Ass

Watson's Biblical & Theological Dictionary

חמור , Arabic, chamara and hamar. There are three words referred by translators to the ass:

1. חמור , which is the usual appellation, and denotes the ordinary kind;

such as is employed in labour, carriage, and domestic services.

2. פרא , rendered onager, or "wild ass."

3. אתון , rendered she ass. To these we must add רדיא , rendered wild asses,   Daniel 5:21 . The prevailing colour of this animal in the east

is reddish; and the Arabia word, chamara. signifies to be red. In his natural state he is fleet, fierce, formidable, and intractable; but when domesticated, the most gentle of all animals, and assumes a patience and submission even more humble than his situation. Le Clerc observes, that the Israelites not being allowed to keep horses, the ass was not only made a beast of burden, but used on journeys; and that even the most honourable of the nation were wont to be mounted on asses, which in the eastern countries were much larger and more beautiful than they are with us. Jair of Gilead had thirty sons who rode on as many asses, and commanded in thirty cities,   Judges 10:4 . Abdon's sons and grandsons rode also upon asses,  Judges 12:4 . And Christ makes his solemn entry into Jerusalem riding upon an ass,  Matthew 21:4;  John 12:14 . To draw with an ox and ass together was prohibited in the Mosaic law,  Deuteronomy 22:10 . This law is thought to have respect to some idolatrous custom of the Gentiles, who were taught to believe that their fields would be more fruitful if thus ploughed; for it is not likely that men would have yoked together two creatures so different in their tempers and motions, had they not been led to it by some superstition. There might be, however, a physical reason for this injunction. Two beasts of a different species cannot well associate together; and on this account never pull pleasantly either in the cart or plough, and are not therefore "true yoke fellows." Le Clerc considers this law as merely symbolical, importing that we are not to form improper alliances in civil and religious life; and he thinks his opinion confirmed by these words of St. Paul,

 2 Corinthians 6:14 : "Be ye not unequally yoked with unbelievers;" which are simply to be understood as prohibiting all intercourse between Christians and idolaters, in social, matrimonial, and religious life. To teach the Jews the propriety of this, a variety of precepts relative to improper and heterogeneous mixtures were interspersed through their law; so that in civil and domestic life they might have them ever before their eyes.

The wild ass, called PARA, is probably the onager of the ancients. It is taller and a much more dignified animal than the common or domestic ass; its legs are more elegantly shaped; and it bears its head higher. It is peculiarly distinguished by a dusky woolly mane, long erect ears, and a forehead highly arched. The colour of the hair, in general, is of a silvery white. These animals associate in herds, under a leader, and are very shy. They inhabit the mountainous regions and desert parts of Tartary, Persia, &c. Anciently, they were likewise found, in Lycaonia, Phrygia, Mesopotamia, and Arabia Deserta. They are remarkably wild; and   Job 39:5-8 , describes the liberty they enjoy, the place of their retreat, their manners, and wild, impetuous, and untamable spirit. "Vain man would be wise, though he be born a wild ass's colt,"  Job 11:12; עיר פדא , "ass colt," not "ass's colt;" יר being in apposition with פדא , and not in government. The whole is a proverbial expression, denoting extreme perversity and ferocity, and repeatedly alluded to in the Old Testament. Thus,  Genesis 16:12 , it is prophesied of Ishmael that he should be פדא ארם , a wild ass man; rough, untaught, and libertine as a wild ass. So  Hosea 13:15; "He (Ephraim) hath run wild (literally assified himself) amidst the braying monsters." So again,   Hosea 8:9 , the very same character is given of Ephraim, who is called "a solitary wild ass by himself," or perhaps a solitary wild ass of the desert; for the original will bear to be so rendered. This proverbial expression has descended among the Arabians to the present day, who still employ, as Schultens has remarked, the expressions, "the ass of the desert," or "the wild ass," to describe an obstinate, indocile, and contumacious person. The Prophet Isaiah,   Isaiah 32:14 , describes great desolation by saying that "the wild asses shall rejoice where a city stood." There is another kind of ass called, אתון . Abraham had ATONOTH,  Genesis 12:16; Balaam rode on an ATON,  Numbers 22:23 . We find from  1 Chronicles 27:30 , that David had an officer expressly appointed to superintend his ATONOTH; not his ordinary asses, but those of a nobler race; which implies at least equal dignity in this officer to his colleagues mentioned with him. This notion of the ATON gives also a spirit to the history of Saul, who, when his father's ATONOTH were lost, was at no little pains to seek them; moreover, as beside being valuable, they were uncommon, he might the more readily hear of them if they had been noticed or taken up by any one; and this leads to the true interpretation of the servant's proposed application to Samuel,   1 Chronicles 27:6 , as though he said, "In his office of magistracy this honourable man may have heard of these strayed rarities, and secured them; peradventure he can direct us."

Thus we find that these atonoth are mentioned in Scripture, only in the possession of judges, patriarchs, and other great men; insomuch that where these are there is dignity, either expressed or implied. They were also a present for a prince; for Jacob presented Esau with twenty,   Genesis 32:15 . What then shall we say of the wealth of Job, who possessed a thousand? Another word which is rendered "wild ass" by our translators,   Job 39:5 , is ORUD; which seems to be the same, that in the Chaldee of Daniel, 5:21, is called oredia. Mr. Parkhurst supposes that this word denotes the brayer, and that PARA and ORUD are only two names for the same animal. But these names may perhaps refer to different races, though of the same species: so that a description of the properties of one may apply to both, though not without some variation.

Who sent out the para free?

Or who hath loosed the bands of the orud? Whose dwelling I have made the wilderness, And the barren land (salt deserts) his resort: The range of open mountains are his pasture, And he searcheth after every green thing.

Gmelin observes that the onager is very fond of salt. Whether the "deserts" of the above text were salt marshes, or salt deserts, is of very little consequence; the circumstance shows the correctness of the Hebrew poet. In Daniel we read that Nebuchadnezzar dwelt with the OREDIA. We need not suppose that he was banished to the deserts, but was at most kept safely in an enclosure of his own park, where curious animals were kept for state and pleasure. If this be correct, then the ORUD was somewhat, at least, of a rarity at Babylon; and it might be of a kind different from the PARA, as it is denoted by another name. May it not be the Gicquetei of Professor Pallas, the wild mule of Mongalia? which surpasses the onager in size, beauty, and perhaps in swiftness.

