Easton's Bible Dictionary
Easton's Bible Dictionary
Alpha — Adoram
A — Alpha, the first letter of the Greek alphabet, as Omega is the last. These letters occur in the text of Revelation 1:8,Revelation 1:11; Revelation 21:6; Revelation 22:13, and are represented by “Alpha” and “Omega” respectively (omitted in R.V., Revelation 1:11). They mean “the first and last.” (Comp. Hebrews 12:2; Isaiah 41:4; Isaiah 44:6; Revelation 1:11,Revelation 1:17; Revelation 2:8.) In the symbols of the early Christian Church these two letters are frequently combined with the cross or with Christ’s monogram to denote his divinity.
Aaron — the eldest son of Amram and Jochebed, a daughter of Levi (Exodus 6:20). Some explain the name as meaning mountaineer, others mountain of strength, illuminator. He was born in Egypt three years before his brother Moses, and a number of years after his sister Miriam (Exodus 2:1,Exodus 2:4; Exodus 7:7). He married Elisheba, the daughter of Amminadab of the house of Judah (Exodus 6:23; 1 Chronicles 2:10), by whom he had four sons, Nadab and Abihu, Eleazar and Ithamar. When the time for the deliverance of Isarael out of Egypt drew nigh, he was sent by God (Exodus 4:14,Exodus 4:27-30) to meet his long-absent brother, that he might co-operate with him in all that they were required to do in bringing about the Exodus. He was to be the “mouth” or “prophet” of Moses, i.e., was to speak for him, because he was a man of a ready utterance (Exodus 7:1,Exodus 7:2,Exodus 7:9,Exodus 7:10,Exodus 7:19). He was faithful to his trust, and stood by Moses in all his interviews with Pharaoh.
When the ransomed tribes fought their first battle with Amalek in Rephidim, Moses stood on a hill overlooking the scene of the conflict with the rod of God in his outstretched hand. On this occasion he was attended by Aaron and Hur, his sister’s husband, who held up his wearied hands till Joshua and the chosen warriors of Israel gained the victory (Revelation 17:8-13).
Afterwards, when encamped before Sinai, and when Moses at the command of God ascended the mount to receive the tables of the law, Aaron and his two sons, Nadab and Abihu, along with seventy of the elders of Israel, were permitted to accompany him part of the way, and to behold afar off the manifestation of the glory of Israel’s God (Exodus 19:24; Exodus 24:9-11). While Moses remained on the mountain with God, Aaron returned unto the people; and yielding through fear, or ignorance, or instability of character, to their clamour, made unto them a golden calf, and set it up as an object of worship (Exodus 32:4; Psalm 106:19). On the return of Moses to the camp, Aaron was sternly rebuked by him for the part he had acted in this matter; but he interceded for him before God, who forgave his sin (Deuteronomy 9:20).
On the mount, Moses received instructions regarding the system of worship which was to be set up among the people; and in accordance therewith Aaron and his sons were consecrated to the priest’s office (Leviticus 8; Leviticus 9). Aaron, as high priest, held henceforth the prominent place appertaining to that office.
When Israel had reached Hazeroth, in “the wilderness of Paran,” Aaron joined with his sister Miriam in murmuring against Moses, “because of the Ethiopian woman whom he had married,” probably after the death of Zipporah. But the Lord vindicated his servant Moses, and punished Miriam with leprosy (Numbers 12). Aaron acknowledged his own and his sister’s guilt, and at the intercession of Moses they were forgiven.
Twenty years after this, when the children of Israel were encamped in the wilderness of Paran, Korah, Dathan, and Abiram conspired against Aaron and his sons; but a fearful judgment from God fell upon them, and they were destroyed, and the next day thousands of the people also perished by a fierce pestilence, the ravages of which were only stayed by the interposition of Aaron (Numbers 16). That there might be further evidence of the divine appointment of Aaron to the priestly office, the chiefs of the tribes were each required to bring to Moses a rod bearing on it the name of his tribe. And these, along with the rod of Aaron for the tribe of Levi, were laid up overnight in the tabernacle, and in the morning it was found that while the other rods remained unchanged, that of Aaron “for the house of Levi” budded, blossomed, and yielded almonds (Numbers 17:1-10). This rod was afterwards preserved in the tabernacle (Hebrews 9:4) as a memorial of the divine attestation of his appointment to the priesthood.
Aaron was implicated in the sin of his brother at Meribah (Numbers 20:8-13), and on that account was not permitted to enter the Promised Land. When the tribes arrived at Mount Hor, “in the edge of the land of Edom,” at the command of God Moses led Aaron and his son Eleazar to the top of that mountain, in the sight of all the people. There he stripped Aaron of his priestly vestments, and put them upon Eleazar; and there Aaron died on the top of the mount, being 123 years old (Numbers 20:23-29. Comp. Deuteronomy 10:6; Deuteronomy 32:50), and was “gathered unto his people.” The people, “even all the house of Israel,” mourned for him thirty days. Of Aaron’s sons two survived him, Eleazar, whose family held the high-priesthood till the time of Eli; and Ithamar, in whose family, beginning with Eli, the high-priesthood was held till the time of Solomon. Aaron’s other two sons had been struck dead (Leviticus 10:1,Leviticus 10:2) for the daring impiety of offering “strange fire” on the alter of incense.
The Arabs still show with veneration the traditionary site of Aaron’s grave on one of the two summits of Mount Hor, which is marked by a Mohammedan chapel. His name is mentioned in the Koran, and there are found in the writings of the rabbins many fabulous stories regarding him.
He was the first anointed priest. His descendants, “the house of Aaron,” constituted the priesthood in general. In the time of David they were very numerous (1 Chronicles 12:27). The other branches of the tribe of Levi held subordinate positions in connection with the sacred office. Aaron was a type of Christ in his official character as the high priest. His priesthood was a “shadow of heavenly things,” and was intended to lead the people of Israel to look forward to the time when “another priest” would arise “after the order of Melchizedek” (Hebrews 6:20). (See MOSES.)
Aaronites — the descendants of Aaron, and therefore priests. Jehoiada, the father of Benaiah, led 3,700 Aaronites as “fighting men” to the support of David at Hebron (1 Chronicles 12:27). Eleazar (Numbers 3:32), and at a later period Zadok (1 Chronicles 27:17), was their chief.
Abaddon — destruction, the Hebrew name (equivalent to the Greek Apollyon, i.e., destroyer) of “the angel of the bottomless pit” (Revelation 9:11). It is rendered “destruction” in Job 28:22; Job 31:12; Job 26:6; Proverbs 15:11; Proverbs 27:20. In the last three of these passages the Revised Version retains the word “Abaddon.” We may regard this word as a personification of the idea of destruction, or as sheol, the realm of the dead.
Abagtha — one of the seven eunuchs in Ahasuerus’s court (Esther 1:10; Esther 2:21).
Abana — stony (Heb. marg. “Amanah,” perennial), the chief river of Damascus (2 Kings 5:12). Its modern name is Barada, the Chrysorrhoas, or “golden stream,” of the Greeks. It rises in a cleft of the Anti-Lebanon range, about 23 miles north-west of Damascus, and after flowing southward for a little way parts into three smaller streams, the central one flowing through Damascus, and the other two on each side of the city, diffusing beauty and fertility where otherwise there would be barrenness.
Abarim — regions beyond; i.e., on the east of Jordan, a mountain, or rather a mountain-chain, over against Jericho, to the east and south-east of the Dead Sea, in the land of Moab. From “the top of Pisgah”, i.e., Mount Nebo (q.v.), one of its summits, Moses surveyed the Promised Land (Deuteronomy 3:27; Deuteronomy 32:49), and there he died (Deuteronomy 34:1,Deuteronomy 34:5). The Israelites had one of their encampments in the mountains of Abarim (Numbers 33:47,Numbers 33:48) after crossing the Arnon.
Abba — This Syriac or Chaldee word is found three times in the New Testament (Mark 14:36; Romans 8:15; Galatians 4:6), and in each case is followed by its Greek equivalent, which is translated “father.” It is a term expressing warm affection and filial confidence. It has no perfect equivalent in our language. It has passed into European languages as an ecclesiastical term, “abbot."
Abda — servant. (1.) The father of Adoniram, whom Solomon set over the tribute (1 Kings 4:6); i.e., the forced labour (R.V., “levy”).
(2.) A Levite of the family of Jeduthun (Nehemiah 11:17), also called Obadiah (1 Chronicles 9:16).
Abdeel — servant of God, (Jeremiah 36:26), the father of Shelemiah.
Abdi — my servant. (1.) 1 Chronicles 6:44. (2.) 2 Chronicles 29:12. (3.) Ezra 10:26.
Abdiel — servant of God, (1 Chronicles 5:15), a Gadite chief.
Abdon — servile. (1.) The son of Hillel, a Pirathonite, the tenth judge of Israel (Judges 12:13-15). He is probably the Bedan of 1 Samuel 12:11.
(2.) The first-born of Gibeon of the tribe of Benjamin (1 Chronicles 8:30; 1 Chronicles 9:36).
