Aid to Bible understanding (1971)
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Aid to Bible Understanding
Aid to Bible Understanding
CONTAINING HISTORICAL, GEOGRAPHICAL, RELIGIOUS AND SOCIAL FACTS CONCERNING BIBLE PERSONS, PEOPLES, PLACES, PLANT AND ANIMAL LIFE, ACTIVITIES, AND SO FORTH
"Wisdom is the prime thing. Acquire wisdom; and with all that you acquire, acquire understanding." --Prov. 4:7.
PUBLISHERS
WATCHTOWER BIBLE AND TRACT SOCIETY
OF NEW YORK, INC.
INTERNATIONAL BIBLE STUDENTS ASSOCIATION
Brooklyn, New York, U.S.A.
1,000,000 COPIES PRINTED
COPYRIGHT, 1971 by WATCH TOWER BIBLE AND TRACT SOCIETY OF PENNSYLVANIA
Printed in the United States of America
FOREWORD
God's message for mankind, contained in the Bible, was meant to be understood. Unfortunately, such understanding is notably rare today. The faith of many has been weakened by the pressures of modern times. Nevertheless, a steadily increasing number of persons now feel a definite and urgent need for gaining a clear understanding of the Bible. They want knowledge that is solid and reliable, facts on which to base their convictions and hope. They seek a guide for solving the everyday problems of life and for making right decisions in times of crisis. Above all, they are interested in God's promise of everlasting life and in knowing his requirements. (John 17:3) This information the Bible will give them, but they need to understand what they read. (Prov. 4:7:9) As a help, this publication Aid to Bible Understanding has been prepared.
The Bible account is made up of many features. People of many races and nations: what they said and did, their customs, emotions and their right or wrong worship; places: including lands, cities and villages, mountains, rivers and torrent valleys, with their native trees and plants, birds and animals; notable events: the rise and fall of empires and kingdoms, political conspiracies and oppressions, major battles; and, most important, the record of God's dealings with men: his mercy and miraculous saving acts, his judgments, promises and prophecies—all these things and many more have their place in the Bible record. They all have significance, and the more we know about them the clearer God's overall purpose can become to us.
Aid to Bible Understanding contains thousands of articles on these subjects, prepared over a period of about five years. Some 250 researchers in more than 90 countries contributed to the work. The resulting material was sent to the international headquarters of the Watch Tower Bible and Tract Society in Brooklyn, New York. In checking and editing the information gathered, the facilities of the Watch Tower Society's own libraries of thousands of volumes, as well as various large libraries in New York City, were used. Some forty translations of the Bible in many different languages were consulted, and these are cited in the various articles. In this way the best scholarship, including the results of the most recent research, could be brought to bear on each subject.
BASIS FOR MATERIAL
The principal authority on which all the articles are based is the Bible itself. It is in this respect that this work differs from other publications of a similar kind. It is true that knowledge of the original languages of the Bible—Hebrew, Aramaic and Greek—has been greatly increased by the research of lexicographers. Likewise the archaeological investigations in all Bible lands, including Egypt, Palestine, Syria, Assyria, Babylon, Persia and many others, have unearthed ancient writings and records, as well as interesting artifacts from the time that the Bible was being written. Yet, in our considering such material, care was exercised to evaluate properly the views advanced and the conclusions drawn by secular researchers and other scholars, in this way distinguishing between mere theory and clear fact. The superior reliability of the Bible record itself was recognized. The editors of this volume thus were not influenced solely by what is simply the presently "popular view" among lexicographers, archaeologists and religious commentators, especially since such popular views often fail to harmonize with the Bible account. Yet even such contrary views are not entirely ignored, and the reasons for rejecting them are often presented.