Holman Bible Dictionary

athon   Genesis 49:11 Numbers 22:21-33 Judges 5:10 2 Kings 4:22 Genesis 45:23 1 Samuel 9:3 Judges 10:4 Judges 12:14 ayir  Judges 5:10 Genesis 12:16 Genesis 32:15 1 Chronicles 27:30 Job 1:3 Job 1:14 Numbers 22:1 athon  Zechariah 9:9

2. Chamor is the male ass, probably a reddish color according to the basic meaning of the Hebrew term. The original homeland of the ass ( equus asinus ) was probably Africa. It was both a riding animal ( Genesis 22:3 ) and a beast of burden ( Genesis 42:26 ), which could be used for plowing ( Deuteronomy 22:10 , which forbids yoking an ass with an ox). For his hard work Issachar was pictured as a donkey ( Genesis 49:14 ). An ass was valuable enough that the first born ass had to be ritually redeemed through sacrifice of a lamb ( Exodus 13:13;  Exodus 34:20 ) or by killing the newborn ass. In extreme famine conditions people would go so far as to pay astronomical prices for the head of an ass which they could eat ( 2 Kings 6:25 ). The ass was used to illustrate rampant sexual lust ( Ezekiel 23:20 ). A donkey's burial was an unceremonious dumping on the garbage heap for the vultures and scavengers to eat up ( Jeremiah 22:19 ). The rich possessed herds of donkeys ( Genesis 24:35;  Genesis 30:43 ) though the Egyptian farmers suffering under the famine also had asses to bring to Joseph in exchange for food ( Genesis 47:17; compare  Exodus 9:3;  Exodus 20:17 ). The Messiah would ride on a donkey ( Zechariah 9:9 ), the animal of the nobility in days when Israel did not have a king. The animal contrasted to the horse used in the kings' military exploits after Solomon's time ( 1 Kings 10:26 ) in violation of  Deuteronomy 17:16 . The picture in  Zechariah 9:1 thus joins the humble suffering servant and the royal Messiah.

3. Ayir refers to the stallion or young, vigorous male ass. These were apparently riding animals reserved for nobility (  Judges 10:4;  Judges 12:14;  Zechariah 9:9 ). Isaiah described an unusual caravan on the way to Egypt including young donkeys and camels. The older donkeys would have been the more usual caravan members ( Isaiah 30:6 ). Nomads in the desert often led caravans of donkeys and camels loaded with wares to sell. The day of God's salvation would include luxurious food for the donkeys who pulled the plows ( Isaiah 30:24 ). The young wild ass can also be called yir (  Job 11:12 ).

4. Arad and arod refers to the wild ass ( asinus hemippus ) that God created for freedom in the wilderness rather than to do slave labor for humans ( Job 39:5 ). Such animals explore mountain pastures for food ( Job 39:8 ).

5. Pere' is a wild donkey or onager which some Bible students identify with the zebra, but no evidence exists for zebras in Palestine. The Hebrew in   Genesis 16:12 calls Ishmael “a wild ass of a man” (NRSV; see NIV; TEV; NAS), because he would live in opposition to all other people. The wild donkey was known for its braying and for eating grass (  Job 6:5 ). Such a wild animal can never be human ( Job 11:12; compare various translations). It lives in the wilderness searching for food and helpless before the cold and rain ( Job 24:5-8; compare  Job 39:5 ). Without pastures, it breathes its last dying gasp ( Jeremiah 14:6 ). They ventured into cities only when the cities were forsaken ruins ( Isaiah 32:14 ). God had created them to be accustomed to life in the Judean wilderness ( Jeremiah 2:24 ), where they freely pursued natural instincts and lusts. (Compare  Hosea 8:9 ).

6. Onarion refers to a small donkey and appears only in   John 12:14 to show the promise of   Zechariah 9:9 was being fulfilled.

7. Onos can refer either to a male or female donkey.   John 12:15 sees the ass as the parent of the colt on which Jesus rode, while   Matthew 21:2 sees both an ass and a colt involved. These animals were kept in stalls and watered as a natural part of peasant life (  Luke 13:15 ). They could easily get loose and fall into a pit ( Luke 14:5 ). Jesus showed care for the animals which stricter Jews were prone to let lie in pits in order to obey religious rules.

8. Hupozugion literally means, “one under a yoke.” This is Matthew's term for the parent of the “foal of an ass” predicted in   Zechariah 9:9 (  Matthew 21:5 ). Peter used the term to refer to the animal which spoke to Balaam ( 2 Peter 2:16 ).

The precise difference in meaning of the various words for “ass” is not always evident to modern Bible students, though the differences were surely clear to the original writers and readers.

Fausset's Bible Dictionary

Hebrew athon; from athan , 'short in step".

1. The domestic she ass, named so from its slowness.

2. The chamor , the he ass, whether domesticated or not, distinguished from the athon;  Genesis 45:23. From chamar , "red," as the Spaniards call the donkey "burro," from its red color. Used in riding and plowing. Not held in contempt for stupidity, as with us. Issachar is compared to an "ass, strong boned, crouching down between the hurdles ( Genesis 49:14): he saw that rest was a good and the land pleasant; so he bowed his shoulder to bear, and became servant unto tribute;" ease at the cost of liberty would be his characteristic. Robust, and with a prime agricultural inheritance, his people would strive after material good, rather than political rule. The prohibition of horses rendered the donkey the more esteemed in Israel. In the E. it is a far superior animal to ours.

The bearing of the Arab donkey is erect, the limbs well formed and muscular, and the gait graceful. It is spirited, and withal docile. The upper classes, judges, (as Jair's 30 sons, and Abdon's 40 sons and 30 nephews,) and kings, (as David and Solomon,) rode upon donkeys or mules ( Judges 5:10;  Judges 10:4;  Judges 12:14;  1 Kings 1:33). The white ass, combining symmetry with color, is especially esteemed. The ass, by its long hollow sharp-edged hoofs, is more sure footed than the flat hoofed horse; it suffers little from thirst, and is satisfied with prickly herbs, scarcely sweats at all, and so is best suited for the arid hilly regions of western Asia. It is lowly as compared with the horse; it symbolizes peace, as the horse does war, and as such bore the meek and lowly yet divinely royal Savior, the Prince of peace, in His triumphal entrance into His own capital ( Zechariah 9:9); the young untamed colt bearing Him quietly marks His universal dominion over nature as well as spirit.

