Jordan (1 Kings iv. 12) some miles (Jerome says 10, others say 16) south of Beth-shean or Scythopolis. It was the birth-place of the prophet Elisha (xix. 16).

ABEL-SHITTIM. [SHITTIM.]

ABI'ATHAR, the tenth high-priest of the Israelites, and the fourth in descent from Eli. When Saul slaughtered Ahimelech, his father, and the other priests, at Nob, he escaped and fled to David, carrying with him the ephod; and by him David consulted the Lord at Keilah and Ziklag (1 Sam. xxii. 6-23; xxiii. 6-12; xxx. 7, 8). Saul now placed Zadok, a descendant of Eleazar, in the office of high-priest instead of Ahimelech, and after David came to the throne of Israel, both Zadok and Abiathar were chief-priests, an arrangement which continued during his reign (2 Sam. viii. 17; xx. 25). Just before the death of David, he joined in a conspiracy to bring in Adonijah as his successor; and on this account he was removed by Solomon from the office of priest, and was directed to return to Anathoth to his own fields (1 Kings i. 5, 7-10; ii. 26, 27). Thus was the family of Eli for ever excluded from the high-priesthood according to the divine denunciation (1 Sam. ii, 27-36).

It is well known that the textus receptus (the received text) of the Scriptures in the original languages is far from being in a satisfactory state, particularly that of the O. T. [BIBLE.] It is only by the admission of this fact that we are able to account for various statements found

some early copyist having been led by the above passage in the O. T. to substitute the name of Abiathar for that of Ahimelech ; or the discrepancy may be removed by supposing, with some critics, that the meaning is Abiathar,' afterwards the high-priest,' a designation by which he might be better known than by the simple name of Abiathar. This supposition, we think,

is no way forced or unnatural.

Jewish sacred year, and the seventh of the civil. It commenced, according to the Rabbins, with the new moon in our March; but, according to Michaelis, and others who follow him, with that of April. The word Abib signifies green ears, and the name was probably given to it because the barley was then in the ear' (Exod. ix. 31). It was afterwards called Nisan (Esth. iii. 7), (Gesenius, Lex. 5, 548). On the 10th day of this which apparently denotes the month of flowers month the Jews were commanded to take a lamb for each family; on the 14th, they observed the passover; and on the seven days following, they kept the feast of unleavened bread, the last of which was held as a solemn convocation (Exod. xii. xiii.) On the 15th day, they gathered their sheaf of the barley first-fruits, and on the 16th, their harvest (Lev. xxiii. 4-14). On the first day they offered it; after which they might begin of it the modern Jews observe a fast for the death of Nadab and Abihu; on the 10th, a fast

A'BIB or NI'SAN, the first month of the

for the death of Miriam; on the 27th, a fast for for the latter rain. Their Megillath Taanith, the death of Joshua; on the 29th, they prayed however, takes no notice of any of these superadded solemnities, which to me is an evidence that they never universally obtained.

in them, particularly as to names and numbers; but even where there is plainly an inaccuracy, it is better to allow it to remain until satisfac tory evidence is obtained from MSS., ancient versions, etc., of the true reading. In such cases conjectural emendations should not be admitted, ABIDE. 1. To stay; tarry (Gen. xxii. 5). however plain the error may be, and however 2. To dwell, or live in a place (Gen. xxix. 19). assured we may feel as to the correction. Of 3. To endure; suffer (Jer. x. 10). 4. To con such an error we have an example as to Abiathar. tinue (Eccl. viii. 15). 5. To wait for (Acts xx. There can be no question that he was the son of 23). 6. To stand firm (Ps. cxix. 90). Christ Ahimelech, and that, on the murder of his and his Father make their abode with one when father, he escaped to David, and acted with him they bestow frequent and familiar influences of as a priest (1 Sam. xxii. 20-23; xxiii. 6,9; xxx. 7); power, kindness, and inward comfort on his soul that after David came to the throne of Israel, he (John xiv. 23). Men abide in Christ and his and Zadok were chief-priests (2 Sam. xv. 24, 27, love when, being united to him by faith, they 29, 35; xx. 25; 2 Kings i. 7, 8); and that he continue cleaving to his person, believing his continued to hold the office until he was removed love, and walking in his way (John xv. 6, 10). from it by Solomon (2 Kings ii. 26, 27). But Christ's word or doctrine abides in men, and though in 2 Sam. xx. 25 it is expressly said, they in it, when the knowledge and faith of its 'Zadok and Abiathar were the priests;' yet in truth and excellency, the experience of its power, the same book, ch. viii. 17, and also in 1 Chron. and an open profession and careful observance xviii. 16, it is said, 'Zadok the son of Ahitub, of it, are continued in a fixed and constant and Ahimelech the son of Abiathar, were the priests.' See also 1 Chron. xxiv. 3, 6, 31. Now, there can be no question that in these latter passages there is an error, and that the words have just been transposed, Ahimelech the son of Abiathar' having been written instead of Abiathar the son of Ahimelech; yet, for the reason already mentioned, we would allow the error, manifest as it is, to remain until we have positive authority from MSS., ancient versions, etc., for correcting it.

