Lexical Summary Baal: Baal Original Word: Βάαλ Strong's Exhaustive Concordance Baal. Of Hebrew origin (Ba'al); Baal, a Phoenician deity (used as a symbol of idolatry) -- Baal. see HEBREW Ba'al NAS Exhaustive Concordance Word Originof Hebrew origin Baal Definition Baal, a Canaanite deity NASB Translation Baal (1). Thayer's Greek Lexicon STRONGS NT 896: ΒάαλΒάαλ (so accented also by Pape (Eigenn. under the word), Kuenen and Cobet (Rom. as below); but L T (yet the name of the month, 1 Kings 6:5 (38), Βάαλ) Tr WH etc. Βάαλ; so Etym. Magn. 194, 19; Suidas 1746 a. etc. Dindorf in Stephanus' Thesaurus, under the word Βάαλ or Βάαλ), ὁ, ἡ, an indeclinable noun (Hebrew בַּעַל, Chaldean בּל contracted from בְּעֵל), lord: Romans 11:4. This was the name of the supreme heavenly divinity worshipped by the Shemitic nations (the Phoenicians, Canaanites, Babylonians, Assyrians), often also by the Israelites themselves, and represented by the Sun: τῇ Βάαλ, Romans 11:4. Cf. Winers RWB (and BB. DD.) under the word and J. G. Müller in Herzog i., p. 637ff; Merx in Schenkel i., 322ff; Schlottmann in Riehm, p. 126f. Since in this form the supreme power of nature generating all things, and consequently a male deity, was worshipped, with which the female deity Astarte was associated, it is hard to explain why the Sept. in some places say ὁ Βάαλ (Numbers 22:41; Judges 2:13; 1 Kings 16:1; 1 Kings 19:18, etc.), in others ἡ Βάαλ (Hosea 2:8; 1 Samuel 7:4, etc. (yet see Dillmann, as below, p. 617)). Among the various conjectures on tiffs subject the easiest is this: that the Sept. called the deity ἡ Βάαλ in derision, as weak and impotent, just as the Arabs call idols goddesses and the rabbis אֱלֹהות; so Gesenius in Rosenmüller's Repert. i., p. 139 and Tholuck on Romans, the passage cited; (yet cf. Dillmann, as below, p. 602; for other opinions and references see Meyer at the passage; cf. Winer's Grammar, § 27, 6 N. 1. But Prof. Dillmann shows (in the Monatsbericht d. Akad. zu Berlin, 16 Juni 1881, p. 601ff), that the Jews (just as they abstained from pronouncing the word Jehovah) avoided uttering the abhorred name of Βάαλ (Exodus 23:13). As a substitute in Aramaic they read טעות, דחלא or פתכרא, and in Greek αἰσχύνη (cf. 1 Kings 18:19, 25). This substitute in Greek was suggested by the use of the feminine article. Hence, we find in the Sept., ἡ Βάαλ everywhere in the prophetic books Jeremiah, Zephaniah, Hosea, etc., while in the Pentateuch it does not prevail, nor even in Judges, Samuel, Kings (except 1 Samuel 7:4; 2 Kings 21:3). It disappears, too (when the worship of Baal had died out) in the later versions of Aq., Symm., etc. The apostle's use in Romans, the passage cited accords with the sacred custom; cf. the substitution of the Hebrew בֹּשֶׁת in Ish-bosheth, Mephi-bosheth, etc. 2 Samuel 2:8, 10; 2 Samuel 4:4 with 1 Chronicles 8:33, 34, also 2 Samuel 11:21 with Judges 6:32; etc.) Topical Lexicon Historical BackgroundThe name Βάαλ appears throughout the Hebrew Scriptures in reference to the chief male god worshiped by the Canaanites and many surrounding peoples. Rooted in agrarian fertility cults, Baal worship featured ritual prostitution, seasonal festivals, and, at times, human sacrifice (2 Kings 17:31; Jeremiah 19:5). Although the Israelites were commanded to avoid idolatry, the lure of Baal repeatedly ensnared the nation during the period of the Judges (Judges 2:11–13), the monarchy (1 Kings 16:31–33), and beyond. Prophets such as Hosea, Jeremiah, and Zephaniah confronted this syncretism, equating devotion to Baal with spiritual adultery against the covenant-keeping LORD. Idolatrous Influence in Israel 1. Royal Endorsement King Ahab’s marriage to Jezebel introduced organized state sponsorship of Baal worship (1 Kings 16:31–33). Four hundred fifty prophets of Baal dined at Jezebel’s table, illustrating how political power can legitimize false worship (1 Kings 18:19). 2. Popular Participation The cult of Baal appealed to agrarian anxieties, promising rain and fertile crops. This pragmatic motivation led common Israelites to “bow the knee” to Baal whenever harvests were threatened (Hosea 2:5–8). 3. Prophetic Confrontation Elijah’s ministry culminated on Mount Carmel, where fire from heaven consumed his water-soaked sacrifice, exposing Baal’s impotence (1 Kings 18:20–40). The revival that followed shows that decisive spiritual leadership can turn a nation from idolatry—yet only temporarily. The Remnant Theme in 1 Kings and Romans After the Mount Carmel victory, Elijah fled Jezebel’s wrath and lamented, “The Israelites have forsaken Your covenant… I am the only one left” (1 Kings 19:10). God’s reply: “I still have seven thousand in Israel, all whose knees have not bowed to Baal” (1 Kings 19:18). Paul cites this verse in Romans 11:4 to defend the ongoing existence of a believing Jewish remnant: “But what was the divine reply to him? ‘I have reserved for Myself seven thousand men who have not bowed the knee to Baal.’” (Romans 11:4) Paul’s single New Testament use of Βάαλ underscores three truths: • God’s sovereignty preserves a faithful nucleus even during widespread apostasy (Romans 11:5). Theological Significance 1. Exclusivity of Worship Baal represents any rival allegiance vying for the heart that belongs solely to God (Exodus 20:3). The first commandment remains absolute; syncretism is spiritual treason. 2. Covenant Faithfulness In the Old Testament, Baal worship violated both the moral and ceremonial stipulations of the covenant. Paul applies this pattern to the gospel era: salvation is by grace, yet genuine faith bears fruit in exclusive devotion (Romans 12:1–2). 3. Divine Jealousy and Mercy While God’s jealousy provokes judgment upon idolatry, His mercy preserves a remnant and extends salvation to Gentiles, forming “one new man” in Christ (Ephesians 2:15). Ministry Implications • Preachers must expose contemporary “Baals”—consumerism, sexual immorality, secular ideologies—calling believers to undivided loyalty. Practical Application 1. Personal Examination Ask, “Where am I tempted to trust created things for security, provision, or identity?” Confess and renounce any modern counterparts to Baal. 2. Corporate Worship Cultivate practices that exalt the true God—Scripture reading, Christ-centered preaching, and sacramental observance—guarding against entertainment-driven substitutes. 3. Cultural Engagement Engage society prophetically, not triumphalistically, recognizing that, like Elijah, believers may feel isolated yet are never alone in God’s redemptive plan. Summary The lone New Testament occurrence of Βάαλ in Romans 11:4 connects the church to Israel’s historic struggle against idolatry and underscores God’s unwavering commitment to preserve a faithful people. Baal’s ancient narrative warns every generation to reject counterfeit gods and bow the knee to the Lord alone, confident that divine grace sustains the remnant until Christ’s return. Forms and Transliterations Βααλ Βάαλ βααλτάμ Baal BáalLinks Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts |
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