(3.) The son of Micah, one of those whom Josiah sent to the prophetess Huldah to ascertain from her the meaning of the recently discovered book of the law (2 Chronicles 34:20). He is called Achbor in 2 Kings 22:12.
(4.) One of the “sons” of Shashak (1 Chronicles 8:23).
This is the name also of a Levitical town of the Gershonites, in the tribe of Asher (Joshua 21:30; 1 Chronicles 6:74). The ruins of Abdeh, some 8 miles north-east of Accho, probably mark its site.
Abednego — servant of Nego=Nebo, the Chaldee name given to Azariah, one of Daniel’s three companions (Daniel 2:49). With Shadrach and Meshach, he was delivered from the burning fiery furnace (Daniel 3:12-30).
Abel — (Heb. Hebhel), a breath, or vanity, the second son of Adam and Eve. He was put to death by his brother Cain (Genesis 4:1-16). Guided by the instruction of their father, the two brothers were trained in the duty of worshipping God. “And in process of time” (marg. “at the end of days”, i.e., on the Sabbath) each of them offered up to God of the first-fruits of his labours. Cain, as a husbandman, offered the fruits of the field; Abel, as a shepherd, of the firstlings of his flock. “The Lord had respect unto Abel and his offering; but unto Cain and his offering he had not respect” (Genesis 4:3-5). On this account Cain was angry with his brother, and formed the design of putting him to death; a design which he at length found an opportunity of carrying into effect (Genesis 4:8,Genesis 4:9. Comp. 1 John 3:12). There are several references to Abel in the New Testament. Our Saviour speaks of him as “righteous” (Matthew 23:35). “The blood of sprinkling” is said to speak “better things than that of Abel” (Hebrews 12:24); i.e., the blood of Jesus is the reality of which the blood of the offering made by Abel was only the type. The comparison here is between the sacrifice offered by Christ and that offered by Abel, and not between the blood of Christ calling for mercy and the blood of the murdered Abel calling for vengeance, as has sometimes been supposed. It is also said (Hebrews 11:4) that “Abel offered unto God a more excellent sacrifice than Cain.” This sacrifice was made “by faith;” this faith rested in God, not only as the Creator and the God of providence, but especially in God as the great Redeemer, whose sacrifice was typified by the sacrifices which, no doubt by the divine institution, were offered from the days of Adam downward. On account of that “faith” which looked forward to the great atoning sacrifice, Abel’s offering was accepted of God. Cain’s offering had no such reference, and therefore was rejected. Abel was the first martyr, as he was the first of our race to die.
Abel (Heb. ˒abhel), lamentation (1 Samuel 6:18), the name given to the great stone in Joshua’s field whereon the ark was “set down.” The Revised Version, however, following the Targum and the LXX., reads in the Hebrew text ˒ebhen (= a stone), and accordingly translates “unto the great stone, whereon they set down the ark.” This reading is to be preferred.
Abel (Heb. ˒abhel), a grassy place, a meadow. This word enters into the composition of the following words:
Abel-Beth-Maachah — meadow of the house of Maachah, a city in the north of Palestine, in the neighbourhood of Dan and Ijon, in the tribe of Naphtali. It was a place of considerable strength and importance. It is called a “mother in Israel”, i.e., a metropolis (2 Samuel 20:19). It was besieged by Joab (2 Samuel 20:14), by Benhadad (1 Kings 15:20), and by Tiglath-pileser (2 Kings 15:29) about B.C. 734. It is elsewhere called Abel-maim, meadow of the waters, (2 Chronicles 16:4). Its site is occupied by the modern Abil or Abil-el-kamh, on a rising ground to the east of the brook Derdarah, which flows through the plain of Huleh into the Jordan, about 6 miles to the west-north-west of Dan.
Abel-Cheramim — (Judges 11:33, R.V.; A. V., “plain of the vineyards”), a village of the Ammonites, whither Jephthah pursued their forces.
Abel-Meholah — meadow of dancing, or the dancing-meadow, the birth-place and residence of the prophet Elisha, not far from Beth-shean (1 Kings 4:12), in the tribe of Issachar, near where the Wady el-Maleh emerges into the valley of the Jordan, “the rich meadow-land which extends about 4 miles south of Beth-shean; moist and luxuriant.” Here Elisha was found at his plough by Elijah on his return up the Jordan valley from Horeb (1 Kings 19:16). It is now called ‘Ain Helweh.
Abel-Mizraim — meadow of Egypt, or mourning of Egypt, a place “beyond,” i.e., on the west of Jordan, at the “threshing-floor of Atad.” Here the Egyptians mourned seventy days for Jacob (Genesis 50:4-11). Its site is unknown.
Abel-Shittim — meadow of the acacias, frequently called simply “Shittim” (Numbers 25:1; Joshua 2:1; Micah 6:5), a place on the east of Jordan, in the plain of Moab, nearly opposite Jericho. It was the forty-second encampment of the Israelites, their last resting-place before they crossed the Jordan (Numbers 33:49; Numbers 22:1; Numbers 26:3; Numbers 31:12; comp. Numbers 25:1; Numbers 31:16).
Abez — tin, or white, a town in the tribe of Issachar (Joshua 19:20), at the north of the plain of Esdraelon. It is probably identified with the ruins of el-Beida.
Abia — my father is the Lord, the Greek form of Abijah, or Abijam (Matthew 1:7), instead of Abiah (1 Chronicles 7:8). In Luke 1:5, the name refers to the head of the eighth of the twenty-four courses into which David divided the priests (1 Chronicles 24:10).
Abi-Albon — father of strength; i.e., “valiant”, one of David’s body-guard of thirty mighty men (2 Samuel 23:31); called also Abiel (1 Chronicles 11:32).
Abiasaph — father of gathering; the gatherer, the youngest of the three sons of Korah the Levite, head of a family of Korhites (Exodus 6:24); called Ebisaph (1 Chronicles 6:37).
Abiathar — father of abundance, or my father excels, the son of Ahimelech the high priest. He was the tenth high priest, and the fourth in descent from Eli. When his father was slain with the priests of Nob, he escaped, and bearing with him the ephod, he joined David, who was then in the cave of Adullam (1 Samuel 22:20-23; 1 Samuel 23:6). He remained with David, and became priest of the party of which he was the leader (1 Samuel 30:7). When David ascended the throne of Judah, Abiathar was appointed high priest (1 Chronicles 15:11; 1 Kings 2:26) and the “king’s companion” (1 Chronicles 27:34). Meanwhile Zadok, of the house of Eleazar, had been made high priest. These appointments continued in force till the end of David’s reign (1 Kings 4:4). Abiathar was deposed (the sole historical instance of the deposition of a high priest) and banished to his home at Anathoth by Solomon, because he took part in the attempt to raise Adonijah to the throne. The priesthood thus passed from the house of Ithamar (1 Samuel 2:30-36; 1 Kings 1:19; 1 Kings 2:26, 1 Kings 2:27). Zadok now became sole high priest. In Mark 2:26, reference is made to an occurrence in “the days of Abiathar the high priest.” But from 1 Samuel 22, we learn explicitly that this event took place when Ahimelech, the father of Abiathar, was high priest. The apparent discrepancy is satisfactorily explained by interpreting the words in Mark as referring to the life-time of Abiathar, and not to the term of his holding the office of high priest. It is not implied in Mark that he was actual high priest at the time referred to. Others, however, think that the loaves belonged to Abiathar, who was at that time (Leviticus 24:9) a priest, and that he either himself gave them to David, or persuaded his father to give them.
Abib — an ear of corn, the month of newly-ripened grain (Exodus 13:4; Exodus 23:15); the first of the Jewish ecclesiastical year, and the seventh of the civil year. It began about the time of the vernal equinox, on 21st March. It was called Nisan, after the Captivity (Nehemiah 2:1). On the fifteenth day of the month, harvest was begun by gathering a sheaf of barley, which was offered unto the Lord on the sixteenth (Leviticus 23:4-11).
Abida — or Abi’dah, father of knowledge; knowing, one of the five sons of Midian, who was the son of Abraham by Keturah (1 Chronicles 1:33), and apparently the chief of an Arab tribe.
Abidan — father of judgment; judge, head of the tribe of Benjamin at the Exodus (Numbers 1:11; Numbers 2:22).
Abieezer — father of help; i.e., “helpful.” (1.) The second of the three sons of Hammoleketh, the sister of Gilead. He was the grandson of Manasseh (1 Chronicles 7:18). From his family Gideon sprang (Joshua 17:2; comp. Judges 6:34; Judges 8:2). He was also called Jeezer (Numbers 26:30).
(2.) One of David’s thirty warriors (2 Samuel 23:27; comp. 1 Chronicles 27:12).
(3.) The prince of the tribe of Dan at the Exodus (Numbers 1:12).
Abiel — father (i.e., “possessor”) of God = “pious.” (1.) The son of Zeror and father of Ner, who was the grandfather of Saul (1 Samuel 14:51; 1 Chronicles 8:33; 1 Chronicles 9:39). In 1 Samuel 9:1, he is called the “father,” probably meaning the grandfather, of Kish. (2.) An Arbathite, one of David’s warriors (1 Chronicles 11:32); called also Abi-albon (2 Samuel 23:31).
