Aaron – Abomination of Desolation

Aaron

In examining the Biblical account of Aaron, we must deal separately with the different ‘sources’ of the Hexateuch.

1. In J, Aaron plays a very subordinate part. He, Nadab and Abihu, along with 70 elders, accompanied Moses up Mt. Sinai (Exodus 19:24 24:9). In the former passage he is distinguished from the priests, who are forbiddento come up ; he would seem , therefore, to have been an elder or sheikh, perhaps somewhat superior to the 70. In 32 Aaron ‘let the people loose for a derision among their enemies.’ What this refers to is not known; it was not the making of the golden bull, which in the eyes of the surrounding nations would be only an act of piety.

In other passages, which cannot be assigned either to E or P, the mention of A^ron is probably due to a later hand. In 4 Moses is allowed to nave Aaron as a spokesman. But ‘the Levite’ (v. 14) is suspicious: for Moses was also of the tribe of Levi, and the description is superfluous. The verses probably belong to a time when ‘Levite’ bad become a technical term for one tiained in priestly functions, and when such priestly officials traced their descent from Aaron. In the narratives of the plagues Aaron is a silent figure, merely sununoned with Moses four times when Fhaiuoh entreats for the removal of the plagues (gB. 9:27 10). jn each case Moses alone answers, and in the last three he alone departs. In 10^ Moses and Aaron went in to announce the plague, but Moses alone ‘turned and went out’ (v. 6). The occurrence of Aaron’s name seems to be due, in each case, to later redaction.

2. In E, Aaron is the brother of Miriam (IS^"). He was sent to meet Moses in the wilderness, and together they performed signs before the people (4:27–31). They demanded release from Pharaoh, and’on his refusal the people murmured (5:1, 2, 4 ""■). Little of E has survived in the narrative of the plagues, and Aaron is not mentioned. In 17:10, 12 he and Hur held up Moses’ hands, in order that the staff might be lifted up, during the fight with Amalek. And while Moses was on the mountain, the same two were left in temporary authority over the people (24:13 f.). Aaron is related to have abused this authority, in making the golden bull (32) [xhe narrative is composite, and in its present form must be later than E. It has some connexion with the story of 1 K l2»-‘», for Jeroboam’s words, which are suitable in reference to two bulls, are placed in Aaron’s mouth. 1 In 18:12 Aaron, with the elders, was called to Jethro’s sacrifice — an incident which must be placed at the end of the stay at Horeb. In Numbers 12 Aaron and Miriam claimed that they, no less than Moses, received Divine revelations; only Miriam, however, was punished. In Joshua 24 there is a general reference to the part played by Aaron in the Exodus.

It is noteworthy that there is not a word so far either in J or E, which suggests that Aaron was a priest. But it is probable that by the time of E the belief hsul begun to grow up that Aaron was the founder of an hereditary priesthood. Deuteronomy 10 occurs in a parenthesis which seriously interrupts the narrative, and which was perhaps derived from E (cf. Joshua 24:33).

3. In D, Aaron was probably not mentioned. Deuteronomy 10:6 has been referred to; 32 is from P; and the only remaining passage (9:20) appears to be a later insertion.

4. Outside the Hexateuch, two early passages (1 S 12:6, 8. Micah 6:4) refer to Aaron merely as taking a leading part in the Exodus.

5. In P, the process by which the tradition grew up that Moses delegated his priesthood to Aaron is not known. But the effect of it was that the great majority of ‘Levites,’ i.e. trained official priests, at local sanctuaries throughout the country traced their descent to Aaron. The priests of Jerusalem, on the other hand, were descendants of Zadok (1 K V 2) and when local sanctuaries were abolished by Josiah’s reforms, and the country priests came up to seek a liveUhood at Jerusalem(see Deuteronomy 18:6–8). the Zadokite priests charged them with image-worship, and allowed them only an inferior position as servants (see 2 Kings 23:9. Ezekiel 44:9–15). But at the Exile the priests who were in Jerusalem were carried off, leaving room in the city for many country (Aaronite) priests, who would establish themselves firmly in ofScial prestige with the meagre remnant of the population. Thus, when the Zadokite priests returned from Babylon, they would find it advisable to trace their descent from Aaron (see Ezra 2). But by their superiority in culture and social standing they regained their ascendancy, and the country priests were once more reduced, under the ancient title of ‘Levites,’ to an inferior position.

