H1176 ַּעַל זְבוּב ba‛al zebûb 4
What Does Halloween Have to Do With the Reformation? Plenty 9
Halloween
All Hallow’s Eve
All scripture references are from The Scriptures 2009 translation unless otherwise noted
'‘Do not do as they do in the land of Mitsrayim, where you dwelt. And do not do as they do in the land of Kena‛an, where I am bringing you, and do not walk in their laws.'
'‘And do not give any of your offspring to pass through to Moleḵ. And do not profane the Name of your Elohim. I am יהוה.'
'“Say to the children of Yisra’ĕl, ‘Any man of the children of Yisra’ĕl, or of the strangers who sojourn in Yisra’ĕl, who gives any of his offspring to Moleḵ, shall certainly be put to death. The people of the land shall stone him with stones. ‘And I, I shall set My face against that man, and shall cut him off from the midst of his people, because he has given of his offspring to Moleḵ, so as to defile My set-apart place and to profane My set-apart Name. ‘And if the people of the land at all hide their eyes from the man, as he gives any of his offspring to Moleḵ, and they do not kill him,'
'And Yisra’ĕl dwelt in Shittim, and the people began to whore with the daughters of Mo’aḇ, and they invited the people to the slaughterings of their mighty ones, and the people ate and bowed down to their mighty ones. Thus Yisra’ĕl was joined to Ba‛al Pe‛or, and the displeasure of יהוה burned against Yisra’ĕl.'
'Do not go after other mighty ones, the mighty ones of the peoples who are all around you,” for יהוה your Elohim is a jealous Ěl in your midst, lest the displeasure of יהוה your Elohim burn against you, then He shall destroy you from the face of the earth.'
Deḇarim (Deuteronomy) 6:14-15
'“When יהוה your Elohim does cut off from before you the nations which you go to dispossess, and you dispossess them and dwell in their land, guard yourself that you are not ensnared to follow them, after they are destroyed from before you, and that you do not inquire about their mighty ones, saying, ‘How did these nations serve their mighty ones? And let me do so too.’'
Deḇarim (Deuteronomy) 12:29-30
'“Let no one be found among you who makes his son or his daughter pass through the fire, or one who practises divination, or a user of magic, or one who interprets omens or a sorcerer, or one who conjures spells, or a medium, or a spiritist, or one who calls up the dead. “For whoever does these is an abomination to יהוה, and because of these abominations יהוה your Elohim drives them out from before you.'
Deḇarim (Deuteronomy) 18:10-12
'“Be perfect before יהוה your Elohim, for these nations whom you are possessing do listen to those using magic and to diviners. But as for you, יהוה your Elohim has not appointed such for you.'
Deḇarim (Deuteronomy) 18:13-14
'“And now, fear יהוה, serve Him in perfection and in truth, and put away the mighty ones which your fathers served beyond the River and in Mitsrayim, and serve יהוה! “And if it seems evil in your eyes to serve יהוה, choose for yourselves this day whom you are going to serve, whether the mighty ones which your fathers served that were beyond the River, or the mighty ones of the Amorites, in whose land you dwell. But I and my house, we serve יהוה.”'
'Then the children of Yisra’ĕl did evil in the eyes of יהוה, and served the Ba‛als,'
'“But he who sins against me injures himself; All who hate me love death!”'
'For the living know that they shall die, but the dead know naught, nor do they have any more reward, for their remembrance is forgotten.'
'And when they say to you, “Seek those who are mediums and wizards, who whisper and mutter,” should not a people seek their Elohim? Should they seek the dead on behalf of the living?'
'Thus said יהוה, “Do not learn the way of the nations, and do not be awed by the signs of the heavens, for the nations are awed by them.'
'“Because they have forsaken Me and have profaned this place, and have burned incense in it to other mighty ones whom neither they, their fathers, nor the sovereigns of Yehuḏah have known, and they have filled this place with the blood of the innocents, and have built the high places of Ba‛al, to burn their sons with fire for ascending offerings to Ba‛al, which I did not command or speak, nor did it come into My heart.'
'“And they built the high places of Ba‛al which are in the Valley of the Son of Hinnom, to offer up their sons and their daughters to Moleḵ, which I did not command them, nor did it come into My heart, that they should do this abomination, to make Yehuḏah sin.'