Abiezrite — father of help, a descendant of Abiezer (Judges 6:11,Judges 6:24; Judges 8:32).
Abigail — father (i.e., “leader”) of the dance, or “of joy.” (1.) The sister of David, and wife of Jether an Ishmaelite (1 Chronicles 2:16,1 Chronicles 2:17). She was the mother of Amasa (2 Samuel 17:25).
(2.) The wife of the churlish Nabal, who dwelt in the district of Carmel (1 Samuel 25:3). She showed great prudence and delicate management at a critical period of her husband’s life. She was “a woman of good understanding, and of a beautiful countenance.” After Nabal’s death she became the wife of David (1 Samuel 25:14-42), and was his companion in all his future fortunes (1 Samuel 27:3; 1 Samuel 30:5; 2 Samuel 2:2). By her David had a son called Chileab (2 Samuel 3:3), elsewhere called Daniel (1 Chronicles 3:1).
Abihail — father of might. (1.) Numbers 3:35. (2.) 1 Chronicles 2:29. (3.) 1 Chronicles 5:14.
(4.) The second wife of King Rehoboam (2 Chronicles 11:18), a descendant of Eliab, David’s eldest brother.
(5.) The father of Esther and uncle of Mordecai (Esther 2:15).
Abihu — father of Him; i.e., “worshipper of God”, the second of the sons of Aaron (Exodus 6:23; Numbers 3:2; Numbers 26:60; 1 Chronicles 6:3). Along with his three brothers he was consecrated to the priest’s office (Exodus 28:1). With his father and elder brother he accompanied the seventy elders part of the way up the mount with Moses (Exodus 24:1,Exodus 24:9). On one occasion he and Nadab his brother offered incense in their censers filled with “strange” (i.e., common) fire, i.e., not with fire taken from the great brazen altar (Leviticus 6:9, etc.), and for this offence they were struck dead, and were taken out and buried without the camp (Leviticus 10:1-11; comp. Numbers 3:4; Numbers 26:61; 1 Chronicles 24:2). It is probable that when they committed this offence they were intoxicated, for immediately after is given the law prohibiting the use of wine or strong drink to the priests.
Abihud — father (i.e., “possessor”) of renown. (1.) One of the sons of Bela, the son of Benjamin (1 Chronicles 8:3); called also Ahihud (ver. 1 Chronicles 8:7).
(2.) A descendant of Zerubbabel and father of Eliakim (Matthew 1:13, “Abiud”); called also Juda (Luke 3:26), and Obadiah (1 Chronicles 3:21).
Abijah — father (i.e., “possessor or worshipper”) of Jehovah. (1.) 1 Chronicles 7:8. (2.) 1 Chronicles 2:24.
(3.) The second son of Samuel (1 Samuel 8:2; 1 Chronicles 6:28). His conduct, along with that of his brother, as a judge in Beer-sheba, to which office his father had appointed him, led to popular discontent, and ultimately provoked the people to demand a royal form of government.
(4.) A descendant of Eleazar, the son of Aaron, a chief of one of the twenty-four orders into which the priesthood was divided by David (1 Chronicles 24:10). The order of Abijah was one of those which did not return from the Captivity (Ezra 2:36-39; Nehemiah 7:39-42; Nehemiah 12:1).
(5.) The son of Rehoboam, whom he succeeded on the throne of Judah (1 Chronicles 3:10). He is also called Abijam (1 Kings 14:31; 1 Kings 15:1-8). He began his three years’ reign (2 Chronicles 12:16; 2 Chronicles 13:1,2 Chronicles 13:2) with a strenuous but unsuccessful effort to bring back the ten tribes to their allegiance. His address to “Jeroboam and all Israel,” before encountering them in battle, is worthy of being specially noticed (2 Chronicles 13:5-12). It was a very bloody battle, no fewer than 500,000 of the army of Israel having perished on the field. He is described as having walked “in all the sins of his father” (1 Kings 15:3; 2 Chronicles 11:20-22). It is said in 1 Kings 15:2 that “his mother’s name was Maachah, the daughter of Abishalom;” but in 2 Chronicles 13:2 we read, “his mother’s name was Michaiah, the daughter of Uriel of Gibeah.” The explanation is that Maachah is just a variation of the name Michaiah, and that Abishalom is probably the same as Absalom, the son of David. It is probable that “Uriel of Gibeah” married Tamar, the daughter of Absalom (2 Samuel 14:27), and by her had Maachah. The word “daughter” in 1 Kings 15:2 will thus, as it frequently elsewhere does, mean grand-daughter.
(6.) A son of Jeroboam, the first king of Israel. On account of his severe illness when a youth, his father sent his wife to consult the prophet Ahijah regarding his recovery. The prophet, though blind with old age, knew the wife of Jeroboam as soon as she approached, and under a divine impulse he announced to her that inasmuch as in Abijah alone of all the house of Jeroboam there was found “some good thing toward the Lord,” he only would come to his grave in peace. As his mother crossed the threshold of the door on her return, the youth died, and “all Israel mourned for him” (1 Kings 14:1-18).
(7.) The daughter of Zechariah (2 Chronicles 29:1; comp. Isaiah 8:2), and afterwards the wife of Ahaz. She is also called Abi (2 Kings 18:2).
(8.) One of the sons of Becher, the son of Benjamin (1 Chronicles 7:8). “Abiah,” A.V.
Abijam — father of the sea; i.e., “seaman” the name always used in Kings of the king of Judah, the son of Rehoboam, elsewhere called Abijah (1 Kings 15:1,1 Kings 15:7,1 Kings 15:8). (See ABIJAH , 5.)
Abilene — a plain, a district lying on the east slope of the Anti-Lebanon range; so called from its chief town, Abila (Luke 3:1), which stood in the Suk Wady Barada, between Heliopolis (Baalbec) and Damascus, 38 miles from the former and 18 from the latter. Lysanias was governor or tetrarch of this province.
Abimael — father of Mael, one of the sons or descendants of Joktan, in Northern Arabia (Genesis 10:28; 1 Chronicles 1:22).
Abimelech — my father a king, or father of a king, a common name of the Philistine kings, as “Pharaoh” was of the Egyptian kings. (1.) The Philistine king of Gerar in the time of Abraham (Genesis 20:1-18). By an interposition of Providence, Sarah was delivered from his harem, and was restored to her husband Abraham. As a mark of respect he gave to Abraham valuable gifts, and offered him a settlement in any part of his country; while at the same time he delicately and yet severely rebuked him for having practised a deception upon him in pretending that Sarah was only his sister. Among the gifts presented by the king were a thousand pieces of silver as a “covering of the eyes” for Sarah; i.e., either as an atoning gift and a testimony of her innocence in the sight of all, or rather for the purpose of procuring a veil for Sarah to conceal her beauty, and thus as a reproof to her for not having worn a veil which, as a married woman, she ought to have done. A few years after this Abimelech visited Abraham, who had removed southward beyond his territory, and there entered into a league of peace and friendship with him. This league was the first of which we have any record. It was confirmed by a mutual oath at Beer-sheba (Genesis 21:22-34).
(2.) A king of Gerar in the time of Isaac, probably the son of the preceeding (Genesis 26:1-22). Isaac sought refuge in his territory during a famine, and there he acted a part with reference to his wife Rebekah similar to that of his father Abraham with reference to Sarah. Abimelech rebuked him for the deception, which he accidentally discovered. Isaac settled for a while here, and prospered. Abimelech desired him, however, to leave his territory, which Isaac did. Abimelech afterwards visited him when he was encamped at Beer-sheba, and expressed a desire to renew the covenant which had been entered into between their fathers (Genesis 26:26-31).
(3.) A son of Gideon (Judges 9:1), who was proclaimed king after the death of his father (Judges 8:33-9:6). One of his first acts was to murder his brothers, seventy in number, “on one stone,” at Ophrah. Only one named Jotham escaped. He was an unprincipled, ambitious ruler, often engaged in war with his own subjects. When engaged in reducing the town of Thebez, which had revolted, he was struck mortally on his head by a mill-stone, thrown by the hand of a woman from the wall above. Perceiving that the wound was mortal, he desired his armour-bearer to thrust him through with his sword, that it might not be said he had perished by the hand of a woman (Judges 9:50-57).
(4.) The son of Abiathar, and high priest in the time of David (1 Chronicles 18:16). In the parallel passage, 2 Samuel 8:17, we have the name Ahimelech, and Abiathar, the son of Ahimelech. This most authorities consider the more correct reading. (5.) Achish, king of Gath, in the title of Psalm 34. (Comp. 1 Samuel 21:10-15.)
Abinadab — father of nobleness; i.e., “noble.” (1.) A Levite of Kirjath-jearim, in whose house the ark of the covenant was deposited after having been brought back from the land of the Philistines (1 Samuel 7:1). It remained there twenty years, till it was at length removed by David (1 Samuel 7:1,1 Samuel 7:2; 1 Chronicles 13:7).
