Eusebius has "large village" for 32 existing towns. There are others called "large city." Thamna is probably off the main Roman road from Jerusalem to Diospolis. Many road into Diospolis and it is frequently a reference point for the text (cf. K. 20:16, K. 24:24, K. 28:10, K. 48:23, K. 68:6 etc). Tabula Peutinger has Luddis 12 miles from Azotus and Emmaus. It is on the Madaba Map with a church near modern Lydda and perhaps is Old Testament Lod (I Chronicles 8:12). Acts 10:22 shows its Christian character. Its new name was given by Hadrian c. 136 A.D. In about 200 Septimus Severus gave it municipal status. The identity is made by St. Paula "Lydda which was changed into Diospolis near Arimethea" (PPT I p.4 cf. Jeremiah Epistle 108:8). It suffered heavily under the Diocletian persecutions of 303 (cf. Eusebius Martyrs of Palestine ). There was a bishop in the 4th century.
Here we have evidence of the flourishing of the pagan cults in the 4th century in spite of Constantine's efforts. Avi-Yonah suggests a temple and spring at the source of Wadi Ri'a may be the Aena of Jerome.
11. Ailōn Atad (Areaatad). Genesis 50:10; K. 8:17; L. n/a; Lacuna in Greek text.
Textual variants: 'Ainan Atad, 'Alona Atad (Greek) and Areaatat, Areaatath (Latin).
This entry is not in the Greek Vatican Manuscript and so Lagarde does not print it. Klostermann here and elsewhere emends the Greek on basis of Procopius and Jerome.
In a few places, Eusebius gives mileage from two points (cf. K. 12:13, K. 14:1, K. 24:16) without clearly indicating a road. Both the scriptures and the Onomasticon seem confused about Atad or Abel-mizraim. It seems preferable to locate in the southwest of Palestine rather than across the Jordan or in the Jericho region.
Eusebius and Jerome only have a "place" not a village. The Madaba Map uses both Alōn Atad and Bethegla with the mosaic of a church there near the Wadi Qilt . Procopius 512B accurately reproduces the text. Apparently a secondary Christian tradition transferred the site from across the Jordan to the location southeast of Jericho. It probably is the present 'ain and deir hajla (cf. K. 48:19, K. 52:8).
Jerome in Interpretation of Hebrew Names translates "Atad, evidence or twig" (62) and Bethagla as "his house of jollity" (91).
12. Ailim (Aelim). Exodus 15:27; K. 8:22; L. 234.97.
After this entry in the Vatican Manuscript 1456 there is a different hand which may be an attempt to locate the site in relation to a monastery. Lagarde and Klostermann both omit the entry in a new hand, probably because it is rather unclear. Also inserted are division "Numbers and Deuteronomy" in a different hand.
These stations are for the most part not within the provenance of the Onomasticon . It is probable that a later editor inserted these into Eusebius' text. This of course would account in part for the manuscript confusion at this point.
13. Ailous (Aelim). Numbers 33:13; K. 10:1; L. n/a; Lacuna in Greek text.
This entry also is not in the Greek Vatican Manuscript and is inserted from the Latin by Klostermann. As above, the list of stations in the desert is suspect.
Jerome in Interpretation of Hebrew Names has "fermented or mixed, as the Greeks say phurason , mixed" (79).
14. Aserōth. Numbers 12:1; K. 10:4; L. 234:100.
Summary of biblical information (Numbers 12:1, Deuteronomy 2:23).
Jerome has two entries on Aseroth in Interpretation of Hebrew Names : "majestic or beautiful house" (78) and "Aseroth is house or entrance court, if it is written with a heth and tzade. But if correctly written with alef and sin it means beautiful" (86).
For Gaza see K. 62:22 below.
15. Asemōna. Numbers 33:29; K. 10:7; L. 234:3.
Textual variant: Asemōnas (Greek). Out of order and a station list added later.
In Interpretation of Hebrew Names Jerome translates "his bone, from bone, not from mouth" (79).
16. Aētharim. Numbers 21:1; K. 10:9; L. 235:5.
The textual variants from Aquila and Symmachus are frequently recorded. Since the Hexapla was compiled by Origen in Caesarea, Eusebius must have had easy access to it. One medieval text confuses AK as an added syllable to the place name. One manuscript also has synodos for odos which does not make sense.
In Hebrew Names , Jerome translates Atharim "spies" (78).
17. Aiē or Achelgai. Numbers 21:11; K. 10:12; L. 235:8.