Abi (2) – Abimelech

Abi (2)

a'-bi, in the composition of names ('abhi, "father"): The Hebrew words 'abh, "father," and 'ach, "brother," are used in the forming of names, both at the beginning and at the end of words, e.g. Abram ("exalted one"), Joah ("Yahweh is brother"), Ahab ("father's brother"). At the beginning of a word, however, the modified forms 'abhi and 'achi are the ones commonly used, e.g. Ahimelech ("king's brother") and Abimelech (by the same analogy "king's father").

These forms have characteristics which complicate the question of their use in proper names. Especially since the publication in 1896 of Studies in Hebrew Proper Names, by G. Buchanan Gray, the attention of scholars has been called to this matter, without the reaching of any perfect consensus of opinion.

The word 'abhi may be a nominative with an archaic ending ("father"), or in the construct state ("father- of"), or the form with the suffix ("my father"). Hence a proper name constructed with it may supposedly be either a clause or a sentence; if it is a sentence, either of the two words may be either subject or predicate. That is to say, the name Abimelech may supposedly mean either "father of a king," or "a king is father," or "a father is king," or "my father is king," or "a king is my father." Further, the clause "father of a king" may have as many variations of meaning as there are varieties of the grammatical genitive. Further still, it is claimed that either the word father or the word king may, in a name, be a designation of a deity. This gives a very large number of supposable meanings from which, in any case, to select the intended meaning.

The older scholarship regarded all these names as construct clauses. For example, Abidan is "father of a judge." It explained different instances as being different varieties of the genitive construction; for instance, Abihail, "father of might," means mighty father. The woman's name Abigail, "father of exultation," denotes one whose father is exultant. Abishai, "father of Jesse," denotes one to whom Jesse is father, and so with Abihud, "father of Judah," Abiel, "father of God," Abijah, "father of Yahweh." See the cases in detail in Gesenius' Lexicon.

The more recent scholarship regards most or all of the instances as sentences. In some cases it regards the second element in a name as a verb or adjective instead of a noun; but that is not important, inasmuch as in Hebrew the genitive construction might persist, even with the verb or adjective. But in the five instances last given the explanation, "my father is exultation," "is Jesse," "is Judah," "is God," "is Yahweh," certainly gives the meaning in a more natural way than by explaining these names as construct clauses.

There is sharp conflict over the question whether we ought to regard the suffix pronoun as present in these names--whether the five instances should not rather be translated Yahweh is father, God is father, Judah is father, Jesse is father, exultation is father. The question is raised whether the same rule prevails when the second word is a name or a designation of Deity as prevails in other cases. Should we explain one instance as meaning "my father is Jesse," and another as "God is father"?

A satisfactory discussion of this is possible only under a comprehensive study of Bible names. The argument is more or less complicated by the fact that each scholar looks to see what bearing it may have on the critical theories he holds. In the Hebrew Lexicon of Dr. Francis Brown the explanations exclude the construct theory; in most of the instances they treat a name as a sentence with "my father" as the subject; when the second part of the name is a designation of Deity they commonly make that the subject, and either exclude the pronoun or give it as an alternative. For most persons the safe method is to remember that the final decision is not yet reached, and to consider each name by itself, counting the explanation of it an open question.

See NAMES, PROPER.

The investigations concerning Semitic proper names, both in and out of the Bible, have interesting theological bearings. It has always been recognized that words for father and brother, when combined in proper names with Yah, Yahu, El, Baal, or other proper names of a Deity, indicated some relation of the person named, or of his tribe, with the Deity. It is now held, though with many differences of opinion, that in the forming of proper names many other words, e.g. the words for king, lord, strength, beauty, and others, are also used as designations of Deity or of some particular Deity; and that the words father, brother, and the like may have the same use. To a certain extent the proper names are so many propositions in theology. It is technically possible to go very far in inferring that the people who formed such names thought of Deity or of some particular Deity as the father, the kinsman, the ruler, the champion, the strength, the glory of the tribe or of the individual. In particular one might infer the existence of a widely diffused doctrine of the fatherhood of God. It is doubtless superfluous to add that at present one ought to be very cautious in drawing or accepting inferences in this part of the field of human study.

Willis J. Beecher

Abi-Albon

ab-i-al'-bon, abi-al'-bon ('abhi `alebhon, meaning not known. Gesenius infers from the Arabic a stem which would give the meaning "father of strength," and this is at worst not quite so groundless as the conjectures which explain `alebhon as a textual misreading for 'el or ba`al): Abi-albon the Arbathite was one of David's listed heroes (2 Samuel 23:31), called Abiel the Arbathite in 1 Chronicles 11:32. Presumably he was from Beth- arabah (Joshua 15:6,Joshua 15:61, Joshua 18:22).

