Concerning the Place Names in Sacred Scripture

Concerning the Place Names in Sacred Scripture

continued

SECTION B

1 GENESIS 191. Babel (Which is also) Babylon. Genesis 11:9; K. 40:7; L. 245:94. The first entry in "B" is quite outside the geographical limits of the Holy Land just as Ararat, the first entry in "A," and is therefore suspect. This is often true of first alphabetic entries. Probably a marginal addition. It has been noted before that occasionally Eusebius gives etymology. It is quite possible that all the non-biblical etymologies given are the result of an editor's work or the inclusion of marginal glosses by a copyist. In Interpretation of Hebrew Names this item is paralleled: "Babylon or Babel, confusion" (62). The simple summary of the biblical story is here recorded as in Ararat which likewise in turn is filled out from Josephus Antiquities I, 4, 3. The text in the Onomasticon is only slightly different from that used by Thackeray in the Loeb series "The place where they built is now called Babylon from the confusion of that primitive speech once intelligible to all, for the Hebrews call confusion 'Babel.' This tower and the confusion of the tongues of men are mentioned also by the Sybl in the following terms: 'When all men spoke a common language, certain of them built an exceeding high tower, thinking thereby to mount to heaven. But the gods sent winds against it and overturned the tower and gave to every man a peculiar language; whence it comes that the city was called Babylon'" (I p. 177f.). The Syriac text has still other minor variations.

2 Procopius 309B "Nebrōd was a giant hunter, one of the gods. Joseph tells the story of the contriving of the tower in the Antiquities." 192. Baithēl (Bethel). Genesis 12:8, K. 40:20; L. 245:9. Textual variant. Ulammaulus (Latin). The Syriac text seems to follow the Latin and adds weight perhaps to Klostermann's emendations. Jerome has the etymology of the name Baithēl as "house of God" (cf. Interpretation of Hebrew Names 62 and cf. below K. 43:7 as well as Epistle 108:13 and Paula PPT I, 12): "of Bethel, the house of God, in which Jacob, naked and poor slept upon the bare ground and placing under his head a stone, which in Zacharias 3:9 is said to have seven eyes in Isaiah 28:16 is called the stone of the corner, saw a ladder reaching to heaven above which the Lord leaned offering His hand to those who climbed and casting down those who were negligent."

3 As in this entry (cf. K. 43:6) Jerome in the Commentary on Hosea 4:15 notes the identity of Bethel and Bethaven: "it (Bethel) was first called 'house of God' but after the calves were placed there it is named Bethaven, i.e. house of folly or house of idols." However (K. 50:24) suggests a separate location which Jerome denies in (51:24). The identity with Luza (K. 120:8) is also affirmed by Jerome's note (K. 43:3). Luza means "nut or almond" according to Interpretation of Hebrew Names (34). The Madaba Map makes this same identification: "loyza which is also Bethēl" located a bit farther east because of the crowding of the map at this point, but still beitin. This site has been excavated several times. Some still believe Bethel should be a shrine separated from a village of Louza. The biblical information is summarized from Genesis 28:19, Joshua 18:13, Judges 1:23, Joshua 18:22, also Joshua 7:2 and 12:16.

4 The peculiar word Oulamma (K. 140:15) is ridiculed by Jerome with his famous Hebrew knowledge (K. 41: 21). Also in Hebrew Questions he says, "it is absurd to think Hebrew ulam is the name of a city since ulam means 'former'" (34). Locating it near Aggai (K. 4:27) is of no help since neither the Onomasticon nor biblical site is certain today. Why no mention is made here of the church is curious. Jerome did note it in relation to Aggai (7:2). Incidentally the Church is not on the Madaba Map either. The church is located a mile east of beitin. The pilgrims all agree with the 12 miles from Jerusalem. Procopius 320A writes, "Baithēl which was earlier called Oulammoaus is at the 12th mile on the right going from Jerusalem to Neapolis. Also Louza, tribe of Beniamin." This means the path leading up from Ailias to Bethel leaves the main road at the 12th milestone. Curiously Procopius 1020A has what must be a scribal error, "Baithēl is located on the road going up from Ailias to Neopolis on the left of the road at the 12th mile from Ailias." All other itineraries agree with Paula on the 12 mile figure (PPT I 16, 19).

5 193. Bala. Genesis 14:2; K. 42:1; L. 246:13. Textual variants: Babla, Balak (LXX), Balaa (Latin), Zōora (Greek). The Madaba Map copies Eusebius with all three names listed: "Balak which is also Sēgōr or now Zoora" and picturing a fortress with palm trees. Zoora is also Soora (K. 15:19) and Zogera (K. 94:1) and is used at times as a referent in the Onomasticon (K. 112:19, 168:10 etc.). It is located on the Dead Sea (K. 100:4) where there was a garrison stationed in Notitia Dignitatum (73:26) and a colony of Jews. A bishop was known in the fourth century as the bishop of Sodom but he must have been from Zoar. At Kh Sheikh 'isa Byzantine remains may indicate the city with its nearby fort. This location southeast of the Dead Sea fits the early geographers and the concept of Moab identity (Isaiah 15:5 and Onomasticon 94:1 for Jerome 48:4). Ptolemy has it 35 miles from Petra, which seems to be an error.

6 On the Pentapolis of Sodom see K. 8:4 (Genesis 19:21). Jerome's etymological parallel is repeated in Hebrew Questions: indeed Segor means little which in the Syriac is Zoara. However, the Valley of Salt, where formerly they worked pits of bitumin, after the wrath of God and the sulphuric rain, became the Dead Sea which in Greek is called Iimnē asphaltitis (i.e. lake of Bitumin)" (117). In Interpretation of Hebrew Names "Bale, casting down or devouring: (62) cf. Hebrew Questions "Bale in the Hebrew is gulping or devouring" (17). 194. Belanos (Belanus). Genesis 35:8; K. 42:6; L. 246:18. Simple translation of Hebrew with biblical summary. Not properly a place name. 195. Barad. Genesis 16:14; K. 42:8; L. 246:20. The latter part of this entry and the beginning of the next are missing in the Vatican manuscript by an obvious scribal error easily corrected by the Latin. The Syriac text agrees with the Latin.

7 Apparently quoting Genesis 16:14 the tradition of a well was perpetuated into the fourth century. There is a jebel Umm el Bared in the Negeb which perpetuates the name. Some would see the site at Bir Ma 'in. In Interpretation of Hebrew Names "Barad, hail" (62). 196. Bēthlehem. Genesis 35:19; K.42:10; L. 246:22. Textual variant Bethlem (Latin). There are two startling facts about this entry: 1 - The Greek text has none of the New Testament references. But the Syriac has an addition "city of David where our Savior was born, of the tribe of Judah." 2 - Neither Greek nor Latin mention the Church which was important spiritually and economically (also not mentioned for Jerusalem K. 106:1). But Eusebius knew of the building in Bethlehem (Laud. Const. ix and Vita Const. iii, 25, 43). The itinerary mentions "a basilica built by command of Constantine" (Itin. Bourd 25: 3, PPT I, 12). The Madaba Map shows a Basillica with the tomb of Rachel not far away.

8 The Onomasticon has no reference to Bethlehem's size. Josephus reports only on pre-exile Bethlehem. It may be of interest that Origen reports on a cave near Bethlem where Christ was born (Contra Celsum I, 51) which tradition Eusebius also knows (Laud. Const. ix and Vita Const. iii, 41. Jerome knows of this in his Epistle 46. Bethlehem is six miles from Jerusalem in the Onomasticon which agrees with the Bourdeaux Itinerary which notes: Bethlehem is off "to the left of the road" going to Hebron. The tradition of the tombs is overwhelming in the pilgrims. In addition to Tessai and David, they report that Ezechikel, Asaph and Solomon are also buried nearby. The reference to Archalaeus is unique. The town of Archalaeus is 12 miles from Ierichō in Tabula Peutinger but no strong tradition of burial recorded there. Perhaps refers to Herodium. The name Ephratha for Bēthleem region covers the Tomb of Rachel one or two miles away from Bēthleem itself (K. 82:12,K. 83:14, K 148:1, K. 172:4, cp LXX of Joshua 15:59a). Itin. Bourd. also has the two mile distance.

9 The tower of Ader is possibly equated by the Greek with Geder of Joshua (K. 68:11 but note Jerome on the absence of the guttural K. 63:3). The tower and the real tomb of Rachel most likely should be looked for north of Jerusalem toward Bethel. The tradition of Eusebius is maintained in Jerome's Epistle 108: 10 (Paula PPT I, 8) "Not far from there (Bethlehem) she descended to the tower of Ader, i.e. of the flock, near which Jacob fed his flocks and the shepherds watching at night were worthy to hear the Gloria." The mystery of the shepherds receiving the news before the event is noted by Jerome here and in Hebrew Questions (43). EXODUS 197. Beelsephōn (Beelrefon). Exodus 14:2; K. 44:2; L. 246:27. Textual variant "through the waters" is not in the Latin. Many of the stations are from a separate list and probably were not in the original Eusebius text since for the most part they are out of the geographical range of the Holy Land. Occasionally in the early writers this is the boundary of Palestine. Old Testament site probably Ras Baron.

10 In Interpretation of Hebrew Names "Beelsefon, having hope" (74) and "Beelsofon Ascent of hope" (79). NUMBERS AND DEUTERONOMY 198. Banēiakan (Baneiacan). Numbers 33:31f.; K. 44:5; L. 246:31. Simple entry of station but out of biblical order. 199. Banōth. Numbers 21:19, 20; K. 44:7; L. 246:33. Textual variant Babōth (Greek). In the Vatican manuscript the entry does not start on a new line but follows laou of the previous one. On Arnon cf. K. 10:25 (Josua 13:17) In Interpretation of Hebrew Names "Banoth, in death or high" (79). 200. Basan. Numbers 21:33; K. 44:9; L. 246:35. Textual variants of substitute "kingdom" for "king" or add kingdom to king. The Latin addendum is confusing. Basan has not been mentioned "above" as an entry, but in a similar type of reference (cp. K. 13:11and K. 18:4). It is Auoth Iaeir (K. 18:4) and also Machathi (K. 128:9). Only the Latin gives the etymology of Auoth. The biblical summary is from Deuteronomy 3:14, Numbers 32:33, and Joshua 13:30.

11 The region of Galaad (cf. K. 60:15f.) is here called Basanitē or Batanaia, regions of Transjordan. Basan usually is the area between the Jarmuk and a line between Hermon and Damascus. It is very similar to the Arabic Hauran. Galaad varies in size from all the hill country of Transjordan, to the territory of Manasseh, to that which is equal to Basan. Jerome in Commentary on Isaiah2:13 writes, "The region of Basan is Arabia which Og who is called king of Basan ruled." In the Onomasticon it includes Cerasa (K. 64:1) and possibly Nemra (K. 138:10). Galaad is the biblical name of the area of Basan. Batanaea is apparently the contemporary name for the village on the site of Basan (K. 64:8) from which the region is named (K. 138:7). 201. Beelphegōr (Baelfegor). Numbers 25:3; K. 44:12; L. 246:38. Another of the references to idols (cf. K. 36:15) in the Onomasticon which technically should be listing only place names (Appendix II). Jerome in Commentary on Hosea 9:10 also makes the identity, "Beelphegor, idol of the Moabites, which we call Priapus" (cf. identity of Ariel K. 37:24). Priapus was the god of gardens and vineyards. It is probably, for our text, the same as Bethphogor (K. 48:3). The location of Mt.Phogō is in Moab (K. 168:25).