'“And I shall cut off witchcrafts out of your hand, and let you have no magicians.'
'“By their fruits you shall know them. Are grapes gathered from thornbushes or figs from thistles? “So every good tree yields good fruit, but a rotten tree yields wicked fruit. “A good tree is unable to yield wicked fruit, and a rotten tree to yield good fruit. “Every tree that does not bear good fruit is cut down and thrown into the fire. “So then, by their fruits you shall know them –'
'“And if I, by Be‛elzebul, do cast out demons, by whom do your sons cast them out? Because of this they shall be your judges.'
'And Aḥazyah fell through the lattice of his upper room in Shomeron, and was injured, and sent messengers and said to them, “Go, inquire of Ba‛al-Zeḇuḇ, the mighty one of Eqron, if I shall recover from this injury.”'
'“For Dawiḏ did not ascend into the heavens, but he himself said, ‘יהוה said to my Master, “Sit at My right hand,'
'And do not be conformed to this world, but be transformed by the renewing of your mind, so that you prove what is that good and well-pleasing and perfect desire of Elohim.'
'And have no fellowship with the fruitless works of darkness, but rather convictd them.'
'Because we do not wrestle against flesh and blood, but against principalities, against authorities, against the world-rulers of the darkness of this age, against spiritual matters of wickedness in the heavenlies.'
'No, but what the nations slaughter they slaughter to demons and not to Elohim, and I do not wish you to become sharers with demons. You are not able to drink the cup of the Master and the cup of demons, you are not able to partake of the table of the Master and of the table of demons.'
Qorintiyim Aleph (1 Corinthians) 10:20-21
'Do not become unevenly yoked with unbelievers. For what partnership has righteousness and lawlessness? And what fellowship has light with darkness? And what agreement has Messiah with Beliya‛al? Or what part does a believer have with an unbeliever? And what union has the Dwelling Place of Elohim with idols? For you are a Dwelling Place of the living Elohim, as Elohim has said, “I shall dwell in them and walk among them, and I shall be their Elohim, and they shall be My people. " Therefore, “Come out from among them and be separate, says יהוה, and do not touch what is unclean, and I shall receive you.'
Qorintiyim Bĕt (2 Corinthians) 6:14-17
'And no wonder! For Satan himself masquerades as a messenger of light!'
Qorintiyim Bĕt (2 Corinthians) 11:14
'And the works of the flesh are well-known, which are these : adultery, whoring, uncleanness, indecency, idolatry, drug sorcery, hatred, quarrels, jealousies, fits of rage, selfish ambitions, dissensions, factions, envy, murders, drunkenness, wild parties, and the like – of which I forewarn you, even as I also said before, that those who practise such as these shall not inherit the reign of Elohim.'
'See to it that no one makes a prey of you through philosophy and empty deceit, according to the tradition of men, according to the elementary matters of the world, and not according to Messiah.'
'Keep back from every form of wickedness.'
Tas`loniqim Aleph (1 Thessalonians) 5:22
'Beloved ones, do not imitate the evil, but the good. The one who is doing good is of Elohim, but he who is doing evil has not seen Elohim.'
'And I looked and saw a green horse. And he who sat on it had the name Death, and She’ol followed with him. And authority was given to them over a fourth of the earth, to kill with sword, and with hunger, and with death, and by the beasts of the earth.'
Strong’s Definition:
בַּעַל זְבוּב Baʻal Zᵉbûwb, bah'-al zeb-oob'; from H1168 and H2070; Baal of (the) Fly; Baal-Zebub, a special deity of the Ekronites:—Baal-zebub.
Brown-Driver-Briggs:
Baal-zebub = “lord of the fly”
https://www.blueletterbible.org/lexicon/h1176/kjv/wlc/0-1/
https://www.studylight.org/lexicons/eng/hebrew/1176.html
Strong’s Definition:
בַּעַל Baʻal, bah'-al; the same as H1167; Baal, a Phoenician deity:—Baal, (plural) Baalim.