Abia; Abiah

a-bi'-a, a-bi'-ah: Variants for ABIJAH; which see.

Abiasaph

a-bi'-a-saf, ab-i-a'-saf ('abhi-'acaph, "my father has gathered"): A descendant of Kohath the son of Levi (Exodus 6:24; 1 Chronicles 6:23,1 Chronicles 6:37 (1 Chronicles 8:1–40,1 Chronicles 22:1–19);1 Chronicles 9:19). In Chronicles the name is 'ebh-yacaph, which seems to be a mere variant spelling. The Samaritan version has the same form in Exodus. The list in Exodus terminates with Abiasaph, who is to be regarded as the contemporary of Phinehas, the grandson of Aaron. The two lists in 1 Chronicles 6:1–81 lead up to the prophet Samuel and the singing companies which David is said to have organized. The list in 1 Chronicles 9:1–44 leads up to the Korahite porters of the time of Nehemiah. Apparently all the lists intentionally omit names, just names enough being given in each to indicate the line. Willis J. Beecher

Abiathar

a-bi'-a-thar, ab-i-a'-thar ('ebhyathar, "father of super-excellence," or, "the super-excellent one is father." With changed phraseology these are the explanations commonly given, though "a father remains" would be more in accord with the ordinary use of the stem yathar. The pious Abiathar was still conscious that he had a Father, even after the butchery of his human relatives):

1. The Biblical Account:

The Scriptures represent that Abiathar was descended from Phinehas the son of Eli, and through him from Ithamar the son of Aaron; that he was the son of Ahimelech the head priest at Nob who, with his associates, was put to death by King Saul for alleged conspiracy with David; that he had two sons, Ahimelech and Jonathan, the former of whom was, in Abiathar's lifetime, prominent in the priestly service (1 Samuel 21:1–9; 1 Samuel 22:7 ff; 2 Samuel 8:17; 2 Samuel 15:27 ff; 1 Chronicles 18:16; 1 Chronicles 24:3,1 Chronicles 24:6,1 Chronicles 24:31).

See AHIMELECH; AHITUB.

Abiathar escaped from the massacre of the priests at Nob, and fled to David, carrying the ephod with him. This was a great accession to David's strength. Public feeling in Israel was outraged by the slaughter of the priests, and turned strongly against Saul. The heir of the priesthood, and in his care the holy ephod, were now with David, and the fact gave to his cause prestige, and a certain character of legitimacy. David also felt bitterly his having been the unwilling cause of the death of Abiathar's relatives, and this made his heart warm toward his friend. Presumably, also, there was a deep religious sympathy between them.

Abiathar seems to have been at once recognized as David's priest, the medium of consultation with Yahweh through the ephod (1 Samuel 22:20–23; 1 Samuel 23:6,1 Samuel 23:9; 1 Samuel 30:7,1 Samuel 30:8). He was at the head of the priesthood, along with Zadok (1 Chronicles 15:11), when David, after his conquests (1 Chronicles 13:5; compare 2 Samuel 6:1–23), brought the ark to Jerusalem. The two men are mentioned together as high priests eight times in the narrative of the rebellion of Absalom (2 Samuel 15:24 ff), and are so mentioned in the last list of David's heads of departments (2 Samuel 20:25). Abiathar joined with Adonijah in his attempt to seize the throne (1 Kings 1:7–42), and was for this deposed from the priesthood, though he was treated with consideration on account of his early comradeship with David (1 Kings 2:26,1 Kings 2:27). Possibly he remained high priest emeritus, as Zadok and Abiathar still appear as priests in the lists of the heads of departments for Solomon's reign (1 Kings 4:4). Particularly apt is the passage in Psalms 55:12–14, if one regards it as referring to the relations of David and Abiathar in the time of Adonijah.

There are two additional facts which, in view of the close relations between David and Abiathar, must be regarded as significant. One is that Zadok, Abiathar's junior, is uniformly mentioned first, in all the many passages in which the two are mentioned together, and is treated as the one who is especially responsible. Turn to the narrative, and see how marked this is. The other similarly significant fact is that in certain especially responsible matters (1 Chronicles 24:1–31; 1 Chronicles 18:16; 2 Samuel 8:17) the interests of the line of Ithamar are represented, not by Abiathar, but by his son Ahimelech. There must have been something in the character of Abiathar to account for these facts, as well as for his deserting David for Adonijah. To sketch his character might be a work for the imagination rather than for critical inference; but it seems clear that though he was a man worthy of the friendship of David, he yet had weaknesses or misfortunes that partially incapacitated him.