It was not to be yoked with the ox ( Deuteronomy 22:10); for the distinctions which God has fixed in nature are to be observed; humanity would forbid animals of such different size and strength being yoked together. Spiritually see  2 Corinthians 6:14;  Leviticus 19:19. As it did not chew the end ( Leviticus 11:26), it was unclean; hence is marked the extremity of the famine in Samaria ( 2 Kings 6:25), when "an ass' head (an unclean beast from which they would ordinarily shrink) was sold for fourscore pieces of silver." "Balsam was rebuked for his iniquity, the voiceless beast of burden (ass) speaking with man's voice forbade the madness of the prophet" ( 2 Peter 2:16). It turned aside at the sight of the angel; but he, after God's express prohibition, wished to go for gain, a dumb beast forbidding an inspired prophet! The brute's instinctive obedience rebukes the gifted seer's self willed disobedience. Hosea ( Hosea 8:9) compares Israel to a wild ass: "they are gone up to Assyria, (whereas he ought to dwell) a wild donkey alone by himself" ( Numbers 23:9).

The stubborn wild donkey is wiser than Ephraim, for it avoids intercourse with others through love of freedom, whereas Ephraim courts alliances fatal to his freedom. (Maurer.) In  Jeremiah 2:24 headstrong, undisciplinable obstinacy, and untamable perversity, and lust after the male, answering to Israel's spiritual lust after idols and alliances with pagan, are the point ( Hosea 2:6-7): "all they (the males) that seek her will not (have no need to) weary themselves in searching for her, in her month (the season when sexual impulse is strongest), they shall find her" putting herself in their way, and not needing to be sought cut by the males.

3. The arod , the khur of Persia; light red, gray beneath, without stripe or cross; or the wild mule of Mongolia, superior to the wild donkey in beauty, strength and swiftness, called so either from the sound of the word resembling neighing, or from the Arabic arad, "flee."

4. 'Αir , from 'ir , to be fervent, lustful; so the chamor , perhaps from chamar , "fervent in lust" ( Ezekiel 23:20). "Young asses; ... donkey colts" ( Isaiah 30:6;  Isaiah 30:24).

5. Ρere , the wild donkey of Asia; the ghoorkhur , mouse brown, with a broad dorsal stripe, but no cross on the shoulders, the Latin onager ( Genesis 16:12): Ishmael "shall be a wild donkey man;" from paro , "to run swiftly "; compare  Job 39:5; "who hath sent out the wild donkey (pereh ) free? or who hath loosed the bands of the wild donkey (arod )?" Doubtless some of the most useful animals to man were created to be, from man's first being, his domestic attendants. Possibly some of the wild species have sprung from those originally tame. The wild asses' characteristics noticed in holy writ are their love of unrestrained freedom, self will in pursuit of lust ( Jeremiah 2:24), fondness for solitary places ( Hosea 8:9), standing on high places when athirst ( Jeremiah 14:6; when even the pere , usually so inured to want of water, suffers, the drought must be terrible indeed).

Wilson's Dictionary of Bible Types

 Genesis 49:14 (a) Here we have a type of the consecrated believer who is willing to be a burden bearer for GOD and for man. He bears the burdens of GOD's people, and carries them to GOD. He bears the burden of GOD's message, and carries it to the people. He realizes that a path of rest and peace is good for GOD's. people, and he wants to share in the work of making it possible.

This may also be a type of the Lord Jesus Himself. Certainly He is our burden bearer; he bears the burden of our relationship to GOD, and also our relationship to other people. He too sees that rest is good, and calls on us to cast every burden upon Him, so that we may be free ourselves to carry the burdens of others. Certainly this is a wonderful picture of the ministry of Christ JESUS, our Lord. (See  Matthew 11:28).

 Exodus 13:13 (c) The ass in this passage is typical of the sinner who must be redeemed by the death of the Lamb of GOD, or else be himself lost under the judgment of GOD.

 Job 11:12 (a) The ass represents the unsaved parent who gives birth to on unsaved child (the colt). The thought of being "wild" is that the natural man wants no restraint nor does he want to be hindered in his movements. We see this plainly in the little child who wants to do as he pleases on his earliest days. It is carried out through life unless the restraining power of GOD is brought to bear upon him.

 Isaiah 1:3 (b) This ass is a type of the unsaved person and of any who are not interested in GOD but only want His blessings and His gifts. The ox in the passage is a type of the believer who loves the Lord and cares more for the giver than for the gift.

 Zechariah 9:9 (c) This ass, as the one in  John 12:14, represents the believer, who being set free from his old bondage carries the Lord JESUS about wherever he goes so that others may see and know Him.

(taken from "Number in Scripture")

"The 'ass' is the only animal that man is compared to: see  Job 11:12, "For vain man would be wise, though man be born a wild ass's colt."

In  Exodus 13:13, the first-born of man is classed with the firstling of an ass. Both must be redeemed with a lamb. This is repeated in Exodus 34:20. Nothing less than a sacrificial redemptive act could bring such a being to GOD.

There are28 (4 x7) asses separately spoken of, and with these may be compared the28 (4 x7) 'times' connected with 'vain man' in  Ecclesiastes 3:1-8.

1. Balaam's ass (  Numbers 22:21), "a time to speak."

2. Achsah's ass (  Joshua 15:18), "a time to get," when she lighted off her ass to make her request and get what she asked.

3. Samson's (  Judges 15:15), "a time to war."

4. The Levite's (  Judges 19:28), "a time to be silent," when "none answered," and he sent his desperate, silent message throughout Israel.

5. Abigail's (  1 Samuel 25:20), "a time of peace," when she met David and made peace for Nahal.

6. Her second ass (  1 Samuel 25:42), "a time to love," when she went to meet David and became his wife.

7. Ahithophel's (  2 Samuel 17:23), "a time to die," when he saddled his ass and went and hanged himself.

8. The "old prophet's" ass (  1 Kings 13:23-24), "a time to kill," when he found "the man of God" killed by the lion.

9. The "man of God's" ass (  1 Kings 13:29), "a time to mourn," when the old prophet laid him thereon "to mourn and to bury him."

10. The Shunamite's ass (  2 Kings 4:24-37), "a time to heal," when she rode to Elisha, who restored her son.

11. Mephibosheth's (  2 Samuel 19:26), "a time to embrace," when he would go and salute David.

12. Shimei's (  1 Kings 2:40-46), "a time to die."

13. Jesse's (  1 Samuel 16:20), "a time to live" (21).

14. Moses' (  Exodus 4:20-26), "a time to kill," when he incurred the judgment of Genesis 17:14, and fulfilled the truth.

