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word is derived, does not signify a Hebrew, but a stranger, a pilgrim, a 
foreigner, one who comes from a far country. This, to some extent, accounts 
for the condescending reception accorded to J oseph by Pharaoh, who was 
himself a Hyksos, or foreigner, one of the last of the Shepherd Kings. The 
mixed multitudes that came with the Jews out of Egj^t are designated 
mb” which the Targum Onkelos correctly renders ^^nuchrdin” 
strangers. In the interesting paper, to which we have just listened, reference 
is made to the name of Baal and Bosheth, and I was glad to hear Mr. 
Tomkins say that he took these names for two distinct deities. This the 
Bible plainly corroborates. It is only necessary to examine the passages, 
where Baal and Bosheth are mentioned, and the distinction is evident. Baal, 
like Bosheth, it is true, has in many passages in the Septuagint the feminine 
article ; hence Biblical critics come to the conclusion that v BdaX and -tYAlaxvvri 
are one and the same deity. They overlook the well-known fact that the Greeks 
were fond of representing everything in the moral and religious life under 
that form. The statements in the Bible clearly indicate a notable distinc- 
tion. I will only advert to one or two. In Jeremiah, xi. 13, it is said : 
“ For according to the number of thy cities were thy gods, 0 Judah, and 
according to the number of the streets of J erusalem have ye set up altars to 
Bosheth, altars to burn incense to Baal.” Again in Hosea, ix. 10, “ They 
went to Baal Peor, and separated — literally consecrated — themselves to 
Bosheth.” In Ezekiel there is an allusion to Bosheth under the name of Pi- 
heseth, Bubastis, mouth of the Bosheth. Bast and Bosheth involve merefy 
the interchange of a dental letter, which, in the Hebrew, is of frequent 
occurrence. Now Biebastis was a goddess of the Egyptians, whom Herodotus 
compares with Diana. She was worshipped under the form of a cat, to 
which the prophet appropriately refers, when he declares Bosheth hath 
devoured the labour ot our "fathers,” &c., &c. There were festivals held in her 
honour, which correspond with those accorded to the Ashera or Ashtoreth, 
the Venus of Phoenician and Aramean mythology, whom, in every respect, 
she closely resembles. Thus the reference in the Bible to Bosheth, Besheth, 
or Bast of the Egyptians, indicates a far more corrupt and debasing worship 
than that offered to Baal (without any adjunct), the supreme divinity of the 
Phoenicians and Canaanites. Of course, there are other names mentioned in 
Mr. Tomkins’ instructive paper, which deserve serious consideration, and I 
hope some members of the Victoria Institute will, on a future occasion, again 
take up the subject. 
Rev. J. Fisher, D.D. — I had marked two words which I wished to notice, 
but they have already been so fully referred to, that I hardly need go into 
that part of the subject. I may say, however, that one of them was “ Abram.” 
I do not think this name comes from “ Ramu,” but from “ Ram,” high, 
and that God changed it to mean the father of a multitude.” The paper, 
indeed, hints that it was j^erhaps changed because it was half-heathenish. God 
also changed the name of Jacob to Israel after the wrestling with the angel. 
With regard to Melchizedeck, I think, according to St. Paul, in the seventh 
chapter of Hebrews, the name does not come from Zedek, the Phoenician god, 
VOL. XVI. 
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