The characteristic priestly function of Abiathar is thus expressed by Solomon: "Because thou barest the ark of the Lord Yahweh before David my father" (1 Kings 2:26). By its tense the verb denotes not a habitual act, but the function of ark-bearing, taken as a whole. Zadok and Abiathar, as high priests, had charge of the bringing of the ark to Jerusalem (1 Chronicles 15:11). We are not told whether it was again moved during the reign of David. Necessarily the priestly superintendence of the ark implies that of the sacrifices and services that were connected with the ark. The details in Kings indicate the existence of much of the ceremonial described in the Pentateuch, while numerous additional Pentateuchal details are mentioned in Ch.

A priestly function much emphasized is that of obtaining answers from God through the ephod (1 Samuel 23:6,1 Samuel 23:9; 1 Samuel 30:7). The word ephod (see 1 Samuel 2:18; 2 Samuel 6:14) does not necessarily denote the priestly vestment with the Urim and Thummim (e.g. Leviticus 8:7,Leviticus 8:8), but if anyone denies that this was the ephod of the priest Abiathar, the burden of proof rests upon him. This is not the place for inquiring as to the method of obtaining divine revelations through the ephod.

Abiathar's landed estate was at Anathoth in Benjamin (1 Kings 2:26), one of the cities assigned to the sons of Aaron (Joshua 21:18).

Apart from the men who are expressly said to be descendants of Aaron, this part of the narrative mentions priests three times. David's sons were priests (2 Samuel 8:18). This is of a piece with David's carrying the ark on a new cart (2 Samuel 6:1–23), before he had been taught by the death of Uzza. "And also Ira the Jairite was priest to the king" (2 Samuel 20:26 the English Revised Version). "And Zabud the son of Nathan was priest, friend of the king" (1 Kings 4:5 the English Revised Version). These instances seem to indicate that David and Solomon had each a private chaplain. As to the descent and function of these two "priests" we have not a word of information, and it is illegitimate to imagine details concerning them which bring them into conflict with the rest of the record.

2. Critical Opinions Concerning Abiathar:

No one will dispute that the account thus far given is that of the Bible record as it stands. Critics of certain schools, however, do not accept the facts as thus recorded. If a person is committed to the tradition that the Deuteronomic and the priestly ideas of the Pentateuch first originated some centuries later than Abiathar, and if he makes that tradition the standard by which to test his critical conclusions, he must of course regard the Biblical account of Abiathar as unhistorical. Either the record disproves the tradition or the tradition disproves the record. There is no third alternative. The men who accept the current critical theories understand this, and they have two ways of defending theories against the record. In some instances they use devices for discrediting the record; in other instances they resort to harmonizing hypotheses, changing the record so as to make it agree with theory. Without here discussing these matters, we must barely note some of their bearings in the case of Abiathar.

For example, to get rid of the testimony of Jesus (Mark 2:26) to the effect that Abiathar was high priest and that the sanctuary at Nob was "the house of God," it is affirmed that either Jesus or the evangelist is here mistaken. The proof alleged for this is that Abiathar's service as priest did not begin till at least a few days later than the incident referred to. This is merely finical, though it is an argument that is sometimes used by some scholars.

Men affirm that the statements of the record as to the descent of the line of Eli from Ithamar are untrue; that on the contrary we must conjecture that Abiathar claimed descent from Eleazar, his line being the alleged senior line of that family; that the senior line became extinct at his death, Zadok being of a junior line, if indeed he inherited any of the blood of Aaron. In making such affirmations as these, men deny the Bible statements as resting on insufficient evidence, and substitute for them other statements which, confessedly, rest on no evidence at all.

All such procedure is incorrect. Many are suspicious of statements found in the Books of Chronicles; that gives them no right to use their suspicions as if they were perceptions of fact. Supposably one may think the record unsatisfactory, and may be within his rights in thinking so, but that does not authorize him to change the record except on the basis of evidence of some kind. If we treat the record of the times of Abiathar as fairness demands that a record be treated in a court of justice, or a scientific investigation, or a business proposition, or a medical case, we will accept the facts substantially as they are found in Samuel and Kings and Chronicles and Mk.

