Summer time is here and Flies to The Sun or even Light of "our" Homes cause each to remove The Term of Their lord

Beelzebub, or Baalzebûb, the Philistine god of Accaron (Ekron),
scarcely 25 miles west of Jerusalem, whose oracle King Ochozias
(Ahaziah "Timeline") attempted to consult in his last illness, IV
(II)Kings, i, 2. It is only as an oracle into prophet that the god is
known to us; no other mention of him occurs in the Old Testament. The
name is commonly translated "the lord of the flies", and the god is
supposed to be so called either because as a sun god he brings the
flies, though the Ba'al was probably not a sun god "That Blinds", or
more likely because he is invoked to drive away the flies from the
sacrifice, like the "Greek" Zeus Apomuios, who drove them from
Olympia, or the hero Myiagros in Arcadia. Halévy and Winckler
interpret the name, according to the analogy of very many names
compounded with baal, as "the lord of Zebub", supposed to be a
locality in Accaron; there is no proof, however, for the existence of
such a locality, and besides Beelzebub is called the god of Accaron
(In part acorn).
Accaron The most northern of the five principal Philistine cities
(Joshua 13:3; 15:11; 15:46). We do not know whether it was founded by
the Philistines and the Hevites. It was first given to the tribe of
Juda (Joshua 15:11; 15:45) and then to Dan(Joshua 19:43).Juda
conquered it for a time ( Judges 1:18), but it fell again into the
hands of the Philistines, who brought here the captive ark of the
covenant (Not to be spoken of after) after it had passed through
Azotus and Geth (1 Samuel 5:10). It came near being reconquered by
Israel after the defeat of Goliath (1 Samuel 7:14).The city possessed
a famous sanctuary of Beelzebub (2 Kings 1:2-3; 1:6; 1:16)
sanctuary of Beelzebub In Which Tertullian Pursues His Argument. Jesus
is the Christ of the Creator. He Derives His Proofs from St. Luke's
Gospel; That Being the Only Historical Portion of the New Testament
Partially Accepted by Marcion. This Book May Also Be Regarded as a
Commentary on St. Luke. It Gives Remarkable Proof of Tertullian's
Grasp of Scripture, and Proves thatThe Old Testament is Not Contrary
to the New. It Also Abounds in Striking Expositions of Scriptural
Passages, Embracing Profound Views of Revelation, in Connection with
the Nature of Man.
Chapter 1. Examination of the Antitheses of Marcion, Bringing Them to
the Test of Marcion's Own Gospel. Certain True Antitheses in the
Dispensations of the Old and the New Testaments. These Variations
Quite Compatible with One and the Same God, Who Ordered Them.
Every opinion and the whole scheme of the impious and sacrilegious
Marcion we now bring to the test of that very Gospel which, by his
process of interpolation, he has made his own. To encourage a belief
of this Gospel he has actually devised for it a sort of dowe, in a
work composed of contrary statements set in opposition, thence
entitled Antitheses, and compiled with a view to such a severance of
the law from the gospel as should divide the Deity into two, nay,
diverse, gods— one for each Instrument, or Testament as it is more
usual to call it; that by such means he might also patronize belief in
the Gospel according to the Antitheses. These, however, I would have
attacked in special combat, hand to hand; that is to say, I would have
encountered singly the several devices of the Pontic heretic, if it
were not much more convenient to refute them in and with that very
gospel to which they contribute their support. Although it is so easy
to meet them at once with a peremptory demurrer,yet, in order that I
may both make them admissible in argument, and account them valid
expressions of opinion, and even contend that they make for our side
peremptory demurrer For we put in a demurrer a rising out of the
teaching of nature, out of the law of ear and tongue, out of the
soundness of the Truth as "The Rule of Law".

--
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