15. Abraham's (  Genesis 22:3), "a time to get and a time to lose," when GOD demanded back the son He had given.

16. The Saviour's ass (  Matthew 21:5, Matthew 21:9), "a time to laugh," when the daughter of Jerusalem rejoiced.

17. The young, its foal (  Matthew 21:5).

18-28. The asses of Jacob's sons (  Genesis 44:13), filling up the other "times."

Hastings' Dictionary of the Bible

ASS ( hamôr  ; ‘she-ass,’ ’âthon [Gr. onos of both sexes]; ‘young ass’ or ‘colt,’ ‘ayir [Gr. pôlos ]; ‘wild ass,’ pere ’ and ‘ârôdh ). The ass (Arab. [Note: Arabic.] hamar ) is the most universally useful domesticated animal in Palestine. On it the fellah rides to his day’s work, with it he ploughs his fields, threshes out his corn, and at last carries home the harvest (  Nehemiah 13:15 ). Whole groups of donkeys traverse every road carrying corn (  Genesis 42:26-27 ), fire-wood (  Genesis 22:3 ), provisions (  1 Samuel 16:20 ), skins of water or baskets full of sand, stone or refuse. A group of such animals are so accustomed to keep together that they would do so even if running away (  1 Samuel 9:3;   1 Samuel 9:20 ). The little ass carrying the barley, which leads every train of camels, is a characteristic sight. Whenever the traveller journeys through the land, the braying of the ass is as familiar a sound as the barking of the village dog. The man of moderate means when journeying rides an ass, often astride his bedding and clothes, as doubtless was done by many a Scripture character (  Numbers 22:21-38 ,   Joshua 15:18 ,   1 Samuel 25:20-28 ,   2 Samuel 17:23;   2 Samuel 19:26 etc.). A well-trained ass will get over the ground rapidly at a pace more comfortable than that of an ordinary horse; it is also very sure-footed. The man of position in the town, the sheikh of the mosque, lawyer or medical man indeed, any peaceful citizen is considered suitably mounted on donkey-back, especially if the animal is white (  Judges 5:10 ). A well-bred white ass fetches a higher price than a fairly good horse. A she-ass (Arab. [Note: Arabic.] ’atar ) is preferred (  Numbers 22:21-33 ,   1 Samuel 9:3 ,   2 Kings 4:22-24 ,   1 Chronicles 27:30 ), because quieter and more easily left tied up; a strong mals is almost uncontrollable at times, and gives vent to the most dismal brays as he catches sight of female asses. The castrated animal is not often seen, because frequently wanting in ‘go’ and very timid. She-asses are also, when of valuable breed, prized for breeding purposes. The common ass is brown, sometimes almost black or grey. Skeletons of asses are not uncommon by the high-road sides, and the jawbone might be a not unhandy weapon in an emergency (  Judges 15:16 , where the play on the word ‘ass’ [ hamôr ] and ‘heap’ [ hamôr ] should be noticed). Although the ass was forbidden food to the Jews, we read (  2 Kings 6:25 ) that ‘an ass’s head was sold for fourscore pieces of silver’ in the extremity of famine in besieged Samaria. In ploughing, the modern fellahin actually seem to prefer to yoke together an ox and an ass, or a camel and an ass (contrast   Deuteronomy 22:10 ). The idea of the stupidity of the ass is the same in the East as in the West.

The young ass ( Isaiah 30:5;   Isaiah 30:24 ) or colt (  Job 11:12 ,   Zechariah 9:9 ,   Luke 19:33 etc.), the Arab. [Note: Arabic.] jahsh , is referred to several times. Little colts of very tender age trot beside their mothers, and soon have small burdens put on them. They should not be regularly ridden for three years. The young asses in the Bible are all apparently old enough for riding or burden-bearing.

Wild asses are not to-day found in Palestine, though, it is said, plentiful in the deserts to the East ( Job 24:5 ), where they roam in herds and run with extraordinary fleetness (  Job 39:5 ). Ishmael is compared in his wildness and freedom to a wild ass (  Genesis 16:12 ), while Issachar is a wild ass subdued (  Genesis 49:14;   Genesis 49:16 ).

E. W. G. Masterman.

Easton's Bible Dictionary

The ass's colt (Heb. 'air), mentioned  Judges 10:4;  12:14 . It is rendered "foal" in  Genesis 32:15;  49:11 . (Compare  Job 11:12;  Isaiah 30:6 .) The ass is an unclean animal, because it does not chew the cud ( Leviticus 11:26 . Compare  2 Kings 6:25 ). Asses constituted a considerable portion of wealth in ancient times ( Genesis 12:16;  30:43;  1 Chronicles 27:30;  Job 1:3;  42:12 ). They were noted for their spirit and their attachment to their master ( Isaiah 1:3 ). They are frequently spoken of as having been ridden upon, as by Abraham ( Genesis 22:3 ), Balaam ( Numbers 22:21 ), the disobedient prophet ( 1 Kings 13:23 ), the family of Abdon the judge, seventy in number ( Judges 12:14 ), Zipporah ( Exodus 4:20 ), the Shunammite ( 1 Samuel 25:30 ), etc. ( Zechariah 9:9 ) predicted our Lord's triumphal entrance into Jerusalem, "riding upon an ass, and upon a colt," etc. ( Matthew 21:5 , RSV).

Of wild asses two species are noticed, (1) that called in Hebrew 'Arod , Mentioned   Job 39:5 and   Daniel 5:21 , noted for its swiftness; and (2) that called Pe're , The wild ass of Asia (  Job 39:6-8;  6:5;  11:12;  Isaiah 32:14;  Jeremiah 2:24;  14:6 , etc.). The wild ass was distinguished for its fleetness and its extreme shyness. In allusion to his mode of life, Ishmael is likened to a wild ass ( Genesis 16:12 . Here the word is simply rendered "wild" in the Authorized Version, but in the Revised Version, "wild-ass among men").

Copyright Statement These dictionary topics are from M.G. Easton M.A., D.D., Illustrated Bible Dictionary, Third Edition, published by Thomas Nelson, 1897. Public Domain.

Bibliography Information Easton, Matthew George. Entry for 'Ass'. Easton's Bible Dictionary. https://www.studylight.org/dictionaries/eng/ebd/a/ass.html. 1897.