12 In Interpretation of Hebrew Names "Behelfegor, bone having skin" (79) and "Behelfegor, bone having skin or bone covered with skin" (86). 202. Baian (Baean). Numbers 32:3; K. 44:14; L. 246:40. Simple biblical summary, cp. K. 44:21. In Interpretation of Hebrew Names "Baian, in wickedness" (79). 203. Bēthnamran (Bethamnaram). Numbers 32:36; K. 44:19; L. 246:42. Textual variants for the contemporary village Bēthnabran (Greek), Bethamnaris (Latin). This site has moved three times (see Introduction). Tell Nimrin retains the name and represents the Roman-Byzantine city. The Old Testament site is farther northeast up the wadi (cf. Bethnemra K. 48::6 and Nemra K. 138:10). Tell Nimrin is 5 miles from Tell er Rameh which is said to be Livias and was used frequently as a referent (K. 12:22, K. 16:126, K. 48:4, K. 48:17, and K. 168:26). The name was given to the restored Roman town in honor of Augustus' wife (K. 49:13). In Jerome's Commentary on Joel3:18 he places Livias (Iulias) at 6 miles from the Dead Sea. The change in name is reported by Josephus in Wars II, 13, 2 and IV, 7, 6. There was a bishop from here at Nicea. Livias may be Old Testament Bethharan (K. 48:13).

13 In Interpretation of Hebrew Names "Bethanamra, house of the panther or house of bitterness" (79). 204. Betharran. Across the Jordan. Numbers 32:36; K. 44:19; L. n/a; Lacuna in Greek Text. This item is missing in the Vatican manuscript. It seems also to be Bēetharam (K. 48:13) the first part of which is also missing in the Vatican manuscript. This is closely related to the previous entry and some see Livias as the site for Old Testament Betharran at Tell er Rameh but better at Tell Iktanu where more ancient remains are found. Rameh does preserve the ancient name. In Interpretation of Hebrew Names "Betharan, house of the ark or mountains or ascent of the ground" (79). 205. Beelmeōn. Numbers 32:38; K. 44:21; L. 246:45. Textual variant for contemporary village Baarau and Barum (Latin). Vulgate Baalmaon and Baalmeon. Probably identical with next entry Baal (K. 46:3). The Onomasticon confused this site with Abelmaelai (K. 34:21) of which Elissaios is also a native (I Kings 19:16). The city of Ma 'in southwest of Madela (K. 128:9) fits the location given from Esbous (84:1). It is close enough to the hot springs of hamman ez Zerqa Ma 'in which could be Baarou. The Madaba map has Baarou at this location following Eusebius. Another healing spring is reported at Balthainaia (K. 30:7). Some think Barēn (K. 112:17) is the same as Baaron.

14 Arabia (K. 10:17) is a frequent designation for this area. In Ptolemy's Arabia Petraia there is a town near Esbous and Madela called Magouza which could reflect the Old Testament name with G for the Hebrew guttural. In Interpretation of Hebrew Names "Bahalmeon, having little habitations" (79). 206. Baal. Numbers 32:38; K. 46:3; L. 247:50. The same as previous entry. Simple biblical information. In Interpretation of Hebrew Baal, having" (90) and "Baal, have judgement or superior or having a brawl" (100). 207. Bouthan (Buthan). Numbers 33:6; K. 46:4; L. 247:51. Textual variants: Atham and possibly ētham (Greek cf. K. 94:15) and Butham (Latin). Apparently both entries are transliteration for "in" which is the letter B in Hebrew then followed by an alef. (cp. Exodus 13:20). 208. Bēla. Numbers 34:11; K. 46:6; L. 247:53. Simple entry of biblical information. For Arbēla see K. 14:18 above. 209. Bosor. Deuteronomy 4:43; K. 46:8; L. 247:55.

15 The Onomasticon confuses the city of refuge Bezer (Joshua 20:8, 21:36) with the metropolis of Bostra (K. 12:14). This was a bishop's seat at the time of Council of Nicea. It was a metropolis of Arabia from the 2nd century and an important military post according to Notitia Dignitatum (81:21) as well as main transportation center. It is 25 miles east of Der 'a and is the modern Arabic Busra (cf. K. 166:3). It is in the Trachonites area (K. 112:22). The Edomite city (Isaiah 63:1) is probably to be located at the rich site Buseirah south of Taffilah. II Maccabees 12:8 notes Timotheus has a garrison there. It was not too significant in the fourth century but was very important in the Iron Age. In the Onomasticon Edom usually refers to the biblical area and era; Idoumaia to the Roman period; while Gaibalene or Gebalitikē to Eusebius' time (cf. K. 102:23).

16 In Interpretation of Hebrew Names "Bosor, in distress" (86). 210. Bēroth. Deuteronomy 10:6; K. 46:14; L. 247:61. This is not a contemporary village only a place. It is located in reference to Petra (K. 8:11, K. 142:7 etc.). This puts it on a mountain near the outlet of the Wadi Musa perhaps at Biyar et Taiyibe. The mountain is also called ōr (K. 176:7). This is to be distinguished from the Bērōth (K. 48:9) near Babaōn (K. 66:11). In Interpretation of Hebrew Names "Beroth, wells" (86). JOSUE 211. Bounos. Joshua 5:3; K. 46:18; L. 247:65. The Latin translation is perhaps better than a Greek place name. Galgala (K. 64:24, cf. 64:18) is a complicated problem (Joshua 4:3) but it seems likely that Josephus and Eusebius identified the "hill" of Gilgal with Tell es Sultan which is two miles from New Testament or Roman Iericho (K.104:25). See K. 104:20 on the Jordan.

17 212. Bēthōrōn. Joshua 10:10; K. 46:21; L. 247:69. Summary of biblical information interrupted by a location. This order suggests several hands have been at work on the entry. The Levitical city (Joshua 21:22) is another addition by an editor. The Madaba map has Bēthōrōn following Eusebius on the road from Jerusalem to Diospolis (K. 8:14). Paula ascended from Emmaus along this road, "beholding Ajalon (K. 18:13) and Gabson (K. 66:11) on her right." She adds from Kings the fact also that Solomon founded the two cities, (Jerome's Epistle 108:8, PPT 1, 5) later destroyed by the fortunes of war (I Maccabees 3:16, Josephus Wars II, 5, 16). They are on the map as one of the stations for Roman couriers. The distance in the Onomasticon is appropriate for Beit Ur el Foqa and Beit Ur et Tahta twin towns which retain the sound of the old name. A milestone 14 from Aelia has been found half way between the two villages, the upper being nearer Jerusalem.

18 In Interpretation of Hebrew Names "Bethoron, house of wrath" (106) and "Betharan, house or wrath or house of mountain" (90). 213. Barnē. Joshua 10:41; K. 46:26; L. 247:74. Identified with the desert stretching south of Petra (K. 142:7) and more frequently Kadēs Barnē (K. 112:8). 214. Baalgad. Joshua 11:17; K. 48:1; L. 247:76. Textual variants. Baalgōd (Greek). Procopius 1024A has Balgad but otherwise quotes Eusebius. It is probably also Algad (K. 22:22). It is located only generally on the basis of biblical information (cf. Libanon (K. 122:27) and Hermon (K. 20:6). Some suggest this could be Baalbek. In Interpretation of Hebrew Names "Baalgad, he had equipment or man of arms or pirate or man of fortune" (90). 215. Bethphogor (Bethfogor). Joshua 13:20; K. 48:3; L. 247:78. The location of this place depends in Eusebius on Livias (K. 44:17 and K.48:15) and Phogōr (K. 16:4 and K. 168:25) which is only 6 miles from Livias. It is quite possible that Eusebius has in mind Kh Ajan Musa, but other scholars hold to Kh sheikh jayil, for the Old Testament site.

19 216. Bēthasimouth (Bethsimuth). Joshua 12:3; K. 48:6; L. 247:81. Textual variants: Bethaisimouth (Greek) and Bethsimouth (Greek and Syriac) reflect the occasional insertion of the Hebrew article between two elements when transcribed into Greek. It is Bēsimō in Josephus' Wars IV, 7, 6 and a "city" located near Iulias (Livias 44:17). In the Madaba map a palm tree is here but no name in the vicinity. The nearby sites of Tell el 'Azeimeh and Kh sweimeh are candidates for the biblical site. Sweimeh contains some reminiscence of the name and may be Isimouth (or Isemouth) of the Onomasticon while the Tell closer to the edge of the mountains may be the biblical site. In Interpretation of Hebrew Names "Bethaisimouth, desert home or home bringing death" (90). 217. Bērōth (Beeroth). Joshua 9:17, 18:25; K. 48:8; L. 247:83. A number of towns in the Onomasticon are related to Gabaon (K. 66:11, cf. 172:15) but even its location at el jib is contested. Here Bērōth is near Jerusalem while Gabaon is usually located with respect to Bethel. Eusebius' biblical remark on Gabaon, however, is more political and economic than geographic.

20 Archaeologists and geographers have had a lively debate over Bērōth and Gabaon which was not ended with excavations of el-jib. The Madaba Map is inconclusive because it requires emendation. Only erouta is written. It could be for Berouta and northwest of Jerusalem could fit our entry. But it has also been related to Capheruta which is not in the Onomasticon. For some reason Jerome has a different road than Eusebius. Procopius 1020C follows the Greek text with a Bēthōr on the road to Nikopolis (K. 30:27) at the seventh milestone. Neither say from where, but it is usually assumed from Ailia since it is "near." Jerome has Neapolis (K. 4:18) either as a correction of the Greek or because his Greek manuscript was in error. The correction could be based on Josephus Wars II 5, 16. This Latin text is one of the few using "stone" for "mile." If the Neapolis road is intended the majority of scholars fix Jerome's Beroth at el bire which has carried that name at least since the Middle Ages but as far as archaeological remains are evident it cannot be the Old Testament site. More recently it has been suggested at Tell en Nasbeh which is often identified as the Old Testament Mizpeh, and closer to the 7 miles than el bire.

21 On the basis of Nikopolis in the Greek text many possibilities are suggested. Some scholars give up the puzzle. It must be in the vicinity of el jib. Pritchard has no objections to Roman-Byzantine Beroth at el jib, but feels the evidence that it is the Old Testament Gabaon is determinative. Others suggest Kh 'id and Nebi Samwil. A possible solution is that the Greek text does not locate Bērōth except as in the vicinity of Gabaon which then is properly located 7 miles from ("near") Jerusalem on the Nikopolis road at el-jib. 218. Botnia (Bothnim). Joshua 13:26; K. 48:11; L. 247:85. Textual variants: Botanin (LXX) and Bothnin (Latin). The location of Old Testament and Byzantine site is probably at Kh Batneh which has the proper sherds. The "also Poteein" is omitted in the Latin text. Variant is Botenein. 219. Bētharam. Joshua 13:27; K. 48:13; L. 247:87. The first part of this entry is missing in Vatican manuscript. Curiously so is its parallel Bētharran (K. 44:19). As in the note on Livias (K. 44:17) this is possibly at Tell er Rameh. Recent Iron Age pottery in the vicinity makes it possible that it could be the Old Testament site as well. But Tel Iktanu is still to be preferred.

22 220. Bethnema. Joshua 13:27; K. 48:16; L. 247:89. Textual variants: Bethramta and Bethramthit (Latin). See K. 44:16 and K. 138:10. 221. Bethagla. Joshua 15:6; K. 48:18; L. 248:91. Part of the beginning of this entry is missing in the Vatican manuscript. This is not to be confused with Bēthagla (K. 8:19) in the Jordan valley. One site which the Onomasticon equates with Bēthagla is the village Agla. It is 10 miles from Eleutheropolis (K. 18:12) probably at Kh 'Ajian. Text notes turn off from main Roman road. The second site closer to Gaza (K. 62:22) called Bethagla is probably Tell el 'Ajjul, considered by some to be old Gaza (K. 63:23) but probably Eusebius is wrong in both instances for the Old Testament site. This is one of the few entries where the Latin uses "milestone." The Madaba map has a Bēthagidea which could have confused a Delta for a Lambda and seems to fit Tell el 'Ajjul south of Gaza.