This explains the great importance assigned to Aaron in the priestly portions of the Hexateuch. Reference must be made to other articles for his consecration, his purely priestly functions, and his relation to the Levites (see articles Pribsis and LEViTEa, Sackifice, Tabernacle). But he also plays a considerable part in the narrative of the Exodus and the wanderings. His family relationships are stated in Exodus 6 Leviticus 10:4. He became Moses’ spokesman, not to the people but to Pharaoh (7:1). , in whose presence he changed the staff into a ‘reptile’ (contrast ‘serpent’ in 4 J). P relates the 2nd plague (combined with J), the 3rd and the 6th, in each of which Aaron is conspicuous. Aaron as well as Moses suffered from the murmurings of the people (Exodus 16:2. Numbers 14:2 IS’- " 20:2) both were consulted by the people (Numbers 9:6 15) and to both were addressed many of God’s commands (Exodus 9:8–10 12:1 •‘, Leviticus 11:1 13:1 ^433 15:1. Numbers 2:1). Aaron stayed a plague by offering incense (Numbers 16:46–48). [On the combined narratives in chs. 16. 17 see Aaron’s Rod, Kokah]. At Meribah-kadesh he, with Moses, sinned against J" (Numbers 20). but the nature of the sin is obscure (see Gray, Com. p. 262 f.)- He was consequently torbidden to enter Canaan, and died on Mt. Hor, aged 123, Eleazar his son being clothed in the priestly garments(Nu 20:22–29 33:38 f.: , Deuteronomy 32:50).

6. In the NT: Luke 1:5. Acts 7:40, Hebrews 5:4 7:11 9:4.

A. H. M’Neile.

Aaron's Rod

In a very complicated section of the Hexateuch (Nu 16-18), dealing with various revolts against the constituted authorities in the wilderness period, the exclusive right of the tribe of Levi to the duties and privileges of the priesthood is miraculously attested by the blossoming and fruit-bearing of Aaron’s rod. As representing his tribe, it had been deposited by Divine command before the ark along with 12 other rods representing the 12 secular tribes, in order that the will of J" in this matter might be visibly made known (see Numbers 16:1–11 with G. B. Gray’s Com.). The rod was thereafter ordered to be laid up in perpetuity ‘before the (ark of the) testimony for a token against the rebels’ (17:10). Later Jewish tradition, however, transferred it, along with the pot of manna, to a place within the ark (Hebrews 9:4). A. R. S. Kennedy.

AB.— See Time.

Abacuc

The form of the name HabaKkuk in 2 Esdras 1:40.

Abaddon

A word peculiar to the later Heb. (esp. ‘Wisdom’) and Judaistic literature; sometimes synonymous with Sheol, more particularly, however, signifying that lowest division of Sheol devoted to the punishment of sinners (see Sheol). Properly, its Gr. equivalent would be apSleia (‘destruction’), as found in the LXX. In Revelation 9:11 Abaddon is personified, and is said to be the equivalent of Apollyon (‘destroyer’). Abaddon differs from Gehenna in that it represents the negative element of supreme loss rather than that of positive suffering. Shailee Mathews.

Abadias

Abadias (1 Esdras 8:35). An exile who returned with Ezra; called Obadiah, Ezra 8:9.

Abagtha

Abagtha (Esther 1:10). One of the seven chamberlains or eunuchs sent by Ahasuerus (Xerxes) to fetch the queen, Vashti, to his banquet.

Abanah

The river of Damascus mentioned by Naaman, 2 Kings 5:12. It is identified with the Barada, a river rising on the eastern slope of the Anti-Lebanon, which runs first southward, then westward, through the Wady Barada and the plain of Damascus. About 18 miles from Damascus, after dividing fan-wise into a number of branches, it flows into the Meadow Lakes. R. A. S. Macalister.