Willis J. Beecher

Abib

a'-bib ('abhibh, young ear of barley or other grain, Exodus 9:31; Leviticus 2:14): The first month of the Israelite year, called Nisan in Nehemiah 2:1; Esther 3:7, is Abib in Exodus 13:4; Exodus 23:15; Exodus 34:18; compare Deuteronomy 16:1. Abib is not properly a name of a month, but part of a descriptive phrase, "the month of young ears of grain." This may indicate the Israelite way of determining the new year (Exodus 12:2), the year beginning with the new moon nearest or next preceding this stage of the growth of the barley. The year thus indicated was practically the same with the old Babylonian year, and presumably came in with Abraham. The Pentateuchal laws do not introduce it, though they define it, perhaps to distinguish it from the Egyptian wandering year.

See CALENDAR.

Willis J. Beecher

Abida

a-bi'-da ('abhidha`, "father of knowledge," or "my father knows"): A son of Midian and grandson of Abraham and Keturah (Genesis 25:4; 1 Chronicles 1:33). Abidah in the King James Version in Gen.

Abidah

a-bi'-dah: Used in the King James Version in Genesis 25:4 for ABIDA, which see.

Abidan

a-bi'-dan ('abhidhan, "father is judge"): Abidan, son of Gideoni, was a "prince" of the children of Benjamin (Numbers 2:22; Numbers 10:24). He was chosen to represent his tribe at the census in the wilderness of Sinai (Numbers 1:11). When, on the erection, anointing and sanctification of the Tabernacle, the heads of Israel offered, Abidan offered on the ninth day (Numbers 7:60,Numbers 7:65).

Abide

a-bid': Old English word signifying progressively to "await," "remain," "lodge," "sojourn," "dwell," "continue," "endure"; represented richly in Old Testament (King James Version) by 12 Hebrew and in New Testament by as many Greek words. In the Revised Version (British and American) displaced often by words meaning "to sojourn," "dwell," "encamp." The Hebrew and Greek originals in most frequent use are yashabh, "to dwell"; meno, "to remain." "Abide (sit or tarry) ye here" (Genesis 22:5); "The earth abide (continueth) forever" (Ecclesiastes 1:4); "Who can abide (bear or endure) the day?" (Malachi 3:2); "Afflictions abide (await) me" (Acts 20:23). The past tense abode, in frequent use, has the same meaning. "His bow abide (remained) in strength" (Genesis 49:24); "There he abide" (dwelt) (John 10:40).

Abode, as a noun (Greek mone) twice in New Testament: "make our abide with him" (John 14:23); "mansions," the Revised Version, margin "abiding-places" (John 14:2). The soul of the true disciple and heaven are dwelling-places of the Father, Son and Holy Spirit.

Dwight M. Pratt

Abiel

a'-bi-el, ab'-yel, a-bi'-el ('abhi'el, "my father is God," or "God is father"):

(1) A descendant of Benjamin the son of Jacob. Father of Kish the father of King Saul, and also, apparently, the father of Ner the father of Saul's general, Abner (1 Samuel 9:1; 1 Samuel 14:51).

(2) One of David's mighty men (1 Chronicles 11:32), called ABI-ALBON, which see, in 2 Samuel 23:31.

Abiezer

ab-i-e'-zer, a-bi-e'-zer ('abhi`ezer, "father of help," or "my father is help." Iezer, Iezerite (in the King James Version Jeezer, Jeezerite), is Abiezer with the letter beth omitted):

(1) A descendant of Joseph the son of Jacob, and head of one of the families of Manasseh that settled West of the Jordan (Numbers 26:30; Joshua 17:1–6; 1 Chronicles 7:14–19). As he was great uncle to Zelophehad's daughters, who brought a case before Moses (Numbers 36:1–13), he must have been an old man at the time of the conquest. He was the son of Gilead the son of Machir, in the sense of being a more remote descendant, for Machir had sons before the death of Joseph (Genesis 50:23). The Machir that possessed Gilead and Bashan because he was "a man of war" was the Manassite family of Machir, with Jair as its great general (Joshua 17:1; Joshua 13:30,Joshua 13:31, Numbers 32:39–41, Deuteronomy 3:12–15). To Abiezer and other sons of Gilead territory was assigned West of the Jordan.

In later generations the name survived as that of the family to which Gideon belonged, and perhaps also of the region which they occupied (Judges 6:34; Revelation 7:2). They are also called Abiezrites (Judges 6:11,Revelation 6:10, Revelation 9:2). The region was West of Shechem, with Ophrah for its principal city.

(2) One of David's mighty men, "the Anathothite" (2 Samuel 23:27; 1 Chronicles 11:28), who was also one of David s month-by-month captains, his month being the ninth (1 Chronicles 27:12).