23 In Interpretation of Hebrew Names "Bethaglan, house of their festivities" (91). 222. Bētharaba. Joshua 15:6; K 48:21; L. n/a; Lacuna in Greek Text. Not in the Greek Vatican manuscript. Simple tribal listing. In Interpretation of Hebrew Names "Betharaba, house of earth or evening" (91). 223. Baal. Joshua 15:9; K. 48:22; L. 248:94. The same as Kariathiareim (K. 114:23). In that latter entry it is nine miles instead of ten as here on the road to Diospolis (K. 8:14), at joryat al Inab. 224. Baala. Joshua 15:11; K. 48:25; L. 248:97. The alternative is not in the Latin text but occurs in some manuscript variants. Simple tribal listing. In Interpretation of Hebrew Names "Baala, it or above" (91). 225. Balōth. Joshua 15:24; K. 48:26; L. 248:98. Simple tribal listing. In Interpretation of Hebrew Names "Baaloth, on the ascent or ascents in the plural" (91). 226. Bethphalei (Bethfali). Joshua 15:27; K. 48:27; L. 248:99.

24 The alternative is not in the Latin text. LXX has Baithphaleth. Textual variant is Belphalei (Greek). Simple tribal listing. In Interpretation of Hebrew Names "Bethafelet, house of health" (91). 227. Bērsabee. Joshua 15:28, 19:2; K. 50:1; L. 248:00. The Madaba Map, following the Onomasticon and the Old Testament (Genesis 21:32, 26:33) has its limits north and south expressed by Dan and Bērsabee. "Bersabee which is now Berossaba. The borders of Jordan extend this far to the south from Dan (K. 16:6) near Paneas (K. 16:14) which forms the border to the North." This is the limit of Palestine. The west is the sea and the east Damascus (K. 16:4), Bostra (K. 66:3), Petra (K. 142:7) and Ailath (K. 34:25). These limits for Eusebius and the Madaba map may come from Josephus' Wars I, 12, 1. The location twenty miles south of Chebron (K. 6:8) is repeated in Jerome's Epistle 103:32. This is about six miles short of the present Beersheba. The derivation of the name is reported in K. 166:20 which also notes it to be in the Geraritikē. The Geraritikē has wells (K. 166:21, 24; and K. 168:3).

25 Bersabee was an administrative headquarters of the Negev region. It is called a large village in Eusebius, with a garrison in Notitia Dignitatum (73:18). Ruins of the Roman fort have been found. In Questions on Genesis21:30 Jerome called it an "oppidum." A camp seems to be on the Madaba map about 20 miles from Chebrōn to the south. Jerome notes a political and military reason why a town could be allotted to two different tribes. In Interpretation of Hebrew Names "Bersabee, well of abundance and seven wells" (63) and "Bersabee, well of abundance" (63). 228. Balaam (Balam). Joshua 15:29; K. 50:13; L. 248:12. Simple tribal listing. See K. 48:25. 229. Baskōth (Bascath). Joshua 15:39, 19:2; K. 50:14; L. 248:13. Simple tribal listing. In Interpretation of Hebrew Names "Basecoth, soft fat or defecation" (91). 230. Bethdagōn. Joshua 15:41; K. 50:15; L. 248:14. Textual variant Bēdagōn and Kai paradagōn (Greek) a scribal error for the contemporary site.

26 On the Madaba Map is a Bēthodegana which could be the present Kh Dajun retaining part of the name and fitting Eusebius' location if the road runs from Ioppa (K.110:24) to Diospolis (K. 8:14) rather than from Iamnia (K. 106:20). It is off the Roman road. The Roman-Byzantine site must be at Beit Dajun. The Greek kepara or kapher reflect the Hebrew kapher for "village" (cf. 52:21). In Interpretation of Hebrew Names "Bethdagan, house of wheat" (91). 231. Bēthalōth. Joshua 15:59; K. 50:17; L. 248:16. Simple tribal listing. This seems to be a scribal error for Bethanōth and is located near Chebrōn is Bethenim (K. 94:20). Out of order and suspect. In Interpretation of Hebrew Names "Bethanoth, house of prediction" (91). 232. Bēthphou (Bathaffu). Joshua 15:53; K. 50:18; L. 248:17. Textual variant Bethtaphou (Greek) follows the MT. This entry is about the same as Tapphou (K. 98:7) but may be mixing up two Old Testament sites. It is on the road to Egypt on the border of Palestine beyond Raphia (only mentioned here) but before Rinokoura (K. 148:3). The site is perhaps near Sheih Zuweiyd. Raphia is another change point on the Roman-Byzantine itineraries and is probably at Tell Rifah. The Madaba map has a Raphia to cover this point on the sea as well as an inland city. Just below it is the wording on the map "Border of Egypt and Palestine."

27 In Interpretation of Hebrew Names "Beththafue, house of apple tree not evil, but we understood a tree" (91). 233. Betharaba. Joshua 15:61; K. 50:21; L. 248:20. Hexaplaric information only. Vatican manuscript faulty in several spots here. In Interpretation of Hebrew Names "Betharaba, house of many or grand" (91). 234. Beesthara. Joshua 21:27; K. 50:22; L. 248:21. Summary of biblical information. On Basanite see K. 44:11. Out of order. 235. Bethaun. Joshua 18:12; K. 50:24; L. 249:23. Cf. the etymology and identification with Baithēl in K. 43:3. LXX has Baithōn. On Gai (K. 4:27). The identity of the two is not clearly accepted in K. 66:8 where Gai is near Bēthaun and Beithēl. Some suggest it is the enigmatic ruin of et Tell. If Eusebius knew a real location with late occupation it could be Tell Mirjam. For Machmas see K. 132:3. Jerome has confused the issue of location by adding Bethel (K. 51:23) but refers to the previous identification.

28 In Interpretation of Hebrew Names "Bethauen, home of futility" (90). 236. Baliloth. Joshua 18:17; K. 50:26; L. n/a; Lacuna in Greek Text. This entry is not in the Vatican manuscript. Simple tribal listing which has a G not a B in the MT and may be same as Galeilōoth of K. 70:17. 237. Bethsour (Bethaur). Joshua 15:58; K. 52:1; L. 249:25. Textual variants: Bedsour (Greek), Bethsor and Bethsoron (Latin). All the witnesses combine Philippos' well with Bethsour (Acts 8:38). In the Madaba map they are adjacent: "Bethsoura, the shrine of Philip where they say Candacē the eunuch was baptized." This follows the error of the Greek which confused the name of the queen with that of her eunuch. Jerome corrects this. The pilgrim texts note the well of Philip at Bethasora, fourteen miles from Bethleem (Itin. Bourd. and PTT I, 21). The road to Gaza went by the well. "From there she turned to the right through Bethsur and came to Escol" (Jerome's Epistle 108:11 (Paula PPT I, 9). It is the border of Juda and Edam.

29 The Madaba map and Eusebius point to the vicinity of modern Beit sur. Since Kh et Tabeiqah the Old Testament site has no Byzantine or Roman remains and was apparently abandoned in the second century before Christ, the Burj es Sur may be the Onomasticon's Bethsōrō. The well is 18 miles from Jerusalem. The Burj is to the west as Paula noted. The "other" Bethsour is also linked with Iouda. The distance from Eleutheropolis (K. 18:12) is missing from the Vatican manuscript. This site is not identified but could be deir esh shur. In Interpretation of Hebrew Names "Bethsur, house of strength" (91). 238. Boon. Joshua 18:17; K. 52:6; L. 249:31. Simple tribal listing. 239. Bēthalōn. Joshua 18:19; K. 52:7; L. n/a; Lacuna in Greek Text. The first part of this entry is missing in the Greek Vatican manuscript. A variant is Betholon (Latin). Simple tribal listing plus Hexaplaric data. Not in MT of Hebrew.

30 240. Bēthagla (Bethalla). Joshua 18:19, 21; K. 52:8; L. 249:32. A simple tribal listing cf. K. 48:18, K. 8:11. 241. Bērōth. Joshua 18:25; K. 52:9; L. n/a; Lacuna in Greek Text. This entry is not in the Vatican manuscript. A simple tribal listing cf. K. 48:9. 242. Bola. Joshua 19:3; K. 52:10; L. 249:33. Textual variant Bala (Latin). Simple tribal listing cf. K.130:6. 243. Bathoul. Joshua 19:4; K. 52:11; L. 249:34. Simple tribal listing. In Interpretation of Hebrew Names "Bethula, virgin" (91). 244. Bēth. Joshua 19:5; K. 52:12; L. n/a; Lacuna in Greek Text. This entry is not in the Vatican manuscript. Variant Bethis (Latin). Simple tribal listing. 245. Baaleth. Joshua 19:8; K. 52: 13; L. 249:35. Simple tribal listing cf. K. 54:20. 246. Bērammōth. Joshua 19:8; K. 52:14; L. 249:36. The Greek has separated the previous entry and this one differently. At times the Beer is the suffix to Baaleth and at times prefix to Ramoth.

31 Simple tribal listing. In Interpretation of Hebrew Names "Beram, well of the heights" (91). 247. Bēthlabaōth. Joshua 19:6; K. 52:15; L. n/a; Lacuna in Greek Text. This entry is not in the Vatican manuscript and is out of order in the text. Simple tribal listing cf. K. 122:4. In Interpretation of Hebrew Names "Bethlebaoth, house of coming" (91). 248. Bethleem. Joshua 19:15; K. 52:16; L. 249:37. A simple tribal listing plus a note to distinguish it from the more renowned Bethleem of Iouda (K. 42:10). The note may be an addition. This other Bethleem according to Jerome's Commentary on Matthew 2: 5 is in Galilaea. 249. Bēthphasis (Bethfases). Joshua 19:21; K. 52:18; L. 249:39. Textual variant in Vatican manuscript has this listed for Iouda not Issachar. In Interpretation of Hebrew Names "Bethfese, house of the flowing mouth" (91). 250. Batnai (Batnae). Joshua 19:25; K. 52:19; L. 249:40. Textual variant for contemporary village Bebeten (Greek).

32 The site is really unknown despite many suggestions. Name recurs in Abtun southeast of Acre Ptolemais (K. 30:10) is Akehō and is a territory or a region. 251. Bēthdagōn. Joshua 19:27; K. 52:21; L. 249:42. Textual variants: Bēthphagōn (Greek) and Bethdago (Latin). Simple tribal listing cf. K. 50:15. Jerome gives a second reason why a site could be listed for two tribes (cf. K. 50:10f.). It could be a different town and in the Nablus area, either Ras ed Diyar or Shuweiha. 252. Bēthaemek (Bethemec). Joshua 19:27; K. 52:23; L. 249:44. Symmachus note plus late gloss on tribal history. 253. Bēthanatha (Bethana). Joshua 19:38; K. 52:24; L. 249:45. The text has confused several sites. But clearly 'anin is intended cf. K. 30:5, K. 26:9, 13. Note the caution on healing baths, almost a rumor. In Interpretation of Hebrew Names "Bethanath, house of humiliation or house of answering" (91). 254. Banē. Joshua 19:45; K. 54:1; L. 249:48.

33 Simple tribal listing that perhaps should be combined with the next into one entry. 255. Barakai (Barac). Joshua 19:45; K. 54:1; L. 249:49. Textual variant Bare (Latin) and in Greek for the contemporary site Barēka and Barba. LXX has Barak. Eusebius' identity of the Old Testament site errs, but he intended barqa near Ashdod. JUDGES 256. Bezek (Bezec). Judges 1:4; K. 54:5; L. 249:52. Two sites about a mile apart are clearly the Onomasticon's Bezek. One was a Roman road station. Perhaps Kh Ibziq and Kh Jebrish with good Roman and Byzantine sherds. But which of these has any Iron Age pottery needs study so the Old Testament site is elsewhere. Perhaps this site moved three times as did Nimrin (see Introduction). 257. Bēthsan. Joshua 1:27; K. 54:8; L. 249:55. This is a famous city of Palestine in the Jordan Valley (K. 16:2). The identity of Bethshan with Skythopolis is clearly made. It is used as a referent by the Onomasticon and has been well excavated at Tell el Husn, near Beisan revealing heavy third to sixth century occupation (see Appendices VII and VIII). There was a bishop present at the Council of Nicea. The road from Skythopolis to Neapolis (K. 4:28) was important to Eusebius (K. 26:23, K. 34:23, K. 54:7, K. 100:13 etc.). The eastern portion toward Damascus (K. 76:4) is not mentioned as frequently.

