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Abelonii (Or Abelonites) Also Abenonitae. *SEE ABELITES*

A'bel-shit'tim (Heb. *Abel' hash-Shittim', *הִשַּׁבַּים אָבֵל*, meadow of the acacias *Sept. 'Αβελσαττείν, *Vulg. Abel-satim), *a town in the plains of Moab, on the east of the Jordan, between which and Beth-Jesimoth was the last encampment of the Israelites on that side the river (Nu 33:49). *SEE EXODE*. The place is noted for the severe punishment which was there inflicted upon the Israelites when they were seduced into the worship of Baal-Peor, through their evil intercourse with the Moabites and Midianites. *SEE BAAL*. Eusebius *(Onomast. *Σατγεῖν) says it was situated near Mount Peor (Reland, *Paloest. *p. 520). In the time of Josephus it was a town embosomed in palms, still known as *Abila *or *Abile *('Αβίλα or 'Αβίλη), and stood sixty stadia from the Jordan *(Ant. *4:8, 1; v. 1, 1). Rabbinical authorities assign it the same relative position (Schwarz, *Palest. *p. 229). It is more frequently called SHITTIM *SEE SHITTIM *merely (Nu 25:1; Jos 2:1; Mic 6:5). From the above notices (which all refer to the sojourn of the Israelites there), it appears to have been situated nearly opposite Jericho, in the eastern plain of Jordan, about where Wady Seir opens into the Ghor. The acacia-groves on both sides of the Jordan still "mark with a line of verdure the upper terraces of the valley" (Stanley, *Palestine, *p. 292), and doubtless gave name to this place (Wilson, *Lands of the Bible, *2:17).

Abendana (i.e. *Son of Dana), *JACOB *SEE JACOB *, a Jewish rabbi, born in Spain about 1630, died in London in 1696. He was rabbi first in Amsterdam, and from 1685 till his death in London. He translated into Spanish the book of Cusari as well as the Mishna, with the commentaries of Maimonides and Bartenora. His *Spicileyium rerum praeteritarum et intermissarum *contains valuable philological and critical notes to the celebrated Michlal Jophi (Amsterdam, 1685). A selection from his works appeared after his death, under the title *Discourses of the Ecclesiastical and Civil Polity of the Jews *(Lond. 1706).

Aben-Ezra (otherwise ABEN-ESDRA , or IBN-ESRA, properly, ABRAHAM BEN-MEIR), a celebrated Spanish rabbi, called by the Jews *the Sage, the Great, *etc., was born at Toledo in 1092. Little is known of the facts of his life; but he was a great traveler and student, and was at once philosopher, mathematician, and theologian. His fame for varied and accurate learning was very great in his own day, and has survived, worthily, to the present age. He died at Rome, Jan. 23, 1167. De Rossi, in his *Hist. Dict. of Hebrew Writers *(Parma, 1802), gives a catalogue of the writings attributed to him. Many of them still exist only in MS. A list of those that have been published, with the various editions and translations, is given by Farst in his *Bibliotheca Judaica *(Lpz. 1849, 1:251 sq.). A work on astronomy, entitled בּרֵאשִׁית הָכמָה *(the Beginning of Wisdom), *partly translated from the Arabic and partly compiled by himself, greatly contributed to establishing his reputation (a Latin translation of it is given in Wolf, *Bibliotheca Hebraica, *t. 3). He also wrote a "Commentary on the Talmud," and another work on the importance of the Talmud, entitled וסוֹר מוֹרָא *(the Basis of Instruction), *several times printed (in German, F. ad M. 1840). His most important work consists of "Commentaries on the Old Testament" (פֵּרוּשׁ על, in several parts), a work full of erudition. Bomberg Buxtorf, and Moses Frankfurter included it in their editions of Hebrew texts and annotations of the Bible (Venice, 1526; Basil, 1618-19; Amst. 1724-7). His "Commentary on the Pentateuch" (פֵּדוּשּׁ הִתּוֹרָה) is very rare in its original form (fol. Naples, 1488; Constantinople, 1514), but it has often been reprinted combined with other matter, overlaid by later annotations, or in fragmentary form. None of the other portions of his great commentary have been published separately from the Rabbinical Bibles, except in detached parts, and then usually with other matter and translated. Aben-Ezra usually wrote in the vulgar Hebrew or Jewish dialect; but that he was perfectly familiar with the original Hebrew is shown by some poems and other little pieces which are found in the preface to his commentaries. The works of Aben-Ezra are thoroughly philosophical, and show a great acquaintance with physical and natural science. He also wrote several works on Hebrew Grammar (especially סֵפֶד מֹץזּניִַם, Augsb. 1521, 8vo; סֵפֵד צֵחוֹת, Ven. 1546, 8vo; שָׂפָּה בּרוּרָה, Constpl. 1530, 8vo), most of which have been re-edited (by Lippmann, Heidenhein, etc.) with Hebrew annotations. Some of his arithmetical and astronomical works have been translated into Latin. — Hoefer, *Biographie Generale.*

Abeona in Roman mythology, was a goddess to whose care parting friends were intrusted.

Abercius bishop of HIERAPOLIS, in Phrygia, was raised to that see about A.D. 164, upon the martyrdom of St. Papias. He suffered great torments from the heathen under Marcus Aurelius, but died in peace during the reign of that emperor. Neither Eusebius nor any other ancient writer makes mention of Abercius, who, according to Baronius, wrote an excellent *Book of Discipline, *to be observed by priests and deacons, and an apology to Marcus Aurelius the emperor; both of which the cardinal promised to give entire in his *Annales, *but it was not done. The Greeks, who give him the title of Ι᾿σὰπόστολος*, *commemorate him on Oct. 22. See Cave, *Hist. Lit.* 1, 66; Baronius, *Annales, A.D. *163, No. 15.

Abercius Of Jerusalem, a noted miracle-worker (ἰσαπόστολος θαυματουργός) of the early Church, is commemorated in the Byzantine calendar on Oct. 22.

Abercrombie, James D.D., an Episcopal divine and accomplished scholar, was born in Philadelphia in 1758, and graduated at the University of Pennsylvania, 1776. He then studied theology, but, on account of an injury to his eyes, he entered into mercantile pursuits in 1783. In 1793 he was ordained, and became associate pastor of Christ Church in 1794. From 1810 to 1819 he was principal of the "Philadelphia Academy." In 1883 he retired on a pension, and died at Philadelphia, June 26,1841, the oldest preacher of that Church in the city. He was distinguished as well for eloquence and liberality as for learning. He wrote *Lectures on the Catechism *(1807), and published a number of occasional sermons. — Sprague, *Annals, *v. 394.

Abercrombie, John D.D., author of *Enquiries concerning the Intellectual Powers, *published 1830, and the *Philosophy of the Moral Feelings, *published 1833, was born at Aberdeen, Nov. 11, 1781, and attained the highest rank as a practical and consulting physician at Edinburgh. He became Lord Rector of Marischal College, Aberdeen, 1835. Besides the works above named, he wrote *Essays and Tracts on Christian Subjects *(Edinb. 18mo); *Harmony of Christian Faith and Character *(reprint from preceding, N.Y. 1845, 18mo). He died Nov. 14, 1844. *— Quart. Rev. *45:341.

Abercrombie, Richard Mason, D.D. a Protestant Episcopal minister, was born in Philadelphia in 1822, being the son of the Reverend James Abercrombie. After a liberal education in his native city, he graduated from the General Theological Seminary in New York city in 1843, was ordained the same year, and took charge of a church at Rahway, N.J. He was successively rector of the Church of the Intercession, in New York city (1843-50); St. John's, Clifton, S.I.; Christ Church, Hartford, Connecticut; St. Paul's, Rahway, N.J.; and St. Matthew's, Jersey City, where he died, December 7, 1884. He was practically the founder of Christ Church Hospital in that city, and of the Clergymen's Retiring Fund Society. See *The Church Almanac, *1886, page 102.

Aberdeen *(Aberdonia Devana), *the seat of a Scotch bishopric, formerly suffragan to the Archbishopric of St. Andrew. The bishopric was transferred to Aberdeen about the year 1130, by King David, from Murthilack, now Mortlick, which had been erected into an episcopal see by Malcolm II in the year 1010, Beancus, or Beyn, being the first bishop.

Aberdeen, Breviary of. While Romanism prevailed in Scotland, the Church of Aberdeen had, like many others, its own rites. The missal, according to Palmer, has never been published; but an edition of the breviary was printed in 1509. — Palmer, *Orig. Liturg. *1:188, who cites Zaccaria, *Biblioth. Ritualis, *tom. 1; A. Butler, *Lives of Saints, *1:113.

Aberides in Greek and Roman mythology was the son of Coelus and Vesta; the same with *Saturn.*

Aberle, Moritz Von, a Roman Catholic theologian of Germany, was born April 15, 1819, at Rottum, near Biberach. In 1842 he received holy orders, and in 1850 he was called to Tubingen as professor of ethics and New-Test., exegesis. In 1866 he was ennobled, and died Nov. 3, 1875. Aberle was one of the brightest lights of the Catholic faculty at Tubingen, and a very learned scholar. He was always a hard student, and found no time for producing large publications, although he contributed extensively to the Tubingen *Theologische Quartalschrift. *He left in manuscript *Einleitung in das Neue Testament, *which was edited by Paul Schanz (Freiburg, 1877). See *Literarischer Handweiser, *1875, p 433 sq.; Himpel, in the *Theologische Quartalschrift, *58, 2. (B.P.)

Abernathy, Burwell a minister in the Methodist Episcopal Church, South, was born in Giles Countys, Tenn. As to the date of his birth we have no source of knowledge. He embraced religion in early life, and in 1842 joined the Tennessee Annual Conference. In 1849 he studied for a better ministerial preparation, and re-entered the Conference in the following year, and continued faithful, and with great usefulness, until his death, in 1848. See *Minutes of Annual Conferences of the M. E. Church, South, *1848, p. 174.

Abernathy, Joseph T. a minister in the Methodist Episcopal Church, South, was born in Macon County, Ala., July 4, 1823. He spent his early life in wayward thoughtlessness, but experienced religion when about twenty; and in 1855 was admitted into the Alabama Conference, and continued to labor with fidelity and much success until his death, Sept. 18, 1859. Mr. Abernathy began his ministry uncultured, but by diligent study became an acceptable and useful preacher. His piety was deep, and his life zealous. See *Minutes of Annual Conferences of the M.E. Church, South, *1859, p. 161.

Abernethy (or Abernethie), John, D.D. a Scotch prelate, studied at the University of Edinburgh, was laureated in 1587, and became reader in 1588. He was a member of the Assemblies in 1601, 1602, 1608, and 1616; signed a protest against introducing episcopacy in 1606; was chosen constant moderator of the Presbytery; solicited the appointment to the archbishopric of Glasgow in 1615; was a member of the Court of High Commission in 1616; made bishop of Caithness the same year, and demitted September 15, 1635; deposed in 1638, but was permitted to minister in any place. He died April 24, 1639, aged about seventy-two years. He published, *Christian and Heavenly Treatise concerning Physick for the Soul *(1615): — *Two Letters to King James VI *(1620): — *The Duty and Dignity of a Christian *(Lond. eod.). See *Fasti Eccles. Scoticance, *1:480.

Abernethy, John an eminent Presbyterian divine, educated at the University of Glasgow, and afterward at Edinburgh. Born at Coleraine, in Ireland, 1680; became minister at Antrim in 1708, and labored zealously for twenty years, especially in behalf of the Roman Catholics. The subscription controversy, which was raised in England by Hoadley, the famous Bishop of Bangor, and the agitation of which kindled the flames of party strife in Ireland also, having led to the rupture of the Presbytery of Antrim from the General Synod in 1726, Abernethy, who was a warm supporter of the liberal principals of Hoadley, lost a large number of his people; and these having formed a new congregation, he felt his usefulness so greatly contracted that, on his services being solicited by a church in Wood Street, Dublin, he determined to accept their invitation. Applying himself with redoubled energy to his ministerial work, he soon collected a numerous congregation. His constitution failed under his excessive labors, and he died suddenly in December, 1740. His discourses on the being and attributes of God have always been held in much esteem. His works are: 1. *Discourses on the Being and Perfections of God *(Lond. 1743, 2 vols. 8vo); 2. *Sermons on various Subjects *(Lond. 1748-'51, 4 vols. 8vo); 3. *Tracts and Sermons *(Lond. 1751, 8vo).

Abesar. *SEE ABEZ*.

Abesta. *SEE AVESTA*.

Abesta *SEE ZEND-AVESTA*.

Abeyance signifies *expectancy, *probably from the French *bayer, *to gape after. Lands, dwelling-houses, or goods, are said to be in abeyance when they are only in expectation, or the intendment of the law, and not actually possessed. In the Church of England, when a living has become vacant, between such time and the institution of the next incumbent, it is in abeyance. It belongs to no parson, but is *kept suspended, *as it were, in the purpose, as yet undeclared, of the patron.

