10. rt3!l"2Fl, temundh', rendered " image" in Job iv, 16; elsewhere "similitude" (Deut. iv, 12), "likeness" (Deut. V, 8) : " form," or " shape" would be better. In Deut. iv, 16 it is in parallelism with n'^3^)n, tahnith', literally "build;" hence "plan" or "model" (2 Kings xvi, 10; compare Exod. xx, 4; Numb, xii, 8).
11. n^y, atsab', n^jJ, e'tseb (Jer. xxii, 28), or n;£is>, 6'tseb (Isa. xlviii, 5), "at figure," aU derived from a root
J '^'^'■i, atsab, " to work" or " fashion" (akin to 3^n, cha- tsab, and the like), are terms applied to idols as express- ing that their origin was due to the labor of man. The verb in its derived senses indicates the sorrow and trouble consequent upon severe labor, but the latter seems to be the radical idea. If the notion of sorrow were most prominent, the Avords as applied to idols miglit be compared with dven above. Isa. Iviii, 3 is rendered in the Peshito Syriac " idols" (A. V. " labors"), but the reading was evidently different. In Psa. cxxxix, 24, n^i> Tl'1'^ is " idolatry."
12. T^^, tsir, once only applied to an idol (Isa. xlv, 16; Sept. vF](Toi, as if D'^I'X, i>/ini). The word usually denotes " a pang," but in this instance is probably con- nected with the roots "im, tsiir, and "l!^"', ijdtsar, and signifies " a shape" or " mould," and hence an " idol."
13. il3Sp, matstscbdh' , anything set up, a "statue" ( = 3'^}J3, netsib, Jer. xliii, 13), applied to a memorial stone like those erected by Jacob on four several occa- sions (Gen. xxviii, 18 ; xxxi, 45 ; xxxv, 14, 20) to com- memorate a crisis in his life, or to mark the grave of Rachel. Such were tlie stones set up by Joshua (Josh, iv, 9) after the passage of the Jordan, and at Shechem (xxiv, 26), and by Samuel when victorious over the Phi- listines (1 Sam. vii, 12). When solemnly dedicated they were anointed with oil, and libations were poured upon them. The word is applied to denote the obelisks which stood at the entrance to the temple of the sun at Heli- opolis (Jer. xliii, 13), two of which were a hundred cu- bits high and eight broad, each of a single stone (Herod, ii, 111). It is also used of the statues of Baal (2 Kings iii. 2), whether of stone (2 Kings x, 27) or wood (id. 26), which stood in the innermost recess of the temple at Samaria. Movers {Phvn. i, 674) conjectures tliat the latter were statues or columns distinct from that of Baal, which was of stone and conical (p. 673), like the " meta" of Paphos (Tacit. H. ii, 3), and probably, there- fore, belonging to other deities, who were his TrdpePpoi or (Tvfii^ojfioi. Tlie Phoenicians consecrated and anoint- ed stones like that at Bethel, which were called, as some thmk, from this circumstance, Bwtylia. Many such are said to have been seen on Mt. Lebanon, near Heli- opolis, dedicated to various gods, and many prodigies ,
are related of them (Damascius in Photius, quoted by Bochart, Canaan, ii, 2). The same authority describes them as aerolites, of a whitish and sometimes piu-ple color, spherical in shape, and about a span in diameter. The Palladium of Troy, the black stone in the Kaaba at Mecca, said to have been brought from heaven by the angel Gabriel, and the stone at Ephesus "which fell down from Jupiter" (Acts xix, 35), are examples of the belief, anciently so common, that the gods sent down their images upon earth. In the older M'orship of Greece, stones, according to Pausanias (vii, 22, § 4), oc- cupied the place of images. Those at Pharaj, about thirty in number, and quadrangular in shape, near the statue of Hermes, received divine honors from the Pha- rians, and each had the name of some god conferred upon it. The stone in the temple of Jupiter Ammon ("umbilico maxime similis"), enriched with emeralds and gems (Curtius, iv, 7, § 31); that at Delphi, which Saturn was said to have swallowed (Pausan. Phoc. 24, § 6) ; the black stone of pyramidal shape in the temple of Juggernaut, and the holy stone at Pessinus, in Gala- tia, sacred to Cybelc, show how widely spread and al- most universal were these ancient objects of worship. See Pillar.
Closely connected with these " statues" of Baal, wheth- er in the form of obelisks or otherwise, were
14. f^S^n, chammanim', rendered in the margin of most passages " smi-images." The word has given rise to much discussion. In the Vulg. it is translated thrice ximulacra, thrice delubiri, and once /ana. The Sept. gives Te}.dvi] twice, I'iciwXa twice, S.u\iva %£tpo7roi?jra, ftdtXvyiJiaTa, and ra v\p7]\d. With one exception (2 Chron. xxxiv, 4, vihicli is evidently corrupt), the Syriac has vaguely either "fears," i. e. objects of fear, or " idols." The Targum in all passages translates it by X^03&"'3ri, chanisiKsaya' , "houses for star -worship" (B'iirst compares the Arab. Chunnas, the planet Mercury or Venus), a rendering which RosenmiiUer supports. Gesenius preferred to consider these chanisnesaya as " veils" or " shrines surrounded or shrouded with hang- ings" (Ezek. xvi, 16 ; Targ. on Isa. iii, 19), and scouted the interpretation of Buxtorf — "statute solares" — as a mere guess, though he somewhat parado>dcally assent- ed to Rosenmiiller's opinion that they were "shrines dedicated to the worship of the stars." Kimchi, under the root 'j'Qin, mentions a conjecture that they were trees like the Asherim, but (s. v. D^H) elsewhere ex- presses his own belief that the Nun is epenthetic, and that they were so called " because the sun-worshippers made them." Aben-Ezra (on Lev. xxvi, 30) says they were "houses made for worshipping the sun," which Bochart approves {Canaan, ii, 17), and Jarchi that they were a kind of idol placed on the roofs of houses. Vos- sius {De Idol, ii, 353), as Scaliger before him, connects the word with Amanus or Omanus, the sacred fire, the sj'mbol of the Persian sun-god, and renders it pyrma (comp. Selden, ii, 8). Adelung {Mithrid. i, 159, quoted by Gesenius on Isa. xvii, 8) suggested the same, and compared it with the Sanscrit homa. But to such in- terpretations the passage in 2 Chron. xxxiv, 4 is inim- ical (Vitringa on Isa. xvii, 8). Gesenius's own opinion appears to have fluctuated considerably. In his notes on Isaiah (/. c.) he prefers the general rendering " col- umns" to the more definite one of " sun-columns," and is inclined to look to a Persian origin for the derivation of the word. But in his Thesaurus he mentions the occurrence of Cham man as a sjmonym of Baal in the Phoenician and Palmyrene inscriptions in tlie sense of " Dominus Solaris," and its after application to the stat- ues or columns erected for his worship. Spencer {De Lerjg. Hebr. ii, 25), and after him MichaeUs (Suppl. ad Lex. Hebr. s. v.), maintained that it signified statues or lofty columns, like the pjTamids or obelisks of Egypt. Movers (Phon. i, 441) concludes with good reason that the sun-god Baal and the idol " Chamman" are not es- sentially different. In his discussion of Chammanim he