34 The etymology is added almost as a later gloss and without the usual formula (I Samuel 31:10 and I Kings 4:12). In Latin it is both urbs and oppidum (cf. K. 10:25 and Appendix I). 258. Bethsames. Joshua 1:33; K. 54:11; L. 249:59. In K. 32:26 it is Bethsamys (cf. 158:20) located at 'ain Shema. A garrison was located there according to Notitia Dignitatum (73:22). The 10 miles marks turn off from the main road. In Interpretation of Hebrew Names "Bethsames, house of the sun" (110). 259. Bathma (Bethnath). Judges 1:33; K. 54:11; L. 250:62. In LXX Baithanath. A simple biblical report. 260. Bethsames. Judges 1:33; K. 54:16; L. n/a; Lacuna in Greek Text. This entry is missing in Vatican manuscript by simple haplography. This is to be distinguished from the one above in K. 54:11. 261. Baalermōn. Judges 3:3; K. 54:18; L. 250:64. Simple biblical reference (cf. K. 20:9). Note Jerome's use of Allofylorum rather than translating to Filistine (see Appendix I).

35 262. Baleth (Baaleth). Judges 19:44; K. 54:20; L. 250:66. Textual variants: Baalōn and Gebeelan (LXX) and Baalech (Latin). Simple tribal listing which seems to be out of order (cf. K. 52:13). In Interpretation of Hebrew Names "Baaloth, on the heights or heights in the plural" (91). 263. Bethbēra. Judges 7:24; K. 54:21; L. 250:67. Etymology plus simple biblical note. Perhaps reference to the fords of the Jordan (cp. K. 54:26 below). 264. Bēthasetta. Joshua 7:22; K. 54:22; L. 250:68. Variants Betthasetta (LXX) Bethtasetta and Bethasepta (Latin). Simple biblical note. 265. Balanos (i.e., oak of) Sikimōn. Judges 9:6; K. 54:23; L. 250:69. This is the oak of Sychem (K. 150:1 and K.158:1) near Neopolis (K. 4:28) at Tell Balata. The grave of Joseph is still pointed out south of Balata. The Madaba map indicates the "shrine of Iosēph." Another oak is recorded in K. 42:6 and the terebinth in Sikimos in K. 164:11. Out of order, so this or next entry is suspect.

36 266. Borkonneim (Borconni). Judges 8:7, 16; K. 54:25; L. 250:71. Simple Hexaplatic information, repeated by Procopius 1069A. Not a place. 267. Bēra. Judges 9:21; K. 54:26; L. 250:73. The Onomasticon locates the Old Testament site in the wrong region. The Byzantine Bera is probably Kh el Bireh near 'ain shems. Bera of Old Testament is in the area of Bethbera (K. 54:21 above). 268. Baalthamar. Judges 20:33, 16; K. 56:1; L. 250:75. Textual variant for the contemporary site Bethamari (Latin). Apparently the Onomasticon locates this near Tell el Ful a little village for Jerome which may be Ras et Tawel where there are Byzantine remains. Uncertain! In Interpretation of Hebrew Names "Baalthamar, having palms" (99). KINGS 269. Bēthchōr (Bethchur). I Samuel 7:11f.; K. 56:5; L. 250:79. Simple biblical notation. Onomasticon equates this with Ebenezer (I Samuel 7:12 and cf. K. 32:24 above). In Interpretation of Hebrew Names "Bethcar, house of lambs or house of lamb" (103).

37 270. Bama. I Samuel 9:12; K. 56:7; L. 250:81. Simple biblical note plus Hexaplaric information. The Aquila meaning is more exact than Jerome's Interpretation of Hebrew Names "Rama in which" (103). 271. Bōsēs. I Samuel 14:4; K. 56:10; L. 250:84. Simple biblical note. As is frequently the case Jerome refers to Hebrew Questions but nothing new is given there, suggesting this is not the Church Father's reference for more information but a marginal gloss cross-reference. In Interpretation of Hebrew Names "Boses it flourishes in it or precipitous" (103). 272. Basōr (Besor). I Samuel 30:9; K. 56:11; L. 250:85. Simple biblical note. There are several wadies or torrents listed in the present text of the Onomasticon which were probably not original with Eusebius. It is difficult to distinguish the two Greek words being used (cp. K. 92:10, K. 102:19, K. 116:23, 25, K. 118:11, K. 160:2. K. 168:15,20, K. 174:16 etc.).

38 In Interpretation of Hebrew Names "Bosori, announcement or flesh" (103). 273. Bōrasan. I Samuel 30:30; K. 56:12; L. 250:87. Textual Variant Bōsasan (Greek). Simple report on David's spoils (cf. K. 34:13). 274. Baoureim (Baurim). II Samuel 3:16; K. 56:13; L. 250:88. Simple biblical note. In Interpretation of Hebrew Names "Baurim, choices" (106). 275. Baalasōr. II Samuel 13:23; K. 56:15; L. 250:89. Simple biblical quotation. The Greek omits "sheep" and perhaps can be emended. In Interpretation of Hebrew Names "Balasor, having arrows of light or ascent of the hall" (106). 276. Bēthmacha. II Samuel 20:14; K. 56:17; L. n/a; Lacuna in Greek Text. This entry is missing in Vatican manuscript (cf. II Kings 15:29). The Latin suggests it is to be identified with Macham 8 miles from Eleutheropolis (K. 18:12) possibly at Kh Mekeuma. Not the Old Testament site. In Interpretation of Hebrew Names "Bethmacha, house of ground or of forum or of tax" (106).

39 277. Balth (Balaath). I Kings 9:18; K. 56:20; L. 250:91. LXX has Balath. Simple biblical note. 278. Baithsarisa (Bethsarisa). II Kings 4:42; K. 56:21; L. 250:92. Textual variant Baithsarisath (Greek). In the region of Diospolis (K. 8:14) is the Thamnitikē (K. 24:4). At the proper distance for turn off from main road is Kh Sirisiah and a bit farther on the Old Testament site at Kefr tilt, which retains the name. In Interpretation of Hebrew Names "Baalsalisa, having three" (114). 279. Baithaggan (Bethagan). II Kings 9:27; K. 56:24; L. 251:95. Simple biblical entry. Perhaps not a proper name. In Interpretation of Hebrew Names "'Bethagan, house of the garden." 280. Basekath (Bazeoath). II Kings 22:1; K. 56:25; L. n/a; Lacuna in Greek Text. This entry is not in the Greek Vatican manuscript and is out of the proper order and therefore is suspect as a late intrusion. LXX has Basourōth but the spelling of Onomasticon is closer to MT.

40 281. Baithakath (Bethacath). II Kings 10:12; K. 56:26; L. 251:96. Textual variant Bazechath (Latin). The region of Samaria or the Samaritans is frequently mentioned in the Onomasticon. In this instance it said to be in the area of village dependent upon Samaria (K. 162:13). Legeōn is here called an "oppidum" in Latin (cf. K. 10:25 and Appendix). This village is located by reference to Legeōn (K. 14:21) and a similar sounding name is still to be heard at Beit Qad east of Jenin. It is probably not the Old Testament site. The Vulgate and other versions do not have a proper name here. It has "chamber of the shepherds" (cf. Hexaplaric data also with more detail in Latin). 282. Baithannē (Baenith). II Kings 17:30; K. 58:3; L. 251:99. The Latin gives only one form for this entry which appears in several variations in the Greek and LXX. A simple biblical fact is presented.

41 283. Bublos (Byblus). Ezekiel 27:9; K. 58:5; L. 251:1. This is almost out of the geographical limits of the Holy Land. It is the most northern identifiable site in the text. It is listed as a Phoenician city but it is unclear whether this refers to biblical or Byzantine terminology, probably the earlier. The Tabula Peutinger has it seven miles from Beirut and 206 from Aelia. The distances are not quite correct but the present well-excavated site seems to be intended. It is never used for any other purpose in the Onomasticon. The difference comes to the vicinity of Nahr Qelb. 284. Boubastos (Bubastus). Ezekiel 30:17; K. 58:7; L. 251:3. Textual variant Boubatos (Greek). This is out of the area of the Onomasticon's interest in the Holy Land. Perhaps most of the entries from the prophetic books are suspect as incidental addenda by a later editor. Other sites in Egypt are K. 80:11, K. 134:4, K. 148:3, K. 162:17, K. 164:23,24.

42 In Interpretation of Hebrew Names "Bubastus, mouth or lip of experience" (13). 285. Bōz. Jeremiah 25:23; K. 58:8; L. 251:4. Textual variant Bōzan (Greek). This is just on the edge of the limits of the Holy Land as defined by the Onomasticon. In Interpretation of Hebrew Names "Buz, despising or contempt" (126). 286. Bēl. Jeremiah 50:2; K. 58:9; L. 251:5. Another of the "idols" included by a later editor among the place names (cf. K. 36:15 and Appendix II). In Interpretation of Hebrew Names "Bel age" (126). THE GOSPELS 287. Bēthsaida. Matthew 11:21; K. 58:11; L. 251:7. Textual variants: Bethsaidan (Latin) and also Genesar and Genessareth (Latin). The location is given largely from the New Testament. In Joseph Wars II, 9, 1 and Antiquities XVIII, 2, 1 he notes it was later also called Ioulias after Augustus' daughter. Formerly only a village it seems to be raised in status. In the New Testament it is called both terms (Matthew 8:26 and John 1:44). Probably et Tell on northeast side of the Sea of Galilee with the port at Kh el 'Araj (cf. John 1:44).

43 Galilaia is the northern portion of the land west of the Jordan (K. 72:18). It includes the hill country above the great plain and is sometimes "upper" and "lower" in the LXX and Vulgate. In Onomasticon it includes Bēthsaida, Capharnaoum (K. 120:2), Nazareth (K. 138:24) and Chorazein (K. 174:23). Gennēsaritis is used only twice in the Onomasticon (cf. K. 120:2). The term Tiberias is preferred (cf. K. 16:1). In Interpretation of Hebrew Names "Bethsaida, house of fruits or house of hunters" (135). 288. Bēthphagē (Bethfage). Matthew 21:1; K. 58:13; L. 251:9. The conclusion of this entry and the beginning of the next are missing in the Greek Vatican manuscript but properly supplied from the Latin. Traditionally this is located at Kefr et Tur where the Palm Sunday processions begin, coming down the Mt. of Olives (jebel et Tur) in Bible and Onomasticon as a referent (K. 58:16, K. 74:17, K. 118:19, K. 175:28). There was intense Roman-Byzantine occupation on the area from 2nd BC to 8th A.D. Eusebius describes the Mt. of Olives in other writings also as in Vita Const. iii, 41; Laud. Const. IX, 17 and Demonstratio Evangelica IV, 18, etc.

44 In Interpretation of Hebrew Names "Bethfage, house of the mouth of the valley or house of cheeks" (135). 289. Bēthania. Matthew 21:17; K. 58:15; L. 251:10. The continued identity of Bethany in the present Arabic el 'Azariyeh is uncontested. It is on the Mt. of Olives approximately two miles from Jerusalem. The present Arabic name is an approximation of the late Byzantine Lazarium. The church known by Jerome (K. 59:17), but not by Eusebius, has been excavated (Note on other churches K. 7:3). The older city is up the slope farther near the medieval tower. Paula (Migne, Patrologiae Graecae Cursus Completus 22, 888) following the Lord went from Bethany to Bethfage (K. 58:13). The later pilgrims point to both a church and a place of the tomb (John 11:1). 290. Bēthaabara (Bethabara). John 1:28; K. 58:18; L. 251:12. Textual variant Bethtabera (Latin). 45 This place is sometimes called the "other Bethany," or the "Bethany across the Jordan." The location is not precisely given, possibly because it was as well know as the previous New Testament villages to the authors. Origen probably began the written tradition of Bethaabara combining the crossing of the Israelites into the Promised Land and the baptism of John. Jerome and Eusebius follow this East bank tradition which by the time of the Madaba map had come to the present traditional location on the West bank near Bethagla (K. 8:19). Madaba map reads, "Bēthabara the place of St. John the Baptist." Origen in his Commentary on John writes, "But the place named Bethania is across the Jordan. It is said that a Bethabara is pointed out beside the bank of the Jordan where as it is reported John Baptized" (Migne, Patrologiae Graecae Cursus Completus, 14, 269). Perhaps Kh el Medesh near the Wadi Nimrin is the place. Some believe the Madaba map refers to two locations, but the influence of Origen and Eusebius is still seen. On the tradition of Ainon for place of Baptism see K. 40:1.