Brown-Driver-Briggs:
בַּעַל Especially
II. lord, specifically as divine name, Baal.
1. without article: במות בעל [H1109 Numbers 22:41] (poetry Balaam); בעל פעור [H1187 Numbers 25:3, 5 (E) Deuteronomy 4:3] (see below). This divine name is not used elsewhere in Hexateuch It probably originated from the sense of divine ownership, rather than sovereignty (RSSem 92). It seems to have been used in Northern Israel = אדון in the South. It was the special name of the God of the Canaanites, Philistines, etc., = Babylonian בֵּל, compare SchrSK 1874, 335 ff. In later times scribes substituted בּשֶׁת, in proper name (ירבשׁת = ירבעל, אשׁבשׁת = אשׁבעל, see בּשֶׁת, GeiZMG 1862, 728 ff.), & also in the text for בעל [H1187 Hosea 9:10]; Jeremiah 11:13 (hence ἡ βάαλ Jeremiah 2:23; Jeremiah 7:9; Jeremiah 11:13, 17; Jeremiah 19:5; Hosea 2:10 [Hosea 2:8]; Hosea 13:1 +, Romans 11:4, see DiBaal mit d. weib. Art1 Kel, MBA 1881, June 16 Dr 2 Samuel 4:4).
2. with article: הַבַּעַל Judges 2:13; Judges 6:25, 28, 30, 31, 32; 1 Kings 16:31, 32 (twice in verse); 1 Kings 18:19, 21, 22, 25, 26 (twice in verse); 1 Kings 18:40; 1 Kings 19:18; 1 Kings 22:54; 2 Kings 3:2; 2 Kings 10:18, 19 (twice in verse); 2 Kings 10:20, 21 (3 times in verse); 2 Kings 10:22, 23 (3 times in verse); 2 Kings 10:25, 26, 27 (twice in verse); 2 Kings 10:28; 2 Kings 11:18 (twice in verse); 2 Kings 17:16; 2 Kings 21:3; 2 Kings 23:4, 5; 2 Chronicles 23:17 (twice in verse); Jeremiah 2:8; Jeremiah 7:9; Jeremiah 11:13, 17; Jeremiah 12:16; Jeremiah 19:5 (twice in verse); Jeremiah 23:13; Jeremiah 23:27; Jeremiah 32:29; Jeremiah 32:35; Hosea 2:10 [Hosea 2:8]; Hosea 13:1; Zephaniah 1:4.
3. הַבְּעָלִים emphatic plural (compare האלהים, האדונים) the great lord, the sovereign owner Judges 2:11; Judges 3:7; Judges 8:33; Judges 10:6, 10; 1 Samuel 7:4; 1 Samuel 12:10; 1 Kings 18:18; 2 Chronicles 17:3; 24:7; 28:2; 33:3; 34:4; Jeremiah 2:23; Jeremiah 9:13 [Jeremiah 9:14]; Hosea 2:15 [Hosea 2:13]; Hosea 2:19 [Hosea 2:17]; Hosea 11:2 (or local special Ba`als, see DrSm. p. 50; pillars of Baal MV).
4. with attributive: בַּעַל בְּרִית Lord of convenant [H1170 Judges 8:33; Judges 9:4] (compare אל ברית [H1167 Judges 9:46]; NöZMG 1888, 478); זְבוּב ב׳ Lord of flies [H1176 2 Kings 1:2, 3, 6, 16], Philistine god, Greek Version of the LXX Βααλ μυῖαν (Beelzebub, Matthew 12:24) compare BaeRel 25.
† II. בַּ֫עַל
1. proper name, of a location city in the tribe of Simeon 1 Chronicles 4:33 = בַּעֲלַת בְּאֵר.
2. proper name, masculine
a. a Reubenite 1 Chronicles 5:5;
b. a Gibeonite 1 Chronicles 8:30; 1 Chronicles 9:36.
Gesenius’ Hebrew Lexicon:
בַּעַל with suff. בַּעְלִי, בַּעְלָהּ; pl. בְּעָלִים, const. בַּעֲלֵי; with suff. 3 sing. בְּעָלָיז Exodus 21:29, 34 Exodus 21:34, 36 Exodus 21:36 -22:1014 ; Ecclesiastes 5:12 and בְּעָלֶיהָ Job 31:39; Ecclesiastes 7:12 sometimes used for the singular (like אֲדֹנָיז his lord, compare Lehrgb. 663); but with suff. 3 pl. בַּעֲלֵיהֶן Esther 1:17, 20, as a plural.
