘al in names, whence the forms Ishbosheth instead of Eshbaal and Mephibosheth which is rendered Meribaal in 1 Chronicles 9.40. 1 Chronicles 12:5 gives us the name Bealiah (more accurately b^ə‘’alyâ) meaning 'Yahweh is Ba‘al'. Saul or Shaul (שָׁאוּל Demanded, Standard Hebrew Šaʾul, Tiberian Hebrew Šāʾûl) was the first king of Israel according to the Old Testament of the Bible, as taught in Judaism. ... Michelangelos David This page is about the Biblical king David. ... (Redirected from 1 Chronicles) The Book of Chronicles is a book in the Hebrew Bible (also see Old Testament). ...

It is difficult to determinine to what extent the false worship which the prophets stigmatize is the worship of Yahweh under a conception and with rites which treated him as a local nature god or whether particular features of gods more often given the title Ba‘al were consciously recognized to be distinct from Yahwism from the first. Certainly some of the Ugaritic texts and Sanchuniathon report hostility between El and Hadad, perhaps representing a cultic and religious differences reflected in Hebrew tradition also, in which Yahweh in the Tanach is firmly identified with El and might be expected to be somewhat hostile to Ba’al/Hadad and the deities of his circle. But for Jeremiah and the Deuteronomist it also appears to be monontheism against polytheism (Jeremiah 11.12): Sanchuniathon or Sanchoniathon or Sanchoniatho is the purported Phoenician author of three works in Phoenician, surviving only in partial paraphrase and summary of a Greek translation by Philo of Byblos. ...

Then shall the cities of Judah and inhabitants of Jerusalem go and cry to the gods to whom they offer incense: but they shall not save them at all in the time of their trouble. For according to the number of your cities are your gods, O Judah; and according to the number of the streets of Jerusalem you have set up altars to the abominination, altars to burn incense to the Ba‘al. Jerusalem (Hebrew: יְרוּשָׁלַיִם Yerushalayim; Arabic: القدس al-Quds; see also names of Jerusalem) is an ancient Middle Eastern city of key importance to the religions of Judaism, Christianity, and Islam. ...

Does this refer to other gods and one particular god, perhaps Hadad, who is especially "the Ba‘al"? Or does it refer to altars to burn incense to "the Ba‘al" to which each altar is raised, that is to as many different Ba‘al's as there were altars?

Multiple Ba‘als and ‘Ashtarts

One finds in the Tanach the plural forms b^ə‘ālîm 'Ba‘als' or 'Lords' and ‘aštārôt '‘Ashtarts', though such plurals do not appear in Phoenician or Canaanite or independent Aramaic sources.

One theory is that the folk of each territory or in each wandering clan worshipped their own Ba‘al, as the chief deity of each, the source of all the gifts of nature, the mysterious god of their fathers. As the god of fertility all the produce of the soil would be his, and his adherents would bring to him their tribute of first-fruits. He would be the patron of all growth and fertility, and, by the use of analogy characteristic of early thought, this Ba‘al would be the god of the productive element in its widest sense. Originating perhaps in the observation of the fertilizing effect of rains and streams upon the receptive and reproductive soil, Ba‘al worship became identical with nature-worship. Joined with the Ba‘als there would naturally be corresponding female figures which might be called ‘Ashtarts, embodiments of ‘Ashtart. Fertility is the ability of people or animals to produce healthy offspring in abundance. ... ‘Ashtart, commonly known as Astarte (also Hebrew or Phoenician עשתרת, Ugaritic ‘ttrt (also ‘Attart or ‘Athtart), Akkadian dAs_tar_tú (also Astartu), Greek Αστάρτη (Astártê)), was a major northwest_Semitic goddess, cognate in name, origin, and functions with the east-Semitic goddess Ishtar. ...

Through analogy and through the belief that one can control or aid the powers of nature by the practice of magic, particularly sympathetic magic, sexuality might characterize part of the cult of the Ba‘als and ‘Ashtarts. Post-Exilic allusions to the cult of Ba‘al Pe‘or suggest that orgies prevailed. On the summits of hills and mountains flourished the cult of the givers of increase, and "under every green tree" was practised the licentiousness which was held to secure abundance of crops. Human sacrifice, the burning of incense, violent and ecstatic exercises, ceremonial acts of bowing and kissing, the preparing of sacred mystic cakes (see also Asherah), appear among the offences denounced by the post-Exilic prophets; and show that the cult of Ba‘al (and ‘Ashtart) included characteristic features of worship which recur in various parts of the Semitic (and non-Semitic) world, although attached to other names. But it is also possible that such rites were performed to a local Ba‘al 'Lord' and a local ‘Ashtart without much concern as to whether or not they were the same as that of a nearby community or how they fitted into the national theology of Yahweh who had become a ruling high god of the heavens, increasingly disassociated from such things, at least in the minds of some worshippers. The ancient symbol of the pentagram is often used as a symbol for magic. ... Magic (also called magick to distinguish it from stage magic) is a supposed way of influencing the world through supernatural, mystical, or paranormal means. ... Human sacrifice was practiced in many ancient cultures. ... Incense is a preparation of aromatic plant matter, often with the addition of essential oils extracted from plant or animal sources, intended to release fragrant smoke for religious, therapeutic, or simply aesthetic purposes as it smolders. ... Asherah (from Hebrew אשרה) generally taken as identitical with the Ugaritic goddess Athirat (more pedantically but accurately ’Atirat) who was a major northwest Semitic mother goddess, appearing occasionally also in Akkadian sources as Ashratum/Ashratu and in Hittite as Asherdu(s) or Ashertu(s) or Aserdu(s) or Asertu(s). ...

