In Interpretation of Hebrew Names "Adramelech, stola of the king or the comeliness of the king" (144).
173. Arōnieim (Aroniim). Isaiah 15:5; K. 36:17; L. 244:59.
Textual variants: Aōronaim (Greek), Arona (Greek A'); Arnomim, Armonum, Oronaim (Latin). The Vulgate has Oronaeum and Oronaim. The Moabite Stone has Hauranein. There was a Roman garrison nearby according to Notitia Dignitatum (81:18).
In Interpretation of Hebrew Names "Oronaim, opening of the wall" (121).
It is quite possible that all the prophets listings are a separate editorial addition or separate source.
174. Agalleim (Agallim). Isaiah 15:8; K. 36:19; L. 244:61.
The first of the entry is missing in Vatican manuscript and is restored from the Latin. Another Latin variant is Agallim.
The Byzantine ruin and name is found at rujm el jilimeh called Aegalim. This is at the proper distance from Areopolis (K. 10:13) but probably is not Old Testament site.
175. Aileim (Aelim). Isaiah 15:8; K. 36:22; L. 244:64.
The Vulgate has "well of Elim" which is for the MT birelim. It has been equated with Dimon (Isaiah15:9) which may be the same Madōn (K. 126:26) but can hardly be Deimona of Jodda (K.73:16).
176. Arina (omitted in Latin) or also Ariel. Isaiah 15:9; K. 36:24; L. 244:66.
In the MT text the word "lion" is used as noted in Interpretation of Hebrew Names "lion of God" (106 and 114). Jerome Epistle 108:9 (Paula PPT I, 6) has, "Woe to thee, city of Ariel, that is lion of God, once most strong, which David took by storm." In Commentary on Isaiah 29:1 Jerome writes, "Therefore Arihel, that is lion of God, once most strong is called Jerusalem, out it is preferred by others temple and altar of God which was in Jerusalem." His Commentary on Isaiah 15:1 is more apropos, "This metropolis, the city of Ar, which today is called Areopolis by the combination of Hebrew and Greek words, not as many think because it is the city of Ares, that is Mars" (cf. K. 10:13). Procopius 2097A follows this identification and calls it a great village. A number of entries have double names (cf. K. 25, 48:11, 58:3, 64:6, 76:1, 76:7, 90:10, 132:8, 160:19, etc.). Reference to idols is not uncommon (cf. 36:15 and Appendix)
177. Adama. Isaiah 15:9; K. 38:1; L. 244:70.
Textual variant in Vatican manuscript where Theodotion is misplaced with Aquila and Symmachus. This is not a proper name in MT. Only Hexaplaric information given.
178. Agros (Ager). Isaiah 7:3; K. 38:2; L. 244:71.
The fuller's field is referred to again in K. 102:16. This is one of several entries detailing Jerusalem areas. Out of order and suspect as later addition.
179. Asedek (Asedec). Isaiah 19:18; K. 38:4; L. n/a; Lacuna in Greek Text.
Textual variant Asedech (Latin).
The entry is missing in Vatican manuscript. Since it is out of the geographical limits of the Holy Land, it probably is not to be emended from the Latin. Jerome's Commentary on Isaiah 19:18 also indicates the ambiguous etymology from either "clay" or "sun."
Ostracine is out of the Tabula Peutinger 23 miles beyond Rinokoura (K. 148:3).
Heliopolis is identified with ōn (K. 176:2).
180. Arphad (Arfad). Isaiah 36:19, 37:13; K. 38:7; L. 244:73.
Simple biblical summary.
The additional notes are to Jeremiah 49:23 and II Kings 18:34. This kind of addenda could be a marginal gloss when it appears at the end of an entry.
In Interpretation of Hebrew Names "Arpath, healing" (126) or "Arfath, healing or cure" (114).