Ash

(Heb. o'ren, "tremulous"), mentioned only Isa. 44:14 (R.V., "fir tree"). It is rendered "pine tree" both in the LXX. and Vulgate versions. There is a tree called by the Arabs aran, found still in the valleys of Arabia Petraea, whose leaf resembles that of the mountain ash. This may be the tree meant. Our ash tree is not known in Syria.

The ashes of a red heifer burned entire (Num. 19:5) when sprinkled on the unclean made them ceremonially clean (Heb. 9:13). To cover the head with ashes was a token of self-abhorrence and humiliation (2 Sam. 13:19; Esther 4:3; Jer. 6:26, etc.). To feed on ashes (Isa. 44:20), means to seek that which will prove to be vain and unsatisfactory, and hence it denotes the unsatisfactory nature of idol-worship. (Comp. Hos. 12:1).

Several religious ceremonies, and some symbolical ones, anciently depended upon the use of ashes. To repent in sackcloth and ashes, or, as an external sign of self-affliction for sin, or of suffering under some misfortune, to sit in ashes, are expressions common in Scripture. “I am but dust and ashes,” exclaims Abraham before the Lord, Gen. xviii, 27; indicating a deep sense of his own meanness in comparison with God. God threatens to shower down dust and ashes on the lands instead of rain, Deut. xxviii, 24; thereby to make them barren instead of blessing them, to dry them up instead of watering them. Tamar, after the injury she had received from Amnon, covered her head with ashes, 2 Sam. xiii, 19. The Psalmist, in great sorrow, says poetically, he had “eaten ashes as it were bread,” Psalm cii, 9; that is, he sat on ashes, he threw ashes on his head; and his food, his bread, was sprinkled with the ashes wherewith he was himself covered. So Jeremiah introduces Jerusalem saying, “The Lord hath covered me with ashes,” Lamentations iii, 16. Sitting on ashes, or lying down among ashes, was a token of extreme grief. We find it adopted by Job, ii, 8; by many Jews when in great fear, Esther iv, 3; and by the king of Nineveh, Jonah iii, 6. He arose from his throne, laid aside his robe, covered himself with sackcloth, and sat in ashes. This token of affliction is illustrated by Homer’s description of old Laertes grieving for the absence of his son, “Sleeping in the apartment where the slaves slept, in the ashes, near the fire.” Compare Jer. vi, 26, “Daughter of my people, wallow thyself in ashes.” There was a sort of ley and lustral water, made with the ashes of the heifer sacrificed on the great day of expiation; these ashes were distributed to the people, and used in purifications, by sprinkling, to such as had touched a dead body, or had been present at funerals, Num. xix, 17.