(1) lord, master, possessor, owner ([“frequent in the Phœnician dialect; see Monumen. Phœn. p. 348”] Aram. בַּעַל, בְּעֵל, ܒܥܶܠ, id.; Arab. بَعْلُ in the idiom of Arabia Felix, lord, master, elsewhere husband; Ethiop. በዕል፡ compare also Sansc. pàla, lord [according to Lee, Bala]). Used of the master and owner of a house, Exodus 22:7; Judges 19:22 of a field, Job 31:39 an ox, Exodus 21:28; Isaiah 1:3 of money lent, i.e. a creditor, Deuteronomy 15:2 of the master of a family, Leviticus 21:4 בַּעֲלֵי גוֹיִם “lords of the nations,” Isaiah 16:8, said of the Assyrians, the conquerors of the nations; according to others, of their princes.
(2) a husband (Arab., Syr., Ch., id. [“compare Sansc. pati, lord, also husband”]), Exodus 21:22; 2 Samuel 11:26 בַּעַל אִשָּׁה one who has a wife, Exodus 21:3 בַּעַל נְעוּרִים a husband to whom a wife was married in his youth, Joel 1:8. i.q. κουρίδιος πόσις, Il. v. 414.
(3) lords of a city, a name given to the inhabitants; בַּעֲלֵי יְרִיחוֹ Joshua 24:11 שְׁכֶם Judges 9:2, seq.; בַּעֲלֵי יָבֵשׁ גִּלְעָד 2 Samuel 21:12 who also are called in 2 Samuel 2:4, 2 Samuel 2:5, אַנְשֵׁי י׳ נ׳. Some moderns incorrectly render it princes, nobles, led perhaps into this mistake by the words, Judges 9:51, כָּל־הָאֲנָשִׁים וְהַנָּשִׁים וְכֹל בַּעֲלֵי הָעִיר, where also LXX. πάντες οἱ ἡγούμενοι τῆς πόλεως. But it should be rendered “all the men and women, and all they of the city,” the latter again comprehending the former.
(4) lord or possessor of a thing, is often applied to him to whom that quality belongs; a common circumlocution for adjectives is thus formed in the Hebrew (see אִישׁ No. 1, k, אָב No. 8), as אַיִל בַּעַל הַקְּרָנַיִם a two-horned ram, Daniel 8:6, 20 בַּעַל כְּנָפַיִם winged, poetically used of a bird, Ecclesiastes 10:20 אִישׁ בַּעַל שֵׂעָר a hairy man, 2 Kings 1:8 בַּעַל הַחֲלֹמוֹת a dreamer, one who has dreams, Genesis 37:19 בַּעַל דְּבָרִים one who has forensic causes, Exodus 24:14 comp. Isaiah 50:8 “masters of my covenant, of my oath,” joined in league with me, Genesis 14:13; Nehemiah 6:18 בַּעַל הַלָּשׁוֹן master of tongue, charmer, Ecclesiastes 10:11 בַּעַל נֶפֶשׁ greedy, Proverbs 23:2 compare 29:22. Proverbs 16:22, מְקוֹר חַיִּים שֵׂכֶל בְּעָלָיו “prudence is a fountain of life to its owner,” i.e. to him who is endowed with it; Proverbs 1:19, 17:8 Ecclesiastes 8:8, לֹא יְמַלֵּט רֶשַׁע אֶתִ־בְּעָלָיִו “wickedness does not deliver its owner,” i.e. the wicked person; Ecclesiastes 7:12; Proverbs 3:27, אַל־תִּמְנַע־טוֹב מִבְּעָלָיו “withhold no good from its owner,” from him to whom it is due, to whom it belongs, i.e. the needy.