Willis J. Beecher

Abiezrite

ab-i-ez'-rit, a-bi-ez'-rit: The Gentile adjective of ABIEZER, which see.

Abigail; Abigal

ab'-i-gal, ab'-i-gal ('abhighayil, or 'abhighal, three times, or 'abhughayil, once, or 'abhighayil, once; "father," or "cause of joy"):

(1) The wife of Nabal, a rich shepherd of southern Judea, whose home was Maon (1 Samuel 25:2,1 Samuel 25:3); shortly after Nabal's death she became the wife of David. Nabal grazed his flocks in or along the Southern Wilderness, where David and his men protected them from marauding tribes, so that not a sheep was lost. When Nabal was sheep-shearing and feasting at Carmel (in Judea), David sent messengers requesting provisions for himself and men. But Nabal, who was a churlish fellow, answered the messengers insultingly and sent them away empty-handed. David, angered by such mean ingratitude, gathered his 400 warriors and set out to destroy Nabal and all he had (1 Samuel 25:22). Meanwhile Abigail, a woman "of good understanding, and of a beautiful countenance" (1 Samuel 25:3), heard of the rebuff given the men of David by her husband; and fearing what vengeance David in his wrath might work, she gathered a considerable present of food (1 Samuel 25:18), and hastened to meet the approaching soldiers. Her beautiful and prudent words, as also her fair face, so won David that he desisted from his vengeful purpose and accepted her gift (1 Samuel 25:32–35). When Abigail told Nabal of his narrow escape, he was stricken with fear, and died ten days afterward. Shortly after this David took Abigail to be his wife, although about the same time, probably a little before, he had also taken Ahinoam (1 Samuel 25:43); and these two were with him in Gath (1 Samuel 27:3). After David became king in Hebron, Abigail bore him his second son, Chileab (2 Samuel 3:3) or Daniel, as he is called in 1 Chronicles 3:1.

(2) Sister of David and mother of Amasa, at one time commander of David's army (1 Chronicles 2:16,1 Chronicles 2:17; Abigal 2 Samuel 17:25). In the first passage she is called David's sister, along with Zeruiah; while in the second she is called the "daughter of Nahash." Several explanations of this connection with Nahash have been suggested, any one of which would be sufficient to remove contradiction:

(1) That Nahash was another name of Jesse, as in Isaiah 14:29, mish-shoresh nachash yetse' (Qimchi);

(2) That Nahash was the wife of Jesse and by him mother of Abigail, which is least probable;

(3) That Nahash, the father of Abigail and Zeruiah, having died, his widow became the wife of Jesse, and bore sons to him;

(4) That the text of 2 Samuel 17:25 has been corrupted, "daughter of Nahash" having crept into the text. At all events she was the sister of David by the same mother.

Edward Mack

Abihail

ab'-i-hal ('abhichayil; in some manuscripts 'abhihayil, when feminine, but best reading is the former: "father, or cause, of strength"): Five persons in the Old Testament are called by this name:

(1) A Levite and the father of Zuriel, who in the Wilderness was head of the house of Merari, Levi's youngest son (Numbers 3:35);

(2) The wife of Abishur, a man of the tribe of Judah, in the line of Hazron and Jerahmeel (1 Chronicles 2:29);

(3) One of the heads of the tribe of Gad, who dwelt in Gilead of Bashan (1 Chronicles 5:14);

(4) Either a wife of Rehoboam, king of Judah, or mother of his wife Mahalath, according to the interpretation of the text (2 Chronicles 11:18); probably the latter view is correct, since there is no conjunction in the text, and since (2 Chronicles 11:19) contemplates only one wife as already mentioned. This being true, she was the wife of Jerimath, a son of David, and daughter of Eliab, David's eldest brother. It is interesting to note this frequent intermarriage in the Davidic house;

(5) Father of Queen Esther, who became wife of Xerxes (Biblical Ahasuerus) king of Persia, after the removal of the former queen, Vashti, (Esther 2:15; Esther 9:29). He was uncle of Mordecai.

Edward Mack

Abihu

a-bi'-hu ('abhihu', "father he is," or "my father he is"): Second son of Aaron, the high priest (Exodus 6:23). With his older brother Nadab he "died before Yahweh," when the two "offered strange fire" (Leviticus 10:1,Leviticus 10:2).

It may be inferred from the emphatic prohibition of wine or strong drink, laid upon the priests immediately after this tragedy, that the two brothers were going to their priestly functions in an intoxicated condition (Leviticus 10:8–11). Their death is mentioned three times in subsequent records (Numbers 3:4; Numbers 26:61; 1 Chronicles 24:2).