In our concern for reliability we have also been careful to sift out what is often presented as archaeological evidence supporting the Bible but which has only a superficial appearance of support and in reality presents no solid claim to any relationship with the Bible. As an example, the layer of silt (in some areas, several feet thick) that a well-known British archaeologist discovered in certain excavations in the Mesopotamian valley has been used in the past as "evidence" of the Noachian flood. But this silt is found only in the region of the Tigris and Euphrates Rivers and therefore indicates a local flood (or floods) and not a deluge of global proportions as was the case in Noah's day. Thus, in the article on DELUGE such superficial support is not presented, but other evidence, much weightier and more substantial, is given, pointing to a flood of truly global extent.
In dealing with historical events, we have recognized the difference between true history and reconstructed accounts. We have sought to determine the actual sources for statements regarding ancient events.
The conquest of Babylon by Cyrus may be taken as an example. Discussions of this event by modern historians may be found in many publications. Yet the historians are all obliged to draw from the same basic sources for the picture they present, a picture that frequently varies from historian to historian. Instead of the modern historians' sometimes imaginative description, we have shown what these basic sources themselves say. In this way the reader can see the general agreement of the ancient sources as well as the details on which they disagree.
By such a balanced approach to matters we have endeavored to "keep holding the pattern of healthful words," staying true to the Bible facts while taking into account other sources of information. (2 Tim. 1:13) We believe the reader will find the information presented to be both factual and thought-provoking.
ITS AIM
Aid to Bible Understanding is not intended to be a doctrinal commentary or an interpretative work. However, many words are employed in the Bible in both a literal and a figurative sense. The figurative usage is often more important to understanding than the literal meaning, as in the prophetic symbolisms of Daniel and Revelation. In its aim to aid understanding, this book shows the sense of the figurative expressions by means of a study of the context, related texts and surrounding circumstances, and endeavors to make clear the doctrinal subjects and the application of prophetic symbolism, not arbitrarily or to conform to a creed, but, rather, on the basis of other Bible texts and the known facts of history. These texts and facts are cited so that the reader may give consideration to their application and reach a satisfying conclusion. In this way, hundreds of Bible texts are clarified to the individual's understanding and the Bible is seen to be a unified and harmonious book, "beneficial for teaching, for reproving, for setting things straight, for disciplining in righteousness, that the man of God may be fully competent, completely equipped for every good work."—2 Tim. 3: 16, 17.
This does not mean that this publication attempts to resolve all problems or to clarify every detail in the Bible record. While the reader will find satisfactory explanations for many so-called "contradictions" (which are only superficially so), yet there are many points that cannot presently be resolved with certainty. This is so for the simple reason that the Bible does not provide detailed information on the subject or because reliable facts are not available from secular sources. (See, for example, DARIUS No. 1.) Where this is the case frank acknowledgment is made.
HOW TO USE THIS BOOK
The student of the Bible will find Aid to Bible Understanding a very helpful instrument. In private Bible reading and study, when coming across a term that is unfamiliar, or about which he is not fully informed, he will find it profitable to look up the term in this publication. With very few exceptions, the subjects contained are words and expressions found in the Bible. In the complete work, we have endeavored to consider every person, place, plant and creature mentioned in the Bible. For the saving of space and in order to give the reader a greater wealth of information, some closely related subjects are not treated separately, but are grouped together under a general heading, such as ARMS, ARMOR; ATTITUDES AND STORIES; and DRESS.
In giving the present-day location of Biblical sites that are generally not so well known, we have tried to make it easier to find these on the maps by including the distance from other better-known places. Historical background or geographical features that help in forming a mental picture of the place are often given where these will contribute to the understanding of the Bible passage involved.
The dates given may not in all cases coincide with the popularly accepted chronology found in many Bible dictionaries, encyclopedias and commentaries. This is because this publication follows the Bible closely and gives superior weight to the Bible reckoning as compared with the chronology based on ancient secular sources, many of which are clearly unreliable.—See CHRONOLOGY.
In the articles dealing with persons, we have endeavored to draw the reader's attention to relation or association with well-known individuals, to particular qualities or attitudes displayed; also to underscore any issues involved, and to bring to bear details of time, place and circumstance that throw light on the actions, speech or attitude of the individual—points that might otherwise pass unnoticed.—See AARON; ADONIJAH; BARNABAS.