(5) With art. הַבַּעַל; with pref. בַּבַּעַל, לַבַּעַל Baal, i.e. Lord; κατʼ ἐξοχὴν, the name of an idol of the Phœnicians, especially of the Tyrians: it was their domestic and principal deity, also worshipped with great devotion together with Astarte, by the Hebrews, especially in Samaria (see אֲשֵׁרָה, עַשְׁתֹּרֶת ), Judges 6:25, seq.; 2 Kings 10:18, seq. Hence בֵּית הַבַּעַל the temple of Baal, 1 Kings 16:32 נְבִיאֵי הַבַּעַל prophets of Baal, 1 Kings 18:22, 25 1 Kings 18:25שְׁאָר הַבַּעַל remains of the worship of Baal, Zephaniah 1:4 pl. הַבְּעָלִים statutes of Baal, Judges 2:11, 3:7 8:33 10:10 1 Samuel 7:4, 12:10, etc. The worship of this God by the Phœnicians and Pœni is shewn amongst other things by the Phœnician proper names, as אֶתְבַּעַל (which see), Jerombalus (יְרֻבַּעַל), and by those of the Pœni, as Hannibal (הַנִּבַעַל “grace of Baal”), Hasdrubal (עַזְרוּבַעַל “aid of Baal”), Muthumballes (מְתוּבַעַל “man of Baal”), etc. Amongst the Babylonians the same deity was called in the Aramean manner בֵּל Belus (see that word) for בְּעֵל; amongst the Tyrians themselves his full name appears to have been מַלְקֶרֶת בַּעַל צֹר (Inscr. Melit. Bilingu.) Malkereth (i.e. “king of the city,” for מֶלֶךְ קֶרֶת), lord of Tyre; the Greeks, from some supposed resemblance of emblems, constantly called him (see the cited inscription) Hercules, Hercules Tyrius; see my more full remarks in Germ. Encyclopædia, vol. viii. p. 397, seq., arts. Baal, Bel, Belus. Many suppose (see Münter, Religion der Babylonier, p. 16, seqq.; [“Movers’ Phönizier, i. p. 169, seq.”]) that the sun itself was worshipped under this name; but that it was not this luminary but the planet Jupiter, as the ruler and giver of good fortune, that is to be understood by this name, I have sought to shew by many arguments in my Comment. on Isa. vol. ii. p. 335, seq., and in Encyclop. 1. 1. p. 398, seq.; this is acceded to by Rosenmüller, Bibl. Alterthumskunde, i. ii. p. 11, et passim [“Yet I would not deny that בַּעַל with certain attributes, as בַּעַל חַמָּן (see חַמָּן ) is also referred to the sun”]. From particular cities devoted to his worship he received particular epithets; such as
(a) בַּעַל בְּרִית [Baal-berith], lord and guardian of covenants, worshipped by the Shechemites, Judges 8:33, 9:4 compare 46 Judges 9:46, as if Ζεὺς ὅρκιος, or Deus fidius [“According to Movers loc. cit. ‘Baal in covenant with the idolaters of Israel’ ”].
(b) בַּעַל זְבוּב [Baal-zebub], worshipped by the Philistines of Ekron, as if the fly-destroyer, like Ζεὺς Ἀπόμυιος of Elis (Pausan. v. 14, § 2), and Myiagrus deus of the Romans (Solin. Polyhist. c. 1), 2 Kings 1:2.
(c) בַּעַל פְּעֹר [Baal-peor] of the Moabites; see פְּעֹר.
(6) Inasmuch as it denotes the possessor of a thing, it is applied also to the place which has any thing, i.e. in which any thing is and is found, and it is of the same power as בַּיִת No. 5. So in the proper names of towns.
(a) בַּעַל 1 Chronicles 4:33 [Baal], perhaps the same town as בַּעֲלַת בְּאֵר (“having a well”), on the borders of the tribe of Simeon. Joshua 19:8.
(b) בַּעַל גַּד [Baal-Gad], so called from the worship of Gad (i.e. “Fortune”), situated at the foot of Hermon near the source of the Jordan, prob. i.q. בַּעַל חֶרְמוֹן letter e. It is a great mistake to suppose, as some do, that this city is to be sought for where the remarkable ruins of the city of Baalbec or Heliopolis stand: as to which see Thes. p. 225.
(c) בַּעַל הָמוֹן [Baal-hamon], (“place of a multitude,” i.q. בַּעַל אָמוֹן sacred to Jupiter Ammon), a town near which Solomon had a vineyard, Song of Solomon 8:11. The town of Βελαμών (Alexand. Βαλαμών), situated in Samaria, is mentioned Jdt_8:3.
(d) בַּעַל חָצוֹר [Baal-hazor], (“having a village”), a town or village near the tribe of Ephraim, 2 Samuel 13:23 perhaps i.q. חָצוֹר Nehemiah 11:33, in the tribe of Benjamin.
(e) בַּעַל חֶרְמוֹן [Baal-hermon], a town with a mountain near it, at the foot of Hermon, 1 Chronicles 5:23; Judges 3:3 compare letter b.