Hawker's Poor Man's Concordance And Dictionary

I have thought it worth while, to stop the reader in this place, in order to make an observation or two on the condescension of the Lord Jesus, respecting his use of this animal, in the unequalled humility of our Lord's character. We read ( Matthew 21:2, etc.) that the Lord Jesus, to fulfil the prophecy of one of his servants the prophets, made his entry into Jerusalem on an ass. But there seems to be a general mistake in respect to the humbleness of Christ, in what it consisted. Not, I apprehend, in riding on the ass, but in the person of the rider. White asses were among very noble animals in the estimation of the people of the East. Witness? what Deborah said of them in her song of triumph, ( Judges 5:10) "Speak ye that ride on white asses, ye that sit in judgment." ( Judges 12:14) And Jacob, in his prophecy concerning Judah evidently had an eye to Christ: "Binding his foal" (said Jacob) "unto the vine, and his ass's colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes." ( Genesis 49:11) The humbleness of Christ, on this occasion, was the meekness and lowliness of his person, not from the noble beast he rode on.

But I will beg to detain the reader with another thought upon the subject, which hath not, as far as I have ever read or heard, been noticed; and yet may be after all, for aught I know, the chief circumstance for which the prophet predicted, and Jesus fulfilled, the prophecy. ( Zechariah 9:9) The ass, though a noble animal, was deemed by the Levitical law, unclean, for it chewed not the cud. ( Leviticus 11:26) And the same law declared, that whosoever touched such, should be deemed unclean. It was on this beast the Lord Jesus was pleased to make his entrance into Jerusalem. And was it not meant [I do not decide the point, but merely ask the question] to shew, that he came to take away the defilements and uncleanness of his people? If Christ became both a sin and a curse for his people, ( 2 Corinthians 5:21;  Galatians 3:13) might there not be somewhat significant and typical in thus riding upon a beast deemed by the law unclean? I leave the reader to his own determination on the point, under the grace of God.

Vine's Expository Dictionary of NT Words

1: ὄνος (Strong'S #3688 — Noun — onos — on'-os )

is the usual word. Onarion, the diminutive of onos, "a young ass, or ass's colt," is used in  John 12:14 , together with onos.

2: ὑποζύγιον (Strong'S #5268 — Adjective — hupozugion — hoop-od-zoog'-ee-on )

lit., "under a yoke" (hupo, "under," zugos, "a yoke"), is used as an alternative description of the same animal, in  Matthew 21:5 , where both words are found together, "Behold, thy king cometh unto thee, meek and riding upon an ass (onos), and upon a colt the foal of an ass (hupozugion)." It was upon the colt that the Lord sat,  John 12:14 . In  2 Peter 2:16 , it is used of Balaam's "ass."

American Tract Society Bible Dictionary

An animal well known for domestic uses; and frequently mentioned in Scripture. People of the first quality in Palestine rode on asses. Deborah, in her song, describes the nobles of the land as those who "ride on white asses,"  Judges 5:10 . Compare  Judges 10:4;  12:14 . The oriental asses are not to be compared with those of northern countries; but are far more stately, active, and lively. Indeed, they were anciently, as still, highly prized; and were also preferred for riding, especially the she-asses, on account of their sure- footedness. Hence we so often find mention of she-asses alone.

The Wild Ass is a well-known oriental animal, often mentioned in Scripture, and is a much handsomer and more dignified animal than the common ass. These animals were anciently found in Palestine, Syria, Arabia Deserta, Mesopatamia, Phrygia, and Lycaonia; but they rarely occur in those regions at the present time, and seem to be almost entirely confined to Tartary, some parts of Persia, and India, and Africa. Their manners greatly resemble those of the wild horse. They assemble in troops under the conduct of a leader or sentinel, and are extremely shy and vigilant. They will, however, stop in the midst of their course, and even suffer the approach of man for an instant, and then dart off with the utmost rapidity. They have been at all times celebrated for their swiftness. Their voice resembles that of the common ass, but is shriller. Mr. Morier says, "We gave chase to two wild asses, which had so much more speed than our horses, that when they had got at some distance, they stood still and looked behind at us, snorting with their noses in the air, as if in contempt of our endeavors to catch them."

Smith's Bible Dictionary

Ass. Five Hebrew names of the genus Asinus occur in the Old Testament.

1. Chamor denotes the male domestic ass.

2. Athon , the common domestic she-ass.

3. Air , the name of a wild ass, which occurs  Genesis 32:15;  Genesis 49:11.

4. Pere , a species of wild ass mentioned  Genesis 12:16.

5. Arod occurs only in  Job 39:5, but in what respect it differs from the Pere is uncertain.

The ass in eastern countries is a very different animal from what he is in western Europe. The most noble and honorable amongst the Jews were wont to be mounted on asses. (With us, the ass is a symbol of stubbornness and stupidity, while in the East it is especially remarkable for its patience, gentleness, intelligence, meek submission and great power of endurance." - L. Abbott.

(The color is usually a reddish brown, but there are white asses, which are much prized. The ass was the animal of peace as the horse was the animal of war; hence the appropriateness of Christ in his triumphal entry riding on an ass. The wild ass is a beautiful animal. - Editor).

Mr. Lavard remarks that in fleetness the wild ass (Asinus hemippus ) equals the gazelle and to overtake it is a feat which only one or two of the most celebrated mares have been known to accomplish.

Morrish Bible Dictionary

In the East the ass takes the place which the horse has among European nations. It is there a much more noble animal, and is declared to be a very intelligent one: cf.  Isaiah 1:3 . It is highly valued there and is well treated. It was used for riding both by men and women, and for carrying burdens. Among a man's property the asses are often enumerated.  Genesis 12:16;  Job 1:3;  Job 42:12;  Ezra 2:67;  Nehemiah 7:69 . There are five Hebrew words used for the domestic and the wild ass, referring to its strength or to its colour.

The 'white asses' mentioned in  Judges 5:10 are still greatly prized in the East. In some parts the flesh of the ass is highly esteemed for food, but it was forbidden as unclean to the Jews: it was however eaten in the dire famine at the siege of Samaria.   2 Kings 6:25 .

THEWILDASS is very wild and very swift. It is seldom tamed. It is thus a fit emblem of man's natural birth.  Job 11:12 . Jehovah demanded of Job "Who hath sent out the wild ass free? or who hath loosed the bands of the wild ass?"  Job 39:5 : cf.  Jeremiah 7:24;  Daniel 5:21 .

