later, had increased to 53,400 making it the fifth most populous tribe. (Num. 26:47) In the camp of Israel Asher occupied a position on the north side of the tabernacle, with the tribes of Dan and Naphtali.—Num. 2:25-30.

Prior to entry into Canaan, Moses’ prophetic blessing again predicted a prosperous portion for Asher. The tribe was figuratively to ‘dip its foot in oil.’ (Deut. 33:24, 25; compare Job 29:6.) Their allotment of territory stretched along the Mediterranean coastal plains from below the town of Dor, S of Mount Carmel, on up to the N boundary of Palestine at Sidon. (Josh. 17:7-11; 19:24-31) This included some of the most fertile land in all Palestine, where olive trees would provide abundant oil, while other fruits would provide dainties fit to grace a royal table. (Gen. 49:20; Deut. 33:24) The territories of Zebulun and Naphtali lay along Asher’s E boundary, with Manasseh and Issachar to the S and SE.

3. Asher appears to be the name of a town listed as on the boundary of the tribe of Manasseh. (Josh. 17:7) The suggested location is Teyasir about eleven miles (17.7 kilometers) NE of Shechem on the road to Beth-shean. However, it may be noted that Asher is also referred to in this same account at verse 10, where it clearly refers to the tribal territory of Asher.

ASHERAH

See SACRED POLE.

ASHERITE

A descendant of Asher, Jacob’s second son by Leah’s maidservant Zilpah (Gen. 30:12, 13), and a member of the tribe of Asher.—Judg. 1:31, 32; see ASHER.

ASHES

The term often employed in the Scriptures for the residue from the burning of materials and frequently having symbolic or figurative connotations. The word “ashes” is rendered from the Hebrew words ʼeʹpher (light, fine, as dust) and deʹshen (fatness) and the Greek words spo·dosʹ (hot ashes, embers) and te·phroʹo (to turn into ashes). The residue from burning could also be referred to as dust (ʽa·pharʹ).—Num. 19:17; 2 Ki. 23:4.

Each day a Levitical priest removed the fatty ashes (deʹshen) resulting from the burning of animal sacrifices upon the altar and took them “out to a clean place outside the camp.” (Lev. 6:9-11) According to Numbers chapter 19, a sound red cow without defect and upon which no yoke had come was also slaughtered and burned outside the camp. The ashes of this “sin offering” were deposited in a clean place outside the camp (vs. 9) and thus a portion was available for mixing with water and for sprinkling some of this mixture on unclean persons or things so as to purify them. (Vs. 17) The apostle Paul referred to the figurative cleansing of the flesh by “the ashes [Gr., spo·dosʹ] of a heifer” to highlight the far greater cleansing of “consciences from dead works” possible through “the blood of the Christ.”—Heb. 9:13, 14.

Jeremiah 31:40 refers to “the low plain of the carcasses and of the fatty ashes [deʹshen],” probably some part of the valley of the son of Hinnom. Until relatively recent times a mound of ashes near the Kidron Valley was a familiar landmark. It is said to have been about 500 feet long, 200 feet wide and 60 feet deep (c. 152 by 61 by 18 meters), and is considered by some to relate to the place mentioned by Jeremiah. A part of the valley of the son of Hinnom could have been set aside for the disposal of ashes left after burning sacrifices (Lev. 4:12), before Topheth in the valley was made unfit for worship by Josiah. (2 Ki. 23:10) But animal carcasses and the dead bodies of vile criminals might also have been cast into the valley, and a mound there might even include the ashes of humans once sacrificed in false religious rites.—Jer. 32:35.

In Biblical times it was customary to burn captured cities, so that ‘reducing a place to ashes’ was indicative of its complete destruction, as shown in the cases of Tyre, Sodom and Gomorrah.—Ezek. 28:18; 2 Pet. 2:6.

Ashes also served as a figure of what was insignificant or valueless, Abraham acknowledging before Jehovah, for instance, “I am dust and ashes.” (Gen. 18:27; see also Isaiah 44:20; Job 30:19.) And Job likened the sayings of his false comforters to “proverbs of ashes.”—Job 13:12.

It was a practice in Biblical days to sit in ashes or to scatter them upon oneself in symbol of mourning, humiliation and repentance. (Esther 4:1-3; Jer. 6:26; 2 Sam. 13:19) Deep misery and affliction are figuratively linked with the ‘eating of ashes’ (Ps. 102:9), and afflicted Job sat “in among the ashes.”—Job 2:8.

Sackcloth and ashes were sometimes associated with fasting, weeping or sorrow. (Esther 4:3; Isa. 58:5; Ezek. 27:30, 31; Dan. 9:3) A national example of humiliation and repentance is furnished in the case of Nineveh in Jonah’s day, even her king covering himself with sackcloth and sitting down in the ashes. (Jonah 3:5, 6) Repenting in sackcloth and ashes was a circumstance referred to by Jesus Christ (Matt. 11:21), and in answering Jehovah, Job contritely declared: “I do repent in dust and ashes.”—Job 42:6.

During the seventy-year desolation of Judah the Jews in Babylon mourned over the desolation of Zion or Jerusalem and its temple. But through Isaiah assurance had been given that under the power of Jehovah’s spirit there would be action “to assign to those mourning over Zion, to give them a headdress instead of ashes.” Jesus Christ applied the passage of Isaiah 61:1-3 to himself as the Messianic Liberator who would be instrumental in relieving greater spiritual desolation and mourning. (Luke 4:16-21) It was also foretold that the wicked would become like pulverized, powdery ashes to the righteous, for Malachi wrote “‘And you people will certainly tread down the wicked ones, for they will become as powder [ʼeʹpher] under the soles of your feet in the day on which I am acting,’ Jehovah of armies has said.”—Mal. 4:3.

ASH-HEAPS, GATE OF THE

See GATE, GATEWAY.

ASHHUR

(Ashʹhur) [perhaps, blackness].

Son of Hezron, born after his father’s death, and great-grandson of Judah. (1 Chron. 2:4, 5, 24) By his two wives he fathered seven sons. (1 Chron. 4:5-7) He is also said to be the father of Tekoa, which some construe to mean that he was the founder of the town by that name.

ASHIMA

(A·shiʹma).

A deity worshiped by the people from Hamath whom the king of Assyria settled in Samaria after his taking the Israelites into captivity. (2 Ki. 17:24, 30) Although numerous attempts have been made to identify Ashima with another deity, nothing can be stated with any certainty aside from what is contained in the Bible. Ashima, according to the Babylonian Talmud, was represented as a hairless he-goat, and for this reason some have identified Ashima with Pan, a pastoral god of fertility. Another suggestion is that the name Ashima may be a deliberate alteration of “Ashera” (the Canaanite fertility goddess) to combine it with the Hebrew word ʼa·shamʹ (guilt).

ASHKELON

(Ashʹke·lon) [perhaps, weighing place or market].

A seaport on the Mediterranean and one of the five principal Philistine cities. (Josh. 13:3) Located about twelve miles (19 kilometers) N of Gaza, the city was situated in a naturally formed rocky amphitheater, the concave part facing toward the Mediterranean. The countryside is fertile, producing apples, figs, and the small onion known as the “scallion,” which apparently derives its name from that of the Philistine city.

Ashkelon was assigned to the tribe of Judah and was captured by them, but it apparently did not remain subject to them for long. (Judg. 1:18, 19)