(f) בַּעַל מְעוֹן [Baal-meon], (“place of habitation”), see מְעוֹן בַּעַל בֵּית p. 117, A.
(g) בַּעַל פְּרָצִים [Baal-perazim], (“place of breaches”), a place or village near the valley of Rephaim, 2 Samuel 5:20; 1 Chronicles 14:11 compare Isaiah 28:21.
(h) בַּעַל צְפוֹן [Baal-zephon], (“place of Typhon,” or, “sacred to Typhon”), a town of the Egyptians near the Red Sea, Exodus 14:2, Exodus 14:9; Numbers 33:7. The name suits very well the site of this city in the uncultivated places between the Nile and the Red Sea, which were regarded as the abode of Typhon or the evil demon of the Egyptians. See Creuzer, in Comment. on Herodotus, i. § 22; Symbol. i. 317, seq.
(1) בַּעַל שָׁלִשָׁה [Baal-shalishah], 2 Kings 4:42, the name of a town, probably situated in the region of שָׁלִשָׁה near the mountains of Ephraim (1 Samuel 9:4).
(k) בַּעַל תָּמָר [Baal-tamar], (“place of palm trees”), Judges 20:33.
(l) בַּעֲלֵי יְהוּדָה (“citizens of Judah”), 2 Samuel 6:2 a town which is elsewhere called בַּעֲלָה (“city”), and Kirjath-Jearim, compare 1 Chronicles 13:6 see בַּעֲלָה No. 2,.
(7) proper names of men are
(a) בַּעַל [Baal]
(α) 1 Chronicles 5:5.
(β) 8:30 9:36.
(b) בַּעַל חָנָן [Baal-hanan], (“lord of benignity”), pr.n.
(α) of a king of the Edomites, Genesis 36:38; 1 Chronicles 1:49 (β) of a royal officer, 1 Chronicles 27:28.
Jastrow’s Dictionary of the Targums:
בַּעַל m. (b. h.; preced.) 1) husband. Kidd. I, 1 and she becomes her own master בגט ובמיתת הב׳ through a letter of divorce or on the husband’s death; a. v. fr. —2) the idol Baal. Y. Ab. Zar. III, 43ᵃ bot. ב׳ ראש גוייה הוה וכ׳ the Baal was the phallus and had the shape of a bean [read וכאפון]. —3) [the fructifier,] rain (v. Taan. 6ᵇ; cmp. Is. LV, 10). בֵּית בַּ׳ a field sufficiently watered by rain and requiring no artificial irrigation. Tosef. M. Kat. I, 1 שדה (בית) הב׳. B. Bath. III, 1. Tosef. Succ. II, 7 ערבה של ב׳ (sub. בית) a willow in a naturally watered field. Ib. Shebi. II, 4 בשל ב׳ (= בשדה של ב׳), opp. של שוקי. Num. R. s. 16 the Egyptian gods של שקר הם (read שקי) are gods of artificial drainage, but those of Canaan של ב׳ הם are gods of rain; (Tanḥ. Sh’laḥ 13, through misunderstanding, שקר … בעליכח. —4) (mostly in compounds) owner of, master of, possessed of, given to &c.; e.g. ב׳ אבידה owner of a lost object; ב׳ אגדה master of Agadah, lecturer; ב׳ דין opponent in court; v. infra. Pes. 86ᵇ ב׳ השם אני I am so named.—Pl. בְּעָלִים, בְּעָלִין owners; mostly as sing. owner. B. Mets. VIII, 1; a. fr. [Y. Dem. III, 23ᵇ bot. לבלעין, read לבעלין.]
Compounds: . - ב׳ מחשבות He who knows man’s thoughts. Snh. 19ᵇ.—Ib. בעלי מ׳ those entertaining considerations (of fear), hesitating to do justice.—ב׳ שיבה gray-haired. Ned. III, 8.—ב׳ תשובה repentant sinner. Succ. 53ᵃ; a. fr.—ב׳ תשובות a man of many objections or excuses. Gen. R. s. 20 beg.—[For other compounds, not self-evident, see the respective determinants.]
