The New Testament places are rather limited but may be the only major part of the work done by Eusebius himself after compiling and collating various Jewish lists. Later editors added other lists to the work.
Textual variants: Acheldema and Acheldemag (Latin).
This is said to be the earliest non-biblical reference to this site. In K. 102:14 it is written Acheldamax. In the Madaba Map it is Akeldama following this Onomasticon entry. Jerome locates it south and Eusebius north of Jerusalem. The pilgrim text suggests southeast of Silwan and it is probably Deir Abu Tor near Hagg ed Dam which preserves the etymology.
In Interpretation of Hebrew Names "Acheldemach, field of blood" (134, 143) which is a quote from Matthew.
190. Ainōn (Aenon). John 3:23; K. 40:1; L. 245:88.
Textual variants: Aleim (Greek) and Salem (Latin).
As in previous New Testament entry the first note after the place name is a quotation from the Gospel. It is not a city or town in the fourth century but only a "place" which is "near Saleim" (cf. K. 153:6). Ainon of Onomasticon is just north of Umm el 'umdan.
The Madaba map places the words "Ainōn which in near Salim" at a spring south of Skythopolis (K. 16:2) following Eusebius. This is probably along the main road to Ierichō. Possibly the spring is 'Ain el Deir . It should be near to Bethmaoula (K. 34:22) which is 10 miles South of Beisan. This all seems to place the tradition on the west bank of the Jordan, so some even suggest the waters of the Wadi Far'ah are intended.
But the Madaba map also has on the east bank an Ainon, possibly pointing to the Wadi el Harrer cf. Bēthaabara for still another tradition (K. 58:13).
191. Babel (Which is also) Babylon. Genesis 11:9; K. 40:7; L. 245:94.
The first entry in "B" is quite outside the geographical limits of the Holy Land just as Ararat, the first entry in "A," and is therefore suspect. This is often true of first alphabetic entries. Probably a marginal addition.
It has been noted before that occasionally Eusebius gives etymology. It is quite possible that all the non-biblical etymologies given are the result of an editor's work or the inclusion of marginal glosses by a copyist. In Interpretation of Hebrew Names this item is paralleled: "Babylon or Babel, confusion" (62).
The simple summary of the biblical story is here recorded as in Ararat which likewise in turn is filled out from Josephus Antiquities I, 4, 3. The text in the Onomasticon is only slightly different from that used by Thackeray in the Loeb series "The place where they built is now called Babylon from the confusion of that primitive speech once intelligible to all, for the Hebrews call confusion 'Babel.' This tower and the confusion of the tongues of men are mentioned also by the Sybl in the following terms: 'When all men spoke a common language, certain of them built an exceeding high tower, thinking thereby to mount to heaven. But the gods sent winds against it and overturned the tower and gave to every man a peculiar language; whence it comes that the city was called Babylon'" (I p. 177f.). The Syriac text has still other minor variations.
Procopius 309B "Nebrōd was a giant hunter, one of the gods. Joseph tells the story of the contriving of the tower in the Antiquities."
192. Baithēl (Bethel). Genesis 12:8, K. 40:20; L. 245:9.
Textual variant. Ulammaulus (Latin). The Syriac text seems to follow the Latin and adds weight perhaps to Klostermann's emendations.
Jerome has the etymology of the name Baithēl as "house of God" (cf. Interpretation of Hebrew Names 62 and cf. below K. 43:7 as well as Epistle 108:13 and Paula PPT I, 12): "of Bethel, the house of God, in which Jacob, naked and poor slept upon the bare ground and placing under his head a stone, which in Zacharias 3:9 is said to have seven eyes in Isaiah 28:16 is called the stone of the corner, saw a ladder reaching to heaven above which the Lord leaned offering His hand to those who climbed and casting down those who were negligent."
As in this entry (cf. K. 43:6) Jerome in the Commentary on Hosea 4:15 notes the identity of Bethel and Bethaven: "it (Bethel) was first called 'house of God' but after the calves were placed there it is named Bethaven, i.e. house of folly or house of idols." However (K. 50:24) suggests a separate location which Jerome denies in (51:24).
The identity with Luza (K. 120:8) is also affirmed by Jerome's note (K. 43:3). Luza means "nut or almond" according to Interpretation of Hebrew Names (34). The Madaba Map makes this same identification: " loyza which is also Bethēl" located a bit farther east because of the crowding of the map at this point, but still beitin . This site has been excavated several times. Some still believe Bethel should be a shrine separated from a village of Louza. The biblical information is summarized from Genesis 28:19, Joshua 18:13, Judges 1:23, Joshua 18:22, also Joshua 7:2 and 12:16.
The peculiar word Oulamma (K. 140:15) is ridiculed by Jerome with his famous Hebrew knowledge (K. 41: 21). Also in Hebrew Questions he says, "it is absurd to think Hebrew ulam is the name of a city since ulam means 'former'" (34).
Locating it near Aggai (K. 4:27) is of no help since neither the Onomasticon nor biblical site is certain today. Why no mention is made here of the church is curious. Jerome did note it in relation to Aggai (7:2). Incidentally the Church is not on the Madaba Map either. The church is located a mile east of beitin .
The pilgrims all agree with the 12 miles from Jerusalem. Procopius 320A writes, "Baithēl which was earlier called Oulammoaus is at the 12th mile on the right going from Jerusalem to Neapolis. Also Louza, tribe of Beniamin." This means the path leading up from Ailias to Bethel leaves the main road at the 12th milestone. Curiously Procopius 1020A has what must be a scribal error, "Baithēl is located on the road going up from Ailias to Neopolis on the left of the road at the 12th mile from Ailias." All other itineraries agree with Paula on the 12 mile figure ( PPT I 16, 19).
193. Bala. Genesis 14:2; K. 42:1; L. 246:13.
Textual variants: Babla, Balak (LXX), Balaa (Latin), Zōora (Greek).
The Madaba Map copies Eusebius with all three names listed: "Balak which is also Sēgōr or now Zoora" and picturing a fortress with palm trees. Zoora is also Soora (K. 15:19) and Zogera (K. 94:1) and is used at times as a referent in the Onomasticon (K. 112:19, 168:10 etc.). It is located on the Dead Sea (K. 100:4) where there was a garrison stationed in Notitia Dignitatum (73:26) and a colony of Jews. A bishop was known in the fourth century as the bishop of Sodom but he must have been from Zoar.