(2.) The second of the eight sons of Jesse (1 Samuel 16:8). He was with Saul in the campaign against the Philistines in which Goliath was slain (1 Samuel 17:13).
(3.) One of Saul’s sons, who peristed with his father in the battle of Gilboa (1 Samuel 31:2; 1 Chronicles 10:2).
(4.) One of Solomon’s officers, who “provided victuals for the king and his household.” He presided, for this purpose, over the district of Dor (1 Kings 4:11).
Abinoam — father of kindness, the father of Barak (Judges 4:6; Judges 5:1).
Abiram — father of height; i.e., “proud.” (1.) One of the sons of Eliab, who joined Korah in the conspiracy against Moses and Aaron. He and all the conspirators, with their families and possessions (except the children of Korah), were swallowed up by an earthquake (Numbers 16:1-27; Numbers 26:9; Psalm 106:17).
(2.) The eldest son of Hiel the Bethelite, who perished prematurely in consequence of his father’s undertaking to rebuild Jericho (1 Kings 16:34), according to the words of Joshua (Joshua 6:26). (See JERICHO.)
Abishag — father of (i.e., “given to”) error, a young woman of Shunem, distinguished for her beauty. She was chosen to minister to David in his old age. She became his wife (1 Kings 1:3,1 Kings 1:4,1 Kings 1:15). After David’s death Adonijah persuaded Bathsheba, Solomon’s mother, to entreat the king to permit him to marry Abishag. Solomon suspected in this request an aspiration to the throne, and therefore caused him to be put to death (1 Kings 2:17-25).
Abishai — father of (i.e., “desirous of”) a gift, the eldest son of Zeruiah, David’s sister. He was the brother of Joab and Asahel (2 Samuel 2:18; 1 Chronicles 2:16). Abishai was the only one who accompanied David when he went to the camp of Saul and took the spear and the cruse of water from Saul’s bolster (1 Samuel 26:5-12). He had the command of one of the three divisions of David’s army at the battle with Absalom (2 Samuel 18:2,2 Samuel 18:5,2 Samuel 18:12). He slew the Philistine giant Ishbi-benob, who threatened David’s life (2 Samuel 21:15-17). He was the chief of the second rank of the three “mighties” (2 Samuel 23:18, 2 Samuel 23:19; 1 Chronicles 11:20,1 Chronicles 11:21); and on one occasion withstood 300 men, and slew them with his own spear (2 Samuel 23:18). Abishai is the name of the Semitic chief who offers gifts to the lord of Beni-Hassan. See illustration facing page 10.
Abishua — father of welfare; i.e., “fortunate.” (1.) The grandson of Benjamin (1 Chronicles 8:4).
(2.) The son of Phinehas the high priest (1 Chronicles 6:4,1 Chronicles 6:5,1 Chronicles 6:50; Ezra 7:5).
Abishur — father of the wall; i.e., “mason”, one of the two sons of Shammai of the tribe of Judah (1 Chronicles 2:28,1 Chronicles 2:29).
Abital — father of dew; i.e., “fresh”, David’s fifth wife (2 Samuel 3:4).
Abitub — father of goodness, a Benjamite (1 Chronicles 8:11).
Abjects — (Psalm 35:15), the translation of a Hebrew word meaning smiters; probably, in allusion to the tongue, slanderers. (Comp. Jeremiah 18:18.)
Ablution — or washing, was practised, (1.) When a person was initiated into a higher state: e.g., when Aaron and his sons were set apart to the priest’s office, they were washed with water previous to their investiture with the priestly robes (Leviticus 8:6).
(2.) Before the priests approached the altar of God, they were required, on pain of death, to wash their hands and their feet to cleanse them from the soil of common life (Exodus 30:17-21). To this practice the Psalmist alludes, Psalm 26:6.
(3.) There were washings prescribed for the purpose of cleansing from positive defilement contracted by particular acts. Of such washings eleven different species are prescribed in the Levitical law (Leviticus 12-15).
(4.) A fourth class of ablutions is mentioned, by which a person purified or absolved himself from the guilt of some particular act. For example, the elders of the nearest village where some murder was committed were required, when the murderer was unknown, to wash their hands over the expiatory heifer which was beheaded, and in doing so to say, “Our hands have not shed this blood, neither have our eyes seen it” (Deuteronomy 21:1-9). So also Pilate declared himself innocent of the blood of Jesus by washing his hands (Matthew 27:24). This act of Pilate may not, however, have been borrowed from the custom of the Jews. The same practice was common among the Greeks and Romans.
The Pharisees carried the practice of ablution to great excess, thereby claiming extraordinary purity (Matthew 23:25). Mark (Mark 7:1-5) refers to the ceremonial ablutions. The Pharisees washed their hands “oft,” more correctly, “with the fist” (R.V., “diligently”), or as an old father, Theophylact, explains it, “up to the elbow.” (Compare also Mark 7:4; Leviticus 6:28; Leviticus 11:32-36; Leviticus 15:22) (See WASHING.)
Abner — father of light; i.e., “enlightening”, the son of Ner and uncle of Saul. He was commander-in-chief of Saul’s army (1 Samuel 14:50; 1 Samuel 17:55; 1 Samuel 20:25). He first introduced David to the court of Saul after the victory over Goliath (1 Samuel 17:57). After the death of Saul, David was made king over Judah, and reigned in Hebron. Among the other tribes there was a feeling of hostility to Judah; and Abner, at the head of Ephraim, fostered this hostility in the interest of the house of Saul, whose son Ish-bosheth he caused to be proclaimed king (2 Samuel 2:8). A state of war existed between these two kings. A battle fatal to Abner, who was the leader of Ish-boseth’s army, was fought with David’s army under Joab at Gibeon (2 Samuel 2:12). Abner, escaping from the field, was overtaken by Asahel, who was “light of foot as a wild roe,” the brother of Joab and Abishai, whom he thrust through with a back stroke of his spear (2 Samuel 2:18-32).
Being rebuked by Ish-bosheth for the impropriety of taking to wife Rizpah, who had been a concubine of King Saul, he found an excuse for going over to the side of David, whom he now professed to regard as anointed by the Lord to reign over all Israel. David received him favourably, and promised that he would have command of the armies. At this time Joab was absent from Hebron, but on his return he found what had happened. Abner had just left the city; but Joab by a stratagem recalled him, and meeting him at the gate of the city on his return, thrust him through with his sword (2 Samuel 3:27, 2 Samuel 3:31-39; 2 Samuel 4:12. Comp. 1 Kings 2:5, 1 Kings 2:32). David lamented in pathetic words the death of Abner, “Know ye not that there is a prince and a great man fallen this day in Israel?” (2 Samuel 3:33-38.)
Abomination — This word is used, (1.) To express the idea that the Egyptians considered themselves as defiled when they ate with strangers (Genesis 43:32). The Jews subsequently followed the same practice, holding it unlawful to eat or drink with foreigners (John 18:28; Acts 10:28; Acts 11:3).
(2.) Every shepherd was “an abomination” unto the Egyptians (Genesis 46:34). This aversion to shepherds, such as the Hebrews, arose probably from the fact that Lower and Middle Egypt had formerly been held in oppressive subjection by a tribe of nomad shepherds (the Hyksos), who had only recently been expelled, and partly also perhaps from this other fact that the Egyptians detested the lawless habits of these wandering shepherds.
(3.) Pharaoh was so moved by the fourth plague, that while he refused the demand of Moses, he offered a compromise, granting to the Israelites permission to hold their festival and offer their sacrifices in Egypt. This permission could not be accepted, because Moses said they would have to sacrifice “the abomination of the Egyptians” (Exodus 8:26); i.e., the cow or ox, which all the Egyptians held as sacred, and which they regarded it as sacrilegious to kill.
(4.) Daniel (Daniel 11:31), in that section of his prophecies which is generally interpreted as referring to the fearful calamities that were to fall on the Jews in the time of Antiochus Epiphanes, says, “And they shall place the abomination that maketh desolate.” Antiochus Epiphanes caused an altar to be erected on the altar of burnt-offering, on which sacrifices were offered to Jupiter Olympus. (Comp. 1 Maccabees 1:57). This was the abomination of the desolation of Jerusalem. The same language is employed in Daniel 9:27 (comp. Matthew 24:15), where the reference is probably to the image-crowned standards which the Romans set up at the east gate of the temple ( 70), and to which they paid idolatrous honours. “Almost the entire religion of the Roman camp consisted in worshipping the ensign, swearing by the ensign, and in preferring the ensign before all other gods.” These ensigns were an “abomination” to the Jews, the “abomination of desolation."
This word is also used symbolically of sin in general (Isaiah 66:3); an idol (Isaiah 44:19); the ceremonies of the apostate Church of Rome (Revelation 17:4); a detestable act (Ezekiel 22:11).