Klein Dictionary:
בַּֽעַל m.n. 1 owner, master. 2 husband. 3 Baal, name of the chief god of the Canaanites. PBH 4 soil watered by rain. [Prob. derived from בעל. Related to Phoen. בעל, Palm. בעל, Aram.–Syr. בַּעְלָא, Ugar. b‘l, Akka. bēlu, Arab. ba‘l, Ethiop. bā‘el (= lord, owner).] Derivatives: בַּעֲלָה, בַּעֲלוּת, בַּעֲלָה. cp. בּֽעָלִים.]
https://www.sefaria.org/Jastrow%2C_%D7%91%D6%B7%D6%BC%D7%A2%D6%B7%D7%9C.1?lang=bi&with=all&lang2=en
https://www.blueletterbible.org/lexicon/h1168/kjv/wlc/0-1/
https://www.studylight.org/lexicons/eng/hebrew/1168.html
Strong’s Definition:
זְבוּב zᵉbûwb, zeb-oob'; from an unused root (meaning to flit); a fly (especially one of a stinging nature):—fly.
Brown-Driver-Briggs:
† זְבוּב noun masculineEcclesiastes 10:1 fly (as moving to and fro in the air? compare Fl NHWBi. 438 b; Late Hebrew id., Assyrian zumbu, DlS 63 f.; Arabic bdb025603, Aramaic דִּיבָבָא, bdb025604, bdb025605); — literal only זְבוּבֵי מָוֶת Ecclesiastes 10:1 i.e. dead flies; so AV RV Hi Now and others; > Greek Version of the LXX De and others death-bringing, deadly flies; זְבוּב metaphor of Egyptian army Isaiah 7:18 (|| דְּבוֺרָה, bee, of Assyrian); on בַּעַל זְבוּב see בַּעַל II. 4, above.
Gesenius’ Hebrew Lexicon:
זְבוּב m. a fly, from the root זָבַב. Isaiah 7:18; Ecclesiastes 10:1, זְבוּבֵי מָוֶת “flies of death,” i.e. deadly, or poisonous [“dead, not poisonous, which is not in accordance with the context.” Thes.]; בַּעַל זְבוּב the lord of flies, see בַּעַל No. 5, letter b. [“Arab. ذُبَابُ, Ch. דְּבָבָא id.”]
Jastrow’s Dictionary of the Targums:
זְבוּב m. (b. h.; זבב) fly. Sabb. 121ᵇ ז׳ שבארץ מצרים the Egyptian fly (whose sting is dangerous). Tosef. Sot. V, 9; Gitt. 90ᵃ. Pesik. Zakhor, p. 26ᵇ לז׳ שהוא וכ׳ (Amalek resembles) the fly which is greedy for a sore; a. fr.—Pl. זְבוּבִים, זְבוּבִין. Y. Sabb. XIV, beg. 14ᵇ; Tosef. ib. XII (XIII), 4. Keth. 77ᵇ ז׳ של בעלי וכ׳ (not זבובי) flies which sucked from those afflicted with gonorrhœa (carrying contagion); a. fr.
Klein Dictionary:
זְבוּב m.n. fly. [Related to Aram. דִּבָּבָא, Syr. דֶּבָּבָא or דַּבָּבָא, Arab. dhubāb (= flies), Amharic zimb, zemb, Akka. zumbu. Prob. of imitative origin. cp. ‘zimb’ in my CEDEL.] Derivatives: זְבוּבוֹן, זְבוּבִי.
https://www.sefaria.org/Jastrow%2C_%D7%96%D6%B0%D7%91%D7%95%D6%BC%D7%91.1?lang=en&with=all&lang2=en
https://www.blueletterbible.org/lexicon/h2070/kjv/wlc/0-1/
https://www.studylight.org/lexicons/eng/hebrew/2070.html
Strong’s Definition:
Brown-Driver-Briggs:
Gesenius’ Hebrew Lexicon:
Jastrow’s Dictionary of the Targums:
Thayer’s Greek Lexicon:
Greek-English Lexicon of the New Testament:
https://www.blueletterbible.org/lexicon/h5647/kjv/wlc/0-1/
https://www.studylight.org/lexicons/eng/hebrew/5647.html
“It seems we have assigned Halloween with one of two labels: satanic or harmless. But what if it’s neither of those things? What if we have given this evening entirely too much power over the way we respond to evil?
Imagine how our lives would change if we truly believed the darkness cannot overcome the light (John 1:4-5). We need to remain on guard against evil, but we don’t need to fear it, for Christ wins in the end (Psalm 23:4).”