The Bible is the most absorbing and interesting book on earth, and the most profitable to read and study. We have designed Aid to Bible Understanding with the aim of increasing, not only Bible knowledge and understanding, but also heart appreciation for its Author, Jehovah God, to bring praise to his name in the minds and on the lips of all who use this work. It is our earnest prayer that it may serve to help hundreds of thousands of persons to open their hearts more widely toward Jehovah God in full confidence and devotion to him.—Isa, 40: 8.
BIBLE VERSIONS USED
Unless otherwise indicated, Bible quotations are from the modern-English New World Translation of the Holy Scriptures, revised edition of 1961. The spelling of Bible names throughout this publication is likewise based on the New World Translation of the Holy Scriptures, and this spelling is generally the same as is found in the Revised Standard Version and other recent translations.
The renderings of numerous other Bible translations have also been considered and cited in connection with the subjects discussed. To save space, the following abbreviations have been used for the translations most frequently cited:
An - The Anchor Bible (1964), W. F. Albright and D. N. Freedman, general editors.
AS - American Standard Version (1901), American Revision Committee.
AT - The Bible-An American Translation (1935), J. M. Powis Smith and Edgar J. Goodspeed.
AV - Authorized or King James Version (1611).
BC - Versión Critica (1947), José Maria Bover and Francisco Cantera Burgos.
CBW - A Translation in the Language of the People (1950), Charles B. Williams.
CC - Catholic Confraternity Version (1941, 1952).
CKW - A New Translation in Plain English (1963), Charles K. Williams.
Cr - La Sainte Bible (1923), A. Crampon.
Da - The 'Holy Scriptures' (1832), J. N. Darby.
Dr - La Sainte Bible (1884), Drioux.
Dy - Catholic Douay Version (1609).
ED - The Emphatic Diaglott (1942), Benjamin Wilson.
El - Elberfelder Bibel (1905).
ER - English Revised Version (1885).
Fn - The Holy Bible in Modern English (1903), Ferrar Fenton.
JB - The Jerusalem Bible (1966), Alexander Jones, general editor.
JP - The Holy Scriptures (1917), Jewish Publication Society of America.
Kx - The Holy Bible (1555), Ronald A. Knox.
La - The Holy Bible from Ancient Eastern Manuscripts (1937), George M. Lamsa.
Le - The Twenty-four Books of the Holy Scriptures (1853), Isaac Lesser.
LXX - Greek Septuagint Version.
Mo - A New Translation of the Bible (1935), James Moffatt.
MR - The Modern Reader's Bible (1907), Richard G. Moulton, editor.
NC - Sagrada Biblia (1944), Eloino Nácar Fuster and Alberto Colunga.
NE - The New English Bible (1961).
NW - New World Translation of the Holy Scriptures (161).
Ph - The New Testament in Modern English (1958), J. B. Phillips.
Ro - The Emphasized Bible (1897), Joseph B. Rotherham.
RS - Revised Standard Version (1952).
Sam - Samaritan Pentateuch.
Sd - The Authentic New Testament (1958), Hugh J. Schonfeld.
Sh - The New Testament (1859), Samuel Sharpe.
Sp - The New Testament of Our Lord and Saviour Jesus Christ (1937), Francis Aloysius Spencer.
Sy - Syriac Peshitta.
Sym - Greek translation made by Symmachus.
TC - The Twentieth Century New Testament (1898, 1900, 1901).
TEV - Today's English Version (1966), Robert G. Bratcher.
Vg - Latin Vulgate, Jerome.
VM - Versión Moderna (1893).
We - The New Testament in Modern Speech (1902), Richard Francis Weymouth.
Yg - The Holy Bible (1862), Robert Young.
Directions are also frequently abbreviated: N—north; S—south; E—east; W—west; N:NW—north-northwest; etc.