A'bez (Heb. *E'bets, *אֶבֶוֹ*, *in pause אָבֶוֹ *A 'bets, lustre, *and hence, perhaps, *tin; *Sept. 'Αεμές, Vulg. *Abes), *a town in the tribe of Issachar, apparently near the border, mentioned between Kishion and Remeth (Jos 19:20). It is probably the *Abesap *(Α᾿βέσαρος) mentioned by Josephus *(Ant. *6:13, 8) as the native city of the wife whom David had married prior to Abigail and after his deprival of Michal; possibly referring to Ahinoam the Jezreelitess (1Sa 25:43), as if she had been so called as having resided in some town of the valley of Esdraelon. According to Schwarz *(Palest. *p. 167), "it is probably the village of *Kunebiz, *called also *Karm en-Abiz, *which lies three English miles west-south-west from Iksal;" meaning the *Khuneifis *or *Ukhneifis *of Robinson *(Researches, *3, 167, 218), which is in the general locality indicated by the associated names.

Abez Lieuit. Coitier *(Tent Work, *2, 334) thinks this is the ruined site *Khurbet el- Beida, *marked on the Ordnance Map eight miles west of Nazareth and two south-west of Beit-Lahm, remarking *(Quar. Report *of the "Pal. Explor. Fund," Jan. 1881, p. 49) that "the Arabic exactly corresponds [?] to the Hebrew, with the same meaning, 'white'" but this seems doubtful.

Abgar [see ABGARUS, in vol. 1, p.14] is the name of several kings of Edessa, who reigned, according to the chronicle of that city, at various periods from B.C. 99 to A.D. 217. Of the ten kings who are said to have borne the name of Abgar, we have only to do with the last six. The first of the name was *Abgar Phika *"the Dumb,'' who reigned with Bacro two years and four months, and by himself twenty-three years and five months (B.C. 93-67). His son Abgar reigned fifteen years (67-52), and is mentioned by Dion Cassius as having made a treaty with the Romans in the time of Pompey. He is the same who treacherously deceived Crassus in his expedition against the Parthians (B.C. 53), and is called by Appian *(De Bello Parth. *p. 140) — φύλαρχος τῶν Α᾿ράβων, In Plutarch his name is written Α᾿ριαμνης . The eleventh and twelfth kings of Edessa bore the same name, according to Dionysius; but nothing is recorded of them except that the latter was surnamed *Sumoko, *"the Red." We now come to the one with whom the name is most conspicuously associated the — fifteenth king — Abgar surnamed *Ucomo, *"the Black," who reigned, according to the chronology of Dioniysius of Telmahar, A.D. 9-46, but according. to the rectification of Gutschmid, A.D. 13-50. Moses of Chorene traces his descent from the Parthian king Arsaces. Procopius has a story of the romantic attachment which he excited in Augustus when on a visit to Rome, and of the device he was obliged to employ before the emperor would allow him to return to Edessa. The narrative of Eusebius we have already given. The Syriac version of the story given in Cureton's *Ancient Syriac Documents *is obviously an elaborate expansion of Eusebius. In all probability, the only fact in connection with Abgar which has come down to us is to be found in Tacitus (Anals*. *12:12-14), where he appears in, a not very creditable light — first seducing the young Parthian king Meherdates to waste precious days in luxurious indulgence at Edessa, and then treacherously abandoning him on the battle-field (A.D. 49). Abgar VI *bur-Manu, *according, to Dionysius, reigned for twenty years (A.D. 65-85), which Gutschmid reckons from 69 to 89. The dynasty now seems to have changed; and the next king, Abgar VII *bar-lzat, *who purchased the kingdom from the Parthians, and reigned A. D. 108-115, was of the royal race of Adiabene. It was this Abgar, in all probability, who behaved with such caution when Trajan made his expedition to the East. According to Dion Cassius, he did not go in person to meet the emperor at Antioch, but sent him gifts and friendly messages. He was afraid of Trajan, on the one hand, and of the Parthians, on the other; and therefore deferred his meeting with Trajan until he came to Edessa, where he entertained him at a banquet, at which he introduced his son Arbandes dancing some of his native dances. The emperor was greatly captivated with the young Arbandes. The Abgar of the time of Antoninus Pius must be Manu bar- Manu, as Assemani suggests.

Abgar, Bar-Maanu, a descendant of Abgarus (q.v.), who reigned in Edessa about the year 200, was a Christian and friend of Bardesanes (see Euseb. *Chronic. ad Olymp.* 149, 1; and Epiphan. *Hoer*. 56, ). That he did not believe in the gnosticism of his friend may be seen from the fact that the orthodox Epiphanius styles him ἀνὴρ ὁσιώτατος *— ; *while Eusebius, in his *Chronicon, *calls him ἱερὸν ἄνδρα*. *In the year 216, Abgar was deposed by the emperor Caracalla, and Edessa became a Roman colony. (B. P.)

Abgarus (ABAGARUS, AGBARUS; sometimes derived from the Arabic *Akbar, *"greater," but better from the Armenian *Avag, *"great," and *air, *"man;" see Ersch und Gruber, s.v. *Abgar), *the common name of the petty princes (or Toparchs) who ruled at Edessa in Mesopotamia, of one of whom there is an Eastern tradition, recorded by Eusebius *(Eccl. Hist. *1:13), that he wrote a letter to Christ, who transmitted a reply. Eusebius gives copies of both letters, as follows: "Abgarus, Prince of Edessa, to Jesus, the merciful Savior, who has appeared in the country of Jerusalem, greeting. I have been informed of the prodigies and cures wrought by you without the use of herbs or medicines, and by the efficacy only of your words. I am told that you enable cripples to walk; that you force devils from the bodies possessed; that there is no disease, however incurable, which you do not heal, and that you restore the dead to life. These wonders persuade me that you are some god descended from heaven, or that you are the Son of God. For this reason I have taken the liberty of writing this letter to you, beseeching you to come and see me, and to cure me of the indisposition under which I have so long labored. I understand that the Jews persecute you, murmur at your miracles, and seek your destruction. I have here a beautiful and agreeable city which, though it be not very large, will be sufficient to supply you with every thing that is necessary." To this letter it is said Jesus Christ returned him an answer in the following terms: "You are happy, Abagarus, thus to have believed in me without having seen me; for it is written of me, that they who shall see me will not believe in me, and that they who have never seen me shall believe and be saved. As to the desire you express in receiving a visit from me, I must tell you that all things for which I am come must be fulfilled in the country where I am; when this is done, I must return to him who sent me. And when I am departed hence, I will send to you one of my disciples, who will cure you of the disease of which you complain, and give life to you and to those that are with you." According to Moses of Chorene (died 470), the reply was written by the Apostle Thomas. Eusebius further states that, after the ascension of Christ, the Apostle Thomas sent Thaddaeus, one of the seventy, to Abgar, who cured him of leprosy, and converted him, together with his subjects. The documents from which this narrative is drawn were found by Eusebius in the archives of Edessa. Moses of Chorene relates further that Abgarus, after his conversion, wrote letters in defense of Christianity to the Emperor Tiberius and to the king of Persia. He is also the first who mentions that Christ sent to Abgarus, together with a reply, a handkerchief impressed with his portrait. The letter of Christ to Abgarus was declared apocryphal by the Council of Rome, A.D. 494; but in the Greek Church many continued to believe in its authenticity, and the people of Edessa believed that their city was made unconquerable by the possession of this palladium. The original is said to have later been brought to Constantinople. In modern times, the correspondence of Abgarus, as well as the portrait of Christ, are generally regarded as forgeries; yet the authenticity of the letters is defended by Tillemont, *Memoires pour Servir a L' Hist. Eccles. *1, p. 362, 615; by Welte, *Tubing. Quartalschrift, *1842, p. 335 et seq., and several others. Two churches, St. Sylvester's at Rome, and a church of Genoa, profess each to have the original of the portrait. A beautiful copy of the portrait in Rome is given in W. Grimm, *Die Sage vom Ursprung der Christusbilder *(Berlin, 1843). The authenticity of the portrait in Genoa is defended by the Mechitarist, M. Samuelian. Hefele puts its origin in the fifteenth century, but believes it to be the copy of an older portrait. See the treatises on this subject, in Latin, by Frauendorff (Lips. 1693), Albinus (Viteb. 1694), E. Dalhuse (Hafn. 1699), Schulze (Regiom. 1706); Semler (Hal. 1759), Heine (Hal. 1768); Zeller (Frnkf. ad O. 1798); in German, by Hartmann (Jena, 1796), Rink (in the *Mergenblatt, *1819, No. 110, and in Ilgen's *Zeitschr.* 1843, 2:3-26); and comp. Bayer, *Hist. Edessana, *p. 104 sq., 358 sq. See, also, Neander, *Ch. Hist. *1:80; Mosheim, *Comm. *1:95; Lardner, *Works,* 6:596; *Stud. u. Krit. *1860, 3; and the articles *SEE CHRIST, SEE IMAGES OF; JESUS*.

Abgarus the reputed king of Edessa, is commemorated as a saint in the Armenian calendar on Dec. 21.

Abhassara in the Buddhist religion, a superior celestial world. Previous to the creation of the present world there were several successive systems of worlds, which were destroyed by fire. On the destruction of the former worlds, the beings that inhabited them, and were meritorious, received birth in the celestial world Ablhassara; and when their proper age was expired, or their merit was no longer such as to preserve them in a celestial world, they again came to inhabit the earth. Their bodies, however, still retained many of the attributes of the world from which they had come, as they had subsisted without food, and could soar through the air at will; and the glory proceeding from their persons was so great that there was no necessity for a sun or moon. Thus no change of seasons was known; there was no difference between night and day; and there was no diversity of sex. For many ages the inhabitants of the earth thus lived, previous to the creation of the sun and moon, in happiness and mutual peace. See *Gardner, Faiths of the World, *s.v. *SEE BUDDHISM; SEE BUDDHISTS*.

Abhidharma the third class of the Buddhist sacred books, called *Pitakali, *or *Pitakattayan *(q.v.). The Abhidharma contain instructions which are supposed to be addressed to the inhabitants of the celestial worlds. This is accordingly accounted the highest class of sacred books; and the expounders of it are to be held in the highest honor, for it declares *pre- eminent truths, *as the word itself implies. The books of which it consists contain terms and doctrines with definitions and explanations. The text consists of 96,250 stanzas, and the commentaries of 30,000; so that in the whole, including text and commentary; there are 126,250 stanzas. Early in the present century there arose a class of metaphysicians in Ava called Paraamats, who respected only the Abhidharma, and rejected the other books that the Buddhists considered as sacred, saying that they were only a compilation of fables and allegories. The founder of the sect, Koisan, with about fifty of his followers, was put to death by order of the king."

Abhijit in Hindu religion, is one of the sacrifices to be brought by a king, or rajah, as a propitiation for unpremeditatingly killing a priest.

A'bi (Heb. *Abi', *אֲבַי*, my father, *or rather *father of SEE ABI*-; Sept. 'Αβί, Vulg. *Abi), *a shortened form (comp. 2Ch 29:1) of ABIJAH *SEE ABIJAH *(q.v.), the name of the mother of King Hezekiah (2Ki 18:2, where the full form is also read in some MSS.).

Abi- (אֲבַיאּ, an old construct form of אָב*, father, *as is evident from its use in Hebrew and all the cognate languages), forms the first part of several Hebrew proper names *(Bib. Repos. *1846, p. 760); e.g. those following. See AB-.

Abi'a ('Αβιά), a Graecized form of the name ABIJAH *SEE ABIJAH *(Mt 1:7; Lu 1:5). It also occurs (1Ch 3:10) instead of ABIAH *SEE ABIAH *(q.v.).

Abia in Greek mythology, was a nurse of Hyllus, who built for the father of her charge, Hercules, a temple at Ira, in Messenia, in remembrance of whom Presphontes called this city Abia.

Abi'ah a less correct mode (1Sa 8:2; 1Ch 2:4; 1Ch 6:28; 1Ch 7:8) of Anglicizing the name ABIJAH *SEE ABIJAH *(q.v.).

Abi'ah another mode of Anglicizing (1Sa 14:3,18; 1Ki 4:3; 1Ch 8:7) the name AHIJAH *SEE AHIJAH *(q.v.).

A'bi-al'bon (Heb. *Abi'-Albon', *אֲבַיאּעִלבוֹן, *father of strength, *i.e. *valiant; *Sept. 'Αβὶ 'Αλβών *v. r. *'Αβὶ 'Αρβών, Vulg. *Abialbon), *one of David's bodyguard (2Sa 23:31); called in the parallel passage (1Ch 11:32) by the equivalent name ABIEL *SEE ABIEL *(q.v.).

Abi'asaph (Heb. *Abiasaph', *אֲבַיאָסָŠ, *father of gathering, *i.e. *gatherer; *Sept. 'Αβιάσαφ, Vulg. *Abiasaph), *the youngest of the three sons of Korah the Levite (Ex 6:24); B.C. post 1740. He is different from the Ebiasaph of 1Ch 6:23,37; 1Ch 9:19. *SEE SAMUEL*.