46 The "brothers" of course mean in general Christians, but it is unclear whether loutron refers to general bathing, liturgical renewals of baptism or the original baptism of each Christian. In spite of Constantine there are only three Christian "towns" in the Onomasticon: Anaia (K. 26:14, Ietheira (K. 108:3) and Kariatha (K. 112:16). 291. Bēzatha (Bethsaida). John 5:2; K. 58:21; L. 251:15. Textual variants: Bethesda (Latin), Josephus has Bezatha. Eusebius again follows Origen (Migne, Patrologiae Graecae Cursus Completus 14, 269) in his description of the twin pools and in the general location. The pools apparently gave their name to the quarter of the city. The Church of St. Ann is in the general area of the church on the Madaba map. This explanation is curious. Such explanations are not common in the Onomasticon. In Eusebius only one of the twin pools is involved in the miracle. The pilgrims report similar happenings. "There are in Jerusalem two large pools at the north side of the temple, that is one upon the right hand and one upon the left where were made by Solomon; and further in the city are twin pools with five porticoes which are called Bethsaida. There persons who have been sick for many years are cured; the pools contain water which is red when it is disturbed" (Itin. Bourd. PPT 1, 20).

SECTION G

GENESIS 292. Gaiōn (Geon). Genesis 2:13; K. 60:3; L. 251:24. This entry is out of the geographical range of the Holy Land as perceived in the Onomasticon just as entries appearing first in A and B sections also. This is a river which makes it doubly suspect. The information is dependent on Scripture and Josephus. "Lastly (of the 4 rivers in Paradise) Geon which flows through Egypt means 'that which wells up to us from the opposite world' and by the Greeks is called the Nile" (Antiquities I, 1, 3). For another such river see K. 82:7, K. 164:7, and K. 166:7). In Interpretation of Hebrew Names "Geon, breast or broken off" (66). 293. Gomorra. Genesis 10:19; K. 60:5; L. 251:26. Biblical information on the Pentopolis of Sodom (K. 150:10). Jerome in Hebrew Questions seems to suggest the vicinity of the hot springs of Callirhoe (14). In Interpretation of Hebrew Names he notes that the Latin G is not here but rather a vowel should be used to begin these words (cf. his note on Gader (K. 63:4). "Gomorra, fear of the people or sedition" (67).

294. Gerara. Genesis 20:1; K. 60:7; L. 251:28. Procopius 309C follows the first sentence almost exactly but shortened the remainder into "a royal city of the Phylistiems located between the deserts of Sour and Kadēs." The Madaba map also follows Eusebius "Gerara-once a royal city of the Phylistia and the southern border of the Chananaia thence the salton Geraritikon." Gerara is located from Eleutheropolis (K. 18:12) in the southwest area of Palestinē. A vignette on the Madaba map fits the legend and the Onomasticon's information. The name is still to be found at Kh Um Jerrar but this is not the location for either the Old Testament site or that of the Onomasticon. The biblical site is possibly at Tell Abu Hureira. Eusebius does not say if he knows a village or city existing there in his day so he could have had this tell in mind. But if a Byzantine town is needed it may be Tell ash Shari'a on the wadi of the same name which is largely a Roman-Byzantine site.

The area was named for the city back in patriarchal times (Genesis 26:1). It is on the border of Chananite territory (Genesis 10:19). The Geraritikē is probably the same area south of the region of Eleutheropolis and west of the Daroma (K. 26:10) or Negeb (K. 136:14). It may be parallel to Barsama a military area. Later this was a bishop's seat. Apparently Sur is the southern and western portion of the Sinai Peninsula (K. 152:6). Kades (K. 112:8) is central and eastern while that belonging to the Saracees is the northern caravan area which in Transjordan probably extended to the Syrian Desert (K. 118:21 and K. 124:10). The biblical information is here summarized from I Samuel 15:7, Exodus 15:22, and Numbers 27:14. In Interpretation of Hebrew Names "Gerara, he saw a chewing of the cud or a garden wall" (66). 295. Galaad. Genesis 31:21; K. 60:15; L. 252:36. Originally the area was just south of the Jabboq. In the widest use as in the Onomasticon it included all the Transjordanian territory ever claimed by ancient Israel. Procopius 1060B has, "Galaad is located back of Phoenikē and Arabia, linked with the Libanon and extending through the desert beyond the Iordan Peraia (to Petra?). Here Sēon the Amorite dwelled. It was received by the two half tribes. In Jeremia it says, "You are to me like the peak of Lebanon." There is also a mountain Galaad with a city set upon it which Galaad the son of Macheir, son of Manassē took from the Amorites." Jerome in Commentary on Ezekeil 14:18 writes, "Galaad, which is connected by hills with Mt. Leban fell by lot to Ruben and Gad and the half tribe of Manassē. It is back of Phoenice and Arabia. To this mountain Jacob came fleeing from Charran and was caught by Laban. Jeremia says of it, 'Galaad, you are to be the beginning of Libani.' Galaad the son of Machir, the son of Manassē took this from the Amorites." Jerome repeats this in Commentary on Jeremiah 22:6.

The hill country today includes a jebel jel'ad which is near Kh Jel 'ad, the probable town Eusebius had in mind. It has Roman-Byzantine sherds but the Old Testament site must be elsewhere. The biblical information is from Deuteronomy 3:16, Joshua 13:8.11, Jeremiah 22:6 and Numbers 32:39. Charran although out of the Onomasticon's area is discussed in K. 170:23. There is a Latin variant Charris. Mesopotamia is probably here used as the Roman province which includes Euphratēs (K. 82:7, Phathourra (K. 168:22) and the above Charran (K. 170:23). Arabia is confusing in the Onomasticon since it is not always the Roman province. Different editors may be using it differently. Libanon (K, 10:24), Iordan (K. 104:20) and Petra (K. 142:7). In Interpretation of Hebrew Names "Galaad, heap of evidence or migration of evidence" (67). 296. Gader. Genesis 35:21; K. 62:5; L. 252:45. Textual variant Adda (Syriac). A simple biblical report. Apparently in K. 68:11 the Onomasticon confuses this with the Canaanite royal city. The Tower or Migdal is in the Chebrōnrea (K. 43:23). In Hebrew Questions Jerome locates it near Bethleem (43). Jerome's text frequently makes note of transliteration problems from Hebrew to Greek and Latin.

297. Gethem (Gethaim). Genesis 36:35; K. 62:7; L. 252:47. Textual variants: Gethea (Greek), Geththaim, and Adda (LXX). Here Idumaia is identified with the Gebalēne (cf. K. 26:10 and K. 102:23). Gethem without the G in Hebrew is Avith but location still unknown. 298. Gesem. Genesis 45:10; K. 62:10; L. 252:50. Textual variant Gesen (Latin). This is also out of the geographical area of the Holy Land. In Interpretation of Hebrew Names ""Gesen, approaching flatteries or vicinity" (67). But, "If as in our codices the final M is written Gesem, which doesn't please me at all. it signifies fall land" (49). NUMBERS AND DEUTERONOMY 299. Gasiōn (Gaber). Numbers 33:35; K. 62:13; L. 252:53. Cf. K. 36:1. The Onomasticon has only a report on Asian not personal identification. Cf. the Latin variants Esaiam and Aialam and cf. also Deuteronomy 2:8. 300. Gai. Numbers 33:44; K. 62:17; L. 252:57. Gaia is called a city of Petra (K. 142:7) but lacks any other identification or location.

301. Gelmōn Deblathaeim (Gelmōn Deblathaim). Numbers 33:46; K. 62:19; L. 252:59. Biblical note on the station but a different formula from the usual. Also out of order. 302. Gadgad. Numbers 33:23; K. 62:20; L. 252:60. Another note on the station. Probably a confusion of Dibongad (K. 76:23) Numbers 33:46. 303. Gaza. Deuteronomy 2:23; K. 62:22; L. 252:62. Gaza has always been a significant or famous city of Palestine. It once formed the border of the Chanaanites (Genesis 10:19). It was one of the Philistine cities (K. 22:6, 11, 15 and K. 68:4). They (foreigners-Philistines usually) were not driven out by Israel (Joshua 15:47, Judges 1:18) The Madaba Map locates Gaza and describes it as a splendid town with columned streets and a basilica. Tabula Peutinger locates it 15 miles from Askalon (K. 22:15). It had suffered under Diocletian but had a bishop at Nicea (Historia Ecclesiastica VIII, 13, 5). The region of Gaza was important in the Onomasticon and the Roman road system (cf. Jerome's Epistle 108:11). The city is probably still ghazzeh.

The Greeks and after them, Jerome, seems to have distinguished another older Gaza. Jerome for some literalistic theological reasons does not expect such a splendid city to still exist after all the prophetic woes pronounced against it. Some suggest this old site was Bethaglaim (K. 48:19). In Interpretation of Hebrew Names "Gaza his strength" (66) and "Gaza strength, but probably one should know that the Hebrews do not have as the first letter a consonant, but the word begins with a vowel and is pronounced Aza" (87). 304. Gergasei (Gergasi). Deuteronomy 7:1; K. 64:1; L. 252:68. Textual variants: Gergesa (Greek) and Gargasi (Latin). This is equated with an important city in Arabia (Coele Syria) called Gerasa. Some falsely equate it with Gadara (K. 74:10). Both were cities of the Dekopolis (K. 80:16). The equation with Gerasa, probably modern Jerash, seems more correct than with the city Galaad (K. 62:2) since the Onomasticon locates it as near Galaad (Josh 12:5). This Gergasei is distinct in the Onomasticon from the New Testament site (K. 74:13) (cf. Mark 5:1).

Gerasa has been well excavated to become known as the "Pompeii of Palestine." According to the Onomasticon the Jabbok flowed between it and Philadelphia only four miles from Gerasa (K.102:22). Many villages depended on it in Roman-Byzantine times. In Interpretation of Hebrew Names "Gergesaeum, attached to the farm" (87). 305. Gadgada. Deuteronomy 10:7; K. 64:5; L. 253:73. A simple entry with no real identity or location (cp. Gadgad (K. 62:20)). Either this or the next entry out of order and suspect as late additions. 306. Gaulōn or Gōlan (Gōlam). Deuteronomy 4:43; K. 64:6; L. 253:75. The city gave its name to a region in Roman times, but is not used as such by the Onomasticon since it apparently overlaps the region Batauaia (K. 44:10). The city may possibly be located at Sahem el Jolan cf. Joshua 20:8. See previous entry. In Interpretation of Hebrew Names "Gaulon, his rolling about" (87).

307. Gaibal (Gebal). Deuteronomy 11:29; K. 64:9; L. 253:79. Textual variant Gebal (Greek). This and the following entry can be treated together. The Onomasticon begins by recording the simple biblical information here. The generally accepted tradition is to follow the Samaritan tradition as given here. The two mountains are on either side of Neapolis (K. 4:28) and are Jebel es-Slamiyeh and Jebel et Tur. The Madaba Map reflects this tradition by having them near Shechem (K. 150:1) called Garizin and Gōbel. The pilgrims also recognize this identity. "At Neapolis is Mt.Agazaren where the Samaritans say Abraham brought the sacrifice. And to ascend up to the summit are 300 steps. At the foot of the mountain is located a place by the name of Shechem" (Itin. Bourd. PPT I, 18). Zeno and Justinian built churches on Garizein according to Procopius Buildings V, vii, 5-17. Excavation of this area is going on.