Abarim

(‘the parts beyond’). A term used to describe the whole east-Jordan land as viewed from Western Palestine. From there the land beyond Jordan rises as a great mountain chain to a height of 3000 feet and more from the Jordan valley. Hence Abarim is joined with ‘mount’ (Numbers 27:12. Deuteronomy 32:49) and ‘mountains’(Nu 33) also with ‘lyye,’ heaps of (Numbers 21:11). See also Jeremiah 22:20 and Ezekiel 39:11 (RV; AV ‘passages’). E. W. G. Masteeman.

Abba

Abba is the ‘emphatic’ form of the Aram, word for ‘father.’ It is found in the Gr. and Eng. text of Mark 14. Romans 8:15. and Galatians 4:6 (in each case Abba, ho paOr, ‘Abba, Father’). Aram, has no article, and the ‘emphatic’ afiBx a is usually the equivalent of the Heb. article. Both can represent the vocative case (for Hebrew see Davidson’s Syntax, § 21 f.); and abba occurs in the Pesh. of Luke 22:42 23:34 for pater. The ‘articular nominative’ is found in NT sixty times for the vocative; and so we have ho paOr for B pater (Moulton, Gram, of NT Greek, p. 70). Jesus often addressed God as ‘Father’ or ‘my Father.’ In both cases He would probably use ‘Abba’; for ‘abba may be used for ‘abl (Targ. on Genesis 19:34). In Mark 14:36. ho palSr is perhaps a gloss addei by the Evangelist, as in Mark 5:41 7:11, 34 he adds a explanation of the Aram.: but in Romans 8 and Gal^ the Gentile Christians had learned for importunit: to use the Aram, word Abba; as the Jews in praye borrowed Kyrie mou (‘my Lord’) from the Greek, an used it along with Heb. words for ‘my master,’ ‘m father’ (Schattgen, Har. Heb. 252). J. T. Marshall.

Abda

(‘servant,’ sc. of the Lord). 1. Father ( Adoniram, master of Solomon’s forced levy (1 Kings 4:6 2. A Levlte (Nehemiah 11:17) called Obadiah in 1 Chronicles 9:16.

Abdeel

Father of Shelemiah (Jeremiah 36:26). of thoi ordered by Jehoiakim to arrest Jeremiah and Baruch.

Abdi

1. Grandfather of Ethan, I Ch 6". 2. Fath( of Kish, 2 Chronicles 29:12. 3. A Jew who had married a foreig wife, Ezra 10:26, 1 Esdras 9:27.

Abdias

Abdias (2 Esdras 1:39). Obadiah the prophet.

Abdiel

(‘servant of God’). Son of Guni (1 Chronicles 5

Abdom

(‘servile’). 1. The last of the minor judge Judges 12. 2. A family of Benjamites, 1 Ch 3. Gibeonite family, 1 Chronicles 8:30 9. 4. A courtier of Josia 2 Chronicles 34:20; in 2 Kings 22:12 called Achbor. 5. A Levitic city of Asher (Joshua 21:30. 1 ch 6). perhaps (v. d. Veld ‘Abdeh E. of Achzib on the hills.

Abednego

Daniel 1:7. etc.; probably a corruption Abed-ne6o, i.e. ‘servant of Nebo.’

Abel

Genesis 4:2–10. The Heb. form Hebhel denot ‘vapour’ or ‘breath’ (cf. Ecclesiastes 1:1. EV ‘vanity’), whi( is suggestive as the name of a son of Adam (‘man But it is perhaps to be connected with the Assyr. apl’ son.’ Abel was a son of Adam and Eve, and broth of Cain. But the narrative presupposes a long peril to have elapsed in human history since the primiti condition of the first pair. The difference betwei pastoral and agricultural lite has come to be recognize for Abel was a keeper of sheep, but Cain was a tiller the ground (see Cain). The account, as we have is mutilated: in v. 8 Heb. has ‘and Cain said unto Al his brother’ (not as AV and RV). LXX supplies t: words ‘Let us pass through into the plain,’ but tl; may be a mere gloss, and it cannot be known how mui of the story is lost.