Abraham — father of a multitude, son of Terah, named (Genesis 11:27) before his older brothers Nahor and Haran, because he was the heir of the promises. Till the age of seventy, Abram sojourned among his kindred in his native country of Chaldea. He then, with his father and his family and household, quitted the city of Ur, in which he had hitherto dwelt, and went some 300 miles north to Haran, where he abode fifteen years. The cause of his migration was a call from God (Acts 7:2-4). There is no mention of this first call in the Old Testament; it is implied, however, in Genesis 12. While they tarried at Haran, Terah died at the age of 205 years. Abram now received a second and more definite call, accompanied by a promise from God (Genesis 12:1,Genesis 12:2); whereupon he took his departure, taking his nephew Lot with him, “not knowing whither he went” (Hebrews 11:8). He trusted implicitly to the guidance of Him who had called him.
Abram now, with a large household of probably a thousand souls, entered on a migratory life, and dwelt in tents. Passing along the valley of the Jabbok, in the land of Canaan, he formed his first encampment at Sichem (Genesis 12:6), in the vale or oak-grove of Moreh, between Ebal on the north and Gerizim on the south. Here he received the great promise, “I will make of thee a great nation,” etc. (Genesis 12:2,Genesis 12:3,Genesis 12:7). This promise comprehended not only temporal but also spiritual blessings. It implied that he was the chosen ancestor of the great Deliverer whose coming had been long ago predicted (Genesis 3:15). Soon after this, for some reason not mentioned, he removed his tent to the mountain district between Bethel, then called Luz, and Ai, towns about two miles apart, where he built an altar to “Jehovah.” He again moved into the southern tract of Palestine, called by the Hebrews the Negeb; and was at length, on account of a famine, compelled to go down into Egypt. This took place in the time of the Hyksos, a Semitic race which now held the Egyptians in bondage. Here occurred that case of deception on the part of Abram which exposed him to the rebuke of Pharaoh (Genesis 12:18). Sarai was restored to him; and Pharaoh loaded him with presents, recommending him to withdraw from the country. He returned to Canaan richer than when he left it, “in cattle, in silver, and in gold” (Genesis 12:8; Genesis 13:2. Comp. Psalm 105:13, Psalm 105:14). The whole party then moved northward, and returned to their previous station near Bethel. Here disputes arose between Lot’s shepherds and those of Abram about water and pasturage. Abram generously gave Lot his choice of the pasture-ground. (Comp. 1 Corinthians 6:7.) He chose the well-watered plain in which Sodom was situated, and removed thither; and thus the uncle and nephew were separated. Immediately after this Abram was cheered by a repetition of the promises already made to him, and then removed to the plain or “oak-grove” of Mamre, which is in Hebron. He finally settled here, pitching his tent under a famous oak or terebinth tree, called “the oak of Mamre” (Genesis 13:18). This was his third resting-place in the land.
Some fourteen years before this, while Abram was still in Chaldea, Palestine had been invaded by Chedorlaomer, King of Elam, who brought under tribute to him the five cities in the plain to which Lot had removed. This tribute was felt by the inhabitants of these cities to be a heavy burden, and after twelve years they revolted. This brought upon them the vengeance of Chedorlaomer, who had in league with him four other kings. He ravaged the whole country, plundering the towns, and carrying the inhabitants away as slaves. Among those thus treated was Lot. Hearing of the disaster that had fallen on his nephew, Abram immediately gathered from his own household a band of 318 armed men, and being joined by the Amoritish chiefs Mamre, Aner, and Eshcol, he pursued after Chedorlaomer, and overtook him near the springs of the Jordan. They attacked and routed his army, and pursued it over the range of Anti-Libanus as far as to Hobah, near Damascus, and then returned, bringing back all the spoils that had been carried away. Returning by way of Salem, i.e., Jerusalem, the king of that place, Melchizedek, came forth to meet them with refreshments. To him Abram presented a tenth of the spoils, in recognition of his character as a priest of the most high God (Genesis 14:18-20).
In a recently-discovered tablet, dated in the reign of the grandfather of Amraphel (Genesis 14:1), one of the witnesses is called “the Amorite, the son of Abiramu,” or Abram.
Having returned to his home at Mamre, the promises already made to him by God were repeated and enlarged (Genesis 13:14). “The word of the Lord” (an expression occurring here for the first time) “came to him” (Genesis 15:1). He now understood better the future that lay before the nation that was to spring from him. Sarai, now seventy-five years old, in her impatience, persuaded Abram to take Hagar, her Egyptian maid, as a concubine, intending that whatever child might be born should be reckoned as her own. Ishmael was accordingly thus brought up, and was regarded as the heir of these promises (Genesis 16). When Ishmael was thirteen years old, God again revealed yet more explicitly and fully his gracious purpose; and in token of the sure fulfilment of that purpose the patriarch’s name was now changed from Abram to Abraham (Genesis 17:4,Genesis 17:5), and the rite of circumcision was instituted as a sign of the covenant. It was then announced that the heir to these covenant promises would be the son of Sarai, though she was now ninety years old; and it was directed that his name should be Isaac. At the same time, in commemoration of the promises, Sarai’s name was changed to Sarah. On that memorable day of God’s thus revealing his design, Abraham and his son Ishmael and all the males of his house were circumcised (Genesis 17). Three months after this, as Abraham sat in his tent door, he saw three men approaching. They accepted his proffered hospitality, and, seated under an oak-tree, partook of the fare which Abraham and Sarah provided. One of the three visitants was none other than the Lord, and the other two were angels in the guise of men. The Lord renewed on this occasion his promise of a son by Sarah, who was rebuked for her unbelief. Abraham accompanied the three as they proceeded on their journey. The two angels went on toward Sodom; while the Lord tarried behind and talked with Abraham, making known to him the destruction that was about to fall on that guilty city. The patriarch interceded earnestly in behalf of the doomed city. But as not even ten righteous persons were found in it, for whose sake the city would have been spared, the threatened destruction fell upon it; and early next morning Abraham saw the smoke of the fire that consumed it as the “smoke of a furnace” (Genesis 19:1-28).
After fifteen years’ residence at Mamre, Abraham moved southward, and pitched his tent among the Philistines, near to Gerar. Here occurred that sad instance of prevarication on his part in his relation to Abimelech the King (Genesis 20). (See ABIMELECH.) Soon after this event, the patriarch left the vicinity of Gerar, and moved down the fertile valley about 25 miles to Beer-sheba. It was probably here that Isaac was born, Abraham being now an hundred years old. A feeling of jealousy now arose between Sarah and Hagar, whose son, Ishmael, was no longer to be regarded as Abraham’s heir. Sarah insisted that both Hagar and her son should be sent away. This was done, although it was a hard trial to Abraham (Genesis 21:12). (See HAGAR ; ISHMAEL.)
At this point there is a blank in the patriarch’s history of perhaps twenty-five years. These years of peace and happiness were spent at Beer-sheba. The next time we see him his faith is put to a severe test by the command that suddenly came to him to go and offer up Isaac, the heir of all the promises, as a sacrifice on one of the mountains of Moriah. His faith stood the test (Hebrews 11:17-19). He proceeded in a spirit of unhesitating obedience to carry out the command; and when about to slay his son, whom he had laid on the altar, his uplifted hand was arrested by the angel of Jehovah, and a ram, which was entangled in a thicket near at hand, was seized and offered in his stead. From this circumstance that place was called Jehovah-jireh, i.e., “The Lord will provide.” The promises made to Abraham were again confirmed (and this was the last recorded word of God to the patriarch); and he descended the mount with his son, and returned to his home at Beer-sheba (Genesis 22:19), where he resided for some years, and then moved northward to Hebron.
Some years after this Sarah died at Hebron, being 127 years old. Abraham acquired now the needful possession of a burying-place, the cave of Machpelah, by purchase from the owner of it, Ephron the Hittite (Genesis 23); and there he buried Sarah. His next care was to provide a wife for Isaac, and for this purpose he sent his steward, Eliezer, to Haran (or Charran, Acts 7:2), where his brother Nahor and his family resided (Genesis 11:31). The result was that Rebekah, the daughter of Nahor’s son Bethuel, became the wife of Isaac (Genesis 24). Abraham then himself took to wife Keturah, who became the mother of six sons, whose descendants were afterwards known as the “children of the east” (Judges 6:3), and later as “Saracens.” At length all his wanderings came to an end. At the age of 175 years, 100 years after he had first entered the land of Canaan, he died, and was buried in the old family burying-place at Machpelah (Genesis 25:7-10).
The history of Abraham made a wide and deep impression on the ancient world, and references to it are interwoven in the religious traditions of almost all Eastern nations. He is called “the friend of God” (James 2:23), “faithful Abraham” (Galatians 3:9), “the father of us all” (Romans 4:16).
Abraham’s bosom — (Luke 16:22,Luke 16:23) refers to the custom of reclining on couches at table, which was prevalent among the Jews, an arrangement which brought the head of one person almost into the bosom of the one who sat or reclined above him. To “be in Abraham’s bosom” thus meant to enjoy happiness and rest (Matthew 8:11; Luke 16:23) at the banquet in Paradise. (See BANQUET ; MEALS.)
