The name will then mean “without cohabitation,” i.e. [Greek:  alochos]
(Plat. Theaet.) “chaste, modest.”  Comp. Agnes, Katherine, &c.

Less satisfactory explanations may be found in Calmet’s Dictionary, and the Cyclopaedia of Biblical Literature, edited by Dr. Kitlo.

R.T.H.G.

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., inepte. {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.