Nothing is said in Gn. of Abel’s moral character, of the reason why his offering excelled Cain’s in the ey of J"; cereal offerings were as fully in accord with Hebrc law and custom as animal offerings. Hebrews 11:4 gives ‘fait as the reason. In Hebrews 12:24 the’ blood of sprinklin ‘speaketh something better than the blood of Abe in that the latter cried for vengeance (Genesis 4:10).

In Matthew 23:35 II Luke 11:51 Abel is named as the first of t true martyrs whose blood had been shed during t period covered by the OT, the last being Zacharii (wh. see) . In John 8:44 it is possible that Jesus was thinki: of the story of Abel when He spoke of the devil as murderer from the beginning,’ i.e. the instigator murder as he is of lies. A. H. M’Neile.

Abel

A word meaning ‘meadow,’ and entering an element into several place-names. In 1 Samuel 6:18 reference in AV to ‘Abel’ is in the RV corrected ‘great stone.’ Elsewhere the name is found only wi qualifying epithets. R. A. S. Macalistee.

Abel

Abel (OF) BETH-MAACAH.— Where Sheba to refuge from Joab (2 Samuel 20:14–18) it was captured 1 Ben-hadad (1 Kings 15:20), and by Tiglath-pileser (2 Kings 15:2 corresponding to the modern Abil, west of Tell d-Kai and north of Lake Huleh. R. a, S. Macalistee

Abel-oheramim

Abel-oheramim (‘meadow of the vineyards’) The limit of Jephthah’s defeat of the Midianites (Judges 11 Site unknown. r. a. S. Macalistee.

Abel-ma

Abel-ma im (‘meadow of waters’). — An alternati

name for Abel of Beth-maacah, found in 2 Ch li

which corresponds to 1 Kings 15:20. quoted under that hea

R. A. S. Macalistee.

ABEL - ItlEHOLAH (‘meadow of the dance or circle’). — A place in the Jordan valley, the limit of Gideon’s pursuit of the Midianites (Judges 7:22) in the administrative district of Taanach and Megiddo under Solomon (1 Kings 4:12) the native place of Adriel, husband of Merab, Saul’s daughter (1 Samuel 18:19). and of Elisha (1 Kings 19:16). The suggested identifications are uncertain. See Moore’s Judges, p. 212. R. A. S. Macalistbk.

Abel-mizraim

(‘meadow of the Egyptians’). The scene of the mourning tor Jacob (Genesis 50:11). The only clue to its situation is its being ‘beyond Jordan.’

Abel-shittim

(‘meadow of the acacias’). In the plains of Moab (Numbers 33:49) otherwise Shittim, the last (Joshua 3:1) trans-Jordanic stage where the Israelites encamped. Identified with Ghor es-Seisaban, east of the Jordan, opposite Jericho. It was the scene of the offence of Baal-peor (Numbers 25:1). Hence Joshua sent his spies (Joshua 2:1). R. A. S. Macalister.

Abi

The name of a queen-mother of the 8th cent. (2 Kings 18:2). called Abijah in the parallel passage 2 Chronicles 29:1. ‘The reading in Kings is the more probable.

Abiah

See Abijah.

Abi-albon

See Abiel.

Abiasaph

Abiasaph ( = ‘tather has gathered’). Exodus 6:24 = EBIASAPH ( = ‘father has increased’), 1 Chronicles 6:23, 37 9:18. The name of a division of the Korahite Levites, mentioned only in the genealogies of P and the Chronicler. According to 1 Chronicles 9:19 26:1 (in the latter passage read Ebiasaph for Asaph), a section of the division acted as doorkeepers.