Abram — exalted father. (see ABRAHAM.)
Abronah — R.V., one of Israel’s halting-places in the desert (Numbers 33:34,Numbers 33:35), just before Ezion-gaber. In A.V., “Ebronah."
Absalom — father of peace; i.e., “peaceful” David’s son by Maacah (2 Samuel 3:3; comp. 1 Kings 1:6). He was noted for his personal beauty and for the extra-ordinary profusion of the hair of his head (2 Samuel 14:25,2 Samuel 14:26). The first public act of his life was the blood-revenge he executed against Amnon, David’s eldest son, who had basely wronged Absalom’s sister Tamar. This revenge was executed at the time of the festivities connected with a great sheep-shearing at Baal-hazor. David’s other sons fled from the place in horror, and brought the tidings of the death of Amnon to Jerusalem. Alarmed for the consequences of the act, Absalom fled to his grandfather at Geshur, and there abode for three years (2 Samuel 3:3; 2 Samuel 13:23-38).
David mourned his absent son, now branded with the guilt of fratricide. As the result of a stratagem carried out by a woman of Tekoah, Joab received David’s sanction to invite Absalom back to Jerusalem. He returned accordingly, but two years elapsed before his father admitted him into his presence (2 Samuel 14:28). Absalom was now probably the oldest surviving son of David, and as he was of royal descent by his mother as well as by his father, he began to aspire to the throne. His pretensions were favoured by the people. By many arts he gained their affection; and after his return from Geshur (2 Samuel 15:7; marg., R.V.) he went up to Hebron, the old capital of Judah, along with a great body of the people, and there proclaimed himself king. The revolt was so successful that David found it necessary to quit Jerusalem and flee to Mahanaim, beyond Jordan; where upon Absalom returned to Jerusalem and took possession of the throne without opposition. Ahithophel, who had been David’s chief counsellor, deserted him and joined Absalom, whose chief counsellor he now became. Hushai also joined Absalom, but only for the purpose of trying to counteract the counsels of Ahithophel, and so to advantage David’s cause. He was so far successful that by his advice, which was preferred to that of Ahithophel, Absalom delayed to march an army against his father, who thus gained time to prepare for the defence.
Absalom at length marched out against his father, whose army, under the command of Joab, he encountered on the borders of the forest of Ephraim. Twenty thousand of Absalom’s army were slain in that fatal battle, and the rest fled. Absalom fled on a swift mule; but his long flowing hair, or more probably his head, was caught in the bough of an oak, and there he was left suspended till Joab came up and pierced him through with three darts. His body was then taken down and cast into a pit dug in the forest, and a heap of stones was raised over his grave. When the tidings of the result of that battle were brought to David, as he sat impatiently at the gate of Mahanaim, and he was told that Absalom had been slain, he gave way to the bitter lamentation: “O my son Absalom, my son, my son Absalom! would God I had died for thee, O Absalom, my son, my son!” (2 Samuel 18:33. Comp. Exodus 32:32; Romans 9:3).
Absalom’s three sons (2 Samuel 14:27; comp. 2 Samuel 18:18) had all died before him, so that he left only a daughter, Tamar, who became the grandmother of Abijah.
Acacia — (Heb. shittim) Exodus 25:5, R.V. probably the Acacia seyal (the gum-arabic tree); called the “shittah” tree (Isaiah 41:19). Its wood is called shittim wood (Exodus 26:15,Exodus 26:26; Exodus 25:10,Exodus 25:13,Exodus 25:23,Exodus 25:28, etc.). This species (A. seyal) is like the hawthorn, a gnarled and thorny tree. It yields the gum-arabic of commerce. It is found in abundance in the Sinaitic peninsula.
Accad — the high land or mountains, a city in the land of Shinar. It has been identified with the mounds of Akker Kuf, some 50 miles to the north of Babylon; but this is doubtful. It was one of the cities of Nimrod’s kingdom (Genesis 10:10). It stood close to the Euphrates, opposite Sippara. (See SEPHARVAIM.)
It is also the name of the country of which this city was the capital, namely, northern or upper Babylonia. The Accadians who came from the “mountains of the east,” where the ark rested, attained to a high degree of civilization. In the Babylonian inscriptions they are called “the black heads” and “the black faces,” in contrast to “the white race” of Semitic descent. They invented the form of writing in pictorial hieroglyphics, and also the cuneiform system, in which they wrote many books partly on papyrus and partly on clay. The Semitic Babylonians (“the white race”), or, as some scholars think, first the Cushites, and afterwards, as a second immigration, the Semites, invaded and conquered this country; and then the Accadian language ceased to be a spoken language, although for the sake of its literary treasures it continued to be studied by the educated classes of Babylonia. A large portion of the Ninevite tablets brought to light by Oriental research consists of interlinear or parallel translations from Accadian into Assyrian; and thus that long-forgotten language has been recovered by scholars. It belongs to the class of languages called agglutinative, common to the Tauranian race; i.e., it consists of words “glued together,” without declension of conjugation. These tablets in a remarkable manner illustrate ancient history. Among other notable records, they contain an account of the Creation which closely resembles that given in the book of Genesis, of the Sabbath as a day of rest, and of the Deluge and its cause. (See BABYLON ; CHALDEA.)
Accho — sultry or sandy, a town and harbour of Phoenicia, in the tribe of Asher, but never acquired by them (Judges 1:31). It was known to the ancient Greeks and Romans by the name of Ptolemais, from Ptolemy the king of Egypt, who rebuilt it about B.C. 100. Here Paul landed on his last journey to Jerusalem (Acts 21:7). During the crusades of the Middle Ages it was called Acra; and subsequently, on account of its being occupied by the Knights Hospitallers of Jerusalem, it was called St. Jean d’Acre, or simply Acre.
Accuser — Satan is styled the “accuser of the brethren” (Revelation 12:10. Comp. Job 1:6; Zechariah 3:1), as seeking to uphold his influence among men by bringing false charges against Christians, with the view of weakening their influence and injuring the cause with which they are identified. He was regarded by the Jews as the accuser of men before God, laying to their charge the violations of the law of which they were guilty, and demanding their punishment. The same Greek word, rendered “accuser,” is found in John 8:10 (but omitted in the Revised Version); Acts 23:30, Acts 23:35; Acts 24:8; Acts 25:16, Acts 25:18, in all of which places it is used of one who brings a charge against another.
Aceldama — the name which the Jews gave in their proper tongue, i.e., in Aramaic, to the field which was purchased with the money which had been given to the betrayer of our Lord. The word means “field of blood.” It was previously called “the potter’s field” (Matthew 27:7, Matthew 27:8; Acts 1:19), and was appropriated as the burial-place for strangers. It lies on a narrow level terrace on the south face of the valley of Hinnom. Its modern name is Hak ed-damm.
Achaia — the name originally of a narrow strip of territory in Greece, on the north-west of the Peloponnesus. Subsequently it was applied by the Romans to the whole Peloponnesus, now called the Morea, and the south of Greece. It was then one of the two provinces (Macedonia being the other) into which they divided the country when it fell under their dominion. It is in this latter enlarged meaning that the name is always used in the New Testament (Acts 18:12, Acts 18:27; Acts 19:21; Romans 15:26; Romans 16:5, etc.). It was at the time when Luke wrote the Acts of the Apostles under the proconsular form of government; hence the appropriate title given to Gallio as the “deputy,” i.e., proconsul, of Achaia (Acts 18:12).
Achaichus — (1 Corinthians 16:17), one of the members of the church of Corinth who, with Fortunatus and Stephanas, visited Paul while he was at Ephesus, for the purpose of consulting him on the affairs of the church. These three probably were the bearers of the letter from Corinth to the apostle to which he alludes in 1 Corinthians 7:1.
Achan — called also Achar, i.e., one who troubles (1 Chronicles 2:7), in commemoration of his crime, which brought upon him an awful destruction (Joshua 7:1). On the occasion of the fall of Jericho, he seized, contrary to the divine command, an ingot of gold, a quantity of silver, and a costly Babylonish garment, which he hid in his tent. Joshua was convinced that the defeat which the Israelites afterwards sustained before Ai was a proof of the divine displeasure on account of some crime, and he at once adopted means by the use of the lot for discovering the criminal. It was then found that Achan was guilty, and he was stoned to death in the valley of Achor. He and all that belonged to him were then consumed by fire, and a heap of stones was raised over the ashes.
Achbor — gnawing = mouse. (1.) An Edomitish king (Genesis 36:38; 1 Chronicles 1:49).
(2.) One of Josiah’s officers sent to the prophetess Huldah to inquire regarding the newly-discovered book of the law (2 Kings 22:12, 2 Kings 22:14). He is also called Abdon (2 Chronicles 34:20).