Abihud

a-bi'-hud ('abhihudh, "father of majesty," or "my father is majesty," though some regard the second part as the proper name Judah): The son of Bela the oldest son of Benjamin (1 Chronicles 8:3).

Abijah

a-bi'-ja ('abhiyah or 'abhiyahu (2 Chronicles 13:20,2 Chronicles 13:21), "my father is Yahweh," or "Yahweh is father"): The name of six or more men and two women in the Old Testament.

(1) The seventh son of Becher the son of Benjamin (1 Chronicles 7:8).

(2) The second son of the prophet Samuel (1 Samuel 8:2; 1 Chronicles 6:28 (1 Chronicles 6:13)).

(3) The eighth among "the holy captains and captains of God" appointed by lot by David in connection with the priestly courses (1 Chronicles 24:10). Compare "Zacharias of the course of Abijah" (Luke 1:5).

(4) A son of Jeroboam I of Israel (1 Kings 14:1–18). The narrative describes his sickness and his mother's visit to the prophet Ahijah. He is spoken of as the one member of the house of Jeroboam in whom there was "found some good thing toward Yahweh." With his death the hope of the dynasty perished.

(5) The son and successor of Rehoboam king of Judah (1 Chronicles 3:10; 2 Chronicles 11:20–14:1). As to the variant name Abijam (1 Kings 14:31; 1 Kings 15:1,1 Kings 15:7,1 Kings 15:8) see ABIJAM.

The statements concerning Abijah's mother afford great opportunity for a person who is interested in finding discrepancies in the Bible narrative. She is said to have been Maacah the daughter of Absalom (1 Kings 15:2; 2 Chronicles 11:20,2 Chronicles 11:21,2 Chronicles 11:22). As more than 50 years elapsed between the adolescence of Absalom and the accession of Rehoboam, the suggestion at once emerges that she may have been Absalom's daughter in the sense of being his granddaughter. But Maacha the daughter of Absalom was the mother of Asa, Abijam's son and successor (1 Kings 15:10,1 Kings 15:13; 2 Chronicles 15:16). Further we are explicitly told that Absalom had three sons and one daughter (2 Samuel 14:27). It is inferred that the three sons died young, inasmuch as Absalom before his death built him a monument because he had no son (2 Samuel 18:18). The daughter was distinguished for her beauty, but her name was Tamar, not Maacah. Finally, the narrative tells us that the name of Abijah's mother was "Micaiah the daughter of Uriel of Gibeah" (2 Chronicles 13:2).

It is less difficult to combine all these statements into a consistent account than it would be to combine some pairs of them if taken by themselves. When all put together they make a luminous narrative, needing no help from conjectural theories of discrepant sources or textual errors. It is natural to understand that Tamar the daughter of Absalom married Uriel of Gibeah; that their daughter was Maacah, named for her great-grandmother (2 Samuel 3:3; 1 Chronicles 3:2); that Micaiah is a variant of Maacah, as Abijah is of Abijam. Maacah married Rehoboam, the parties being second cousins on the father's side; if they had been first cousins perhaps they would not have married. Very likely Solomon, through the marriage, hoped to conciliate an influential party in Israel which still held the name of Absalom in esteem; perhaps also he hoped to supplement the moderate abilities of Rehoboam by the great abilities of his wife. She was a brilliant woman, and Rehoboam's favorite (2 Chronicles 11:21). On Abijah's accession she held at court the influential position of king's mother; and she was so strong that she continued to hold it, when, after a brief reign, Abijah was succeeded by Asa; though it was a position from which Asa had the authority to depose her (1 Kings 15:13; 2 Chronicles 15:16).

The account in Chronicles deals mainly with a decisive victory which, it says, Abijah gained over northern Israel (2 Chronicles 13:1–22), he having 400,000 men and Jeroboam 800,000, of whom 500,000 were slain. It is clear that these numbers are artificial, and were so intended, whatever may be the key to their meaning. Abijah's speech before the battle presents the same view of the religious situation which is presented in Kings and Amos and Hosea, though with fuller priestly details. The orthodoxy of Abijah on this one occasion is not in conflict with the representation in Kings that he followed mainly the evil ways of his father Rehoboam. In Chronicles coarse luxury and the multiplying of wives are attributed to both father and son.

(6) A priest of Nehemiah's time, who sealed the covenant (Nehemiah 10:7). Conjecturally the same with the one mentioned in Nehemiah 12:4,Nehemiah 12:17.