People's Dictionary of the Bible

Ass. Five Hebrew names of the animals of this family occur in the Old Testament. 1. Chamôr denotes the male domestic ass. 2. Athôn, the common domestic she-ass. 3. Aîr, the name of a wild ass, which occurs  Genesis 32:15;  Genesis 49:11. 4. Pere, a species of wild ass mentioned  Genesis 12:16. 5. Arôd occurs only in  Job 39:5; but in what respect it diners from the former is uncertain. The ass in eastern countries is a very different animal from what he is in western Europe. The most noble and honorable amongst the Jews were wont to be mounted on asses. The ass to us is a symbol of stubbornness and stupidity, while in the East it is remarkable for its patience, gentleness, intelligence, and great power of endurance. The color is usually a reddish brown, but there are white asses, much prized. The ass was used in peace as the horse was in war; hence the appropriateness of Christ in his triumphal entry riding on an ass. Mr. Layard remarks that in fleetness the wild ass equals the gazelle.

King James Dictionary

'ASS, n. L. asinus; Gr. an ear.

1. A quadruped of the equine genus. This animal has long slouching ears, a short mane, and a tail covered with long hairs at the end. He is usually of an ash color, with a black bar across the shoulders. The tame or domestic ass is patient to stupidity, and carries a heavy burden. He is slow, but very sure footed, and for this reason very useful on rough steep hills. 2. A dull, heavy, stupid fellow; a dolt.

Webster's Dictionary

(1): (n.) A dull, heavy, stupid fellow; a dolt.

(2): (n.) A quadruped of the genus Equus (E. asinus), smaller than the horse, and having a peculiarly harsh bray and long ears. The tame or domestic ass is patient, slow, and sure-footed, and has become the type of obstinacy and stupidity. There are several species of wild asses which are swift-footed.

Hastings' Dictionary of the New Testament

ASS. —See Animals, p. 63a.

Kitto's Popular Cyclopedia of Biblial Literature

Common Ass

Fig. 63—Domestic Ass of Western Asia

The common working ass of Western Asia (called in the Hebrew Chamor), is an animal of small stature, frequently represented on Egyptian monuments with panniers on the back, usually of a reddish color. It appears to be a domesticated race of the wild ass of Arabia, Mesopotamia, and Southern Persia.

In its natural state it never seeks woody, but upland pasture, mountainous and rocky retreats; and it is habituated to stand on the brink of precipices (a practice not entirely obliterated in our own domestic races), whence, with protruded ears, it surveys the scene below, blowing and at length braying in extreme excitement. This habit is beautifully depicted by Jeremiah ( Jeremiah 17:6;  Jeremiah 48:6).

The Authorized Version translates the Hebrew words Oir, Oirim, 'young ass,' 'colt;' but this rendering does not appear on all occasions to be correct, the word being sometimes used where the Oirim or Ourim carry loads and till the ground, which seems to afford evidence of, at least, full growth ( Isaiah 30:6;  Isaiah 30:24). The word Aton, Atunuth, is unsatisfactorily rendered 'she-ass,' unless we suppose it to refer to a breed of greater beauty and importance than the common, namely, the silver grey of Africa; which being large and indocile, the females were anciently selected in preference for riding, and on that account formed a valuable kind of property. It is now the fashion, as it was during the Parthian empire, and probably in the time of the Judges, to dapple this breed with spots of orange or crimson, or of both colors together; and although the taste may be puerile, we conceive that it is the record of remote conquest achieved by a nation of Central Asia mounted on spotted or clouded horses, and revived by the Parthians, who were similarly equipped.

As this animal was most serviceable to man, its name was held in respect rather than contempt. It is alleged, indeed, that the ass was held in contempt in Egypt; but among the Arabs and Jews we have 'the voice of one crying in the wilderness,' a solemn allusion derived from the wild ass, almost the only voice in the desert; and in the distinguishing epithet of Mirvan II, last Ommiad caliph, who was called the wild ass of Mesopotamia—proofs that no idea of contempt was associated with the prophet's metaphor, and that, by such a designation, no insult was intended to the person or dignity of the prince.

Wild Ass

International Standard Bible Encyclopedia

as ( חמור , ḥămōwr or חמר , ḥămōr , compare Arabic ḥamār , apparently connected with Arabic root 'aḥmar , "red," but referred by some to root hamal , "to carry"; also, but less commonly, both in Hebrew and in Arabic, א תון , 'āthōn , Arabic 'atan , used in Arabic only of the females; פרה , pereh , or פרא , pere' , and ערד , ‛ărādh , or ערוד , ‛ārōdh , Arabic ‛ard , "wild ass," and also עיר , ‛ayir , Arabic ‛aı̄r , "a young" or "wild ass").

1. Names

The name ה , 'arodh ( Job 39:5 ) is rare; ονος , onos ( Matthew 21:2 ).

2. Meaning

(1) Ḥămōr is derived from the root which means, in all probability, "to carry a burden" (see Fürst, Handwörterbuch , חמר ii), or "heap up." While no analogies are contained in the Old Testament this root occurs in New Hebrew. The Aramaic חמר , ḥamēr , means "to make a ruin-heap" (from which the noun ḥămōr , "a heap," used in  Judges 15:16 in a play of words: "With the jawbone of an ass, heaps upon heaps, with the jawbone of an ass have I smitten a thousand men"). The root may also mean "to be red." In this case the nominal form ḥămōr may have been derived from the reddish-brown skin of a certain type of the ass.

(2) 'Āthōn , Assyrian 'atânu and Aramaic אתּנא , 'atānā' , is derived from אתא , 'āthā' "to come," "go," etc. (Fürst suggests that it may be derived from אתן , 'āthan , Aramaic עדן , ‛ādhan , "to be slender," "docile," etc.); אתונות צחורות , 'ăthōnōth ceḥōrōth , "red-white asses" ( Judges 5:10 ) designates a better breed.

(3) ‛Ayir , Arabic ‛airu ("male ass") used of the young and vigorous animal, is derived from the root עיר , "to go away," "escape through swiftness" (Hommel, Namen der Saugethiere , 121-23). This name is used as a parallel to בּני אתונו , benı̄ 'ăthōnō ( Genesis 49:11 ) and as a compound of עיר פרא , ‛ayir pere' ( Job 11:12 ), "a wild ass's colt."

(4) Pere' , "wild ass," is derived from the root which means "to run," suggestive of the animal's swiftness.

(5) ‛Ārōdh , is, in all probability, an Aramaic loan-word for the Hebrew pere' ̌ . The Targum uses ארודא , ‛ărōdhā' and ערדא , ‛ărādhā' ̌ .