Abiathar

Son of Ahimelech, who was head of the family of priests in charge of the sanctuary at Nob (1 Samuel 21:1). All except Abiathar were massacred by Saul (1 Samuel 22:20). -When the rest obeyed the king’s summons, he may have remained at home to officiate. On hearing of the slaughter he took refuge with David, carrying with him the oracular ephod (1 Samuel 23:6; see also 1 Samuel 23:9 30:7). Abiathar and Zadok accompanied the outlaw in his prolonged wanderings. During Absalom’s rebellion they and their sons rendered yeoman service to the old king (2 Samuel 15:17). At 2 Samuel 8:17 (so also 1 Chronicles 18 [where, moreover, ‘Atimelech’ should be Ahimelech] 24:6) the names of Abiathar and his father have been transposed. Abiathar’s adhesion to Adonijah (1 Kings 1:7, 19, 2) was of great importance, not only because of his position as priest, but also owing to his long friendship with king David. Solomon, therefore, as soon as he could safely do it, deposed Abiathar from the priesthood, warned him that any future misconduct would entail capital punishment, and relegated him to the seclusion of Anathoth (1 Kings 2). His sons (2 Samuel 8:17) lost the priestly office along with their father (1 Kings 2:27; cf. 1 Samuel 2:27–36). At Mark 2:26 the erroneous mention of Abiathar is due to his having been so intimately associated with the king in days subsequent to the one mentioned. J. Taylok.

Abib

(the ‘green ear’ month. Exodus 13:4 etc.). See Time.

Abida

(‘father hath knowledge’). A son of Midian (Genesis 25:4. 1 Chronicles 1:33).

Aridai

(‘father is judge’). Representative of the tribe of Benjamin at the census and on certain other occasions, Numbers 1:11 2:22 7:60, 65 10:24.

Abiel

1. Father of Kish and Ner, and grandfather of Saul (1 Samuel 9:1 14:51). The latter passage should run, ‘Kish, the fathei of Saul, and Ner the father of Abner, were sons of Abiel.’ 2. One of David’s heroes (1 Chronicles 11:32). from Beth-arabah in the wilderness of Judah (Joshua 15 18:22). Abi-albon (2 Samuel 23:31) is a transscriber’s error, the eye having fallen on albon below: some codices of the LXX have Abiel: possibly the original was Abibaal. J. Tatlor.

Abiezer

(‘father is help’). 1. The name occurs also in the abbreviated form Jezer. He is called the son of Hammolecheth, sister of Machlr, the son of Manasseh (1 Chronicles 7:18). His descendants formed one of the smallest clans belonging to the Gileadite branch of the tribe of Manasseh, the best known member of which was Gideon. According to Judges 6:24 8:32. the Abiezrites were settled at Ophrah; they were the first to obey the summons of Joshua to fight against the Midianites. — 2. An Anathothite, one of David’s thirty-seven chief heroes, who had command of the army during the ninth month (2 Samuel 23:27, i ch 27). W. O. E. Oesterley.

ABIGAIL, or ABIGAL.— 1. Wife of Nabal (1 Samuel 25:14). She dissuaded David from avenging himself on the surly farmer, and soon after the latter’s death married David (1 Samuel 25:39–42) and accom’pariied him to Gath and Ziklag (1 Samuel 27:3 30). At Hebron she bore him a son, whose name may have been Chileab (2 Samuel 3:3). or Daniel (1 Chronicles 3:1), or Dodiel (the LXX at 2 Samuel 3:3 has Daluya). 2. Step-sister of David, mother of Amasa (2 Samuel 17:25. 1 Chronicles 2:16 f.).

J. Taylor.

Abihail

(‘father is might’). 1. As the name of a man it occurs (o) in 1 Chronicles 6:14 as that of a Gadite who dwelt in the land of Bashan. (6) It was also the name of Esther’s father, the uncle of Mordecai (Esther 2:15 9:29).

2. As the name of a woman it occurs three times: (a) 1 Chronicles 2:29. the wife of Abishur, of the tribe of Judah; this is its only occurrence in pre-exilic writings. (6) Numbers 3. a daughter of the sons of Merari, of the tribe of Levi, the mother of Zuriel, a ‘prince’ among the families of Merari. (c) 2 Chronicles 11:18, the mother of Rehoboam’s wife, Mahalath, and daughter of Eliab, David ‘s eldest brother.