(7) The wife of Judah's grandson Hezron, to whom was traced the origin of Tekoa (1 Chronicles 2:24).

(8) The mother of King Hezekiah (2 Chronicles 29:1), called Abi in 2 Ki. See ABI.

Willis J. Beecher

Abijam

a-bi'-jam ('abhiyam, "father of sea," or, "father of west"). The name given in Kings (1 Kings 14:31; 1 Kings 15:1,1 Kings 15:7,1 Kings 15:8) to the son of Rehoboam who succeeded him as king of Judah. See ABIJAH.

The name has puzzled scholars. Some have proposed, by adding one letter, to change it into "father of his people." Others have observed that the Greek rendering in Kings is Abeiou. Either the Hebrew copy used by the Greek translator read 'abhiyahu, Abijah, or else the translator substituted the form of the name which was to him more familiar. A few existing copies of the Hebrew have the reading Abijah, and Matthew 1:7 presupposes that as the Old Testament reading. So they infer that Abijam in Ki is an erroneous reading for Abijah. This seems at present to be the prevailing view, and it is plausible. It would be more convincing, however, if the name occurred but once in the passage in Kings, instead of occurring five times. It is improbable that a scribe would repeat the same error five times within a few sentences, while a translator, if he changed the name once, would of course change it the other four times.

Exploration has revealed the fact that the whole region near the eastern end of the Mediterranean was known as "the west." "Father of the west" is not an inapt name for Rehoboam to give to the boy who, he expects, will inherit the kingdom of Solomon and David. The effect of the secession of the ten tribes was to make that name a burlesque, and one does not wonder that it was superseded by Abijah, "My father is Yahweh."

Willis J. Beecher

Abila

ab'-i-la. See ABILENE.

Abilene

a-bi-le'-ne (Abeilene, Codex Alexandrinus and Codex Vaticanus; Abilene, Codex Sinaiticus): Mentioned in Luke 3:1 as the tetrarchy of Lysanias at the time when John the Baptist began his ministry. The district derived its name from Abila, its chief town, which was situated, according to the Itinerarium Antonini, 18 Roman miles from Damascus on the way to Heliopolis (Baalbec). This places it in the neighborhood of the village of Suk Wady Barada (see ABANAH), near which there are considerable ancient remains, with an inscription in Greek stating that a "freedman of Lysanias the tetrarch" made wall and built a temple, and another in Latin recording the repair of the road "at the expense of the Abilenians." The memory of the ancient name probably survives in the Moslem legend which places the tomb of Abel in a neighboring height where there are ruins of a temple. Josephus calls this Abila, he Lusaniou, literally, "the Abilene of Lysanius," thus distinguishing it from other towns of the same name, and as late as the time of Ptolemy (circa 170 AD) the name of Lysanias was associated with it.

The territory of Abilene was part of the Iturean Kingdom, which was broken up when its king, Lysanias, was put to death by M. Antonius, circa 35 BC. The circumstances in which Abilene became distinct tetrarchy are altogether obscure, and nothing further is known of the tetrarch Lysanias (Ant., XIX, v, 1; XX, ii, 1). In 37 AD the tetrarchy, along with other territories, was granted to Agrippa I, after whose death in 44 AD it was administered by procurators until 53 AD, when Claudius conferred it again, along with neighboring territories, upon Agrippa II. On Agrippa's death, toward the close of the 1st century, his kingdom was incorporated in the province of Syria. See LYSANIAS.

C. H. Thomson

Ability

a-bil'-i-ti (dunamis, or ischus): Variously used of resources, material, mental and spiritual; e.g. of wealth, "gave after their ability" (Ezra 2:69); of mental endowment, "ability to stand in the king's palace" (Daniel 1:4); of talents and character, "several ability" (Matthew 25:15); of spiritual strength, "minister, as of the ability which God giveth" (the King James Version 1 Peter 4:11). It thus may signify either possessions, native capacity, or gifts of the Holy Spirit.

Abimael

a-bim'-a-el, ab-i-ma'-el ('abhima'el, "my father is God," or "God is father"): The ninth of the thirteen sons of Joktan, who was descendant of Shem, and son of Eber, and brother of Peleg in whose days the earth was divided (Genesis 10:25–29; 1 Chronicles 1:19–23). Like some of the other names in this list, the name is linguistically south Arabian, and the tribes indicated are south Arabians. On the Arabic elements in Hebrew proper names see Halevy, Melanges d'epigraphie et d'archeologie semitiques; ZDMG, especially early in 1883; D. H. Muller, Epigraphie Denkmaler aus Arabien; Glaser, Skizze der Gesch. und Geog. Arabiens; and by index Hommel, Ancient Hebrew Tradition; and Gray, Hebrew Proper Names; and F. Giesebrecht, Die alttestamentliche Schatzung des Gottesnamens.

