_Jezebel._--The Hebrew spelling [Hebrew: 'iyzebel] presents so much
difficulty, that I fear such a derivation as W.G.H. wishes to obtain for
the name is not practicable by any known etymology. Nothing that I am aware
of, either in Hebrew, Syriac, or Arabic, will help us. The nearest verb
that I can find is the Chaldee [Hebrew: 'aza'], signifying, "to light a
fire," parts of which occur two or three times in Dan. iii.; but I fear it
would be too daring a conjecture to interpret the name _quem Belus
accendit_ on the strength of that verb's existence. At present I feel
myself obliged to take the advice of Winer, in his _Lexicon_, "Satius est
ignorantiam fateri quam argutari."
"Nominis origo (he says) non liquet. Sunt qui interpretentur _non stercus_,
Coll. 2 Reg. ix. 27., ineptè. {483} Simonis in Onom. dictum putat Ino
[Hebrew: n'iy zebel], _mansio habitationis_ (habitatio tectissima);
Gesenius _cui nemo concubuit_, Coll. [Hebrew: zbl], Gen. xxx. 20. Sed
satius," &c.
Admitting that Hasdrubal is, in fact [Hebrew: `azrw beil], _Bel (was) his
helper_, we cannot possibly connect [Hebrew: 'iyzebel] with it.
[Hebrew: b].
L---- Rectory, Somerset.
_Jezebel._--Your correspondent W.G.H. believes this word to be derivable
from _Baal_. That the Phoenician word [Hebrew: ba`al] (Lord) makes a
component part of many Syrian names is well-known: but I do not think the
contracted form [Hebrew: beil], which was used by the Babylonians, is ever
found in any Syrian names. If we suppose the name [Hebrew: 'iyzebel] to be
derived from [Hebrew: beil] or [Hebrew: ba`al], we must find a meaning for
the previous letters. Gesenius derives the name from [Hebrew: 'y], the
negative particle, [Hebrew: zbl], and gives it the sense of "innuba",
_i.e._ "pure," comparing it, as a female name, with the Christian Agnes.
There is but one passage, however, in Scripture which supports this
secondary sense of [Hebrew: zbl] properly, "to be round," or, "to make
round," and then "to dwell;" from whence [Hebrew: zbwl], "a dwelling or
habitation:" also [Hebrew: zbwlwn], "dwellings," the name which Leah gives
to her sixth son, because she hopes that thenceforward her husband [Hebrew:
yizbleiwiy], "will dwell with me." (Gen. xxx. 20.) Gesenius considers this
equivalent with "cohabit;" and from this single passage draws the sense
which he assigns to [Hebrew: 'iyzebel] This seems rather far-fetched. I am,
however, still inclined to give the sense of "pure, unpolluted," to
[Hebrew: 'iyzebel], but on different grounds.
[Hebrew: zebel] has another sense, [Greek: kopros], particularly of camels,
from the round form; and the word was common, in the later Hebrew, in that
sense. Hence the evil spirit is called [Hebrew: ba`al-zbwl], a contemptuous
name, instead of [Hebrew: ba`al-zbwb] = [Greek: Beelzeboul] instead of
[Greek: Beelzeboub] (Matt. xii. 24.).
The negative of this word [Hebrew: 'iyzebel] might, without any great
forcing of the literal sense, imply "the undefiled," [Greek: Amiautos]; and
this conjecture is supported by comparing 2 Kings, ix. 37. with the same
verse in the _Targum_ of Jonathan. They are as follows: (Heb.):
[Hebrew: wihayta niblat 'iyzebel krmen `al-pneiy hasreh]
In the _Targum_ thus:
[Hebrew: wtiheiy nibeiylta' r'iyzebel kzebel mbarar `al 'apeiy taqla':]
It is quite clear that the Targumists intended here a strong allusion to
the _original_ meaning of Jezebel's name; viz. that she who was named "the
undefiled" should become as "defilement." I am not sure whether a
disquisition of this kind may be considered irrelevant to your work; but as
the idea seems not an improbable one to some whose judgment I value, I
venture to send it.