It is a woman’s name in Minaean (South Arabian) inscriptions, where it occurs in the form Ili-hail.

W. O. E. Oesterley.

Abihu

(‘he is father’). Second son of Aaron (Exodus 6:23. Numbers 3:2 26:60. 1 Chronicles 6:3 24:1) accompanied Moses to the top of Sinai (Exodus 24:1, 9) admitted to the priest’s office (Exodus 28:1) slain along with his brother Nadab for offering strange fire (Leviticus 10:1, 2. Numbers 3:4 26:61. 1 Chronicles 24:2).

Abihud

(‘father is majesty ‘). ABenjamite (1 Chronicles 8)

Abuah

1. Son and successor of Rehoboam (2 Ch 13’), also called Abijam (1 Kings 14:31). The accounts of him in the Books of Kings and Chronicles are discrepant. The difference begins with the name of his mother, which 2 Ch. gives as Micaiah, daughter of Uriel of Gibeah, while 1 K. makes her to have been Maacah, daughter of Abishalom. As the latter is also the name of Asa’s mother (1 Kings 15:10. 2 Chronicles 15:16). there is probably some confusion in the text. Beyond this, the Book of Kings tells us only that he reigned three years, that he walked in the sins of his father, and that he had war with Jeroboam, king of Israel. 2. Samuel’s second son (1 Samuel 8:2). The RV retains the spelling Abiah in 1 Chronicles 6:28. 3. A son of Jeroboam I. who died in childhood (1 Kings 14). 4. One of the ‘heads of fathers’ houses’ of the sons of Eleazar, who gave his name to the 8th of the 24 courses of priests (1 Chronicles 24, 2 Chronicles 8:14). To this course Zacharias, the father of John the Baptist, belonged (Luke 1:5). The name occurs also in the lists of priests who ‘went up with Zerubbabel’ (Nehemiah 12:4). and of those who ‘sealed unto the covenant’ in the’timejot Nehemiah(lO’). 5. A son of Becher, son of Benjamin, 1 Chronicles 7:8. 6. Wife of Hezron, eldest son of Perez, son of Judah, 1 Chronicles 2:24. RV Abiah. 7. Wife of Ahaz, and mother of Hezekiah (2 Chronicles 29:1). named Abi in 2 Kings 18:2. H. P. Smith.

Abilene

Mentioned in Luke 3:1, and also in several references in Josephus, as a tetrarchy of Lysanias [wh. see]. It was situated in the Anti-Lebanon, and its capital was Abila, a town whose ruins are found to-day on the northern bank of the river Barada, near a village called Suk Wady Barada. It is one of the most picturesque spots on the railroad to Damascus. The ancient name is to-day preserved in a Latin inscription on a deep rock-cutting high up above the railway. By a worthless Moslem tradition, Abel is said to have been buried here. E. W. G. Mastebman.

Ability

In AV ‘ability’ is either material (Leviticus 27:8. Ezra 2:69. Acts 11:29) or personal (Daniel 1:4. Matthew 25) capacity. The mod. meaning (‘mental power ‘) is not found in AV.

Abimael

(perhaps = ‘father is God’). One of the Joktanids or S. Arabians (see art. Joktan), Genesis 10:28 (J),