Abi'athar (Heb. *Ebyathar', *אֶביָתָר*, father of abundance, *i.e. *liberal; *Sept. 'Αβιάθαρ or 'Αβιαθάρ, N.T. 'Αβιάθαρ, Josephus 'Αβιάθαρος)*, *the thirteenth high-priest of the Jews, being the son of Ahimelech, and the third in descent from Eli; B.C. 1060-1012. When his father was slain with the priests of Nob, for suspected partiality to David, Abiathar escaped; and bearing with him the most essential part of the priestly raiment [ s*EE EPHOD *], repaired to the son of Jesse, who was then in the cave of Adullam (1Sa 22:20-23; 1Sa 23:6). He was well received by David, and became the priest of the party during its exile and wanderings, receiving for David responses from God (1Sa 30:7; comp. 2Sa 2:1; 2Sa 5:19). The cause of this strong attachment on the part of the monarch was the feeling that he had been unintentionally the cause of the death of Abiathar's kindred. When David became king of Judah he appointed Abiathar high priest (see 1Ch 15:11; 1Ki 2:26), and a member of his cabinet (1Ch 27:34). Meanwhile Zadok had been made high-priest by Saul — an appointment not only unexceptionable in itself, but in accordance with the divine sentence of deposition which had been passed, through Samuel, upon the house of Eli (1Sa 2:30-36). When, therefore, David acquired the kingdom of Israel, he had no just ground on which Zadok could be removed, and Abiathar set in his place; and the attempt would probably have been offensive to his new subjects, who had been accustomed to the ministration of Zadok, and whose good feeling he was anxious to cultivate. The king appears to have got over this difficulty by allowing both appointments to stand; and until the end of David's reign Zadok and Abiathar were joint high priests (1Ki 4:4). As a high-priest, Abiathar was the least excusable, in some respects, of all those who were parties in the attempt to raise Adonijah to the throne (1Ki 1:19); and Solomon, in deposing him from the high-priesthood, plainly told him that only his sacerdotal character, and his former services to David, preserved him from capital punishment (1Ki 2:26-27). This completed the doom upon the house of Eli, and restored the pontifical succession — Zadok, who remained the high-priest, being of the elder line of Aaron's sons. *SEE ELEAZAR*. In Mr 2:26, a circumstance is described as occurring "in the days of Abiathar, the high-priest" (ἐπὶ 'Αβιάθαρ τοῦ ἀρχιερέως — a phrase that is susceptible of the rendering, *in [the time] of Abiathar, [the son] of the high-priest), *which appears, from 1Sa 21:1, to have really occurred when his father Ahimelech was the high-priest. The most probable solution of this difficulty (but see Alford's *Comment. *in loc.) is that which interprets the reference thus: "in the days of Abiathar, *who was afterward *the high-priest" (Middleton, *Greek Article, *p. 188-190). But this leaves open another difficulty, which arises from the precisely opposite reference (in 2Sa 8:17; 1Ch 18:16; 1Ch 24:3,6,31) to "Ahimelech [or Abimelech] the son of Abiathar," as the person who was high-priest along with Zadok, and who was deposed by Solomon; whereas the history describes that personage as Abiathar, the son of Ahimelech. Another explanation is, that both father and son bore the two names of Ahimelech and Abiathar, and might be, and were, called by either (J. C. Leuschner, *De Achimelecho binomini, *Hirschb. 1750). But although it was not unusual for the Jews to have two names, it was *not *usual for both father and son to have the same two names. Others suppose a second Abiathar, the father of Ahimelech, and some even a son of the same name; but none of these suppositions are warranted by the text, nor allowable in the list of high priests. *SEE HIGH-PRIEST*. The names have probably become transposed by copyists, for the Syriac and Arabic versions have "Abiathar, the son of Ahimelech." The mention of Abiathar in the above passage of Mark, rather than the acting priest Ahimelech, may have arisen from the greater prominence of the former in the history of David's reign, and he appears even at that time to have been with his father, and to have had some part in the pontifical duties. In additional explanation of the other difficulty above referred to, it may be suggested as not unlikely that Ahimelech may have been the name of one of Abiathar's sons likewise associated with him, as well as that of his father, and that copyists have confounded these names together. *SEE AHIMLECH*.

A'bib (Heb. *Abib', *אָבַיב*, *from an obsolete root *= *אָבִב *to fructify), *properly, a head or ear of grain (Le 2:14, "green ears;" Ex 13:22, "ear"); hence, the month of newly-ripe grain (Ex 13:4; Ex 23:15; Ex 34:18; De 16:1), the first of the Jewish ecclesiastical year, afterward (Ne 2:1) called NISAN *SEE NISAN *(q.v.). It began with the new moon of March, according to the Rabbins (Buxtorf, Lex. *Talm. *col. 3), or rather of April, according to Michaelis *(Comment. de Alensibus Hebraeor., *comp. his *Commentat. *Bremas, 1769, p. 16 sq.); at which time the first grain ripens in Palestine (Robinson's *Researches, *2:99, 100). *SEE MONTH*. Hence it is hardly to be regarded as a strict name of a month, but rather as a designation of the season; as the Septuagint, Vulgate, and Saadias have well rendered, in Ex 13:4, the month of the new grain;" less correctly the Syriac, "the month of flowers" (comp. Bochart, *Hieroz. *1:557). Others (as A. Muller, *Gloss. Sacra, *p. 2) regard the name as derived from the eleventh Egyptian month, *Epep *(ἐπιφί, Plut. *de Iside, *p. 372); but this corresponds neither to March or April, but to July (Fabricii *Menologium, *p. 22-27; Jablonsky, *Opusc. *ed. Water, 1:65 sq.). *SEE TEL-ABIB*.

Abibas a martyr of Edessa, burned in 322, under the Emperor Licinius. He is commemorated in the Greek Church, as a saint, on 15th November.

Abibas a martyr of Edessa, is commemorated as a saint in the Byzantine calendar on Nov. 15.

Abibas (Or Abibba) a younger son of the Gamaliel mentioned in the Acts of the Apostles, and Ethna, his wife. He is said to have been early baptized and brought up as a Christian; to have spent his life in good works; and to have been buried in the tomb of St. Stephen at Caphargamalia, about twenty miles from Jerusalem. His body is supposed to have been found with those of his father, of Nicodemus, and of St. Stephen, Aug. 3. See Baillet, — *Vies des Saints, *2, 38

Abibo, Or Abiboin. *SEE ABIBAS*.

Abicht, Johann Georg, a Protestant theologian of Germany, was born at Konigsee, March 10, 1672. In 1702 he was appointed professor of Hebrew at Leipsic, in 1717 he was called to Dantzic as professor and pastor; in 1730 he went to Wittenberg as professor of theology and general superintendent; and. died there, June 5, 1740. He wrote, *Diss. de Confessione Privata *(Gedani, 1723): — *Exercitatio de Servuorum Hebrceorum Acquisitione et Servitiis* (Lips. 1704 ): — *Diss. de . Hebi. Accentuum Genuino Officio *(ibid. 1709): — *As Distincte Legendi et Interpret. V. T. *(ibid. 1710). See Winer, *Handbuch der theol. Lit. *1, 144, 459; Steinschneider, *Bibliog. Handbuch, *p. l. (B. P.)

Ab'ida [many *Abi'da*] (Heb. *Abida', *אֲבַידָע*, father of knowledge, *i.e. *knowing;* 1Ch 1:33, Sept.' Αβιδά; Ge 25:4, 'Αβειδά, Auth. Vers. "Abidah">, the fourth of the five sons of Midian, the son of Abraham by Keturah (Ge 25:1; 1Ch 1:33), and apparently the head of a tribe in the peninsula of Arabia, B.C. post 2000. *SEE ARABIA*. Josephus *(Ant. *1:15, 1) calls him *Ebidas *('Εβιδᾶς)*. *For the city Abida, see ABILA.

Abida in Mongolian mythology, was a deity of the Kalmucks, that had much resemblance to Siva of India. Abida rules over the spirits of the dead, admits the virtuous into Paradise, and sends the bad back to the earth with other bodies. This deity lives in heaven, to which leads a path all of silver.

Ab'idah [many *Abi'dah*]*, *a less correct mode of Anglicizing (Ge 25:4) the name ABIDA *SEE ABIDA *(q.v.).

Ab'idan (Heb. *Abidan', ) *אֲבַידָן*, father of judgment, *i.e. *judge; *Sept. 'Αβιδάν), the son of Gideoni, and phylarch of the tribe of Benjamin at the exode (Nu 1:11; Nu 2:22; Nu 10:24). At the erection of the Tabernacle he made a contribution on the ninth day, similar to the other chiefs (Nu 7:60,65), B.C. 1657.

A'biel (Heb. *Abiel', *אֲבַיאֵל lit. *father *[i.e. *possessor] of God, *i.e. *pious, *or perhaps father *of strength, *i.e. *strong; *Sept. 'Αβιήλ)*, *the name of two men. **1. **The son of Zeror, a Benjamite (1Sa 9:1), and father of Ner (1Sa 14:51), which last was the grandfather of Saul, the first king of Israel (1Ch 8:33; 1Ch 9:39). B.C. 1093. In 1Sa 9:1 he is called the "father" (q.v.) of Kish, meaning grandfather. *SEE NER*. **2. **An Arbathite, one of David's distinguished warriors (1Ch 11:32). B.C. 1053. In the parallel passage he is called ABI-ALBON *SEE ABI-ALBON *(2Sa 23:31). *SEE DAVID*.

Abie'zer (Heb. id., אֲבַיעֶזֶר, *father of help, *i.e. *helpful; *Sept. 'Αβιέζερ)*, *the name of two men. **1. **The second of the three sons of Hammoleketh, sister of Gilead, grandson of Manasseh (1Ch 7:18). B.C. cir. 1618. He became the founder of a family that settled beyond the Jordan [ *SEE OPHRAH *], from which Gideon sprang (Jos 7:2), and which bore this name as a patronymic (Jg 6:34), a circumstance that is beautifully alluded to in Gideon's delicate reply to the jealous Ephraimites (Jg 8:2). *SEE ABIEZRITE*. He is elsewhere called JEEZER *SEE JEEZER *, and his descendants Jeezerites (Nu 26:30). **2. **A native of Anathoth, one of David's thirty chief warriors (2Sa 23:27; 1Ch 11:28), B.C. 1053. He was afterward appointed captain of the ninth contingent of troops from the Benjamites (1Ch 27:12), B.C. 1014. *SEE DAVID*.

Abiez'rite (Heb. *A bi'ha-Ezri', *אּבַי הָעֶורַי, *father of the Ezrite; *Sept. πατὴρ τοῦ 'ΕΖΡί, Vulg. *pater families Ezri; *but in Jg 8:32, 'Αβὶ 'Εζρί, *de familia Ezri), *a patronymic designation of the descendants of ABIEZER *SEE ABIEZER *(Jg 6:2,24; Jg 8:32).

Ab'igail (Heb. *Abiga'yil, *אֲבַיגִיִל*, father *[i.e. *source*] *of joy, *or perh. i. q. *leader of* the *dance, *once contracted *Abigal', *אֲבַיגִל , 2Sa 17:25; Sept. 'Αβιγάϊλ v. r. 'Αβιγαία, Josephus 'Αβιγαία), the name of two women. **1. **The daughter of Nahash (? Jesse), sister of David, and wife of Jether or Ithra (q.v.), an Ishmaelite, by whom she had Amasa (1Ch 2:16-17; 2Sa 17:25). B.C. 1068. **2. **The wife of Nabal, a prosperous but churlish sheep-master in the district of Carmel, west of the Dead Sea (1Sa 25:3). B.C. 1060. Her promptitude and discretion averted the wrath of David, which, as she justly apprehended, had been violently excited by the insulting treatment which his messengers had received from her husband (comp. Josephus, *Ant. *6:13, 6-8). See NABAL. She hastily prepared a liberal supply of provisions, of which David's troop stood in much need, and went forth to meet him, attended by only one servant, without the knowledge of her husband. When they met, he was marching to exterminate Nabal and all that belonged to him; and not only was his rage mollified by her prudent remonstrances and delicate management, but he became sensible that the vengeance which he had purposed was not warranted by the circumstances, and was thankful that he had been prevented from shedding innocent blood (1Sa 25:14-35). The beauty and prudence of Abigail (see H. Hughes, *Female Characters, *2:250 sq.) made such an impression upon David on this occasion, that when, not long after, he heard of Nabal's death, he sent for her, and she became his wife (1Sa 25:39-42). She accompanied him in all his future fortunes (1Sa 27:3; 1Sa 30:5; 2Sa 2:2). *SEE DAVID*. By her he had one son, Chileab (2Sa 3:3), who is probably the same elsewhere called Daniel (1Ch 3:1).

Abiha'il (Heb. *Abicha'yil, *אֲבַיחִיַל*, father of *[i.e. *endowed with*] might, or perhaps *leader of *the *song), *the name of three men and two women. **1. **(Sept. 'Αβιχαϊvλ.*) *The father of Zuriel, which latter was the chief of the Levitical family of Merari at the exode (Nu 3:35). B.C. ante 1657. **2. **(Sept. 'Αβιγαία v. r*. *'Αβιχαία.) The wife of Abishur (of the family of Jerahmeel), and mother of Ahban and Molid (1Ch 2:29, where the name in some MSS. is *Abiha'yil, *אֲבַיהִיַל*, *apparently by error). B.C. considerably post 1612. **3. **(Sept. 'Αβιχαία.) The son of Huri, and one of the family chiefs of the tribe of Gad, who settled in Bashan (1Ch 5:14), B.C. between 1093 and 782. **4. **(Sept. 'Αβιαϊάλ v. r. 'Αβιαϊvα and 'Αβιχαία.) The second wife of king Rehoboam, to whom she or the previous wife bore several sons (2Ch 11:18). B.C. 972. She is there called the "daughter" of Eliab, the son of Jesse, which must mean *descendant *[ *SEE FATHER *], since David, the youngest of his father's sons, was thirty years old when he began to reign, eighty years before her marriage. **5. **(Sept. 'Αμιναδάβ v. r. 'Αβιχαϊvα.) The father of Esther, and uncle of Mordecai (Es 2:15; Es 9:29;' comp. 2:7). B.C. ante 479.

