1. Abstract Germs, 1. Ay-nzaw' (Heb. riT1'.?), horror, or terror, or terrifying shapes, and hence an object of horror or terror (Jer. 1:38), in reference either to the hideousness of the idols or to the gross character of their worship. In this respect it is closely connected vvith number 2.
2. Illif-leh'tseth (Heb. :It..%c;), a "fright," "hor ror," applied to the idol of Maachah, probably of wood, which Asa cut down and burned (1 Kings xv :t3 ; 2 Chron. xv :16), and which was unques tionably the Phallus, the symbol of the productive power of nature and the nature-goddess Ashera. Allusion is supposed to be made to this in Jer. x :5 and Epist. of Jer. 7o (in the Apocrypha). In 2 Chron. xv :t6 the Vulg. render "simulacrum Priapi" thc image of Priapus. (Smith).
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3. Ebeet (Heb. . t), the inane, good for noth ing (Lev. xix:4).
It is supposed by some to have a sense akin to that of -1.17..;, skeh-ker', "falsehood," with which it stands in parallelism in Job xiii :4, and would therefore much resemble aw -ven, as applied to an idol. lt is used to denote the idols of Noph or Memphis (Ezek. xxx :13). In marked contrast with Jehovah it is seen in Ps. xcvi :5 ; xcvii :7).
4. Aw'ven (Heb. rendered elsewhere "nought," "vanity," "iniquity," "wickedness," "sorrow," etc., and once only "idol," ls. lxvi:3). The primary idea of the root seems to be empti ness, nothingness, as of breath or vapor; and, by a natural transition, in a moral sense, wickedness in its active form of mischief, and then, as the result, sorrow and trouble. Hence awven denotes a vain, false, wicked thing, and expresses at once the essential nature of idols, and the consequences of their worship, akin to $F,.1, heh'bel, the foolish things, vanities, of Acts xiv:i (comp. Jer. ii:5).
5. Ghil-loo-leem' (Heb. .1";'), is used as a term of contempt, but of uncertain origin (Ezek. xxx:13). ln Ezek. IV:12, 7eph. i:47, some have favored the interpretation given in the margin of the A. V. to Deut. xxix :17, "dungy gods." (See Kings xvaz.) 6. Ro'sheth (Heb. 72), "shame," or "shameful thing" (A. V. Jer. xi:13; Hos. ix:to), applied to Baal or Baal-Peor, as characterizing the obscenity of his worship. It is found in close connection
witliebeer.
7. Shik-koots' (Heb. riN.), "filth," "impurity," especially applied, like shekets, to that which.pro duced ceremonial uncleanness (Ezek. xxxvii:23; Nah. iii:6), such as food offered in sacrifice to idols (Zech. ix:7; comp. Acts xv:2o, 29).
As referring to the idols themselves, it pri marily denotes the obscene rites with which their worship was associated, and hence, by metonymy, is applied both to the objects of worship.and also to their worshipers, who partook of the impurity, and thus "became loathsome like their love," the foul Baal-Peor (Hos. ix :to).
2. Names of Idols. These may be consid ered as indicating that the images were made in imitation of external objects, and to represent some idea, or attribute ; or as they denote the workmanship by which they were fashioned.
1. (Heb. tseh-lenz', and 1:4, tsel-ent, shadow).
It is the "image" of God in which man was cre ated (Gen. i :27; comp. Wisd. ii :23), distinguished from rim7, dem-ooth, or "likeness," as the "im age," from the " idea " which it represents (Schmidt, de Intag. Dei lirom. p. 84), though it would be rash to insist upon this distinction. But whatever abstract term may best define the meaning of tselem, it is unquestionably used to denote the visible forms of external objects, and is applied to figures of gold and silver (I Sam. vi :5 ; Num. xxxiii :52 ; Dan. hi :1), such as the golden image of Nebuchadnezzar, as well as to those painted upon the walls. (Ezek. xxiii :14). "Image" perhaps most nearly represents it in all passages. Applied to the human countenance (Dan. iii :19) it signifies the "expression," and corresponds to the iSect of Matt. xxviii:3, though dem-ooth' agrees rather with the Platonic usage of the latter word. (See !IMAGE.) 2. (Heb. seh'mel, 1.77-q:, say'mel, sem blance, likeness). In 2 Chron. xxxiii:7 it appears as "carved images," following the LXX royXvirr6v, to glupton. On the whole the Greek EIK6v,aikone, of Dent. iv:i6, 2 Chron. xxxiii:7, and the "simula crum" of the Vulgate (2 Citron. xxxiii:I5) most nearly resemble the Hebrew say'inel.