1 Chronicles 1:22.

Abimeleoh

Abimeleoh (‘father is Idng’ or perhaps ‘Melech is father’). — 1. King of Gerar. According to E (Genesis 20) he took Sarah into his harem, but on learning that she was Abraham’s wife, restored her uninjured and made ample amends. Subsequently he entered into a covenant with Abraham (21:22 ff.). J (12:10 ff. 26:1 ff.) gives two variants of the same tradition. The Book of Jubilees, in the section parallel to 12: exonerates Abraham from blame, and omits the other two narratives! 2. The son of Gideon. His mother belonged to one of the leading Canaanite families in Shechem, although Judges 8:31 calls her a concubine, and Jotham (9:18) brands her as a maid-servant. On Gideon’s decease, Abimelech, backed by his maternal relatives, gathered a band of mercenaries, murdered his seventy half-brothers ‘on one stone,’ and was accepted as king by the mixed Canaanite and Israelite population of Shechem and the neighbourhood. But Jotham sowed the seeds of dissension between the new ruler and his subjects, and the latter soon took offence because the king did not reside among them. At the end of three years they were ripe for revolt, and found a leader in Gaal, son of Ebed. Abimelech defeated him, took the city, and sowed the site with salt, in token that it should not again be built upon. Thebez, the next town attacked by him, fell into his hands, but he was mortally wounded by a woman whilst assaulting the citadel (Judges 9. 2 Samuel 11:21). His significance in the history of Israel consists in the fact that his short-lived monarchy was the precursor of the durable one founded soon after. 3. 1 Chronicles 18:16: read Ahimdech. 4. Psalms 34 (title): read jlcftisft (cf. I S 21:13). j. Taylor.

Abinadab

(‘father is generous’). 1. The second son of Jesse (1 Samuel 16:8 lyia, i ch 2:13). 2. A son of Saul slain in the battle of Mt. Gilboa (1 Samuel 31:2 Ch 10:2). 3. Owner of the house whither the ark was brought by the men of Kiriath-jearim (1 Samuel 7:1). whence it was subsequently removed by David (2 Samuel 6:3 f.: 1 Chronicles 13:7).

Abinoam

(‘father is pleasantness’). The father of Barak (Judges 4:6, 12 S’^).

Abiram

(‘father is the Exalted One’). 1. A Reubenite, who with Dathan conspired against Moses (Numbers 16:1 etc., Deuteronomy 11:6. Psalms 106:17). See art. Korah. 2. The firstborn son of Hiel the Bethelite, who died when his father rebuilt Jericho (1 Kings 16:34).

Abishag

A beautiful young Shunammitess who attended upon David in his extreme old age (1 Kings 1). After David’s death, Abishag was asked in marriage by Adonijah; the request cost him his life (1 Kings 2:13–25).

Abishai

Son of Zeruiah, David’s step-sister (2 Samuel 17:25. 1 Chronicles 2). His brothers were Joab and Asahel (2 Samuel 2:18). He was a hot-tempered, ruthless soldier. Accompanying David into Saul’s camp, he would fain have killed the sleeper (1 Samuel 26:7). An editorial addition (2 Samuel 3:30) associates him with Joab in the blood-revenge taken on Abner. Abishai was second in command of the army (2 Samuel 10. 18), and if we make a slight necessary correction at 2 Samuel 23:18 f.; we find that he was first of the famous thirty. He is credited with the slaughter of three hundred foes, and David once owed his life to Abishai’s interposition (2 Samuel 23:18 21:16 f.). Notwithstanding their relationship and their usefulness, there was a natural antipathy between the king and the two brothers (2 Samuel 3:39). J. Taylor.

Abishalom

See Absalom.

Abishua

1. Son of Phinehas and father of Bukki (1 Chronicles 6. Ezra 7:5) called in 1 Esdras 8:2 Abisue, and in

2 Esdras 1:2 Abissei. 2. A Benjamite (1 Chronicles 8:4; cf. Numbers 26:38 ff.).

Abishur

(‘father is a wall’). A Jerahmeelii (1 Chronicles 2:28 f.).

Abissei

See Abishua, No. 1.

Abisue

See Abishua, No. 1.

Abital

(‘father is dew’). Wife of David an mother of Shephatiah (2 Samuel 3:4 = 1 Chronicles 3:3).

Abitub

A Benjamite (1 Chronicles 8:11).

Abiud

(i.e. Abihud). An ancestor of Jesus (Matthew 1

Abject

In Psalms 35:15 ‘abject’ occurs as a noun, as i Herbert’s Temple — ‘Servants and abjects flout me.’