Abi'hu (Heb. *Abihu', *אֲבַיהוּץ*, *lit. *father *[i.e. *worshipper] of Him, *sc. *God; *Sept. 'Αβιούδ, Josephus 'Αβιοῦς, Vulg. *Abiu), *the second of the sons of Aaron by Elisheba (Ex 6:23; Nu 3:2; Nu 26:60; 1Ch 6:3; 1Ch 24:1), who, with his brothers Nadab, Eleazar, and Ithamar, was set apart and consecrated for the priesthood (Ex 28:1). With his father and elder brother, he accompanied the seventy elders partly up the mount which Moses ascended to receive the divine communication (Ex 24:1,9). When, at the first establishment of the ceremonial worship, the victims offered on the great brazen altar were consumed by fire from heaven, it was directed that this fire should always be kept up, and that the daily incense should be burnt in censers filled with it from the great altar (see Le 6:9 sq.). But one day Nadab and Abihu presumed to neglect this regulation, and offered incense in censers filled with "strange" or common fire, B.C. 1657. For this they were instantly struck dead by lightning, and were taken away and buried in their clothes without the camp (Le 10:1-11; comp. Nu 3:4; Nu 26:61; 1Ch 24:2). *SEE AARON*. There can be no doubt that this severe example had the intended effect of enforcing becoming attention to the most minute observances of the ritual service. As immediately after the record of this transaction, and in apparent reference to it, comes a prohibition of wine or strong drink to the priests whose turn it might be to enter the tabernacle, it is not unfairly surmised that Nadab and Abihu were intoxicated when they committed this serious error in their ministrations. *SEE NADAB*.

Abi'hud (Heb. *Abihud', *אֲבַיהוּד *, father *[i.e. *possessor*] *of renown, *q. d. Πάτροκλος*; *Sept. and N.T. 'Αβιούδ), the name of two men. **1. **One of the sons of Bela, the son of Benjamin (1Ch 8:3); apparently the same elsewhere called AHIHUD *SEE AHIHUD *(ver. 7). B.C. post 1856. *SEE JACOB*. **2. **The great-great-grandson of Zerubbabel, and father of Eliakim, among the paternal ancestry of Jesus (Mt 1:13, where the name is Anglicized "Aliud"); apparently the same with the JUDA *SEE JUDA *, son of Joanna and father of Joseph in the maternal line (Lu 3:26); and also with OBADIAH *SEE OBADIAH *, son of Arnan and father of Shechaniah in the O.T. (1Ch 3:21). B.C. ante 410. (See Strong's *Harmony and Expos. of the Gosp. *p. 16.) Comp. *SEE HODAIAH*.

Abi'jah (Heb. *Abiyah', *אֲבַיָּה *father *[i.e. *possessor or worshipper*] *of Jehovah;* also in the equivalent protracted form *Abiya'hu, *אֲבַיָּהוּ, 2Ch 13:20-21; Sept. and N.T. 'Αβιά but 'Αβία in 1Ki 14:1; Ne 10:7; 'Αβίας in 1Ch 24:10; Ne 12:4,17; 'Αβιού v. r. 'Αβιούδ, in 1Ch 7:8; Josephus, 'Αβίας, *Ant.* 7:10, 3; Auth. Vers. ' "Abiah" in 1Sa 8:2; 1Ch 2:24; 1Ch 6:28; 1Ch 7:8; "Abia" in 1Ch 3:10; Mt 1:7; Lu 1:5), the name of six men and two women. **1. **A son of Becher, one of the sons of Benjamin (1Ch 7:8). B.C. post 1856. **2. **The daughter of Machir, who bore to Hezron a posthumous son, Ashur (1Ch 2:24). B.C. cir. 1612. **3. **The second son of Samuel (1Sa 8:2; 1Ch 6:28). Being appointed by his father a judge in Beersheba, in connection with his brother, their corrupt administration induced such popular discontent as to provoke the elders to demand a royal form of government for Israel, B.C. 1093. *SEE SAMUEL*. **4. **One of the descendants of Eleazar, the son of Aaron, and chief of one of the twenty-four courses or orders into which the whole body of the priesthood was divided by David (1Ch 24:10), B.C. 1014. Of these the course of Abijah was the eighth. Only four of the courses returned from the captivity, of which that of Abijah was not one (Ezr 2:36-39; Ne 7:39-42; Ne 12:1). But the four were divided into the original number of twenty-four, with the original names; and it hence happens that Zacharias, the father of John the Baptist, is described as belonging to the course of Abijah (Lu 1:5). *SEE PRIEST*. **5. **The second king of the separate kingdom of Judah, being the son of Rehoboam, and grandson of Solomon (1Ch 3:10). He is also called (1Ki 14:31; 1Ki 15:1-8) ABIJAMI *SEE ABIJAMI *(q.v.). He began to reign B.C. 956, in the eighteenth year of Jeroboam, king of Israel, and he reigned three years (2Ch 12:16; 2Ch 13:1-2). At the commencement of his reign, looking on the well-founded separation of the ten tribes from the house of David as rebellion, Abijah made a vigorous attempt to bring them back to their allegiance (2Ch 13:3-19). In this he failed; although a signal victory over Jeroboam, who had double his force and much greater experience, enabled him to take several cities which had been held by Israel (see J. F. Bahrdt, *De bello Abice et Jerob. *Lips. 1760). The speech which Abijah addressed to the opposing army before the battle has been much admired (C. Simeon, *Works, *4:96). It was well suited to its object, and exhibits correct notions of the theocratical institutions (Keil, *Apolog. d. Chron. *p. 336). His view of the political position of the ten tribes with respect to the house of David is, however, obviously erroneous, although such as a king of Judah was likely to take. The numbers reputed to have been present in this action are 800,000 on the side of Jeroboam, 400,000 on the side of Abijah, and 500,000 left dead on the field. Hales and others regard these extraordinary numbers as corruptions, and propose to reduce them to 80,000, 40,000, and 50,000 respectively, as in the Latin Vulgate of Sixtus V, and many earlier editions, and in the old Latin translation of Josephus; and probably also in his original Greek text, as is collected by De Vignoles from Abarbanel's charge against the historian of having made Jeroboam's loss no more than 50,000 men, contrary to the Hebrew text (Kennicott's *Dissertations,* 1:533; 2:201 sq., 564). See NUMBER. The book of Chronicles mentions nothing concerning Abijah adverse to the impressions which we receive from his conduct on this occasion; but in Kings we are told that "he walked in all the sins of his father" (1Ki 15:3). He had fourteen wives, by whom he left twenty-two sons and sixteen daughters (2Ch 13:20-22). Asa succeeded him (2Ch 14:1; Mt 1:7). *SEE JUDAH*. There is a difficulty connected with the maternity of Abijah. In 1Ki 15:2, we read, "His mother's name was Maachah, the daughter of Abishalom" (comp. 2Ch 11:20,22); but in 2Ch 13:2, "His mother's name was Michaiah, the daughter of Uriel of Gibeah." Maachah and Michaiah are variations of the same name; and Abishalom is in all likelihood Absalom, the son of David. The word (בִּת) rendered "daughter" (q.v.), is applied in the Bible not only to a man's child, but to his niece, granddaughter, or great-granddaughter. It is therefore possible that Uriel of Gibeah married Tamar, the beautiful daughter of Absalom (2Sa 14:27), and by her had Maachah, who was thus the daughter of Uriel and granddaughter of Absalom. *SEE MAACHAH*. **6. **A son of Jeroboam 1, king of Israel. His severe and threatening illness induced Jeroboam to send his wife with a present [ *SEE GIFT *] suited to the disguise in which she went, to consult the prophet Ahijah respecting his recovery. This prophet was the same who had, in the days of Solomon, foretold to Jeroboam his elevation to the throne of Israel. Though blind with age, he knew the disguised wife of Jeroboam, and was authorized, by the prophetic impulse that came upon him, to reveal to her that, because there was found in Abijah only, of all the house of Jeroboam, "some good thing toward the Lord," he only, of all that house, should come to his grave in peace, and be mourned in Israel (see S. C. Wilkes, *Family Sermons, *12; C. Simeon, *Works, *3, 385; T. Gataker, *Sermons, *pt. 2:291). Accordingly, when the mother returned home, the youth died as she crossed the threshold of the door. "And they buried him, and all Israel mourned for him" (1Ki 14:1-18), B.C. cir. 782. *SEE JEROBOAM*. **7. **The daughter of Zechariah, and mother of King Hezekiah (2Ch 29:1), and, consequently, the wife of Ahaz, whom she survived, and whom, if we may judge from the piety of her son, she excelled in moral character. She is elsewhere called by the shorter form of the name, ABI *SEE ABI *(2Ki 18:2). B.C. 726. Her father, may have been the same with the Zechariah, the son of Jeberechiah, whom Isaiah took as a witness of his marriage with "the prophetess" (Isa 8:2; comp. 2Ch 26:5). **8. **One of those (apparently priests) who affixed their signatures to the covenant made by Nehemiah (Ne 10:7), B.C. 410. He is probably the same (notwithstanding the great age this implies) who returned from Babylon with Zerubbabel (Ne 12:4), B.C. 536, and who had a son named Zichri (Ne 12:17).

Abi'jam (Heb. *Abiyam', *אֲבַיָּם*, father of the sea, *i. q. *seaman; *Sept. Α᾿βία v. r. Α᾿βιού*, *Vulg. *Abiamn), *the name always given in the book of Kings (1Ki 14:31; 1Ki 15:1,7-8) to the king of Judah (1Ki 14:1, refers to another person), elsewhere (1Ch 3:10; 2Ch 13) called ABIJAH *SEE ABIJAH *(q.v.). Lightfoot *(Harm. O.T. *in loc.) thinks that the writer in Chronicles, not describing his reign as wicked, admits the sacred JAH into his name; but which the book of Kings, charging him with following the evil ways of his father, changes into JAM. This may be fanciful; but such changes of name were not unusual (comp. *SEE BETHAVEN; SEE SYCHAR *).

Abila (τὰ ῎Αβιλα and ηΑ῾᾿βίλη, Polyb. v. 71, 2; Ptolmy v. 18), the name of at least two places. **1. **The capital of the "Abilene" of Lysanias (Lu 3:1), and distinguished (by Josephus, *Ant. *19:5, 1) from other places of the same name as the "ABILA OF LYSANIAS" (῎Αβιλα ἡ Λυσανίου*). *The word is evidently of Hebrew origin, signifying a *grassy *plain. *SEE ABEL*-. This place, however, is not to be confounded with any of the Biblical localities of the O.T. having this prefix, since it was situated beyond the bounds of Palestine in Coele-Syria *(Antonin. Itin. *p. 197, ed. Wessel), being the same with the "Abila of Lebanon" *(A bila ad Libanum), *between Damascus and Baalbek or Heliopolis (Reland, *Paloest. *p. 317, 458). Josephus (see Hudson's ed. p. 864, note) and others also write the name *Abella *(῎Αβελλα*), Abela *(Α᾿βέλα), and even *Anbilla *(῎Ανβιλλα*), *assigning it to Phoenicia (Reland, *ib. *p. 527-529). A medal is extant, bearing a bunch of grapes, with the inscription, "Abila Leucas," which Belleye (in the *Transactions of the Acad. of Belles Lettres) *refers to this city; but it has been shown to have a later date (Eckhel, 3:337, 345); for there is another medal of the same place, which bears a half figure of the river-god, with the inscription "Chrysoroas Claudiaion," a title which, although fixing the site to the river Chrysorrhoas, yet refers to the imperial name of Claudius. Perhaps *Leucas *and *Claudiopolis *were only later names of the same city; for we can hardly suppose that two cities of the size and importance which each of these evidently had, were located in the same vicinity and called by the same name. The existence of a large and well-built city in this region (Hogg's *Damascus, *1:301) is attested by numerous ruins still found there (Bankes, in *the Quart. Review, *vol. 26, p. 388), containing inscriptions (De Saulcy, *Narrative, *2:453). Some of these inscriptions (first published by Lebronne, *Journal des Savans, *1827, and afterward by Urelli. *Inscr. Lat.* 4997, 4998) have lately been deciphered *(Trans. Roy. Geog. Soc. *1851; *Jour. Sac. Lit. *July, 1853, p. 248 sq.), and one has been found to contain a definite account of certain public works executed under the Emperor M. Aurelius, "at the expense of the Abilenians;" thus identifying the spot where this is found with the ancient city of Abila *(Bibliotheca Sacra, *1848, p. 85 sq.). It is the modern village *Suk el-Barada, *not far from the south bank of the river Barada (the ancient Chrysorrhoas), near the mouth of the long gorge through which the stream flows from above, and directly under the cliff (800 feet high) on which stands the Wely of Nebi Abil, or traditionary tomb of Abel *(Bib. Sacra, *1853, p. 144). This tradition is an ancient one (Quaresmius, *Eleucid. Terrae Sanctae, *7:7, 1; Maundrel, May 4), but apparently based upon an incorrect derivation of the name of the son of Adam. *SEE ABEL*. This spot is on the road from Heliopolis (Baalbek) to Damascus, at a distance corresponding to ancient notices (Reland, *Paloest. *p. 527, 528). The name *Suk *(i.e. *market, *a frequent title of villages where produce is sold, and therefore indicating fertility) of Wady *Barada *first occurs in Burckhardt *(Syria, *p. 2), who speaks of the lively green of the neighborhood, which, no doubt, has suggested the name Abel in its Hebrew acceptance of *meadow *(see Robinson. *Researches, *new ed. 3:480 sq.). *SEE ABILENE*. **2. **There are two or three other places mentioned in ancient authorities (Reland, *Paloest. *p. 523 sq.) by the general name of *Abel, Abela, *or *Abila *(once *Abida, *Α᾿βίδα apparently by error, Reland, *ib. *p. 459), as follows: **(a.) **ABELA OF PHOENICIA (Jerome, *Onomast. *s.v.), situated between Damascus and Paneas (Caesarea Philippi), and therefore different from the Abila of Lysanias, which was between Damascus and Heliopolis (Baalbek). It is probably the same as ABELBETH-MAACHAH *SEE ABELBETH-MAACHAH *(q.v.). **(b.) **ABILA OF PERAEA, mentioned by Josephus *(War, *2:13, 2) as being in the vicinity of Julias (Bethsaida) and Besimoth (Bethjeshimoth) *(ib.* 4:7, 6). It is probably the same as ABEL-SHITTIM *SEE ABEL- SHITTIM *(q.v.). **(c.) **ABILA OF BATANAEA, mentioned by Jerome *(Onomast. *s.v. *Astaroth Carnainz) *as situated north of Adara, and by Josephus (quoting Polybius) as being taken with Gadara by Antiochus *(Ant. *12:3, 3). It is apparently the same with the "Abila of the Decapolis" (comp. Pliny, 5:18), named on certain Palmyrene inscriptions (Reland, *Paloest. *p. 525 sq.), and probably is the *Abel *(Α᾿βελά) of Eusebius *(Onomast. *e. v.), situated 12 miles E. of Gadara, now *Abil. SEE ABEL-CERAMIM*.