In Mark ii. 26 reference is also made to a circumstance as occurring in the days of Abiathar the high-priest,' which took place in the days of his father Ahimelech (1 Sam. xxi. 1-6). Thaps the error here may have arisen from

manner.

his brother Nadab, was consumed by fire from ABI'HU, the son of Aaron, who, together with God, because they offered incense with strange fire. From the priests being prohibited the use of wine during the time of their service, imme

diately after the account of this catastrophe, it has been supposed that they were intoxicated (Lev. x. 1-11).

ABILENE, a district of country of which Lysanias was tetrarch (Luke iii. 1). It appears to have been so called from its chief town Abila, known also as Abila of Lysanias, to distinguish it from another Abila in Perea, still known by the name Abil. The Abila of Lysanias is

ABOMINABLE, ABOMINATION

abomination that maketh desolate' (xi. 30, 31). | his reference is different: When ye shall see This prediction is generally interpreted of the abomination of desolation, spoken of by Antiochus Epiphanes, king of Syria, who, on Daniel the prophet, stand in the holy place returning from Egypt, entered proudly into (comp. Dan. xii. 11 and Matt. xxiv. 15), he the sanctuary, and took away the golden altar, plainly refers to the Roman armies which had and the candlestick of light, and all the vessels the images of their gods and their emperors thereof, and the table of the shew-bread, and delineated upon their banners, which were greatly the pouring vessels, and the vials, and the detested by the Jews, and who entered and censers of gold, and the vail, and the crowns, burned their temple, reducing the whole to and the golden ornaments that were before the entire ruin. temple, all which he pulled off. He took also the silver, and the gold, and the precious vessels; also he took the hidden treasures which he found. And when he had taken all away, he went into his own land, having made a great massacre, and spoken very proudly.' 'Yea many also of the Israelites consented to his religion, and sacrificed unto idols, and profaned the Sabbath. For the king had sent letters by messengers unto Jerusalem and the cities of Judah, that they should follow the strange laws of the land (marg., or the laws and rites of the strangers of the land) and forbid burntofferings, and sacrifice, and drink offerings in the temple; and that they should profane the sabbaths and festival days, and pollute the sanctuary and holy people; set up altars and groves, and chapels of idols, and sacrifice swine's flesh and unclean beasts; that they should also leave their children uncircumcised, and make their souls abominable with all manner of uncleanness and profanation, to the end they might forget the law and change all the ordinances.' 'Now on the 15th day of the month Casleu, in the 145th year, they set up the abomination of desolation upon the altar, and builded idol altars throughout the cities of Judah on every side; and burned incense at the doors of their houses and in the streets. And when they had rent in pieces the books of the law which they found they burned them with fire.' 'Now the five and twentieth day of the month, they did sacrifice upon the idol altar, which was upon the altar of God' (1 Maccab. i. 20-24, 43-49, 54-56, 59). In the Second Book of the Maccabees (the authority of which, however, is much less than that of the first) we further read that the king sent an old man of Athens to compel the Jews to depart from the laws of their fathers and not to live after the laws of God; and to pollute also the temple in Jerusalem, and to call it the temple of Jupiter Olympius, and that in Gerazim, of Jupiter the defender of strangers, as they did desire that dwelt in the place. The coming in of this mischief was sore and grievous to the people; for the temple was filled with riot and revelling by the Gentiles, who dallied with harlots, and had to do with women within the circuit of the holy places, and besides that brought in things that were not lawful. The altar also was filled with profane things which the law forbiddeth.' 'And in the day of the king's birth, every month, they (the Jews) were brought by bitter constraint to eat of the sacrifices; and when the feast of Bacchus was kept, the Jews were compelled to go in procession to Bacchus, carrying ivy' (2 Maccab. vi. 1-5, 7). All this furnishes a striking illustration of the words, 'the abomination that maketh desolate.' Our Lord also makes use of these words; but