Another theory is that the references to Ba‘als and ‘Ashtarts (and Asherahs) are to images or other standard symbols of these deities, that is statues and icons of Ba‘al Hadad, ‘Ashtart, and Asherah set up in various high places as well as those of other gods, the author listing the most prominent as types for all. The Deuteronomistic editor is as angered and sadened by worshipping of images as by worshipping other deities than Yahweh and wishes to emphasize the plurality of false deities as opposed to true worship of Yahweh at his single temple in Jerusalem as called for in the reforms of Josiah. Josiah or Yoshiyahu (יֹאשִׁיָּהוּ supported of the LORD, Standard Hebrew Yošiyyáhu, Tiberian Hebrew Yôšiyyāhû) was king of Judah, and son of Amon and Jedidah, the daughter of Adaiah of Bozkath. ...

A reminiscence of Ba‘al as a title of a local fertility god (or referring to a particular god of subterraneous water) may occur in the Talmudic Hebrew prhases field of the ba‘al and place of the ba‘al and Arabic ba‘l used of land fertilised by subterraneous waters rather than by rain. The first page of the Talmud, in the standard Vilna edition. ... Arabic is a Semitic language, closely related to Hebrew and Aramaic. ...

There is no single Semitic sun-god named Ba‘al

The hypothesis that there was a common Semitic sun-god named Ba‘al fell from favor in the 19th century as new archaelogical evidence indicated multiple gods bearing the title Ba‘al and little about them that connected them to the sun. A certain exasperation on that matter appears even in 1899 in the Encyclopædia Biblica article Baal by W. Robertson Smith and George F. Moore: 1899 was a common year starting on Sunday (see link for calendar). ...

That Baal was primarily a sun-god was for a long time almost a dogma among scholars and is still often repeated.  This doctrine is connected with theories of the origin of religion which are now almost universally abandoned. The worship of the heavenly bodies is not the beginning of religion.  Moreover, there was not, as this theory assumes, one god Baal, worshipped under different forms and names by the Semitic peoples, but a multitude of local Baals, each the inhabitant of his own place, the protector and benefactor of those who worshipped him there.  Even in the astro-theology of the Babylonians the star of Bēl was not the sun : it was the planet Jupiter. There is no intimation in the OT that any of the Canaanite Baals were sun-gods, or that the worship of the sun (Shemesh), of which we have ample evidence, both early and late, was connected with that of the Baals ; in 2 K. 2₃₅ cp ₁₁ the cults are treated as distinct. Atmospheric characteristics Atmospheric pressure 70 kPa Hydrogen ~86% Helium ~14% Methane 0. ...

New findings and further scholarship in the following century further confirmed these statements.

See also Ba‘al Hammon, Baal Peor, Ba‘al Shamîm, Beelzebub, Bel, Hadad, Melqart, Moloch Ba‘al Hammon (more properly Ba‘al Ḥammon or possibly Ba‘al Ḥamon) was the chief god of Carthage, generally identified by the Greeks with Cronus and by the Romans with Saturn. ... In the Tanach Baal Peor (Hebrew בעל פעור Ba‘al Pə‘ r), in the Septuagint Beelpheg r, was a god associated with Mount Pe‘or in Moab whom many Israelites began to worship under the influence of Moabite women as told in Numbers 25. ... Ba‘al Shamîm Lord of Heaven is a northwest Semitic god or a title applied to different gods at different places or times found in various ancient Middle-eastern inscriptions. ... Beelzebub (more accurately Ba‘al Zebûb or Ba‘al Zəbûb), appears as the name of a god worshipped in the Philistine city of Ekron. ... Bel, signifying lord or master, is a title rather than a genuine name, applied to various gods in Babylonian relgion. ... Hadad (in Ugaritic Haddu) was a very important northwest Semitic storm god and rain god, cognate in name and origin with the Akkadian god Adad. ... Melqart (less accurately Melkart, Melkarth or Melgart (greek disposed of the letter Q (Qoppa) replacing it with additional use of K (Kappa) and G (Gamma)), Akkadian Milqartu, was the tutelary god of the Phoenician city of Tyre, as Eshmun protected Sidon. ... Moloch or Molech or Molekh representing Hebrew מלך mlk is either the name of a god or the name of a particular kind of sacrifice associated historically with Phoenician and related cultures in north Africa and the Levant. ...

External links

• article Baal, Baalim from The Catholic Encyclopedia. (http://www.newadvent.org/cathen/02175a.htm)
• article Baal by W. Robertson Smith and George F. Moore in Encyclopædia Biblica, edited T. K. Cheyne and J. Sutherland Black, MacMillan: London, 1899) (http://www.cwru.edu/univlib/preserve/Etana/encyl_biblica_a-d/baal-baca.pdf) (PDF format. Still quite accurate.)
• Bartleby: American Heritage Dictionary: Semitic roots: b^cl (http://www.bartleby.com/61/roots/S41.html).

Disambiguation

• for Baal, a Christian or Jewish demon, see Baal (demon)
• for Baal, a fictional character on Stargate SG-1, see Baal (Stargate).