Abile'ne (Α᾿βιληνή sc. χώρα*, *Luke, 3:1), the small district or territory in the region of Lebanon which took its name from the chief town, Abila (Polyb. v. 71, 2; Josephus, *War, *2, 13, 2; 4:7, 5; Heb. *Abel', *אָבֵל*, a plain), *which was situated in Coele-Syria (Ptolem. v. 18), and (according to the *Antonine Itin.) *18 miles N. of Damascus, and 38 S. of Heliopolis (lat. 68o 45', long. 33o 20'); but which must not be confounded with Abila of the Decapolis (Burckhardt, p. 269; Ritter, 15, 1059). *SEE AILA*. Northward it must have reached beyond the upper Barada, in order to include Abila; and it is probable that its southern border may have extended to Mount Hermon (Jebel es-Sheikh). It seems to have included the eastern declivities of Anti- Libanus, and the fine valleys between its base and the hills which front the eastern plains. This is a very beautiful and fertile region, well wooded, and watered by numerous springs from Anti-Lebanon. It also affords fine pastures; and in most respects contrasts with the stern and barren western slopes of Anti-Lebanon. This territory had been governed as a tetrarchate by Lysanias, son of Ptolemy and grandson of Mennneus (Josephus, *Ant. *14:13, 3); but he was put to death, B.C. 33, through the intrigues of Cleopatra, who then took possession of the province *(Ant. *15:4, 1). After her death it fell to Augustus, who rented it out to one Zenodorus; but as he did not keep it clear of robbers, it was taken from him, and given to Herod the Great *(Ant.* 15:10, 1; War, 1:20, 4). At his death a part (the southern, doubtless) of the territory was added to Trachonitis and Itursea to form a tetrarchy for his son Philip; but by far the larger portion, including the city of Abila, was then, or shortly afterward, bestowed on another Lysanias, mentioned by Luke (Lu 3:1), who is supposed to have been a descendant of the former Lysanias, but who is nowhere mentioned by Josephus. *SEE LYSANIAS*. Indeed, nothing is said — by him or any other profane writer respecting this part of Abilene — until several years after the time referred to by Luke, when the Emperor Caligula gave it to Agrippa I as "the tetrarchy of Lysanias" (Josephus, *Ant. *18:6, 10), to whom it was afterward confirmed by Claudius. At his death it was included in that part of his possessions which went to his son Agrippa II. (See Josephus, *Ant. *13:16, 3; 14:12, 1; 3,2; 7,4; 15:10, 3; 17:11, 4; 19:5, 1; 10:7, 1; *War, *1:13, 1; 2:6, 3; 11. 5; Dio Cass. 49:32; 54:9.) This explanation as to the division of Abilene between Lysanias and Philip removes the apparent discrepancy in Luke, who calls Lysanias tetrarch of Abilene at the very time that, according to Josephus (a part of) Abilene was in the possession of Philip (see Noldii *Hist. Idum. *p. 279 sq.; Krebs, *Observ. Flav. *p. 110 sq.; Susskind, *Symbol. ad Illustr. Quaedam Evang. Loca, *1:21; 3:23 sq.; also in Pott, *Syllog. 8:*90 sq.; also in the *Stud. u. Krit. *1836, 2:431 sq.; Miunter, *De Rebus Ituraeor. *Hafn. 1824, p. 22 sq.; Wieseler, *Chronol. Synopsis, *p. 174 sq.; Ebrard, *Wissenschaft. Kritik, *p. 181 sq.; Hug, *Gutachten ub. Strauss, *p. 119 sq.). In fact, as Herod never actually possessed Abilene (Josephus, *Ant. *19:5, 1; *War, *2:11, 5), and Zenodorus only had the farming of it, this region never could have descended to Herod's heirs, and therefore properly did not belong to Philip's tetrarchy. The same division of the territory in question is implied in the exclusion of Chalcis from the government of the later Lysanias, although included in that of the older (Josephus, *Ant. *20:7, 1). We find Abila mentioned among the places captured by Placidus, one of Vespasian's generals, in A.D. 69-70 (Josephus, *War, *4:7, 5); and from that time it was permanently annexed to the province of Syria (Smith's *Dict. of Class. Geog. *s.v.). The metropolis Abila is mentioned in the lists of the Christian councils as the seat of an episcopal see down to A.D. 634 (Reland, *Palest. *p. 529).

Ability. *SEE INABILITY; SEE WILL*.

Abilius ST. (variously written Αἰμίλιος, Α᾿μέλιος,. *Melias, *etc., and perhaps, the Latin *Avilius), *was the second bishop of Alexandria (after St. Mark), A.D. 86-96. According to one tradition, he was ordained presbyter, together with his successor Cerdon, by Mark himself. According to another tradition he was appointed bishop by Luke. Abilius is commemorated in the Roman martyrology on Feb. 22; in the Ethiopic on Aug. 29.

Abillon, Andre D', a French theologian who lived in the first half of the 17th century. He wrote, *La Morale de Bons Espirt *(Paris, *1643): — Nouveau Cours, de Phiosophie (ibidi. *1633): *— Le Concile de la Grace ou Reflexions Theoiogiques sur le Deuxieme Concile d'Orange *(,ibid. *1645) La Metaphysque des Bon Esprits *(ibid. 1642). See Hoefer, *Nouv. Biog. Generales, *s.v.

Abim'ael (Heb. *Abimael', *אֲבַימָאֵל*, father of Mael; *Sept. Α᾿βιμαέλ*, *Α᾿βιμιεήλ*,* Josephus Α᾿βιμάηλος*), *one of the sons of Joktan in Arabia (Ge 10:28; 1Ch 1:22). B.C. post 2414. *SEE ARABIA*. He was probably the father or founder of an Arabian tribe called *Maal *(מָאֵל*, *of unknown origin), a trace of which Bochart *(Phaleg, *2:24) discovers in Theophrastus *(Hist. Plant. *9:4), where the name *Mali *(Μάλι) occurs as that of a spice-bearing region. Perhaps the same is indicated in Eratosthenes (ap. Strabo, 16:1112) and Eustathius (ad Dionys. Periegetes, p. 288, ed. Bernhardy) by the *Mincei *(Μειναῖoi). So Diodorus Siculus (3, 42); but Ptolemy (6:7) distinguishes the *Manitae *(Μανῖται) from these, and at the same time refers to a village called *Manialia (*Μάμαλα κώμη*) *on the shore of the Red Sea. Hence Schneider proposes to read *Mamali (*Μαμάλι*) *in the above passage of Theophrastus; perhaps we should rather read *Mani *(Μάνι), a natural interchange of liquids; and then we may compare a place mentioned by Abulfeda *(Arabia, *ed. Gaguier, p. 3, 42), called *Mlinay, *3 miles from Mecca (Michaelis, *Spicileg. *2:179 sq.).