3. Uses

From the references to these various names in the Old Testament it is clear that (1) ḥămōr was used for riding purposes: ( a ) by men ( 2 Samuel 16:2 ,  2 Samuel 16:23;  2 Samuel 19:26;  1 Kings 2:40;  1 Kings 13:13 ,  1 Kings 13:23 ,  1 Kings 13:24 ,  1 Kings 13:27 ); ( b ) by women ( Exodus 4:20;  Joshua 15:18;  Judges 1:14;  1 Samuel 25:20 ,  1 Samuel 25:23 ,  1 Samuel 25:42; compare  2 Chronicles 28:15 ). צמד המורים , cemedh ḥămōrı̄m , "a pair of asses" was used for riding as well as for burdens ( Judges 19:3 ,  Judges 19:10 ,  Judges 19:19 ,  Judges 19:21 , etc.). (2) It was also used in tillage ( Isaiah 32:20 ). In this connection the law prohibits the use of an ass in plowing with an ox ( Deuteronomy 22:10 ). The she-ass ( 'āthōn ) was used as a beast of burden ( Genesis 45:23 ) and for riding ( Judges 5:10;  Numbers 22:21 ,  Numbers 22:22;  2 Kings 4:24 ). The ‛ayir is also referred to as used in riding ( Judges 10:4 ), carrying ( Isaiah 30:6 ) and tilling ( Isaiah 30:24 ).

4. As a Domestic Animal

Besides the use of the ass in agriculture and riding it was employed in the caravans of commerce, and sent even upon long expeditions through the desert. The ass is and always has been one of the most common domestic animals. It is a much more important animal in Bible lands than in England and America. The humblest peasant owned his own ass. It is associated throughout the Bible with peaceful pursuits ( Genesis 42:26 f;   Genesis 22:3;  1 Samuel 16:20;  2 Samuel 19:26;  Nehemiah 13:15 ), whereas the horse is referred to in connection with war and armies. Reference is also made to the use of the flesh of the ass in time of famine ( 2 Kings 6:25 ). The origin of the ass like that of most domestic animals is lost in antiquity and it cannot be confidently stated from what species of wild ass it was derived. There are three races of wild asses in Asia, one of which is found in Syria, but they may all be referred to one species, Equus hemionus . The African species is E. asinus , and good authorities consider our domestic asses to have descended from this, and to have been introduced at an early period into the entire Orient. The Ṣulaib Arabs of the Syrian desert, who have no horses, have a famous breed of swift and hardy gray asses which they assert they cross at intervals with the wild asses of the desert. It is not unlikely that domestic asses like dogs are the result of crosses with more than one wild species.

As a domestic animal it preceded the horse, which was first introduced into Egypt by the Hyksos about 1800 bc. See Horse .

5. Figurative Uses in the Old Testament

(1) חמור גרם , ḥămōrr gārem , "an ass of strong bones," is used metaphorically of Issachar ( Genesis 49:14 ); בּשׂר חמור , besar ḥămōr , "the genital organ of an ass," is used in contempt ( Ezekiel 23:20 ); קביּרת חמור , ḳebhūrath ḥămōr , "the burial of an ass," is applied to ignominious treatment of a corpse ( Jeremiah 22:19 ); ר , chamor is used as a symbol of peace and humility ( 2 Samuel 19:26 ). Zechariah speaks of the future Messiah as "lowly, and riding upon an ass, even upon a colt the foal of an ass" ( Zechariah 9:9; compare  Matthew 21:5 ,  Matthew 21:7 ).

(2) Pere' is used as a symbol of wildness ( Hosea 8:9 ), and פרא אדם , pere' 'ādhām , 'a wild ass of man' ( Genesis 16:12 ), referring to Ishmael, designates a free nomad. In Job the name pere' is applied to the desert dwellers ( Job 24:5 ). Jeremiah employs this name as a symbol of lust. He compares Israel's love of idolatry to the lust of the wild ass ( Jeremiah 2:24 ).

6. Wider Use in Literature

The ass ( 'āthōn ) figures prominently in the Balaam story (Nu 22;  2 Peter 2:16 . See Gray, ICC , "Numbers," at the place). It is interesting to note that Apion charged the Jews that they "placed an ass's head in their holy place," affirming that "this was discovered when Antiochus Epiphanes spoiled our temple, and found that ass's head there made of gold, and worth a great deal of money." Josephus, refuting this absurdity, states that the Roman conquerors of Judea found nothing in the temple "but what was agreeable to the strictest piety." He goes on to say: "Apion ought to have had a regard to these facts.... As for us Jews, we ascribe no honor or power to asses, as do the Egyptians to crocodiles and asps.... Asses are the same with us which they are with other wise men; namely, creatures that bear the burdens that we lay upon them" ( Apion , II, 7).

Literature

G. A. Smith, Jerusalem , I, 307ff; Gesenius' and Fürst's Lexicons to the Old Testament; articles in Encyclopedia Biblica and HDB .

Cyclopedia of Biblical, Theological and Ecclesiastical Literature

(properly חֲמוֹר, Chamor', from the Reddish dun color of the hair of the wild ass; female אָתוֹן, Athon'; Gr. ὄνος ),

(I.) a domestic animal ( Genesis 12:16;  Genesis 24:35;  Genesis 30:43;  Genesis 32:5;  Joshua 6:21;  Joshua 7:24; comp.  Exodus 20:17;  Exodus 22:4;  Exodus 23:4 sq.;  1 Samuel 8:16;  Luke 13:15;  Luke 14:5), found generally in the East (comp.  1 Chronicles 27:30; for Mosaic precepts respecting the animal, see  Exodus 20:17;  Exodus 21:33;  Exodus 22:10;  Exodus 23:4 sq.;  Deuteronomy 22:3 sq.; comp. Mishna, Baba Mtez. 6: 3; Baba Bathra, v, 2), and very serviceable (particularly in the cultivation of the soil, Varro, R. R. ii, 6; Pallad. 18:14), although not to be compared with the modern ass of northern countries, but by far more stately (Olear. Trav. p. 301, estimates a Persian ass to be worth nearly $100; comp. Plin. 8:68; see Hasselquist, Tray. p. 67), more active, more mettlesome, and quicker (according to Niebuhr, Reisen, i, 311, an ass of ordinary speed will go over 1750 double paces of a man in half an hour: comp. Abdallatif, Denkw. p. 1375; Sonini, ii, 89 sq.). Asses were therefore (as still) held in great estimation; so that while with us the word ass is a low term of contempt, with the Orientals anciently as now the very opposite was the case ( Genesis 49:14; comp. Iliad, 11: 588 sq.; see D'Herbelot, Biblioth. Or. s.v. Hamar; Freytag, Ad select. ex histor. Halebi, p. 59; Gessner, in the Commentar. Soc. Gott. ii, 32 sq.; Jablonski, Panth. DEg. iii, 45; Michaelis, in the Commentar. Soc. Gott. 4:6 sq.).