Willis J. Beecher

Abimelech

a-bim'-e-lek ('abhimelekh, "father of a king"): A name borne by five Old Testament persons.

(1) The name of two kings of Philistia; the first was a contemporary of Abraham, the second, probably son of the former, was king in the days of Isaac. It is quite possible that Abimelech was the royal title rather than the personal name, since in the title of Psalms 34:1–22 we find it applied to the king of Gath, elsewhere known by his personal name, Achish (1 Samuel 27:2,1 Samuel 27:3). Shortly after the destruction of Sodom Abraham journeyed with his herds and flocks into the extreme Southeast country of Palestine (Genesis 20:1–18). While sojourning at Gerar, the city of Abimelech, king of the Philistine country, he made believe that Sarah was his sister (Genesis 20:2), and Abimelech took her, intending to make her one of his wives. But God rebuked him in a dream, besides sending barrenness on the women of his household (Genesis 20:3,Genesis 20:17). After Abimelech had reproved Abraham most justly for the deception, he dealt generously with him, loading him with presents and granting him the liberty of the land (Genesis 20:14,Genesis 20:15). When contention had arisen between the servants of the two men over the wells of water the two men made a covenant at a well, which took its name, Beersheba, from this fact of covenantmaking (Genesis 21:31,Genesis 21:32).

(2) Nearly a century later than the events connected with the first Abimelech, as outlined above, a second Abimelech, king of the Philistines, is mentioned in relations with Isaac (Genesis 26:1–35), who in time of grievous famine went down from his home, probably at Hebron, to Gerar. Fearing for his life because of his beautiful wife, Rebekah, he called her his sister, just as Abraham had done with reference to Sarah. Neither Abimelech nor any of his people took Rebekah to wife--quite a variation from the Abrahamic incident; but when the falsehood was detected, he upbraided Isaac for what might have happened, continuing nevertheless to treat him most graciously. Isaac continued to dwell in the vicinity of Gerar, until contention between his herdsmen and those of Abimelech became too violent; then he moved away by stages, reopening the wells digged (dug) by his father (Genesis 26:18–22). Finally, a covenant was made between Abimelech and Isaac at Beersheba, just ,as had been made between Abraham and the first Abimelech (Genesis 26:26–33). The two kings of Philistia were probably father and son.

(3) The title of Psalms 34:1–22 mentions another Abimelech, who in all probability is the same as Achish king of Gath (1 Samuel 21:10–22:1); with whom David sought refuge when fleeing from Saul, and with whom he was dwelling at the time of the Philistine invasion of Israel, which cost Saul his kingdom and his life (1 Samuel 27:1–12). It appears from this that Abimelech was the royal title, and not the personal name of the Philistine kings.

(4) A son of Gideon (Judges 9:1–57) who aspired to be king after the death of his father, and did rule three years (Judges 9:22). He first won the support of the members of his mother's family and their recommendation of himself to all Israel (Judges 9:3,Revelation 8:4). He then murdered all the sons of his father, seventy in number, at Ophrah, the family home in the tribe of Manasseh, Jotham the youngest son alone escaping (Judges 9:5). After this Abimelech was made ruler by an assembly of the people at Shechem. An insurrection led by Gaal the son of Ebed having broken out in Shechem, Abimelech, although he succeeded in capturing that city, was wounded to death by a mill-stone, which a woman dropped from the wall upon his head, while he was storming the citadel of Thebez, into which the defeated rebels had retreated, after that city also had been taken (Judges 9:50–53). Finding that he was mortally wounded and in order to avoid the shame of death at a woman's hand, he required his armor-bearer to kill him with his sword (Judges 9:54). His cruel treatment of the Shechemites (Judges 9:46–49), when they took refuge from him in their strong tower, was a just judgment for their acquiescence in his crimes (Judges 9:20,Revelation 11:12); while his own miserable death was retribution for his bloody deeds (Judges 9:56).

(5) A priest in the days of David; a descendant of Ithamar and Eli, and son of Abiathar (1 Chronicles 18:16). In the Septuagint and in 1 Chronicles 24:1–31 he is called Ahimelech; but is not to be confused with Ahimelech, the father of Abiathar, and therefore his grandfather. He shared with Zadok, of the line of Ithamar, the priestly office in the reign of David (1 Chronicles 24:31).

Edward Mack