But Eusebius and Jerome prefer to follow an anti-Samaritan location. The Madaba map hesitates between the two opinions and so locates Gebal Garizeini near Ierichō (K. 104:25). The use of the LXX names in Ierichō region and the Aramaic in the Neapolis area may signify some preference. Since Josephus and the later Byzantines had the correct tradition, this rabbinic tradition must have developed in the late first and early second centuries. Procopius 905C is also confused: "This is situated at the Eastern part of Ierichō beyond Galgal" and he continues by denying the Samaritan tradition. Yet in 908A he seems to accept the Samaritan location and tradition. The two mountains near Jericho are probably those above Aqaba jabr sometimes called Tyros and Thrax. The Roman road to Jerusalem passed between them. In Interpretation of Hebrew Names "Gebal, ancient abyss or stone building" (87). 308. Garizein (Garizin). Deuteronomy 11:29; K. 64:16; L. 242.

See previous entry. In Interpretation of Hebrew Names "Garizin, division or stranger" (87). 309. Golgol or Galgal. Deuteronomy 11:30; K. 64:18; L. 253:88. Textual variants: Golgōn and Galgan (Greek). The argument of the previous two entries is continued here in Greek and developed by Jerome. A Galgal could be located near Neapolis on the basis of the text quoted (K. 66:7) but the Onomasticon uses the Galgala (K. 64:24) on the Jordan to move mountains. In Interpretation of Hebrew Names "Galgal, wheel or revelation" (87). 310. Gai. Deuteronomy 34:6; K. 64:21; L. 253:91. This is not a proper name. It is equated with Bēthphogōr (K. 48:3) with Beth translated "house" of Phogor (K. 168:7, 25). On the Madaba map there is "AIA" which could be related to Bethpeor. The general area could include the Gai near Petra as in K. 62:17 but it probably does not. The Gai of K. 66:8 is the same as Aggai (K. 4:27).

Here and in K. 70:1 it is better simply "valley." In Interpretation of Hebrew Names "Gai, chasm" (87). JOSUE 311. Galgala. Joshua 4:19; K. 64:24; L. 253:94. Textual variant. The distance is omitted in the Greek Vatican manuscript. Gilgal has been a problem for the Onomasticon's editors, pilgrims and modern scholars. "East of Jericho" is a biblical reference not a contemporary geographical one (cf. Joshua 5:11f., Joshua 15:7, I Samuel 7:16, Amos 5:5, II Kings 2:1, and 4:38 etc.). Even if it were being used the quadrant NE to SE could be involved. But the location two miles from Ierichō does not include direction or road. The Madaba map locates it slightly NE of Jericho and records "Galgala also dōdekalithon" (12 stones). Procopius 1009C records the etymology "wheel" and the location at second mile from Ierichō. The 12 stones were said to be visible according to K. 46:20 and Procopius reaffirms this evidence. Paula only contemplated the "field" of Gilgal on her way from Jericho to the Jordan (PPT 1, 4 cf. Jerome's Epistle 108, 2).

Biblical Gilgal is not certain but the measurements of Josephus and Eusebius taken from tubul abu Aliviq (New Testament Jericho) suggest Tell es Sultan was the revered site of Gilgal, the "hill of foreskins" where stones were pointed out. The Galgala near Bethel could be the same- on the road to Bethel- or it could be one of sites in the hill country related to Garizein and Gaibal (cf. K. 64:18). 312. Gai. Joshua 7:2; K. 66:8; L. 253:2. Textual variants: Bēthaunōn (Greek) and Bethan (Latin). The same as Aggai (K. 4:27) probably already in the 4th century the tradition was settled on the ruined place et Tell. In this entry the identity of Bethayn with Baithēl is not made clear (K. 43:3 and Joshua 12:9). 313. Gabaon. Joshua 9:9ff.; K. 66:11; L. 253:6. The complications on Gabaon have been noted in discussion of Bērōth (K. 48:9). It is further complicated here by 4 miles west of Baithel (K. 40:20). Both the Latin of Jerome and Procopius 1020C accept this reading. This would make the Gabaon in Onomasticon near Ramallah. In the Onomasticon Gabaon, Rama, Galgala, Ailon and Aggai are near Baithēl (cf. Joshua 10:2, 18:25, 21:17; I Kings 3:4).

The Madaba map has a Gabaon at the location generally preferred for the Old Testament site el jib. In Interpretation of Hebrew Names "Gabaon, hill of walls" (94). 314. Gaibe (Gaba). Joshua 18:24; K. 66:17; L. 254:13. Textual variants: Gabaa (LXX), Gebe (Latin) and Gabe (Syriac). A simple biblical note (Joshua 21:7) but it is out of order. The last part has been emended from the Latin since it is missing in the Vatican manuscript along with the first part of the next entry. However, Hebrew, Greek and Latin names with G-B are all confused in parts of all the versions. 315. Gazer. Joshua 10:33; K. 64:19; L. 254:14. The first part of this entry is missing in Vatican manuscript along with the end of the above. A summary of biblical information from Joshua 21:21, I Kings 9:17, Joshua 16:10, and Judges 1:29. Josephus, Eusebius and the Madaba map seem to be confused about Gazara (K. 72:12), Gedour (K. 68:22) and this Gazer.

The Old Testament site is being excavated at Tell jezer. Seems to have ceased being important before the time of Constantine. But the direction of 4 miles north of Nikopolis (K. 30:27) cannot fit unless WNW is the quadrant. Some have corrected it to be west and then it would be about 5 miles from 'Amwas. In Interpretation of Hebrew Names "Gazer, mutilation or division" (94). 316. Goson. Joshua 10:41; K. 68:3; L. 254:19. Simple biblical notation. In Interpretation of Hebrew Names "Gosnam, next to him or located near" (94). 317. Geth. Joshua 11:22; K. 68:4; L. 254:20. Another of the Philistine cities (cf. K. 22:6, 11, 15; K. 62:22). Since "foreigners" has been used for 'Enakeim' this is one of the few places in the Onomasticon where it is clearly stated Phylistaioi were not driven out. Madaba map has "Geth now Gitta once one of the Satrapies." The Bible and the Onomasticon as well as the Amarna letters are confusing with several spellings of similar names (or of the same?) (cp. K. 48:28; K. 70:14; K. 72:2, 4 etc.). The Madaba map has combined Geth with Geththa (K. 72:2) in the vicinity of Ramle which may be at Tell Ras Abu Hamid.

The Onomasticon has 5 miles from Eleutheropolis which points northwest to Kh Dikrin (Dikkriya) others see it at Tell es Safi a bit farther away at 8 miles. This cannot be Canaanite or Philistine Gath (if they are the same?). The latest suggestions for Old Testament Gath are Tell en Najilah which has no Philistine remains and Tell esh sheri'a which does. Jerome's Commentary on Micah1:10 says, "Geth one of the five cities of Palestine a village on the border of Judaea. There is now a large hamlet on the road from Eleutherpolis to Gaza, home of Goliath the Gethite." This points to one of the many earlier candidates for Philistine Gath, Araq el Manshijeh (but see K. 160:9). In Interpretation of Hebrew Names "Geth, wine press" (94). 318. Gesoureim (Gesom). Joshua 12:5; K. 68:8; L. 254:24. Textual variants: Gegassi and Gergasi (Latin)(cf. K. 64:1 and K. 74:14). 319. Gader. Joshua 12:13; K. 68:11; L. 254:27.

Textual variant in Latin we find "torrentem" (wadi) for "tower." This unknown Canaanite city is equated by the Onomasticon with the Tower of Genesis 35:16, 22 (cf. K. 62:5). The Hebrew MT is itself questionable. 320. Gōein of Gelgel (Goim in Gelgel). Joshua 12:23; K. 68:13; L. 254:30. Textual variant Galgalis (Latin). Simple Hexaplaric information. See next entry. 321. Gelgel. Joshua 12:23; K. 68:14; L. 254:31. Textual variant Galboulis (Greek). This points to the road going north from Antipatris and is perhaps indicative of Jaljuliya which is about 5 miles north. Paula reports Antipatris "a small half ruined town" (PPT I, 4). It is on the road between Diospolis (K. 8:14) and Caesaria according to the Tabula Peutinger 12 miles from the former. Today this is Ras el 'ain. It was a station on the Roman courier route. It was redeveloped by Herod, and seems to have been less significant for our editors than it was in 4th century A. D.

322. Golathmaeim (Golathmaim). Joshua 15:19; K. 68:17; L. 254:34. The interpretation is missing in Vatican manuscript but properly emended from the Latin. This is a "place" but not a proper name. The etymology is from the translation of Symmachus. 323. Gadda. Joshua 15:27; K. 68:18; L. 254:35. Another border village of Judaea in the Daroma (K. 26:10). The Onomasticon equates it with an unidentifiable village which is nameless in the Engaddi region (cf. K. 86:16 and K. 96:9). 324. Gadeira (Gadera). Joshua 15:36; K. 68:20; L. 254:37. Textual variants for the contemporary village Gadara, Gedora (Latin). About 5 miles from the Terebinth (K. 6:8 and K. 76:1) is Kh Jedur which must be the site the Onomasticon's writer has in mind for Gidora but it is not Old Testament Gadeira, which is in the Jerusalem region, near Gezer and Latrun probably at Kh Jederah (see K. 68:22). In Interpretation of Hebrew Names "Gadera, his hedge" (94).

325. Gedour (Gedur). Joshua 15:58; K. 68:22; L. 254:39. Textual variants: Gedrous (Greek), Gahedur and Cedrus (Latin). This is often located at the same spot as the previous entry but not according to the Onomasticon which probably has Qatra in view. So Old Testament Gedour at Kh Jedur (K. 68: 20). The Madaba map conflates these sites after the Onomasticon and has "Gedour which is also Gidirtha" in the general vicinity of Gezer (K. 66:19). Perhaps Gazara (K. 72:13) and Gedrous have been confused with Gezer. This site fits the general distance given here but could also point to Abu Shusha. 326. Gabli. Joshua 13:5; K. 68:24; L. 254:41. Textual variants: Gabbli and Gamblē (Greek). Note again rare use of transliteration of Allofylorum in Latin (cf. K. 23:14; see Appendix I). 327. Gisōn. Joshua 15:51; K. 68:25; L. 254:42. Simple tribal listing. 328. Gelōn. Joshua 15:51; K. 68:26; L. 254:43.

Simple tribal listing (cf. K. 172:24). 329. Gadērōth. Joshua 15:41; K. 68:27; L. n/a; Lacuna in Greek Text. Textual variant Geddōr (LXX) and Gederoth (Latin). This entry is missing in Vatican manuscript (cf. K. 68: 22). Out of order and suspect. 330. Gethemmōn. Joshua 21:25; K. 68:28; L. 255:44. This entry in Manassē is distinct from that of Dan (K. 70:14). In Interpretation of Hebrew Names "Gethremmon, high press or elevated press" (94). 331. Gai. Joshua 18:16; K. 70:1; L. 255:46. Simple etymology. See next entry. A number of wadies or ravines are listed in the present text but do not belong to the original manuscript (K. 168:15, 20 etc.). 332. Galennoum (Geennom). Joshua 18:16; K. 70:2; L. 255:47. Variant Enom (Latin). One of several detailed notes about Jerusalem. The etymology is from the Hebrew (cf. K. 170:8). The valley forms the border of Benjamin and Jouda. In Byzantine tradition as here, it is equated with the Kedron (K. 118:11 and K. 174:26).