The ass (perhaps the young ass,  Job 1:3;  Numbers 22:21;  2 Kings 4:24;  Matthew 21:2 sq.) was, on account of his sure step over hilly tracts, the usual animal for riding ( Exodus 4:20;  Numbers 22:21;  Judges 10:4;  Judges 12:14;  1 Kings 2:40;  1 Kings 13:27;  2 Samuel 19:26), even for ladies ( Joshua 15:18;  Judges 1:14;  1 Samuel 25:23;  2 Kings 4:22;  2 Kings 4:24; comp. Fabric. Cod. Apogr. i, 104; see Niebuhr, Beschr. p. 44; Schwei- ger,'Reisen, p. 272; Rosenmuller, Morgenl. iii, 222) and nobles ( 2 Samuel 17:23;  1 Kings 13:13;  1 Kings 13:23;  Zechariah 9:9; comp.  Matthew 21:2 sq. [see Lightfoot, Hor. Heb. in loc. p. 408; Schottgen, i, 169 sq.];  Mark 11:1 sq.;  Luke 19:29 sq.;  John 12:14 sq.; see Russel, Aleppo, ii, 49; Pococke, East, i, 309). The last preferred Dappled asses, i.e. such as had a brownish-red skin marked with white streaks ( Judges 5:10; comp. Morier, Trav. p. 136; Paulus, Samil. i, 244). No saddle, however, was used from the earliest time (Hasselquist, Trav. p. 66), but simply a covering consisting of a piece of cloth or a cushion (hence חֲמֹר חָבוּשׁ, a Bound or girt Ass, means a beast saddled and bridled,  Genesis 21:3;  Numbers 22:21;  Judges 19:10), so that the driver ( Judges 19:3;  2 Kings 4:24; Talm. חִמָּר, Chammar', Mishna, Erub. 4: 10, etc.) ran beside or behind the rider (Hasselquist, Trav. p. 66).

The ass, moreover, was not only employed for bearing burdens ( Nehemiah 13:15;  Joshua 9:4;  1 Samuel 16:20;  1 Samuel 25:18), but even for distant journeys ( Genesis 43:26;  Genesis 44:3;  Genesis 44:13;  Genesis 45:23; comp. Josephus, Life, 24; Mishna. Parah, 12: 9), and also for drawing the plough ( Deuteronomy 22:10; comp.  Exodus 23:12;  Isaiah 30:24;  Isaiah 32:20; so, too, among the Romans, Plin. 8:68; 17:3; Varro, R. R. ii, 6; Colum. 7:1) and in mills ( Matthew 18:6;  Luke 17:2; "asinus molarius," Colum. 7:2; חמור הריחיים, Buxtorf, Floril. Hebr. p. 308; comp. Brouckhus, Ad Tibull. ii, 1, 8). In war they carried the baggage ( 2 Kings 7:7; comp. Polluc. Onom. i, 10); but, according to  Isaiah 21:7, the Persian king Cyrus had cavalry mounted on asses; and not only Strabo (xv, 726) assures us that the Caramanians, a people forming part of the Persian empire, rode on asses ina battle, but Herodotus (iv, 129) expressly states that Darius Hystaspis made use of the ass in a fight with the Scythians (comp. Allian, Anim. 12:32). See, generally, Bochart, Hieroz. i, 148 sq.; ii, 214 sq.; Lengerke, Kenaan, i, 140 sq., 146, 165.-Winer,i, 346.

The domestic ass, being an animal of a patient, laborious, and stupid nature, the emblem of persons of a similar disposition. Issachar is called a strong ass ( Genesis 49:14), in reference to his descendants, as being a settled agricultural tribe, who cultivated their own territory with Patient Labor, emblematized by the ass. We rarely read of Issachar being engaged in any war, which is ever hostile to agriculture. Of Jehoiakim it is said, in  Jeremiah 22:19, " With the burial of an ass shall he be buried, dragged along, and cast forth beyond the gates of Jerusalem;" an event mentioned by Josephus, who says that "the king of Babylon advanced with an army, that Jehoiakim admitted him readily into Jerusalem, and that Nebuchadnezzar, having entered the city, instantly put him to death, and cast his dead body unburied without the walls." It is recorded of Christ in  Zechariah 9:9, and quoted thence in  Matthew 21:5, that he should be "humble, and sitting on an ass, even on a colt the foal of an ass." As horses were used in war, Christ may be supposed, by this action, to have shown the humble and peaceable nature of his kingdom. On the contrary, Ephraim is compared to a Wild ass, in  Hosea 8:9, i.e. he was untamed to the yoke, and traversed the desert as earnestly in the pursuit of idols as the Onager in quest of his mates.

In the gospels is mentioned the, μύλος ἰνικός ( Matthew 18:6;  Mark 9:41), to express a large mill-stone, turned by asses, heavier than that turned by women or by slaves. See Jahn's Archceol. § 118, 189.

(II.) The ass is the Equus Asinus of Linnaeus; Some formed into a sub- genus, containing that group of the Equidae which are not striped like zebras, and have forms and characters distinguishable from true horses, such as a peculiar shape of body and limbs, long ears, an upright mane, a tail only tufted at the end, a streak along the spine, often crossed with another on the shoulders, a braying voice, etc. To designate these animals the Hebrews used various terms, by which, no doubt, though not with the strict precision of science, different species and distinct races of the group, as well as qualities of sex and age, were indicated; but the contexts in general afford only slight assistance in discriminating them; and reliance on cognate languages is often unavailing, since we find that similar words frequently point to secondary and not to identical acceptations. The name is assigned by the' Auth. Vers. to several distinct Heb. words, viz. אָתוֹן, חֲמוֹר, עִיִר, עָרוֹד, and פֶּרֶא, and the Greek words. It occurs also in two passages of  Sirach 13:19;  Sirach 33:24, in the first of which it stands for Ovaypog. (See He-Ass); (See She-Ass); (See Foal).