The ghosts and ghouls are a reminder of the day's dark origins in ancient Celtic history, when Oct. 31 was believed to be the night when ghosts of the dead returned to earth.
On Oct. 31, 1517, Martin Luther, a monk and university professor, released his "Disputation on the Power and Efficacy of Indulgences," also known as "The 95 Theses."
Was it coincidence he chose to do so on Oct. 31? Reformation scholars say absolutely not.
"The reason he did that was because the next day was All Saints' Day," Martinson said. "He knew that well-educated people were going to come to the services."
All Saints' Day, celebrated on Nov. 1, is dedicated to honoring saints (those who have attained heaven), and one of the ways people did that was through relics. An enviable collection of relics — one from all 5,005 saints — was amassed by Frederick the Wise, Elector of Saxony, who founded the University of Wittenberg, where Luther taught. The relics were housed at the Castle Church, where Luther is said to have nailed his theses to the door.
"The relics were kept very carefully in the church, but on specific occasions, they were publically shown," explained Pia Cuneo, professor of art history at the UA School of Art. "People would come from all over to see and venerate these relics, because according to traditional Christian belief, that made their prayer and their connection to God particularly effective. One of the days on which those relics were shown was All Saints' Day."
Halloween started as a pagan Celtic festival known as Samhain, which celebrated the harvest and new year. After the Roman Empire conquered the Celts in the first century, festivals traditional to each culture were combined and then eventually usurped by the Roman Catholic Church, which created All Martyrs' Day in A.D 609.
Nearly 400 years later, Pope Gregory III replaced All Martyrs' Day with All Saints' Day and All Souls' Day. All Saints' Day also was called All-Hallows — and the night before All-Hallows became All-Hallows Eve, the precursor of Halloween.
While Halloween isn't observed worldwide, many countries have holidays with similar origins. In Mexico and other Latin America countries, Oct. 31 is the start of Día de los Muertos, the Day of the Dead, a three-day celebration to honor deceased loved ones and ancestors. Día de los Muertos also has been historically tied to All Saints' Day and All Souls' Day, giving it a link to the Reformation, as well.
https://news.arizona.edu/story/what-does-halloween-have-do-reformation-plenty
Halloween’s origins date back to the ancient Celtic festival of Samhain (pronounced sow-in). The Celts, who lived 2,000 years ago, mostly in the area that is now Ireland, the United Kingdom and northern France, celebrated their new year on November 1.
https://www.history.com/topics/halloween/history-of-halloween
During some Celtic celebrations of Samhain, villagers disguised themselves in costumes made of animal skins to drive away phantom visitors; banquet tables were prepared and food was left out to placate unwelcome spirits.
In later centuries, people began dressing as ghosts, demons and other malevolent creatures, performing antics in exchange for food and drink.
https://www.history.com/news/halloween-trick-or-treating-origins
The way was dark and Jack, unable to see his way out from Hell requested something to light his path. The Devil then tossed a hot, burning coal ember for Jack to carry. This ember would never burn out since it was from the flames of Hell.
Since the coal burnt his hands, Jack looked for a vessel to use to carry this coal and eventually came across a turnip which he carved to create a lantern.
https://halloween.com/2020/history-of-the-jack-o-lantern/
Witches have been around for eons and were often thought to have mystical powers, partly because of their connection to Satan or the spirit world. Their most notorious gatherings were thought to happen during the two major season changes on April 30 and, of course, October 31
https://halloween.com/2020/halloween-symbols/
Lemuria
Lemuralia was a holiday in the ancient Roman religion, which scholars date back to the sixth century BCE.
In ancient Rome, where even-numbered days were considered unlucky, the festival of the dead known as the Lemuralia was held on May 9, 11, and 13. It was established by Romulus, one of the legendary founders of Rome, to atone for killing his twin brother, Remus.
The Lemures were the wandering spirits of the dead, who returned to visit and sometimes to threaten their kinfolk.
https://encyclopedia2.thefreedictionary.com/Lemuria+(festival)
Poor people would visit the houses of wealthier families and receive pastries called soul cakes in exchange for a promise to pray for the souls of the homeowners’ dead relatives. Known as "souling," the practice was later taken up by children, who would go from door to door asking for gifts such as food, money and ale.
https://www.history.com/news/halloween-trick-or-treating-origins