333. Geththepher. Joshua 19:13; K. 70:5; L. 255:50. Textual variant Geththepha (Greek). Simple tribal listing. In Interpretation of Hebrew Names "Gethhaafer, his press of ground or excavated" (94). 334. Gēephthael. Joshua 19:14; K. 70:6; L. 255:52. The name is missing in Vatican manuscript but supplied correctly from Latin (cp. K. 110:1). 335. Gabathōn. Joshua 19:14; K. 70:7; L. 255:53. The Onomasticon has added a number of items from the confused Old Testament Geba concordance. a) The Onomasticon identified Gabathon of Dan with the city (polichnē in Greek cp. K. 22:11) of Gabe near Kaisareia. This is probably in error. This Gabe is accurately located southeast of Mt.Karmel at present Jeba. b) A little farther located generally east in the Great Plain of Legeōn is the first Gabatha at Jebata (or Gevat) southwest of Nazareth. c) In the Daroma (K. 26:10) the Onomasticon has a Gabaa and Gabatha. Possibly these are double names for the same village (plural only in Latin). Perhaps this is same as Gabatha (K. 70:23) twelve miles from Eleutheropolis but this is toward Jerusalem and not in the Daroma. Possible near Ziph.

d) The Gabatha of Benjamin and Saoul (Joshua 18:28 and I Samuel 10:26) is located by our text and is not the Old Testament site Tell al Ful which had no Byzantine remains, but the nearby Jaba which is close to er-Ram and fits Jerome's location of Gabaa of Saul next to Rama (Commentary on Hosea 5:8). e) The Babathon of the heathen (I Kings 16:15) may be the region of Dor half-way between Kaisareia and Mt.Karmel. The Latin is confusing. In Interpretation of Hebrew Names "Gabathon, height or high press" (94). 336. Gethremmōn. Joshua 19:45; K. 70:14; L. 255:58. This is one of several instances where "another" is in its proper biblical order (Joshua 21:24). Usually in the Onomasticon "another" is out of order and suggests some late marginal gloss has been incorporated into our manuscripts (cf. K. 68:28 above). The confusion suggested it is equated with K. 72:3.

The contemporary city is hardly from Dan. There is a possibility the direction of the road has been reversed, but 12 miles is almost midway, so little is changed, possibly Ras abu Hamid. If it is to be distinguished from the Madaba map site near Ramle, it could well be Tell es safi, long a candidate for Philistine Gath which is 8 Roman miles north of Eleutheropolis, but biblical Gethaemmon is located way north at Tell Jerishe. 337. Galeilōth (Galiloth). Joshua 22:10; K. 70:17; L. 255:61. Textual variants: Galiloth, Gaieiloth (Greek). Since the LXX transliterates the Hebrew for "borders" it is listed here as a "place" but not a contemporary village (cf. Josh 18:17). 338. Gaas. Joshua 24:30; K. 70:19; L. 255:63. A mountain and so properly not original in the Onomasticon's text. There are several references to tombs. This Thamna (cf. K. 96:24) is northwest of Ramalla at Tibne. Paula viewed the "tombs on Mt. Ephraim of Joshua, son of Naue and of Eliazar, son of Aron, the priest, one of whom is buried in Thamathsare on the north side of Mt. Gass and the other in Gabaa of Phinees" (PPT I, 12 and Jerome's Epistle 108:13). On Thamathaare (cf. Thannathsara 100:1) Thamna is near Gouphna (K. 76:2 in Josephus Antiquities V, 1, 29.

339. Gabass (Gabath). Joshua 24:33; K. 70:22; L. 255:66. Textual variants: Gabaath (Greek) and Ambacuc (Latin). The tomb tradition of Paula is recorded in the note on the previous entry. This Gabatha may be the same as that in the Daroma (K. 70:10). But it is best at el jeba' north of Eleutheropolis. For another tradition of the tomb of Ambakoym see K. 88:22 and K. 114:17. Probably the first and last parts of this entry refer to the Gabatha (K. 70:6) of Saul and Benjamin located by the Onomasticon and Paula as near er-Ram. Ephraim and Benjamin have also been confused (Joshua 18:24). 340. Gabaan (Gabaam). Joshua 21:17; K. 70:26; L. 255:70. This is either the above Gabatha of Saul or another Geba of Benjamin (cf. K. 70:7). "In Gabas, a city destroyed even to the ground, she stayed for a short time remembering its sins and the concubine cut into pieces and the 300 men of the tribe of Benjamin reserved for the sake of the Apostle Paul" (Jerome's Epistle 108:8; Paula PPT I, 5; cf. Judges 20:43). It is out of order and a late addition.

KINGS 341. Geththa. I Samuel 5:8; K. 72:2; L. 255:73. Textual variant for the second contemporary town Giththim (Latin). The biblical information on Gath is confused (cf. K. 68:4). There is debate whether Canaanite and Philistine Gath are identical or not. In the Onomasticon Giththam is equated with Geththa, but probably also with the previously discussed Geth (K. 70:14) or Gehtremmon (K. 68:20). The road between Antipatris (K. 68:15) and Iamnia (K. 106:21) is not very important in the Onomasticon so some have tried to emend to Antipatris to Ioppa (K. 110:24). If the text is correct then the Madaba map Gitta has followed that road and placed it near Ramle at Tell Ras Abu Hamid. If we emend the text and change the road it may be Saqya. The second Geththeim is not located. It may be related to Gethem (K. 62:7). 342. Gallei (Gallim). I Samuel 25:44; K. 72:5; L. 255:77.

A biblical note (Isaiah 10:30) and then a tradition of a similar sounding name Gallaia. This may be reflected in Jilya half way between Akkarōn (K. 22:6) and Eleutheropolis (K. 18:12) beyond the area of Benjamin and which has no relationship to the biblical site at Kh Kakul. In Interpretation of Hebrew Names "Gallim, transmigration or revelations" (104). 343. Gelamsour (Gelamsur). I Samuel 27:8; K. 72:8; L. 255:80. Simple record of an enemy city. Jerome does not translate as usual and does not equate with Philistines but simply transliterates. The entry is the result of a poor LXX transcription. 344. Gelboue (Gelbua). I Samuel 28:4; K. 72:9; L. 256:81. Textual variant Geboue (Greek). The mountain is not proper for Onomasticon. The village of Gelbous is probably Jelbun southwest of Beisan. The mountain is Jebel Fuqua but out text errs in the equations. In Interpretation of Hebrew Names "Gelboe, rolling about or running around or flowing heap" (104).

345. Geddour (Gedud). I Samuel 30:8; K. 72:11; L. 256:83. Textual variants: Geddar (Greek) and Gedur (Latin). Another transcription confusion from the LXX. Not properly a place name as the Hexaplaric notes show and therefore suspect. 346. Gazēra. II Samuel 5:25; K. 72:13; L. 256:85. Simple biblical note (cf 66:19). 347. Gessour (Gessur). II Samuel 15:8; K. 72:15; L. 256:87. In region of Syria. 348. Gilōn. II Samuel 15:12; K. 72:16; L. 256:88. Textual variant Achittophel (Greek). Simple biblical note. 349. Gob. II Samuel 21:19; K. 72:17; L. 256:89. Simple biblical note. 350. Gailaia (Gailaea). I Kings 9:11; K. 72:18; L. 256:90. Textual variants: Gennesar and Gennesareth (Latin). Summary of biblical information from Isaiah 9:1 and Job 20:7. On the lake see K. 58:12. The latter part of this entry seems to be an addenda after "another." 351. Geiōn (Gion). I Kings 1:33; K. 72:22; L. 256:95. Simple biblical note. Out of order and suspect late addition.

352. Gēr. II Kings 9:27; K. 72:23; L. 256:96. Simple biblical note with biblical location (cf. K. 56:26). The LXX has the Gur of MT transcribed as it is here. It also appears in variant form as Gair. Ieblaam (K. 108:24) is probably Tell bel 'ameh just south of Jenin. Only a "place" in the Onomasticon. In Interpretation of Hebrew Names "Gir, division or broken off" (111). 353. Geththachopher. II Kings 14:25; K. 72:25; L. 256:97. Textual variant Geththarchopher (Greek). Jerome in Commentary on Jonah writes "Geth which is in Ofer, about two miles from Saphorim which is Diocaesarea, is a not large hamlet on the way to Tiberias where his tomb is shown. There is another near Diospolis, i.e., Lyddat." This village is just east of Diocaesarea near Mash-had where a shrine is still shown. This is out of biblical order and a late addition. 354. Gaddei (Gaddi). II Kings 12:18; K. 72:26; L. 256:98.

Simple biblical note (cf. K. 68:18) with no location possible for either. But also see K. 86:16 Engaddi. 355. Gēmela. II Kings 14:7; K. 72:28; L. 256:00. Generalized biblical location in Edom (K. 102:23) with Hexaplaric information. 356. Gebein (Gebin). Isaiah 10:31; K. 74:1; L. 256:2. Onomasticon is confused with Geba (K. 70:7). The town falsely equated with Gebim is north of Jifneh , which is this Gouphna (cp. K. 26:2 and K. 168:16). This town is et tell on the Wadi el jib which preserves the Byzantine name. The biblical site was in vicinity of Mt.Scopus. In Interpretation of Hebrew Names "Gebim, cisterns" (121). 357. Gōzan. Isaiah 37:12; K. 74:3; L. 256:4. Textual variant Gōzath (Greek). This is outside the normal limits of the Holy Land. Probably an addition. In Interpretation of Hebrew Names "Gozan, their nut" (121). 358. Garēb. Jeremiah 31:39; K. 74:5; L. 256:6. Textual variant Garēy (Greek).

Simple biblical note. The next 3 entries and this are late additions. In Interpretation of Hebrew Names "Garab, scabs or many people" (127). 359. Gēbarōth (Gebarth). Jeremiah 41:17; K. 74:6; L. 256:7. Textual variant Gebaroth (Latin). Simple Hexaplaric information. Not properly a place name. One of a series of late additions. 360. Gaimōd (Gemen or Gamon). Isaiah 60:6; K. 74:9; L. 256:8. Textual variants: Gaimōn or Gaimōl (Greek) and Gamen or Gamol (Latin). Simple reference to a dubious place. Only the Latin text has the double tradition of spelling (cf. K. 78:20 and K. 138:8). One of a series of late additions. 361. Gaipha (Gefa). Isaiah 60:6; K. 74:9; L. 256:8. The order of these last two entries is reversed in the Latin. This is also out of the territory of the Holy Land and is suspect as are many of the prophetic entries. Called a region (cp. K. 138:22) perhaps by interpretation in a marginal gloss.

THE GOSPELS 362. Gadara. Matthew 8:28; K. 74:10; L. 256:11. This is a city of the Decapolis (K. 80:16) which is generally located at Umm Qeis overlooking the Yarmuq. On the Tabula Peutinger it is 16 miles from Tiberias. It was a strong military city. A bishop was at the Council of Nicea. The hot baths of Amatha are not far away (K. 22:26). Origen in his Commentary on John 6:4 remarks about the renowned hot baths of Gadara (cf. K. 64:1 where it is confused with Gerasa). 363. Gergesa. Matthew 5:1; K. 74:13; L. 256:14. Textual variant Gergessa, Gerges (Latin). At this point we have a distinction made with Gerasa (K. 64:l). Procopius 349B follows Eusebius "Gergasenes lived near Gadara. Now Gergesau the desert reaching Lake Tiberias." This location is dependent upon Origen who in his Commentary on John 6:4 remarks "The Gergasenes are from an old city near Lake Tiberias on a cliff extending down to the Lake. Nearby they show (the hill) of the pigs thrown down by the demons." This probably is present Chorsia (el Kursi) on the East shore of the Sea above Hippos (K. 22:21).