Abim'elech (Heb. *Abime'lek, *אֲבַימֶלֶך*, father *[i.e. *friend*] *of *the *king, *or perhaps i. q. *royal father; *Sept. Α᾿βιμελεχ*, *but Α᾿χιμέλεχ in 1Ch 18:16; Josephus Α᾿βιμέλεχος), the name of four men. From the recurrence of this name among the kings of the Philistines, and from its interchange with the name "Achish" in the title to Psalm 34, it would appear to have been, in that application, not a proper name, but rather a general title, like *Pharoah *among the Egyptians. Compare the title *Padishah, *i.e. "father of the king," given to the kings of Persia, supposed by Ludolf *(Lex. AEthiop. *p. 350) to have arisen from a salutation of respect like that among the Ethiopians, *abba nagasi, *equivalent to "God save the king" (Simonis *Onomast. *p. 460). Comp. *SEE AHASUERUS*. **1. **The Philistine king of Gerar (q.v.) in the time of Abraham (Ge 20:1 sq.), B.C. 2086. Abraham removed into his territory perhaps on his return from Egypt; and, fearing that the extreme beauty of Sarah (q.v.) might bring him into difficulties, he declared her to be his sister (see S. Chandler, *Vind. of 0. T. *p. 52). The conduct of Abimelech in taking Sarah into his harem shows that, even in those early times, kings claimed the right of taking to themselves the unmarried females not only of their natural subjects, but of those who sojourned in their dominions. The same usage still prevails in Oriental countries, especially in Persia *(Critical Review,* 3:332). *SEE WOMAN*. Another contemporary instance of this custom occurs in Ge 12:15, and one of later date in Es 2:3. But Abimelech, obedient to a divine warning communicated to him in a dream, accompanied by the information that Abraham was a sacred person who had intercourse with God, restored her to her husband (see J. Orton, *Works, *1:251). As a mark of his respect he added valuable gifts, and offered the patriarch a settlement in any part of the country; but he nevertheless did not forbear to rebuke, with mingled delicacy and sarcasm (see C. Simeon, *Works, *1:163), the deception which had been practiced upon him (Genesis 20). The present consisted in part of a thousand pieces of silver, as a "covering of the eyes" for Sarah; that is, according to some, as an atoning present, and to be a testimony of her innocence in the eyes of all (see J. C. Biedermann, *Meletem. Philol. *3:3; J. C. Korner, *Exercitt. Theol. *2; *J. *A. M. Nagel, *Exercitt. Philol. *Altd. 1759; J. G. F. Leun, *Philol. Exeg. *Giess. 1781). Others more happily (*SEE COVERING OF THE EYES*) think that the present was to procure a veil for Sarah to conceal her beauty, that she might not be coveted on account of her comeliness; and "thus was she reproved" for not having worn a veil, which, as a married woman, according to the custom of the country, she ought to have done (Kitto's *Daily Bible Illust. *in loc.). The interposition of Providence to deliver Sarah twice from royal harems (q.v.) will not seem superfluous when it is considered how carefully women are there secluded, and how impossible it is to obtain access to them (Es 4:5) or get them back again (Kitto's *Daily Bible Illust. *in Genesis 12). In such cases it is not uncommon that the husband of a married woman is murdered in order that his wife may be retained by the tyrant (Thomson's *Land and Book, *2:353). Nothing further is recorded of King Abimelech, except that a few years after he repaired to the camp of Abraham, who had removed southward beyond his borders, accompanied by Phichol, "the chief captain of his host," to invite the patriarch to contract with him a league of peace and friendship. Abraham consented; and this first league on record [ *SEE ALLIANCE *] was confirmed by a mutual oath, made at a well which had been dug by Abraham, but which the herdsmen of Abimelech had forcibly seized without his knowledge. It was restored to the rightful owner, on which Abraham named it Beersheba *(the Well of the Oath), *and consecrated the spot to the worship of Jehovah (Ge 21:22-34). (See Origen, *Opera, *2:76; Whately, *Prototypes, *p. 197). *SEE ABRAHAM*. **2. **Another king of Gerar, in the time of Isaac (Ge 26:1-22), supposed to have been the son of the preceding. B.C. cir. 1985. Isaac sought refuge in his territory during a famine; and having the same fear respecting his fair Mesopotamian wife, Rebekah, as his father had entertained respecting Sarah (supra), he reported her to be his sister. This brought upon him, the rebuke of Abimelech when he accidentally discovered the truth. The country appears to have become more cultivated and populous than at the time of Abraham's visit, nearly a century before; and the inhabitants were more jealous of the presence of such powerful pastoral chieftains. In those times, as now, wells of water were of so much importance for agricultural as well as pastoral purposes, that they gave a proprietary right to the soil, not previously appropriated, in which they were dug. Abraham had dug wells during his sojourn in the country; and, to bar the claim which resulted from them, the Philistines had afterward filled them up; but they were now cleared out by Isaac, who proceeded to cultivate the ground to which they gave him a right. *SEE WELL*. The virgin soil yielded him a hundred-fold; and his other possessions, his flocks and herds, also received such prodigious increase that the jealousy of the Philistines could not be suppressed, and Abimelech desired him to seek more distant quarters. Isaac complied, and went out into the open country, and dug wells for his cattle. But the shepherds of the Philistines, out with their flocks, were not inclined to allow the claim to exclusive pasturage in these districts to be thus established; and their opposition induced the quiet patriarch to make successive removals, until he reached such a distance that his operations were no longer disputed. Afterward, when he was at Beersheba, he received a visit from Abimelech, who was attended by Ahuzzath, his friend, and Phichol, the chief captain of his army. They were received with some reserve by Isaac; but when Abimelech explained that it was his wish to renew, with one so manifestly blessed of God, the covenant of peace and good-will which had been contracted between their fathers, they were more cheerfully entertained, and the desired covenant was, with due ceremony, contracted accordingly (Ge 26:26-31). From the facts recorded respecting the connection of the two Abimelechs with Abraham and Isaac, it is manifest that the Philistines, even at this early time, had a government more organized, and more in unison with that type which we now regard as Oriental, than appeared among the native Canaanites, one of whose nations had been expelled by these foreign settlers from the territory which they occupied. (See Origen, *Opera, *2:94- 97; Saurin, *Discours, *1:368; *Dissert. *p. 207.) *SEE PHILISTINE*. **3. **A son of Gideon by a concubine wife, a native of Shechem, where her family had considerable influence (Judges 9). Through that influence Abimelech was proclaimed king after the death of his father, who had himself refused that honor when tendered to him, both for himself and his children (Jg 8:22-24). In a short time, a considerable part of Israel seems to have recognised his rule (Ewald, *Gesch. Isr. *2:444), which lasted three years (B.C. 1322-1319). One of the first acts of his reign was to destroy his brothers, seventy in number, being the first example of a system of barbarous state policy of which there have been frequent instances in the East, and which indeed has only within a recent period been discontinued. They were slain "on one stone" at Ophrah, the native city of the family. Only one, the youngest, named Jotham, escaped; and he had the boldness to make his appearance on Mount Gerizim, where the Shechemites were assembled for some public purpose (perhaps to inaugurate Abimelech), and rebuke them in his famous parable of the trees choosing a king (see Josephus, *Ant. *v. 7, 2); a fable that has been not unaptly compared with that of Menenius Agrippa (Livy, 2:32; comp. Herder, *Geist der Hebr. Poesie, *2:262). *SEE JOTHAM; SEE PARABLE*. In the course of three years the Shechemites found ample cause to repent of what they had done; they eventually revolted in Abimelech's absence, and caused an ambuscade to be laid in the mountains, with the design of destroying him on his return. But Zebul, his governor in Shechem, contrived to apprise him of these circumstances, so that he was enabled to avoid the snare laid for him; and, having hastily assembled some troops, appeared unexpectedly before Shechem. The people of that place had meanwhile secured the assistance of one Gaal (q.v.) and his followers, who marched out to give Abimelech battle. He was defeated, and returned into the town; and his inefficiency and misconduct in the action had been so manifest that the people were induced by Zebul to expel him and his followers (comp. Josephus, *Ant. *v. 7, 4). But the people still went out to the labors of the field. This being told Abimelech, who was at Arumah, he laid an ambuscade in four parties in the neighborhood; and when the men came forth in the morning, two of the ambushed bodies rose against them, while the other two seized the city gates to prevent their return. Afterward the whole force united against the city, which, being now deprived of its most efficient inhabitants, was easily taken. It was completely destroyed by the exasperated victor, and the ground strewn with salt (q.v.), symbolical of the desolation to which it was doomed. The fortress, however, still remained; but the occupants, deeming it untenable, withdrew to the temple of Baal-Berith, which stood in a more commanding situation. Abimelech employed his men in collecting and piling wood against this building, which was then set on fire and destroyed, with the thousand men who were in it. Afterward Abimelech went to reduce Thebez, which had also revolted. The town was taken with little difficulty, and the people withdrew into the citadel. Here Abimelech resorted to his favorite operation, and while heading a party to burn down the gate, he was struck on the head by a large stone cast down by a woman from the wall above. Perceiving that he had received a death-blow, he directed his armor-bearer to thrust him through with his sword, lest it should be said that he fell by a woman's hand (Judges 9). Abimelech appears to have been a bold and able commander, but uncontrolled by religion, principle, or humanity in his ambitious enterprises (Niemeyer, *Charaki. *3, 324). His fate resembled that of Pyrrhus II, king of Epirus (Justin. 25:5; Pausan. 1, 13; Val. Max. 5, 1, 4; comp. Ctesias, *Exc. *42; Thucyd. 3:74); and the dread of the ignominy of its being said of a warrior that he died by a woman's hand was very general (Sophocl. *Trach. *1064; Senec. *Here. (Et. *1176). Vainly did Abimelech seek to avoid this disgrace (Saurin, *Disc. Hist. *3, 400); for the fact of his death by the hand of a woman was long after associated with his memory (2Sa 11:21). *SEE SHECHEM*. **4. **In the title of Psalm 34, the name of Abimelech is interchanged for that of ACHISH *SEE ACHISH *(q.v.), king of Gath, to whom David fled for refuge from Saul (1Sa 21:10). **5. **The son of Abiathar, and high-priest in the time of David, according to the Masoretic text of 1Ch 18:16 [see ABI-], where, however, we should probably read (with the Sept., Syr., Arab., Vulg., Targums, and many MSS.) AHLMELECH *SEE AHLMELECH *(as in the parallel passage, 2Sa 8:17). *SEE ABIATHAR*.

Abimurgan in Persian mythology is a miraculous spring in Kobistan, about which a species of bird called *samarmar *is constantly flying. If any part of the country is troubled with locusts, it is only necessary to carry some of this water into that region, and the birds will follow and destroy the locusts.

Abin'adab (Heb. *Abinadab', *אֲבַינָדָב, *father of nobleness, *i.e. *noble; *Sept. everywhere Α᾿μιναδάβ*, *Vulg. *Abinadab. *Josephus Α᾿βινάδαβος*, Ant.* 8:2, 3), the name of four men. **1. **A Levite of Kirjath-jearim, in whose house, which was on a hill [ *SEE GIBEAH *], the ark of the covenant was deposited, after being brought back from the land of the Philistines (1Sa 7:1), B.C. 1124. It was committed to the special charge of his son Eleazar; and remained there eighty years, until it was removed by David (2Sa 6:3-4; 1Ch 13:7). *SEE ARK*. **2. **The second of the eight sons of Jesse, the father of David (1Sa 16:8; 1Ch 2:13), and one of the three who followed Saul to the campaign against the Philistines in which Goliath defied the army (1Sa 17:13), B.C. 1063, **3. **The third named of the four sons of King Saul (1Ch 8:33; 1Ch 9:39), and one of the three who perished with their father in the battle at Gilboa (1Sa 31:2; 1Ch 10:2), B.C. 1053. His name appears to be omitted in the list in 1Sa 14:49. **4. **The father of one of Solomon's purveyors (or rather BEN-ABINIDAB is to be regarded as the name of the purveyor himself), who presided over the district of Dor, and married Taphath, Solomon's daughter (1Ki 4:11), B.C. ante 1014.

Abington, William, a Methodist Episcopal minister, was born in Patrick County Va., Sept. 30, 1798. He experienced religion in 1823; and in 1827 joined the Virginia Conferences in which he worked diligently until his death, Sept. 14, 1829. Mr. Abington was energetic, faithful successful and much beloved. — See *Minutes of Annual Conferences *1830, p.76.

Abin'oam (Heb. *Abino'am, *אֲבינֹעִם*, father of grace, *i.e. *gracious; *Sept. Α᾿βινώεμ*,* the father of Barak the judge (Jg 4:6,12; Jg 5:1,12). B.C. ante 1409.

Abiob, Aaron. *SEE AARON ABIOB*.

Abios (ςΑβιος*), *a Greek term for a *monk.*

Abi'ram (Heb. *Abiram', *אֲבַירָם, *father of height, *i.e. *proud), *the name of two men. **1. **(Sept. Α᾿βειρών, Vulg. *Abiron, *Josephus Α᾿βίραμος*, Ant. *4, 2, 2.) One of the sons of Eliab of the family-heads of Reuben, who, with his brother, Dathan, and with On of the same tribe, joined Korah the Levite in a conspiracy against Moses and Aaron, which resulted in their being swallowed up with all their families and possessions (except the children of Korah) by an earthquake (Nu 16:1-27; Nu 26:9; De 11:6; Ps 106:17), B.C. cir. 1620. *SEE KORAH*. **2. **(Sept. Α᾿βιρών*, *Vulg. *Abiram.) *The eldest son of Hiel the Bethelite, who is remarkable as having died prematurely (for such is the evident import of the statement), for the presumption or ignorance of his father, in fulfillment of the doom pronounced upon his posterity who should undertake to rebuild Jericho (1Ki 16:34), B.C. post 905. *SEE HIEL*.

Abi'ron (Α᾿βειρών), the Graecized form (Ecclus. 40:18) of the name of the rebellious ABIRAM *SEE ABIRAM *(q.v.).

Abis. SEE CAPHAR-ABIS *SEE SEE CAPHAR-ABIS *.

Abis'ei [many *Abise'i] (Lat. Ab'sei, *for the Greek text is not extant), an incorrect form (2 [Vulg. 4] Esdras 1:2) of the name of the priest ABISHUA *SEE ABISHUA *(q.v.).

Ab'ishag (Heb. *Abishag' *אֲבַישִׁג*, father of *[i.e. *given to*] *error, *i. q. *inconsiderate; *Sept. Α᾿βισάγ), a beautiful young woman of Shunem, in the tribe of Issachar, who was chosen by the servants of David to be introduced into the royal harem, for the special purpose of ministering to him and cherishing him in his old age, B.C. cir. 1015. She became his wife, but the marriage was never consummated (1Ki 1:3-15). Some time after the death of David, Adonijah, his eldest son, persuaded Bathsheba, the mother of Solomon, to entreat the king that Abishag might be given to him in marriage, B.C. cir. 1013. But as rights and privileges peculiarly regal were associated with the control and possession of the harem (q.v.) of deceased kings (2Sa 12:8), Solomon detected in this application a fresh aspiration to the throne, which he visited with death (1Ki 2:17-22; Josephus, Aβησάκη*, Ant. *7:14, 3). *SEE ADONIJAH*.

Ab'ishai [many *Abish' ai*] *(Heb. Abishay', *אֲבַישִׁי*, father *[i.e. *desirous*] *of a gift;* Sept. Α᾿βισαϊv*, *but Α᾿βεσσά in 1Sa 26:6-9; 1Ch 19:11,15; Α᾿βισσά in 1Ch 2:16; Α᾿βεσσαί in 1Ch 11:20; Α᾿βισά in 1Ch 18:12; and Α᾿μεσά in 2Sa 20:6; also contracted *Abshay',*אִבשִֻׁי*, *in the text of 2Sa 10:10; 1Ch 2:16; 1Ch 11:20; 1Ch 18:12; 1Ch 19:11,15; Josephus Α᾿βισαῖος*), *a nephew of David (by an unknown father, perhaps a foreigner) through his sister Zeruiah, and brother of Joab and Asahel (2Sa 2:18; 1Ch 2:16). The three brothers devoted themselves zealously to the interests of their uncle during his wanderings. Though David had more reliance upon the talents of Joab, he appears to have given more of his private confidence to Abishai, who seems to have attached himself in a peculiar manner to his person, as we ever find him near, and ready for council or action, on critical occasions (2Sa 2:24; 1Ch 19:11). Abishai, indeed, was rather a man of action than of council; and, although David must have been gratified by his devoted and uncompromising attachment, he had more generally occasion to check the impulses of his ardent temperament than to follow his advice (2Sa 3:30). Abishai was one of the two persons whom David asked to accompany him to the camp of Saul, and he alone accepted the perilous distinction (1Sa 26:5-9), B.C. 1055. The desire he then expressed to smite the sleeping king identifies him as the man who afterward burned to rush upon Shimei and slay him for his abuse of David (2Sa 16:9,11; 2Sa 19:21). When the king fled beyond the Jordan from Absalom, Abishai was by his side; and he was intrusted with the command of one of the three divisions of the army which crushed that rebellion (2Sa 18:2-12), B.C. cir. 1023. When the insurrection of Sheba occurred David sent him, in connection with Joab, to quicken the tardy preparations of Amasa in gathering troops against the rebel (2Sa 20:6-10), B.C. cir. 1022. During the last war with the Philistines David was in imminent peril of his life from a giant named Ishbi-benob, but was rescued by Abishai, who slew the giant (2Sa 21:15-17), B.C. cir. 1018. He was also the chief of the second rank (2Sa 23:19; 1Ch 11:20) of the three "mighties," who, probably in some earlier war, performed the chivalrous exploit of breaking through the host of the Philistines to procure David a draught of water from the well of his native Bethlehem (2Sa 23:14-17). Among the exploits of this hero it is mentioned (2Sa 23:18) that he withstood 300 men, and slew them with his spear; but the occasion of this adventure, and the time and manner of his death, are equally unknown. In 2Sa 8:13, the victory over the Edomites in the Valley of Salt (B.C. cir. 1037) is ascribed to David, but in 1Ch 18:12, to Abishai. It is hence probable that the victory was actually gained by Abishai, in connection with Joab (1Ki 11:16), but is ascribed to David as king and commander-in-chief (comp. 2Sa 10:10,14). *SEE DAVID*.

