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.):