grove Summary and Overview

(1.) Heb. 'asherah, properly a wooden image, or a pillar representing Ashtoreth, a sensual Canaanite goddess, probably usually set up in a grove (2 Kings 21:7; 23:4). In the Revised Version the word "Asherah" (q.v.) is introduced as a proper noun, the name of the wooden symbol of a goddess, with the plurals Asherim (Ex. 34:13) and Asheroth (Judg. 3:13). The LXX. have rendered "asherah" in 2 Chr. 15:16 by "Astarte." The Vulgate has done this also in Judg. 3:7. (2.) Heb. 'eshel (Gen. 21:33). In 1 Sam. 22:6 and 31:13 the Authorized Version renders this word by "tree." In all these passages the Revised Version renders by "tamarisk tree." It has been identified with the Tamariscus orientalis, five species of which are found in Israel. (3.) The Heb. word 'elon, uniformly rendered in the Authorized Version by "plain," properly signifies a grove or plantation. In the Revised Version it is rendered, pl., "oaks" (Gen. 13:18; 14:13; 18:1; 12:6; Deut. 11:30; Josh. 19:33). In the earliest times groves are mentioned in connection with religious worship. The heathen consecrated groves to particular gods, and for this reason they were forbidden to the Jews (Jer. 17:3; Ezek. 20:28).

1. A word used in the Authorized Version, with two exceptions, to translate the mysterious Hebrew term Asherah, which is not a grove, but probably an idol or image of some kind. [ASHERAH] It is also probable that there was a connection between this symbol or image, whatever it was, and the sacred symbolic tree, the representation of which occurs so frequently on Assyrian sculptures. 2. The two exceptions noticed above are #Ge 21:33| and 1Sam 22:6 (margin). In the religions of the ancient heathen world groves play a prominent part. In the old times altars only were erected to the gods. It was thought wrong to shut up the gods within walls, and hence trees were the first temples; and from the earliest times groves are mentioned in connection with religious worship. #Ge 12:6,7; De. 11:30| Authorized Version "plain." the groves were generally found connected with temples, and often had the right of affording an asylum.

GROVE . The translation, except in Gen 21:33, of the Hebrew word asherah; but since asherah is regarded by the best interpreters to be an "idol" or an idolatrous pillar (an image of Astarte, and not a "grove,") the translation is misleading, as in 1 Kgs 18:19; 2 Kgs 13:6, and other places. See Ashtoreth. But it is likely that this asherah was often set up in a grove, because thus would be given that seclusion necessary to the cruel and indecent rites which marked, among Oriental nations, the worship of false divinities.

(See ASHTORETH.) Translated rather "Asherah," the image of the goddess. So 2 Kings 23:6, where it is nonsense "Josiah brought out the grove (Asherah) from the house of the Lord"; Manasseh had "set this graven image of Asherah in the house" (2 Kings 21:7; 2 Kings 22:7; compare Judges 3:7). Also a "grove" could not be "set up under every green tree" (2 Kings 17:10; 1 Kings 14:23; 1 Kings 18:19; Exodus 34:13). In Genesis 21:33 it is a different word, "Abraham planted a "grove" (eshowl) in Beersheba," rather "a tamarisk tree," a hardy evergreen fitted to be a memorial to his posterity that the well was theirs. The Asherah was upright, fixed or planted in the ground; of wood, so that it was capable of being "cut down and burned" (Judges 6:25-26; see 1 Kings 15:13). "Maacbah had made an idol Asherah" (not" IN grove".) The worship of Asherah like that of Astarte or Ashtoreth, was associated with Baal worship. Astarte is the personal goddess, Ashcrah her conventional symbol in some one of her attributes. The sacred tree in Assyrian sculptures is similar, a symbol of the goddess of nature. The stone "pillar" (as the Hebrew for "image" ought to be translated, Exodus 34:13) was Baal's symbol; as the wooden pillar or tree was Astarte's (2 Kings 18:4). The attempt to combine this with Jehovah worship is the subject of the prohibition (Exodus 34:13). The Hebrew word translated "plain" (elon) signifies a grove or plantation; that of Mamre (Genesis 13:18), of Moreh (Genesis 12:6), of Zaanaim (Judges 4:11), of the pillar in Shechem (Judges 9:6), of Meonenim (Judges 9:37), of Tabor (1 Samuel 10:3). Groves were associated with worship from ancient times, as the passages just quoted show. Pliny states that trees were the first temples. Their shade, solitude, and solemn stillness suggested this use. The superstitious abuse of them to idolatry and licentious rites caused the Divine prohibition of them for religious purposes; which prohibition Israel disregarded (Jeremiah 17:2; Ezekiel 20:28). Trees were also used for national assemblies (Judges 9:6; Judges 9:37), for burying the dead (Genesis 35:8; 1 Samuel 31:14). Some trees are specially-noted: the tamarisk (eeshel) under which Saul abode in Gibeah (1 Samuel 22:6); the terebinth in Shechem under which Joshua, after writing the law of God, set up (Joshua 24:26) a great stone as a witness; the palm tree of Deborah (Judges 4:5); the terebinth of enchantments (Judges 9:37 margin, frontMEONENIM); of wanderers (Judges 6:11, frontZAANAIM)); 1 Samuel 14:2, "a pomegranate tree in Migron" (1 Samuel 10:3). Tree worship, perhaps a distortion of the tradition of the tree of life and the tree of knowledge (Genesis 3), may be traced in Egypt, Arabia, Syria, Assyria, Persia, India, Thibet, Siam, China, Japan, Ceylon, the Philippine isles. The Druids venerated oak groves (Pliny, H. N., xvi. 44; Tacitus, Annals xiv. 30). The black priests in Africa alone may enter the sacred groves. The Etrurians worshipped a palm-tree.