Abish'alom a fuller form (1Ki 15:2,10) of the name ABSALOM *SEE ABSALOM *(q.v.).

Abish'ua (Heb. *Abishu'a, *אֲבַישׁוּעִ *, father of welfare, *i.e. *fortunate; *Sept. Α᾿βισού or Α᾿βισοῦ, but in 1Ch 8:4 [v. r. Α᾿βεσσουέ] and Ezr 7:5, Α᾿βισουέ*), *the name of two men. **1. **A son of Bela, and grandson of Benjamin (1Ch 8:4); possibly the same as JERIMOTH *SEE JERIMOTH *(1Ch 7:7). B.C. post 1856. *SEE JACOB*. **2. **The son of Phinehas (grandson of Aaron) and father of Bukki, being the fourth high-priest of the Hebrews (1Ch 6:4-5,50; Ezr 7:5). Josephus calls him *Abiezer *(Α᾿βιεζέρης*, Ant. *5. 11, 4), but elsewhere *Josephus (*Ι᾿ώσηπις*, Ant. *8:1, 3, ed. Havercamp). He appears from the *Chronicon of Alexandria *to have been nearly contemporary with Ehud, B.C. cir. 1523-1466. *SEE HIGH-PRIEST*.

Ab'ishur (Heb. *Abishur', *אֲבַישׁוּר*, father of the wall, *i.e. perhaps *mason; *Sept. 'Αβισούο), the second named of the two sons of Shammai, of the tribe of Judah, who married Abihail, by whom he had two sons (1Ch 2:28-29), B.C. considerably post 1612.

Ab'isum (Α᾿βισαῖ v. r. Α᾿βισουαί*), *the son of Phinees and father of Boccas, in the genealogy of Ezra (1 Esdras 8:2); evidently the high-priest ABISHUA *SEE ABISHUA *(q.v.).

Ab'ital (Heb. *Abital', *אֲבַיטָל*, father of dew, *i.e. *fresh; *Sept. Α᾿βιτάλ*), *the fifth wife of David, by whom she had Shephatiah, during his reign in Hebron (2Sa 3:4; 1Ch 3:3), B.C. 1052.

Ab'itub (Heb. *Abitub', *אֲבַיטוּב*, father of goodness, *i.e. *good; *Sept. Α᾿βιτώβ v. r. Α᾿βιτούλ), a Benjamite, first named of the two sons of Shaharaim by his second wife, Baara or Hodesh, in Moab (1Ch 8:11). B.C. cir. 1612. *SEE SHAHARAIM*.

Abi'ud, a Graecized form (Mt 1:13) of the name ABIHUD (q.v.).

Abiyonah. *SEE CAPER*.

Abjia Goni in Hindu mythology, was a name given to Brahma as the creator of clouds and of the moon.

Abjuration **I. **in the Roman Church, a formal and solemn act by which heretics and those suspected of heresy denied and renounced it. In countries where the inquisition was established, three sorts of abjuration were practiced: **1. ***Abjuratio deformali, *made by a notorious apostate or heretic; **2. ***Abjuratio de vehementi, *made by a Roman Catholic strongly suspected of heresy; **3. ***Abjuratio de levi, *made by a Roman Catholic only slightly suspected. **II. **In England, the *oath of abjuration *is an oath by which an obligation was come under not to acknowledge any right in the Pretender to the throne of England. It is also used to signify an oath ordained by the 25th of Charles II, abjuring particular doctrines of the Church of Rome. (See S. G. Wald, *De Haeresi Abjuranda, *Regiom. 1821; *Vond. Abschworrung der Simonie, *in Henke's *Eusebia, *1:184 sq.) *SEE HERETIC*.

Ablabius, Or Ablavius (Α᾿βλάβιος), a famous orator who lived in the time of Theoidosius the younger, and whom Chrysanthus (q.v.) admitted to priest's orders. Ablabius eventually became bishop of the Novatians at Nicea, where he also taught rhetoric. He wrote some sermons, which are lost, — Landon*, Ecles. Dict. *s.v. In A.D. 314 Constantine wrote to one Ablabius, who held a command in Africa, and was apparently a Christian, summoning the disputants in the Donatist controversy to a council, at Arles (August. *Op. *9 App. p. 21). This Ablabius is supposed to be the same with the praefect of the praitoritm (A.D. 326-337), who was deposed and put to death by Constantius.

Able (or Abel) Thomas, chaplain to queen Catharine, wife of Henry VIII of England. He took the, degree of M.A. at Oxford, in 1516, and subsequently that of D.D. He vehemently opposed the divorce of the king and queen, and wrote a treatise on the subject in 1530, entitled *De non dissolvendo Henrici et Catharine matrimonio. *He was also a strenuous opponent of the king's supremacy, for which he was hanged at Smithfield in 1540 (Hook, *Eccl. Biog. *1:45).

Ablon a little village on the Seine, about thirteen miles from Paris, is noted in the history of French Protestantism as the place where the reformed worship was first held after the concession by the edict of Nantes, May 2, 1598, in consequence of tlhe opposition to that liberty-in Paris by the Romanists. See Lichtenberger, *Encyclop. des Sciences Religieuses, *s.v.

Ablutiis (Or Abluviis), Geoffroy De, a native of Abluies (now Ablis), between Paris and Chartres, France. He became a Dominican and received the appointment of inquisitor-general of Carcassonne, and sustained with firmness, the persecution raised against, him, as an inquisitor, by the Franciscan Bernard Deliciosi in 1301. His death is said to have occurred at Lyons, about 1318. Hi works are, *Short Commentaries on the Four Books of the Master of the Sentences; — Acts in Quality of Inquisitor.*

Ablution **I. **the ceremonial washing, whereby, as a symbol of purification from uncleanness, a person was considered **(1.) **to be cleansed from the taint of an inferior and less pure condition, and initiated into a higher and purer state; **(2.) **to be cleansed from the soil of common life, and fitted for special acts of religious service; **(3.) **to be cleansed from defilements contracted by particular acts or circumstances, and restored to the privileges of ordinary life; **(4.) **as absolving or purifying himself, or declaring himself absolved and purified, from the guilt of a particular act. We do not meet with any such ablutions in patriarchal times; but under the Mosaical dispensation they are all indicated. *SEE LUSTRATION; SEE SPRINKLING*. A marked example of the first kind of ablution occurs when Aaron and his sons, on their being set apart for the priesthood, were washed with water before they were invested with the priestly robes and anointed with the holy oil (Le 8:6). To this head we are inclined to refer the ablution of persons and raiment which was required of the whole of the Israelites, as a preparation to their receiving the law from Sinai (Ex 19:10-15). We also find examples of this kind of purification in connection with initiation into some higher state both among the Hebrews and in other nations. Thus those admitted into the mysteries of Eleusis were previously purified on the banks of the Ilissus by water being poured upon them by the Hydranos (Polyaen. 5:17; 3:11). *SEE CONSECRATION*. The *second *kind of ablution was that which required the priests, on pain of death, to wash their hands and their feet before they approached the altar of God (Ex 30:17-21). For this purpose a large basin of water was provided both at the tabernacle and at the temple. *SEE LAVER*. To this the Psalmist alludes when he says, "I will wash my hands in innocency, and so will I compass thine altar" (Ps 26:6). Hence it became the custom in the early Christian Church for the ministers, in the view of the congregation, to wash their hands in a basin of water brought by the deacon, at the commencement of the communion (Jamieson, p. 126); and this practice, or something like it, is still retained in the Eastern churches, as well as in the Church of Rome, when mass is celebrated. *SEE HOLY WATER*. Similar ablutions by the priests before proceeding to perform the more sacred ceremonies were usual among the heathen (see Smith's *Dict. of Class. Antiq. *s.v. Chernips). The Egyptian priests indeed carried the practice to a burdensome extent (Wilkinson, 1:324, abridgm.), from which the Jewish priests were, perhaps designedly, exonerated; and in their less torrid climate it was, for purposes of real cleanliness, less needful. Reservoirs of water were attached to the Egyptian temples; and Herodotus (2:37) informs us that the priests shaved the whole of their bodies every third day, that no insect or other filth might be upon them when they served the gods, and that they washed themselves in cold water twice every day and twice every night; Porphyry says thrice a day, with a nocturnal ablution occasionally. This kind of ablution, as preparatory to a religious act, answers to the simple *wadu *of the Moslems, which they are required to go through five times daily before their stated prayers (see Lane, *Mod. Eg. *1:94 sq.), besides other private purifications of a more formal character (see Reland, *De Relig. Moh. *p. 80-83). This makes the ceremonies of ablution much more conspicuous to a traveler in the Moslem East at the present day than they would appear among the ancient Jews, seeing that the law imposed this obligation on the priests only, not on the people. Connected as these Moslem ablutions are with various forms and imitative ceremonies, and recurring so frequently as they do, the avowedly heavy yoke of even the Mosaic law seems light in the comparison. * SEE BATHE*. In the *third *class of ablutions washing is regarded as a purification from positive defilements. The Mosaical law recognises eleven species of uncleanness of this nature (Leviticus 12-15), the purification for which ceased at the end of a certain period, provided the unclean person then washed his body and his clothes; but in a few cases, such as leprosy and the defilement contracted by touching a dead body, he remained unclean seven days after the physical cause of pollution had ceased. This was all that the law required; but in later times, when the Jews began to refine upon it, these cases were considered generic instead of specific — as representing classes instead of individual cases of defilement — and the causes of pollution requiring purification by water thus came to be greatly increased. This kind of ablution for substantial uncleanness answers to the Moslem *ghusl *(Lane, *ib. *p. 99; Reland, *ib. *p. 66-77), in which the causes of defilement greatly exceed those of the Mosaical law, while they are perhaps equalled in number and minuteness by those which the later Jews devised. The uncleanness in this class arises chiefly from the natural secretions of human beings and of beasts used for food, and from the ordure of animals not used for food; and, as among the Jews, the defilement may be communicated not only to persons, but to clothes, utensils, and dwelling — in all which cases the purification must be made by water, or by some representative act where water cannot be applied. Thus in drought or sickness the rinsing of the hands and face may be performed with dry sand or dust, a ceremony that is termed *tayemmum *(Lane, *ib.). SEE UNCLEANNESS*. Of the *last *class of ablutions, by which persons declared themselves free from the guilt of a particular action, the most remarkable instance is that which occurs in the expiation for an unknown murder, when the elders of the nearest village washed their hands over the expiatory heifer, beheaded in the valley, saying, "Our hands have not shed this blood, neither have our eyes seen it" (De 21:1-9). It has been thought by some that the signal act of Pilate, when he washed his hands in water and declared himself innocent of the blood of Jesus (Mt 27:24), was a designed adoption of the Jewish custom; but this supposition does not appear necessary, as the practice was also common among the Greeks and Romans (see Smith's *Dict. of Class. Antig. *s.v. Lustratio). *SEE MURDER*. Other practices not indicated in the law appear to have existed at a very early period, or to have grown up in the course of time. From 1Sa 16:5, compared with Ex 19:10-14, we learn that it was usual for those who presented or provided a sacrifice to purify themselves by ablution; and as this was everywhere a general practice, it may be supposed to have existed in patriarchal times, and, being an established and approved custom, not to have required to be mentioned in the law. There is a passage in the apocryphal book of Judith (12:7-9) which has been thought to intimate that the Jews performed ablutions before prayer. But we cannot fairly deduce that meaning from it (comp. Ru 3:3); since it is connected with the anointing (q.v.), which was a customary token of festivity (see Arnald, in loc.). It would indeed prove too much if so understood, as Judith bathed in the water, which is more than even the Moslems do before their prayers. Moreover, the authority, if clear, would not be conclusive. *SEE PURIFICATION*. But after the rise of the sect of the Pharisees, the practice of ablution was carried to such excess, from the affectation of extraordinary purity, that it is repeatedly brought under our notice in the New Testament through the several animadversions of our Savior on the consummate hypocrisy involved in this fastidious attention to the external types of moral purity, while the heart was left unclean (e.g. Mt 23:25). All the practices there exposed come under the head of purification from uncleanness; the acts involving which were made so numerous that persons of the stricter sect could scarcely move without contracting some involuntary pollution. For this reason they never entered their houses without ablution, from the strong probability that they had unknowingly contracted some defilement in the streets; and they were especially careful never to eat without washing the hands (Mr 7:1-5), because they were peculiarly liable to be defiled; and as unclean hands were held to communicate uncleanness to all food (excepting fruit) which they touched, it was deemed that there was no security against eating unclean food but by always washing the hands ceremonially before touching any meat. We say "ceremonially," because this article refers only to ceremonial washing. The Israelites, who, like other Orientals, fed with their fingers, washed their hands before meals for the sake of cleanliness. *SEE EATING*. But these customary washings were distinct from the ceremonial ablutions, as they are now among the Moslems. There were, indeed, distinct names for them. The former was called simply נטַילָה*, netilah', *or *washing, *in which water was *poured upon *the hands; the latter was called *, *טבַילָה, *tebilah', plunging, *because the hands were *immersed in *water (Lightfoot on Mr 7:4). It was this last, namely, the ceremonial ablution, which the Pharisees judged to be so necessary. When, therefore, some of that sect remarked that our Lord's disciples ate "with unwashen hands" (Mr 7:2), it is not to be understood literally that they did not at all wash their hands, but that they did *not plunge *them ceremonially according to their own practice *(*πυγμῇ not "oft," as in the Auth. Vers., but *with the fist, *q. d. "up to the elbow," as Theophylact interprets). And this was expected from them only as the disciples of a religious teacher; for these refinements were not practiced by the class of people from which the disciples were chiefly drawn. Their wonder was, that Jesus had not inculcated this observance on his followers, and not, as some have fancied, that he had enjoined them to neglect what had been their previous practice. (See Otho, *Lex. Rabb. *s.v. Lotio.) *SEE WASH*. In at least an equal degree the Pharisees multiplied the ceremonial pollutions which required the ablution of inanimate objects — "cups and pots, brazen vessels and tables" — the rules given in the law (Le 6:28; Le 11:32-36; Le 15:23) being extended to these multiplied contaminations. Articles of earthenware which were of little value were to be broken, and those of metal and wood were to be scoured and rinsed with water. All these matters are fully described by Buxtorf, Lightfoot, Schottgen, Gill, and other writers of the same class, who present many striking illustrations of the passages of Scripture which refer to them. The Mohammedan usages of ablution, which offer very clear analogies, are fully detailed in the third book of the *Mishkat ul-Masabih *(or *"Collection of Musselman Traditions," *translated from the Arabic by A. N. Matthews, Calcutta, 1809, 2 vols. 4to), and also in D'Ohsson's *Tableau, *liv. 1, chap. 1. *SEE BAPTISM*. **II. **In the Roman Church ablution is a liturgical term, denoting the use of wine and water by the priest, after communion, to cleanse the chalice and his fingers. Two ablutions are made in the mass. **1. **Wine alone is poured into the chalice, in order to disengage the particles, of either kind, which may be left adhering to the vessel, and is afterward drunk by the priest. **2. **Wine and water are poured upon the priest's fingers into the chalice (see Boissonnet, *Dict. des Rites, 1,*65). *SEE MASS*. **III. **In the Greek Church, ablution is a ceremony observed seven days after baptism, wherein the unction of the chrism is washed off from those who have been baptized (King, *Greek Church). SEE CHRISM*. For the literature of the subject, in general, see T. Dassorius, *De lustratione Judaeorum *(Viteb. 1692); A. Froelund, *De *χειροκαιποδουιψίᾷ *sacerdotum Hebraeorum *(Hafn. 1695); O. Sperling, *De baptismo ethnicorum *(Hafn. 1700); J. Behm, *De lotione Judoeorum et Christianorum: *(Regiom. 1715); J. G. Leschner, *De lustrationibus vett. gentilium praecidaneis *(Viteb. 1709); J. Lomeier, *De vett. gentilium lustrationibus *(Ultraj. 1681, 1701); H. Lubert, *De antiquo lavandi ritu *(Lubec, 1670); J. J. Miller, *De igne lustrico *(Jen. 1660); T. Pfanner, *De lotionibus Christianorum, *in his *Observ. Eccles. *1, 364-421. *SEE WATER*.