Achish — angry, perhaps only a general title of royalty applicable to the Philistine kings. (1.) The king with whom David sought refuge when he fled from Saul (1 Samuel 21:10-15). He is called Abimelech in the superscription of Psalm 34. It was probably this same king to whom David a second time repaired at the head of a band of 600 warriors, and who assigned him Ziklag, whence he carried on war against the surrounding tribes (1 Samuel 27:5-12). Achish had great confidence in the valour and fidelity of David (1 Samuel 28:1,1 Samuel 28:2), but at the instigation of his courtiers did not permit him to go up to battle along with the Philistine hosts (1 Samuel 29:2-11). David remained with Achish a year and four months. (2.) Another king of Gath, probably grandson of the foregoing, to whom the two servants of Shimei fled. This led Shimei to go to Gath in pursuit of them, and the consequence was that Solomon put him to death (1 Kings 2:39-46).
Achmetha — (Ezra 6:2), called Ecbatana by classical writers, the capital of northern Media. Here was the palace which was the residence of the old Median monarchs, and of Cyrus and Cambyses. In the time of Ezra, the Persian kings resided usually at Susa of Babylon. But Cyrus held his court at Achmetha; and Ezra, writing a century after, correctly mentions the place where the decree of Cyrus was found.
Achor — trouble, a valley near Jericho, so called in consequence of the trouble which the sin of Achan caused Israel (Joshua 7:24,Joshua 7:26). The expression “valley of Achor” probably became proverbial for that which caused trouble, and when Isaiah (Isaiah 65:10) refers to it he uses it in this sense: “The valley of Achor, a place for herds to lie down in;” i.e., that which had been a source of calamity would become a source of blessing. Hosea also (Hosea 2:15) uses the expression in the same sense: “The valley of Achor for a door of hope;” i.e., trouble would be turned into joy, despair into hope. This valley has been identified with the Wady Kelt.
Achsah — anklet, Caleb’s only daughter (1 Chronicles 2:49). She was offered in marriage to the man who would lead an attack on the city of Debir, or Kirjath-sepher. This was done by Othniel (q.v.), who accordingly obtained her as his wife (Joshua 15:16-19; Judges 1:9-15).
Achshaph — fascination, a royal city of the Canaanites, in the north of Palestine (Joshua 11:1; Joshua 12:20; Joshua 19:25). It was in the eastern boundary of the tribe of Asher, and is identified with the modern ruined village of Kesaf or Yasif, N.E. of Accho.
Achzib — falsehood. (1.) A town in the Shephelah, or plain country of Judah (Joshua 15:44); probably the same as Chezib of Genesis 38:5 = Ain Kezbeh.
(2.) A Phoenician city (the Gr. Ecdippa), always retained in their possession though assigned to the tribe of Asher (Joshua 19:29; Judges 1:31). It is identified with the modern es-Zib, on the Mediterranean, about 8 miles north of Accho.
Acre — is the translation of a word (tse’med), which properly means a yoke, and denotes a space of ground that may be ploughed by a yoke of oxen in a day. It is about an acre of our measure (Isaiah 5:10; 1 Samuel 14:14).
Acts of the Apostles
Acts of the Apostles — the title now given to the fifth and last of the historical books of the New Testament. The author styles it a “treatise” (Acts 1:1). It was early called “The Acts,” “The Gospel of the Holy Ghost,” and “The Gospel of the Resurrection.” It contains properly no account of any of the apostles except Peter and Paul. John is noticed only three times; and all that is recorded of James, the son of Zebedee, is his execution by Herod. It is properly therefore not the history of the “Acts of the Apostles,” a title which was given to the book at a later date, but of “Acts of Apostles,” or more correctly, of “Some Acts of Certain Apostles."
As regards its authorship, it was certainly the work of Luke, the “beloved physician” (comp. Luke 1:1-4; Acts 1:1). This is the uniform tradition of antiquity, although the writer nowhere makes mention of himself by name. The style and idiom of the Gospel of Luke and of the Acts, and the usage of words and phrases common to both, strengthen this opinion. The writer first appears in the narrative in Acts 16:11, and then disappears till Paul’s return to Philippi two years afterwards, when he and Paul left that place together (Acts 20:6), and the two seem henceforth to have been constant companions to the end. He was certainly with Paul at Rome (Acts 20:28; Colossians 4:14). Thus he wrote a great portion of that history from personal observation. For what lay beyond his own experience he had the instruction of Paul. If, as is very probable, 2 Tim. was written during Paul’s second imprisonment at Rome, Luke was with him then as his faithful companion to the last (2 Timothy 4:11). Of his subsequent history we have no certain information.
The design of Luke’s Gospel was to give an exhibition of the character and work of Christ as seen in his history till he was taken up from his disciples into heaven; and of the Acts, as its sequel, to give an illustration of the power and working of the gospel when preached among all nations, “beginning at Jerusalem.” The opening sentences of the Acts are just an expansion and an explanation of the closing words of the Gospel. In this book we have just a continuation of the history of the church after Christ’s ascension. Luke here carries on the history in the same spirit in which he had commenced it. It is only a book of beginnings, a history of the founding of churches, the initial steps in the formation of the Christian society in the different places visited by the apostles. It records a cycle of “representative events."
All through the narrative we see the ever-present, all-controlling power of the ever-living Saviour. He worketh all and in all in spreading abroad his truth among men by his Spirit and through the instrumentality of his apostles.
The time of the writing of this history may be gathered from the fact that the narrative extends down to the close of the second year of Paul’s first imprisonment at Rome. It could not therefore have been written earlier than A.D. 61 or 62, nor later than about the end of A.D. 63. Paul was probably put to death during his second imprisonment, about A.D. 64, or, as some think, 66.
The place where the book was written was probably Rome, to which Luke accompanied Paul.
The key to the contents of the book is in Acts 1:8, “Ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth.” After referring to what had been recorded in a “former treatise” of the sayings and doings of Jesus Christ before his ascension, the author proceeds to give an account of the circumstances connected with that event, and then records the leading facts with reference to the spread and triumphs of Christianity over the world during a period of about thirty years. The record begins with Pentecost (A.D. 33) and ends with Paul’s first imprisonment (A.D. 63 or 64). The whole contents of the book may be divided into these three parts:
(1.) Chaps. Acts 1-12, describing the first twelve years of the Christian church. This section has been entitled “From Jerusalem to Antioch.” It contains the history of the planting and extension of the church among the Jews by the ministry of Peter.
(2.) Chaps. Acts 13-21, Paul’s missionary journeys, giving the history of the extension and planting of the church among the Gentiles.
(3.) Chaps. Acts 21-28, Paul at Rome, and the events which led to this. Chaps. Acts 13-28 have been entitled “From Antioch to Rome."
In this book it is worthy of note that no mention is made of the writing by Paul of any of his epistles. This may be accounted for by the fact that the writer confined himself to a history of the planting of the church, and not to that of its training or edification. The relation, however, between this history and the epistles of Paul is of such a kind, i.e., brings to light so many undesigned coincidences, as to prove the genuineness and authenticity of both, as is so ably shown by Paley in his Horae Paulinae. “No ancient work affords so many tests of veracity; for no other has such numerous points of contact in all directions with contemporary history, politics, and topography, whether Jewish, or Greek, or Roman.” Lightfoot. (See PAUL.)
Adah — ornament. (1.) The first of Lamech’s two wives, and the mother of Jabal and Jubal (Genesis 4:19, Genesis 4:20, Genesis 4:23).
(2.) The first of Esau’s three wives, the daughter of Elon the Hittite (Genesis 36:2,Genesis 36:4), called also Bashemath (Genesis 26:34).
Adam — red, a Babylonian word, the generic name for man, having the same meaning in the Hebrew and the Assyrian languages. It was the name given to the first man, whose creation, fall, and subsequent history and that of his descendants are detailed in the first book of Moses (Genesis 1:27-ch. Genesis 5). “God created man [Heb., Adam] in his own image, in the image of God created he him; male and female created he them."
Adam was absolutely the first man whom God created. He was formed out of the dust of the earth (and hence his name), and God breathed into his nostrils the breath of life, and gave him dominion over all the lower creatures (Genesis 1:26; Genesis 2:7). He was placed after his creation in the Garden of Eden, to cultivate it, and to enjoy its fruits under this one prohibition: “Of the tree of the knowledge of good and evil thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die."
The first recorded act of Adam was his giving names to the beasts of the field and the fowls of the air, which God brought to him for this end. Thereafter the Lord caused a deep sleep to fall upon him, and while in an unconscious state took one of his ribs, and closed up his flesh again; and of this rib he made a woman, whom he presented to him when he awoke. Adam received her as his wife, and said, “This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man.” He called her Eve, because she was the mother of all living.
Being induced by the tempter in the form of a serpent to eat the forbidden fruit, Eve persuaded Adam, and he also did eat. Thus man fell, and brought upon himself and his posterity all the sad consequences of his transgression. The narrative of the Fall comprehends in it the great promise of a Deliverer (Genesis 3:15), the “first gospel” message to man. They were expelled from Eden, and at the east of the garden God placed a flame, which turned every way, to prevent access to the tree of life (Genesis 3). How long they were in Paradise is matter of mere conjecture.