AB'RAHAM was of the tenth generation from Noah in the line of Shem. He was the son of Terah, who dwelt in Ur of the Chaldees, in Mesopotamia, and who, as well as his relations and also his descendants, appear to have been idolaters, though the knowledge of the true God was not altogether lost among them (Gen. xi. 27, 28; xxiv. 50, 51; xxxi. 30, 32, 34, 35; xxxv. 2, 4; Josh. xxiv. 2). He was born about 1996 B.C. [AGES, note], or nearly the middle of the period between the creation and the Christian era. His father Terah took him and Sarah his wife, and Lot his nephew, and went forth with them from Ur of the Chaldees to go into the land of Canaan; but he did not proceed any further than Haran, in Padanaram, in the N.W. of Mesopotamia. Here they dwelt for sometime, and here Terah died at the age of 205 years (xi. 31, 32; xxviii. 2, xxix. 1-6; xxxi. 20, 21). After the death of Terah, Abraham, at the call of God, left Haran, with Sarah his wife and Lot his nephew, and came into the land of Canaan. He was 75 years old when he came into Canaan; and as he lived to the age of 175, he must have sojourned about 100 years chiefly in the land of Canaan, a long period, especially considering the pilgrim life he led. He was 86 years of age when Ishmael his son, by Hagar a concubine, was born (xvi. 16); and when he was 100 Isaac was born, by his wife Sarah, then 90 years old (xvii. 17; xxi. 5). In Canaan he appears, at least at first, to have been removing almost continually from place to place. entering it he passed through the land unto the place of Sichem, unto the plain of Moreh.' 'He removed from thence unto a mountain on the east of Bethel, and pitched his tent, having Bethel on the west and Ai on the east.' He then 'journeyed, going on still toward the south. And there was a famine in the land, and he went down to Egypt to sojourn there' (Gen. xii. 6, 8-10). From Egypt he came up unto the south; and he went on his journeys from the south even to Bethel, unto the place where his tent had been at the beginning, between Bethel and Ai.' But now the riches of both Abraham and Lot in flocks, and herds, and other substance was so great that they could not dwell together. Having agreed to separate, Lot made choice of the plain of the Jordan, and 'pitched his tent toward Sidon.' After dwelling in the land of Canaan, Abraham removed his tent, and came and dwelt in the plain of Mamre, which is Hebron' (xiii. 1-12, 18). Here he probably remained for some years. It was from this place that he went forth in pursuit of the kings of the east, who had invaded Canaan (xiv. 13-16); it was here he received the three angels, who had come to destroy Sodom (xviii.

On

ABRAHAM

1, 2). It was here, probably, that God renewed his covenant with him (xv.); that he took Hagar to wife; that Ishmael was born (xvi. 1-3, 15); and that circumcision was instituted (xvii. 10). Abraham at length journeyed from the plain of Mamre 'toward the south country, and dwelt between Kadesh and Shur, and sojourned in Gerar,' which belonged to the Philistines.

|(2.) The Edomites, through Esau (Gen. xxxvi. 1-19, 40-43). (3.) The Ishmaelites, consisting of several Arab tribes (xxv. 12-18). (4.) The descendants of Keturah, who probably also consisted of several Arab tribes (xxv. 1-6). Few men have had so numerous and varied a posterity as Abraham.

AB'SENT, out of one's sight or presence (Gen. The saints on earth are xxxi. 49; Col. ii. 5). absent from the Lord; they enjoy not the immediate vision and fellowship of Jesus Christ, and of God in him, as those in heaven do (2 Cor. v. 6).