Abner

Saul’s cousin (1 Samuel 9:1 14:51) and commander-ii chief (1 Samuel 17:55 26:5). He set Ish-bosheth on his father throne, and fought long and bravely against David general, Joab (2 Samuel 2). After a severe defeat, he kille Asahel in self-defence (2 Samuel 2:23). He behaved arrogant! towards the puppet-king, especially in taking possessic of one of Saul’s concubines (2 Samuel 3:7). Resenting bitter: the remonstrances of Ish-bosheth, he entered ini negotiations with David (2 Samuel 3:8–12). and then, on David behalf, with the elders of Israel (2 Samuel 3:17). Dreading tl loss of his own position, and thirsting for revenge, Joa murdered him at Hebron (2 Samuel 3:26 f.). David gave hi) a public funeral, dissociated himself from Joab’s ai (2 Samuel 3:31–37). and afterwards charged Solomon to avenj it (1 Kings 2:5). Abner was destitute of all lofty ideas ( morality or religion (2 Samuel 3:8, 16). but was the only capab person on the side of Saul’s family. J. Taylor.

Abomination

Four Hebrew words from thrf different roots are rendered in EV by ‘abominatioi and, occasionally,’ abominable thing.’ In almost a cases (for exceptions see Genesis 43:32 46:34) the reference to objects and practices abhorrent to J", and oppose to the moral requirements and ritual of His religioi Among the objects so described are heathen deiti( such as Ashtoreth (Astarte), Chemosh, Milcora, tl ‘abominations’ of the Zidonlans (Phoenicians) , Moabite and Ammonites respectively (2 Kings 23:13) images an other paraphernalia of the forbidden cults (Deuteronomy 7:25 27 and often in Ezk. ) ; and the flesh of animals ritually tabc (see esp. Leviticus 11:10 ff. and art. Clean and Unclean Some of the practices that are an ‘abomination unto J" are the worship of heathen deities and of the heavenl bodies (Deuteronomy 13:14 17:4 and often), the practice of witchcra and kindred arts (Deuteronomy 18). gross acts of immoralit (Leviticus 18:22 ff.). • ) , falsification of weights and measures (Proverbs 11:1 and’ evil devices’ generally (Proverbs 15:26 RV).

One of the four words above referred to {piggU occurs only as a ‘technical term for stale sacrifioii flesh, which has not been eaten within the prescribe time’ (Driver, who would render ‘refuse meat’ i Leviticus 7:18 19:7. Ezekiel 4:14. Isaiah 65:4). A. R. S. Kennedy.

Abomination of Desolation

A term four only in Mark 13:14 and its parallel Matthew 24:15. It is obvious! derived, as St. Matthew indicates, from Dn II81 12 cf. 9:27. In these passages the most natural referem is to the desecration of the Temple under Antiochi Epiphanes, when an altar to Olympian Zeus was erecte on the altar of burnt sacrifices. As interpreted in tl revision by St. Luke (21:20). the reference in the Gosp is to the encompassing of Jerusalem by the Roma army. It is very diflScult, however, to adjust th interpretation to the expression of Mk. ‘standing whei he ought not,’ and that of Mt. ‘standing in the hoi place.’ Other interpretations would be: (1) tl threatened erection of the statue of Caligula in tl Temple; or (2) the desecration of the Temple area t the Zealots, who during the siege made it a fortres or (3) the desecration of the Temple by the presen( of Titus after its capture by that general. While is impossible to reach any final choice between the different interpretations, it seems probable that tl reference of Mark 13:14 is prior to the destruction 1 Jerusalem, because of its insistence that the appearan( of the ‘abomination of desolation’ (or the ‘abomlnatic that makes desolate’) is to be taken as a warning for those who are in Judsea to flee to the mountains. It would seem to follow, therefore, that the reference is to some event, portending the fall of Jerusalem, which might also be Interpreted by the Christians as a premonition of the Parousia (2 Thessalonians 2:1–12). It would seem natural to see this event in the coming of the Romans (Luke 21:20). or in the seizure of the Temple by the Zealots under John of Gisoala, before the city was completely invested by the Romans. A measure of probability is given to the latter conjecture by the tradition (Eusebius, HE iii. v. 3) that the Jewish Christians, because of a Divine oracle, fled from Jerusalem during the early course of the siege. Shailer Mathews.