Ablution is a name for the wine and water used by the priest after communion to cleanse the chalice and his fingers. — At one time the priest was required to drink it. The water-drain was always erected near the altar to receive the ablution.

Ablution Of Hands is the washing of the priest's hands with water **(1) **— before his assumption of the sacred vestmtents, preparatory to celebrating the Christian communions. The Roman *Proeparatio ad Missam *contains the following prayer: Cum lavat manus dicat; — Da, Domine, virtutem manibus meis ad abstergendam omnem maculam, Ut isine polltionie. mentis et corporis valeam tibi — servire." **(2.) **The washing of the priest's hands during the celebration of the divine ministries. *SEE LAVABO; SEE HANDS, WASHING OF THE*.

Ablution Of The Feet *SEE FOOT-WASHING; SEE PEDILAVIUM*.

Ablution Of The Head *(captilavium) — *was a Spanish rite adopted in France. It took place on Palm Sunday, the Sunday of Indulgence, out of respect to the sacred chrism with which the catechumens were anointed on the solemn day of baptism. At the Council of Mayence, in 818, the practice was abolished, and baptism was required to be celebrated after the Roman manner.

Ablution Of The Sacred Vessels is the washing of the chalice and paten by the priest after celebrating the Christian eucharist. Two of the ancient English rites ordered (1) wine to be poured into the chalice (2) wine and water over the celebrant's fingers and (3) Water ony, in each of which cases the rinsings were partaken of by the priest. An almost similar rule is observed in the Latin communion, as may be seen from the concluding portion of the *Canon Missae*.

Abnaim (rather OBNAIM). *SEE STOOL*.

Ab'ner (Heb. *Abner', *אִבנֵר*, *once in its full form *Abiner', *אֲבַינֵר*, *1Sa 14:50, *father of light, *i.e. *enlightening; *Sept. Α᾿βεννήρ*, *Josephus Α᾿βήναρος*, Ant. *6:4, 3, elsewhere Α᾿βίνηρος*), *the son of Ner (q.v.) and uncle of Saul (being the brother of his father Kish), and the commander-in- chief of his army (1Sa 14:50 sq.), in which character he appears several times during the early history of David (1Sa 17:55; 1Sa 20:25-; 26:5 sq.; 1Ch 26:28). It was through his instrumentality that David was first introduced to Saul's court after the victory over Goliath (1Sa 17:57), B.C. 1063; and it was he whom David sarcastically addressed when accompanying his master in the pursuit of his life at Hachilah (1Sa 26:14), B.C. 1055. After the death of Saul (B.C. 1053), the experience which he had acquired, and the character for ability and decision which he had established in Israel, enabled him to uphold the falling house of Saul for seven years; and he might probably have done so longer if it had suited his views (2Sa 2:6,10; 2Sa 5:5; comp. 6:1). It was generally known that David had been divinely nominated to succeed Saul on the throne: when, therefore, that monarch was slain in the battle of Gilboa, David was made king over his own tribe of Judah, and reigned in Hebron, the old capital. In the other tribes an influence adverse to Judah existed, and was controlled chiefly by the tribe of Ephraim. Abner, with great decision, availed himself of this state of feeling, and turned it to the advantage of the house to which he belonged: of which he was now the most important surviving member. He did not, however, venture to propose himself as king; but took Ishbosheth, a surviving son of Saul, whose known imbecility had excused his absence from the fatal fight in which his father and brothers perished, and made him king over the tribes, and ruled in his name (2Sa 2:8). This event appears to have occurred five years after Saul's death (2Sa 2:10; comp. 11), an interim that was probably occupied in plans for settling the succession, to which Ishbosheth may have been at first disinclined. *SEE ISHBOSHETH*. Nor, perhaps, had the Israelites sooner than this recovered sufficiently from the oppression by the Philistines that would be sure to follow the disaster upon Mount Gilboa to reassert their independence, at least throughout Palestine proper. Accordingly Ishbosheth reigned in Mahanaim, beyond Jordan, and David in Hebron. A sort of desultory warfare continued for two years between them, in which the advantage appears to have been always on the side of David (2Sa 2:1). The only one of the engagements of which we have a particular account is that which ensued when Joab, David's general, and Abner met and fought at Gibeon (2Sa 2:12 sq.), B.C. 1048. Abner was beaten, and fled for his life; but was pursued by Asahel (the brother of Joab and Abishai), who was "swift of foot as a wild roe." Abner, dreading a blood-feud with Joab, for whom he seems to have entertained a sincere respect, entreated Asahel to desist from the pursuit; but finding that he was still followed, and that his life was in danger, he at length ran his pursuer through the body by a back thrust with the pointed heel of his spear (2Sa 2:18-32). This put a strife of blood between the two foremost men in all Israel (after David); for the law of honor, which had from times before the law prevailed among the Hebrews, and which still prevails in Arabia, rendered it the conventional duty of Joab to avenge the blood of his brother upon the person by whom he had been slain. *SEE BLOOD-REVENGE*. As time went on Abner had occasion to feel more strongly that he was himself not only the chief, but the only remaining prop of the house of Saul; and this conviction, acting upon a proud and arrogant spirit, led him to more presumptuous conduct than even the mildness of the feeble Ishbosheth could suffer to pass without question. *SEE ABSALOM; SEE ADONIJAH*. He took to his own harem a woman named Rizpah, who had been a concubine-wife of Saul (2Sa 3:7 sq.). This act, from the ideas connected with the harem of a deceased king (comp. Josephus, *Apion, *1:15; Herod. 3:68), was not only a great impropriety, but was open to the suspicion of a political design, which Abner may very possibly have entertained. *SEE HAREM*. A mild rebuke from the nominal king, however, enraged him greatly; and he plainly declared that he would henceforth abandon his cause and devote himself to the interests of David. To excuse this desertion to his own mind, he then and on other occasions avowed his knowledge that the son of Jesse had been appointed by the Lord to reign over all Israel; but he appears to have been unconscious that this avowal exposed his previous conduct to more censure than it offered excuse for his present. He, however, kept his word with Ishbosheth. After a tour, during which he explained his present views to the elders of the tribes which still adhered to the house of Saul, he repaired to Hebron with authority to make certain overtures to David on their behalf (2Sa 3:12 sq.). He was received with great attention and respect; and David even thought it prudent to promise that he should still have the chief command of the armies when the desired union of the two kingdoms took place *(De Pacto Davidis et Abneri, *in the *Crit. Sac. Thes. Nov. *1:651). The political expediency of this engagement is very clear, and to that expediency the interests and claims of Joab were sacrificed. That distinguished personage happened to be absent from Hebron on service at the time, but he returned just as Abner had left the city. He speedily understood what had passed; and his dread of the superior influence which such a man as Abner might establish with David (see Josephus, *Ant. *7:1, 5) quickened his remembrance of the vengeance which his brother's blood required. His purpose was promptly formed. Unknown to the king, but apparently in his name, he sent a message after Abner to call him back; and as he returned, Joab met him at the gate, and, leading him aside as if to confer peaceably and privately with him, suddenly thrust his sword into his body. B.C. 1046. The lamentations of David, the public mourning which he ordered, and the funeral honors which were paid to the remains of Abner (2Sa 4:12), the king himself following the bier as chief mourner, exonerated him in public opinion from having been privy to this assassination (2Sa 3:31-39; comp. 1Ki 2:5,32). As for Joab, his privilege as a blood-avenger must to a great extent have justified his treacherous act in the opinion of the people; and that, together with his influence with the army, screened him from punishment. See JOAB. David's short but emphatic lament over Abner (2Sa 3:33-34) may be rendered, with strict adherence to the *form *of the original (see Ewald, *Dichter des alten Bundes, *1:99; comp. Lowth, *Heb. Poetry, *22), as follows: ***As a villain dies, should Abner die?** **Thy hands not bound,** **And thy feet not brought into fetters;** **As one falls before the sons of malice, fellest thou!*** As to the sense of the words, J. D. Michaelis *(Uebersetzung des alten Test.) *saw that the point of this indignant, more than sorrowful, lament, lies in the *mode *in which Abner was slain. Joab professed to kill him "for the blood of Asahel, his brother" (2Sa 3:27). But if a man claimed his brother's blood at the hand of his murderer, the latter (even if he fled to the altar for refuge, Ex 21:14) would have been delivered up (bound, hand and foot, it is *assumed) *to the avenger of blood, who would then possess a legal right to slay him. Now Joab not only had no title to claim the right of the *Goel, *as Asahel was killed under justifying circumstances (2Sa 2:19); but, while pretending to exercise the avenger's right, he took a lawless and private mode of satisfaction, and committed a murder. Hence David charged him, in allusion to this conduct, with "shedding the blood of war in peace" (1Ki 2:5); and hence he expresses himself in this lament, as if indignant that the noble Abner, instead of being surrendered with the formalities of the law to meet an authorized penalty, was treacherously stabbed like a worthless fellow by the hands of an assassin. *SEE HOMICIDE*. We find the name of a son of Abner, Jaasiel, subsequently appointed phylarch, under Solomon, of the trite of Benjamin (1Ch 27:21). (On the character of Abner, see Kitto's *Daily Bible Illust. *in loc.; Niemeyer, *Charakterist. *4:343 sq. On his death, see C. Simeon, *Works, *3, 327; H. Lindsay, *Lectures, *2:30; R. Harris, *Works, *p. 231.) *SEE DAVID*.