He is said to have 'sojourned in the land of the Philistines many days' (IX. 1; xxi. 34). It was, probably, in this quarter that Isaac was born; it was, probably, also from hence that he set out with him for Mount Moriah, there to offer him up for a burntoffering. On their return they came together ABSTAIN, to forbear using or practising to Beersheba, and they 'dwelt at Beersheba; certain things (1 Thess. v. 22). During their so that it was, perhaps, from that place they sacred ministrations the Jewish priests were to had set out (xxi. 1, 2, 33; xxii. 1, 2, 19). The abstain from wine and strong drink (Lev. x. 9). next notice we have is of Sarah's death and Nazarites, during the term of their vow, were to burial at Hebron, in the plains of Mamre, to abstain not only from wine and strong drink, which Abraham had, probably, once more rebut from vinegar of wine and vinegar of strong moved, perhaps as being from the productive-drink, from any liquor of grapes, and from ness of the country a desirable place of resi- grapes, moist or dried, etc. (Num. vi. 3-4). The dence, and where he now purchased the cave of whole Hebrew nation were to abstain from the Machpelah as a family burying-place. He was flesh of animals declared unclean by the law; 137 years old at the time of Sarah's death, while and from the fat of such as were sacrificed to she was ten years younger; and three years the Lord; and from the blood of all (Lev. xi. after, he sent his servant to Padanaram for a 3, 16-17; vii. 23-26). To commemorate the wife to his son Isaac, who was now forty years shrinking of the sinew of Jacob's thigh, when of age, and obtained from thence Rebekah as a touched by the wrestling angel, they voluntarily wife, and he lived to see his grandsons, Jacob forebore eating of the corresponding sinew in and Esau, attain the fifteenth year of their age animals (Gen. xxxii. 25). To avoid giving (xxiii. xxiv.) He himself married another wife offence to Jewish Christians, the apostles ennamed Keturah, by whom, notwithstanding his joined the Gentile converts to abstain from advanced age, he had six children, who appear eating blood, and meats offered to idols, and to have had a numerous posterity. 'Unto things strangled (Acts xv. 28). Paul condemns Isaac he gave all that he had; but unto the the practice of abstaining from any wholesome sons of the concubines he gave gifts, and sent food, under pretence of intrinsic holiness and them away from Isaac his son, while he yet devotion (1 Tim. iv. 3, 4); but, on the other hand, lived, eastward unto the east country.' Though he lays it down as a great principle that it is a in the first years of his being in Canaan he had duty to abstain from articles of meat and drink moved much about from place to place, yet, as appears from the preceding statement, he had (e.g., wine and flesh) by our use of which others long lived in the southern parts of the country, may be led to fall into sin (Rom. xiv. 13-21; 1 Cor. viii. 8-13). as also did Isaac. He at length died, in the 175th year of his age, and was buried in the cave of Machpelah, at Hebron, beside Sarah his wife (xxv. 1-10). Over their sepulchre there is now a Mohammedan mosque, which is supposed to have been originally a Christian church; but Jews and Christians are carefully excluded from entering it or seeing their tombs (Wilson, i. 355, 362). [HEBRON.]

In the Holy Scriptures Abraham is represented as the friend of God (Is. xli. 8; James ii. 23); as the father of the faithful, i.e., of all believers (Rom. iv. 11; Gal. iii. 7, 29); as with joy foreseeing the coming of the Messiah (John viii. 56); as a partaker of the heavenly glory, and as contributing to the bliss of others, a share in it being represented under the figure of lying in his bosom (Matt. viii. 11; Luke xvi. 22, 23). In the two passages last referred to, the allusion is, no doubt, to the ancient custom of guests reclining at their meals, a posture which brought the head of each guest near to the breast of the one immediately above him, and which would appear to be favourable for social and friendly intercourse between them.

ABU'SE, to use persons or things from wrong ends or motives; or in a sinful or dishonourable manner (Judg. xix. 25). Men abuse themselves with mankind when they commit the horrid sin of Sodom, that brought ruin on that and the cities around (1 Cor. vi. 9). Men abuse the world when they use the good things of it to dishonour God and gratify their own lusts (1 Cor. vii. 31).

ABY'SS does not occur in the E. T. of the Scriptures; but the word &ßuogos, from which it is derived, found in both the Septuagint and the N. T. It signifies, etymologically, without a bottom; but actually, deep, profound. In Gen. i. 2; vii. 11; Ps. cvii. 26, it signifies the ocean, and is rendered the deep. In the N. T. it occurs in two different senses. (1.) The place of departed souls, Hades. Who shall ascend into heaven? that is, to bring Christ down from above. Or, Who shall descend into the deep? Thy &ßvoσov; that is, to bring up Christ again from the dead (Rom. x. 6, 7). (2.) The place of punishment of the wicked. ProAbraham had a very numerous and varied bably this was what the demoniac, whose name posterity:-(1.) The Israelites, through Jacob. I was Legion, meant when he besought our