364. Gethsimanē (Gethsimani). Matthew 26:36; K. 74:16; L. 257:18. Another site on the Mt. of Olives (cf. Bēthania (K. 58:15) and Bethphagē (K. 58:13)). The "faithful" are the Christians who bath at Bethabara and here are called "brothers" (K. 58:18). Helen planned a church there and Eusebius knew of it but only the Latin text (cf. Note on K. 7:3) reports the church (cf. Vita Const. iii, 43 and Demonstratio Evangelica vi, 18). In the itinerary it is across the Valley of Josafath (Itin. Bourd. PPT I, 25). The Madaba map has "Geths" and the remainder must be emended. Perhaps two locations are involved: the betrayal spot and the place of prayer, one at the foot and another higher up. In Interpretation of Hebrew Names "Gethsemani, valley of fatness" (136). 365. Golgotha. Matthew 27:33; K. 74:19; L. 257:21. The tradition of Golgotha has been of long standing. Some feel it was never lost sight of. The Itinerary notes "on the left side is the little hill Golgotha" (PPT I, 22). This means a short distance from the ConstantinianChurch of the Holy Sepulchre. In Vita Const. iii, 25f., Eusebius describes the pagan temple to Venus on the site of the Holy Sepulchre and the subsequent work of Constantine. Curiously he does not speak of Golgotha. Here it is in the area north of Mt. Zion (K. 162:12) which is not clearly located in the Onomasticon, perhaps because the tradition continued strong to the 4th century A. D.

In Interpretation of Hebrew Names "Golgotha, skulls" (136).

SECTION D

GENESIS 366. Dasem. Genesis 10:12; K. 74:24; L. 257:25. The LXX has misread the MT with a D for an R (cp. K. 142:21). This is also outside the area of the Holy Land and so is doubly suspect, as are many first entries in these alphabetic sections. In Interpretation of Hebrew Names "Dasem, bridle" (64). 367. Drus (Drys i.e., oak). Genesis 13:18; K. 76:1; L. 257:23. The emended reading of the Madaba map is "drus mambre and terebinthos." The first name is in black letters and the second in red, but no tradition that they were really separated. It is near Chebrōn (K. 6:8) on the map and also here in the Onomasticon. The pilgrims place it 8 miles from Bethsur (K. 52:1) and two miles from Chebrōn (Itin. Bourd. PPT I, 27). Constantine built a church there which Eusebius knew about (Vita Const. iii, 51) but only Jerome mentions it in the Onomasticon (K. 7:2). It is probably the excavated site of Ramet el Khalil. Mamre (K. 124:5) and the terebinth are frequently used for referents (K. 6:13, K. 24:16, K. 68:21 and K. 94:21).

368. Damaskos (Damascus). Genesis 15:2; K. 76:4; L. 257:30. This city is the limit of the Onomasticon on the east along with Bostra (K.46:10). Damaskos is one of the Dekapolis (K. 80:16). In Tabula Peutinger it is 56 miles from Caecarea Paneas. It was a seat of a bishop at the time of Council of Nicea. Later pilgrims locate Paul's conversion as a few miles out of the city. In Interpretation of Hebrew Names (15:3) Jerome notes that Hebrew is quite different and lacks the idea of a proper name for a slave. 369. Dan. Genesis 14:14; K. 76:6; L. 257:18. The border of Joudaia went from Dan to Bērsaba (K. 50:1). It is in the general region of the sources of the Jordan (K. 104:20 and cf. Josephus' Antiquities I, 10, etc.). Jerome calls one of the sources Dan and the other Ior close by (Interpretation of Hebrew Names 19). He also gives Greek etymology in an unusual way. The Syriac text and Procopius 333A have the little village of Dan 14 miles from Paneas on the road to Tyre which would be almost midway and so, much too far. In Commentary on Ezekiel 48:18, Jerome identifies Dan with Paneas (cp. K. 16:4).

The site is probably Tell el Qadi which preserves reminiscences of the meaning of the Hebrew Dan, namely "judge." In Interpretation of Hebrew Names "Dan, judgment or judging" (64). 370. Danaba (Dannaba). Genesis 36:32; K. 76:9; L. 257:35. Part of this entry has been emended from the Latin since it is missing in the Vatican manuscript. The Old Testament site is not identified. The village of Dannea is probably Kh ed denn about the proper distance north of Areopolis (K. 10:13). The other Danaba comes near Mt.Nebo (K. 136:6) but its location is uncertain. Silva speaks of a city of Job called Dennaba which is Carneas now (PPT I, 29). This may relate to Karnaea or Karnaeim (K. 112:3-4). In Interpretation of Hebrew Names "Dennaba, bringing judgment" (65). 371. Dōthaeim (Dothaim). Genesis 37:17; K. 76:13; L. 257:38. This well excavated site is on the Samaria to Jenin road at Tell Dothan. It has extensive Roman-Byzantine remains, it was junction for the road east to Merrous (K. 128:4).

For Sebaste-Samaria see K. 162:13. In Interpretation of Hebrew Names "Dothaim, food or his greens or successful rebellion" (65). NUMBERS AND DEUTERONOMY 372. Daibōn (Debon) or Dibon. Numbers 21:26f., 30; K. 76:17; L. 257:42. Textual variant Dabōn (Greek). Biblical information from Joshua 13:26, Isaiah 15:2, and Jeremiah 48:18. The Onomasticon does not equate the station of the Israelites with the Moabite Dibōn (K. 80:5). But no doubt the large village was Dhiban which has been excavated. Probably a garrison was there according to Notitia Dignitatum (81:27). But curiously it is not on the Tabula Peutinger. This is the only listing of this important town unless Dēbous (K. 104:12) is equated with Dibōn rather than Hesbous (K. 84:4). In Interpretation of Hebrew Names "Dibon, sufficient intelligence or abundant understanding" (80). 373. Daibōngad (Dabira). Numbers 33:45; K. 76:23; L. 257:48. Simple listing of station of Israel. This and next are late additions.

In Interpretation of Hebrew Names "Dibongad, intelligence is sufficient for the test" (80). 374. Dusmai Moab (Dysmae Moab i.e., to the west of Moab). Numbers 22:1ff.; K. 78:1; L. 257:49. Textual variants: Balaak (Greek) and Balaac (Latin). Not a place and out of order so this is quite suspect is a late editing or marginal gloss. The "plain" of Moab is northwest of the Dead Sea in the Aulōn (K. 14:22 and cf. Deuteronomy 31:9, 32:49, 34:1). JOSUE 375. Dabeira (Dabira). Joshua 10:38; K. 78:5; L. 257:53. The Onomasticon does not see a village near Chebrōn (see below K. 78:12). In the north another village is a dependent of Diokaisarea (K. 16:131) and reported near Mt.Thabōr (K. 98:23). It is another village of the Jews (cf. Note in K. 22:9 and Appendix II) but remains unidentified but possibly Daburyeh. In Interpretation of Hebrew Names "Dabir, speaking or speech or fearing the bear" (92).

376. Dor of Naphath (Nafeth). Joshua 11:2; K. 78:8; L. 258:56. The Tabula Peutinger locates it 8 miles from Kaisarea and 20 miles from Ptolemais. The directions and mileage are missing in the Vatican Greek manuscript of the Onomasticon but are properly emended from the Latin and from K. 136:16. Paula visited the ruins (Epistle 108:8). These are either the site of ancient Dor at Tantura or just north of it at Kh el burj where Iron Age and Hellenistic remains are evident (cf. Joshua 17:11). In Interpretation of Hebrew Names "Dor, generation" (92). 377. Dabeir (Dabir). Joshua 11:21; K. 78:12; L. 258:59. The city of letters is also Iabeir (K. 106:22 and cf. K. 78:18). Summary of biblical information with no Byzantine location (Joshua 15:15, 21: and Judges 1:11). The Old Testament site is contested for identification with Tell Beit Mirsim most preferred. 378. Dabeir (Dabir). Joshua 13:26; K. 78:15; L. 258:62.

Simple biblical notation. 379. Deimōna (Dimona). Joshua 15:22; K. 78:16; L. 258:63. Simple tribal listing. In Interpretation of Hebrew Names "Dimona, full count or high" (93). 380. Dalaan (Dadan). Joshua 15:38; K. 78:17; L. 258:64. Textual variant Daian (Latin). Simple tribal listing. In Interpretation of Hebrew Names "Dalani, needy pauper" (93). 381. Denna. Joshua 15:49; K. 78:18; L. 258:65. Another form using the biblical equation with Dabir (cf. K. 78:12). In Interpretation of Hebrew Names "Dana, cause or his judgment" (93). 382. Dauid (Dauia). Joshua 15:49; K. 78:20; L. 258:67. Textual variants: Dad (Greek) and Dabuia and Dauhid (Latin). Here Jerome has two forms of the name and the Greek only one. Possibly also the same as the above Dabir as confused in the LXX. 383. Douma (Duma). Joshua 15:52; K. 78:21; L. 258:68. This is in the Daroma (K. 26:10) 17 miles from Eleutheropolis (K. 18:12) and probably located at Kh dumah ed deir, just north of dhahiriyeh which is southwest of Chebrōn (K. 6:8). In Jerome's Commentary on Isaiah21:14 he locates Idumaea to the south of Duma and locates the village 20 miles from Eleutheropolis. The 17 marks turn off from main road.

384. Damna. Joshua 19:13; K. 78:23; L. 258:70. Simple tribal listing plus Levitical addition. This and K. 78:25 may be late additions. On Levitical city see Joshua 21:35. In Interpretation of Hebrew Names "Domna, silence" (93). 385. Dabasthe (Dasbath). Joshua 19:11; K. 78:24; L. 258:71. Textual variants: Dabasse, Damasse (Greek) and Dabasthe (Latin). Simple tribal listing. In Interpretation of Hebrew Names "Dabbasth, slope" (93). 386. Dabrath. Joshua 19:22; K. 78:25; L. 258:72. Simple tribal listing plus Levitical addition (cf. Joshua 21:28). In Interpretation of Hebrew Names "Dabrath, speech" (93). JUDGES 387. Drus. Judges 6:11; K. 80:2; L. 258:74. Not a legitimate entry for the place names, but see Oak of Mambre (K. 76:1) and terebinthos (K. 164:11) for similar items. Simple biblical information with no location. KINGS 388. Deibon (Dibon). Isaiah 15:2; K. 80:5; L. 258:77. Cf. K. 76:17. 389. Deseth. Isaiah 16:7; K. 80:7; L. 258:79. Textual variant Desek (Greek).

Simple Hexaplaric information. In Interpretation of Hebrew Names "Deseth, shoe or anointing" (120). 390. Dōdaneim (Dodanim). Isaiah 21:13; K. 80:8; L. 258:80. Textual variant Dodaneimi (Greek). This must be distinguished from Daidan of K. 80:14. Possibly ed dedan. In Interpretation of Hebrew Names "Dodanim, cousin" (120). 391. Darōm. Ezekiel 20:46; K. 80:10; L. 258:82. Hexaplaric information. One of the several words for the southern quadrant (cf. Daroma (K. 26:10), Negeb (K. 136:14) and Theman (K. 137:16). 392. Diospolis. Ezekiel 30:14; K. 80:11; L. 258:83. Outside the geographical limits of the Holy Land. Not to be confused with the Diospolis of the Palestinē (K. 8:14). On Egypt sites see K. 58:7. 393. Dadan. Jeremiah 25:23; K. 80:12; L. 258:84. Probably also outside the limits of the Holy Land. Both suspect. In Interpretation of Hebrew Names "Dedan, this judgment or such judgment" (126). 394. Deblathaeim (Deblathaim). Jeremiah 48:22; K. 80:13; L. 258:85.

Textual variant Debaōthaeim (Greek). Simple biblical location. 395. Daidan (Daedan). Jeremiah 49:8; K. 80:14; L. 258:86. Textual variants: Foeno (Latin) also Seno for Faeno. The mines are at Phainon (K. 114:3 and K. 168:8) near Petra (K. 142:7). The Onomasticon's site is uncertain. THE GOSPELS 396. Dekapolis (Decapolis). Matthew 4:25; K. 80:16; L. 258:89. Only three of the ten cities are named in this list. No complete list is in Josephus either but he lists Hippos (K. 22:21), Pella (K. 14:18), Gadara (K. 74:10) along with Dion and Skythopolis (K. 16:2). There are Twelve (sig.) cities that are usually accepted as part of the Dekapolis, but Ptolemy lists 18.