Shortly after their expulsion Eve brought forth her first-born, and called him Cain. Although we have the names of only three of Adam’s sons, viz., Cain, Abel, and Seth, yet it is obvious that he had several sons and daughters (Genesis 5:4). He died aged 930 years.
Adam and Eve were the progenitors of the whole human race. Evidences of varied kinds are abundant in proving the unity of the human race. The investigations of science, altogether independent of historical evidence, lead to the conclusion that God “hath made of one blood all nations of men for to dwell on all the face of the earth” (Acts 17:26. Comp. ; 1 Corinthians 15:22-49).
Adamah — red earth, a fortified city of Naphtali, probably the modern Damieh, on the west side of the sea of Tiberias (Joshua 19:33, Joshua 19:36).
Adamant — (Heb. shamir), Ezekiel 3:9. The Greek word adamas means diamond. This stone is not referred to, but corundum or some kind of hard steel. It is an emblem of firmness in resisting adversaries of the truth (Zechariah 7:12), and of hard-heartedness against the truth (Jeremiah 17:1).
Adam, a type
Adam, a type — The apostle Paul speaks of Adam as “the figure of him who was to come.” On this account our Lord is sometimes called the second Adam. This typical relation is described in Romans 5:14-19.
Adam, the City of
Adam, the City of — is referred to in Joshua 3:16. It stood “beside Zarethan,” on the west bank of Jordan (1 Kings 4:12). At this city the flow of the water was arrested and rose up “upon an heap” at the time of the Israelites’ passing over (Joshua 3:16).
Adar — large, the sixth month of the civil and the twelfth of the ecclesiastical year of the Jews (Esther 3:7, Esther 3:13; Esther 8:12; Esther 9:1, Esther 9:15, Esther 9:17, Esther 9:19, Esther 9:21). It included the days extending from the new moon of our March to the new moon of April. The name was first used after the Captivity. When the season was backward, and the lambs not yet of a paschal size, or the barley not forward enough for abib, then a month called Veadar, i.e., a second Adar, was intercalated.
Adbeel — miracle of God, the third of the twelve sons of Ishmael, and head of an Arabian tribe (Genesis 25:13; 1 Chronicles 1:29).
Addar — ample, splendid, son of Bela (1 Chronicles 8:3); called also “Ard” (Genesis 46:21)
Adder — (Psalm 140:3; Romans 3:13, “asp”) is the rendering of, (1.) Akshub (“coiling” or “lying in wait”), properly an asp or viper, found only in this passage. (2.) Pethen (“twisting”), a viper or venomous serpent identified with the cobra (Naja haje) (Psalm 58:4; Psalm 91:13); elsewhere “asp.” (3.) Tziphoni (“hissing”) (Proverbs 23:32); elsewhere rendered “cockatrice,” Isaiah 11:8; Isaiah 14:29; Isaiah 59:5; Jeremiah 8:17, as it is here in the margin of the Authorized Version. The Revised Version has “basilisk.” This may have been the yellow viper, the Daboia xanthina, the largest and most dangerous of the vipers of Palestine. (4.) Shephiphon (“creeping”), occurring only in Genesis 49:17, the small speckled venomous snake, the “horned snake,” or cerastes. Dan is compared to this serpent, which springs from its hiding-place on the passer-by.
Addi — ornament, (Luke 3:28), the son of Cosam, and father of Melchi, one of the progenitors of Christ.
Addon — low, one of the persons named in Nehemiah 7:61 who could not “shew their father’s house” on the return from captivity. This, with similar instances (ver. Nehemiah 7:63), indicates the importance the Jews attached to their genealogies.
Adiel — ornament of God. (1.) The father of Azmaveth, who was treasurer under David and Solomon (1 Chronicles 27:25). (2.) A family head of the tribe of Simeon (1 Chronicles 4:36). (3.) A priest (1 Chronicles 9:12).
Adin — effeminate. (1.) Ezra 8:6. (2.) Nehemiah 10:16.
Adina — slender, one of David’s warriors (1 Chronicles 11:42), a Reubenite.
Adino — the Eznite, one of David’s mighty men (2 Samuel 23:8). (See JASHOBEAM.)
Adjuration — a solemn appeal whereby one person imposes on another the obligation of speaking or acting as if under an oath (1 Samuel 14:24; Joshua 6:26; 1 Kings 22:16).
We have in the New Testament a striking example of this (Matthew 26:63; Mark 5:7), where the high priest calls upon Christ to avow his true character. It would seem that in such a case the person so adjured could not refuse to give an answer.
The word “adjure”, i.e., cause to swear is used with reference to the casting out of demons (Acts 19:13).
Admah — earth, one of the five cities of the vale of Siddim (Genesis 10:19). It was destroyed along with Sodom and Gomorrah (Genesis 19:24; Deuteronomy 29:23). It is supposed by some to be the same as the Adam of Joshua 3:16, the name of which still lingers in Damieh, the ford of Jordan. (See ZEBOIM.)
Adnah — delight. (1.) A chief of the tribe of Manasseh who joined David at Ziklag (1 Chronicles 12:20). (2.) A general under Jehoshaphat, chief over 300,000 men (2 Chronicles 17:14).
Adonibezek — lord of Bezek, a Canaanitish king who, having subdued seventy of the chiefs that were around him, made an attack against the armies of Judah and Simeon, but was defeated and brought as a captive to Jerusalem, where his thumbs and great toes were cut off. He confessed that God had requited him for his like cruelty to the seventy kings whom he had subdued (Judges 1:4-7; comp. 1 Samuel 15:33).
Adonijah — my Lord is Jehovah. (1.) The fourth son of David (2 Samuel 3:4). After the death of his elder brothers, Amnon and Absalom, he became heir-apparent to the throne. But Solomon, a younger brother, was preferred to him. Adonijah, however, when his father was dying, caused himself to be proclaimed king. But Nathan and Bathsheba induced David to give orders that Solomon should at once be proclaimed and admitted to the throne. Adonijah fled and took refuge at the altar, and received pardon for his conduct from Solomon on the condition that he showed himself “a worthy man” (1 Kings 1:5-53). He afterwards made a second attempt to gain the throne, but was seized and put to death (1 Kings 2:13-25).
(2.) A Levite sent with the princes to teach the book of the law to the inhabitants of Judah (2 Chronicles 17:8).
(3.) One of the “chiefs of the people” after the Captivity (Nehemiah 10:16).
Adonikam — whom the Lord sets up, one of those “which came with Zerubbabel” (Ezra 2:13). His “children,” or retainers, to the number of 666, came up to Jerusalem (Ezra 8:13).
Adoniram — (Adoram, 1 Kings 12:18), the son of Abda, was “over the tribute,” i.e., the levy or forced labour. He was stoned to death by the people of Israel (1 Kings 4:6; 1 Kings 5:14)
Adoni-Zedec — lord of justice or righteousness, was king in Jerusalem at the time when the Israelites invaded Palestine (Joshua 10:1,Joshua 10:3). He formed a confederacy with the other Canaanitish kings against the Israelites, but was utterly routed by Joshua when he was engaged in besieging the Gibeonites. The history of this victory and of the treatment of the five confederated kings is recorded in Joshua 10:1-27. (Comp. Deuteronomy 21:23). Among the Tell Amarna tablets (see EGYPT ) are some very interesting letters from Adoni-zedec to the King of Egypt. These illustrate in a very remarkable manner the history recorded in Joshua 10, and indeed throw light on the wars of conquest generally, so that they may be read as a kind of commentary on the book of Joshua. Here the conquering career of the Abiri (i.e., Hebrews) is graphically described: “Behold, I say that the land of the king my lord is ruined”, “The wars are mighty against me”, “The Hebrew chiefs plunder all the king’s lands”, “Behold, I the chief of the Amorites am breaking to pieces.” Then he implores the king of Egypt to send soldiers to help him, directing that the army should come by sea to Ascalon or Gaza, and thence march to Wru-sa-lim (Jerusalem) by the valley of Elah.
Adoption — the giving to any one the name and place and privileges of a son who is not a son by birth.
(1.) Natural. Thus Pharaoh’s daughter adopted Moses (Exodus 2:10), and Mordecai Esther (Esther 2:7).
(2.) National. God adopted Israel (Exodus 4:22; Deuteronomy 7:6; Hosea 11:1; Romans 9:4).
(3.) Spiritual. An act of God’s grace by which he brings men into the number of his redeemed family, and makes them partakers of all the blessings he has provided for them. Adoption represents the new relations into which the believer is introduced by justification, and the privileges connected therewith, viz., an interest in God’s peculiar love (John 17:23; Romans 5:5-8), a spiritual nature (2 Peter 1:4; John 1:13), the possession of a spirit becoming children of God (1 Peter 1:14; 2 John 4; Romans 8:15-21; Galatians 5:1; Hebrews 2:15), present protection, consolation, supplies (Luke 12:27-32; John 14:18; 1 Corinthians 3:21-23; 2 Corinthians 1:4), fatherly chastisements (Hebrews 12:5-11), and a future glorious inheritance (Romans 8:17,Romans 8:23; James 2:5; Philippians 3:21).
Adoram — See ADONIRAM.