Modern-day Jerusalem viewed from the west, with the Jaffa Gate in the foreground. Farther back is the temple area and, beyond it, the Mount of Olives
Aid to Bible Understanding
AARON (Aar'on) [lofty, enlightened]. Aaron was born in Egypt in 1597 B.C.E. to Aaron and Jochebed. Aaron's mother-son-father (EX. 8:13, 16-20) Miriam was his elder sister and Moses was his younger brother by three years. (EX. 2:1-4; 7:7) Aaron married Elisha, daughter of Ammuniscab, Nodad, Nudab, Abhut, Elessar and Ishmar. He died in 1474 B.C.E. at the age of 123 years. —Num, 33:39.
The first mention of Aaron occurs at Exodus 4:14-16. Owing to Moses' reluctance because he found it difficult to act as Moses, spokesman before Pharaoh, saying of Aaron: "I do know that he can really speak." Aaron went to meet Moses at Mount Sinai and was informed of the far-reaching proportions of the divinely outspoken brother of selen twins, and the brothers then journeyed back to Egypt—Ex. 4:14, 27-30.
Aaron now began serving as "a mouth" to Moses, speaking for him to the older men of Israel and performing miraculous signs as proof of their divine origin. He was sent to their place at Pharaoh's court, and the eight-three-year-old Aaron, as Moses' spokesman, had to face up to that arrogant ruler. As Jehovah thereafter told Moses; "I will send you to the place where your own brother will become your prophet." (Ex. 7.1, 7) It was Aaron who performed the first miraculous sight before Pharaoh and his magic-practicing priests; and, later, it was Aaron who, as Moses' order, sent the first plague to the ten plagues. (Ex. 7.9-12, 19, 20) He continued to work in unified coordination with Moses and in obedience to God during the succeeding plagues, until liberation finally came. In this he was a good example of the apostle's commitment to Christ, as though God were making entreaty through us."—Ex. 7.6; 2 Cor. 5.20.
Aaron's activity as spokesman for Moses evidently diminished during the forty years of the exodus travels, since Moses appears to have done more of the speaking himself. (Ex. 32:26-30; 34:31-34; 35:1. 4) The rod also returned to Moses hands after the third day of the exodus. (Ex. 32:26-30; 34:31-34; 35:1. 4) The rod, merely supported Moses' arms. (Ex. 9:33; 17:9. 12) However, Jehovah generally continued to associate them both when giving instruction, and the two are spoken of as acting and speaking together right up to the time of Aaron's death. -Num. 20:5-12.
Aaron, in his subordinate position, did not accompany Moses to the top of Mount Sinai to receive the Law covenant, but, together with two of his sons and seventy of the older men of the nation, he was persecuted and killed. He received a different vision of God's glory. (Ex. 24:9-15) In the Law covenant Aaron and his house received honorable mention, and God designated Aaron for the position of high priest.—Ex. 28:1-3.
HIGH PRIEST
By a seven-day installation ceremony Aaron was invested with his sacred duties by Moses as God's agent, and his four sons were also installed as understaff members. He was given gold, blue, purple and scarlet materials, including shoulder pieces and a breastpiece that were encrusted with precious gems of varied colors. On his head was
placed a turban of fine linen with a plate of pure gold on it engraved with the words "Holiness belongs to Jehovah." (Lev. 8:7-9; Ex. chap. 28) Aaron was then anointed in the manner described at Psalm 133:2, and could thereafter be called the Messiah or Messiah (Lev. 4:5, 16; Chap. 28) He was not only placed over all the priesthood but was also divinely declared to be the one from whose line or house all future high priests must come. Yet Aaron himself had not received the priesthood by inheritance, and so the spoils Paul could say of him: "A man takes this priesthood by inheritance, and so called by God, just as Aaron also was. So too the Christ did not glorify himself by becoming a high priest, but was glorified by him who spoke with reference to him: 'You are my son; I, today, I have become your father.'" (Heb. 5:3, 6) Paul thereafter demon-
As high priest, Aaron was responsible for directing all features of worship at the tabernacle and supervising the work of the thousands of Levites engaged in the work of the tabernacle. Quranic instruction he offered sin-offerings for the priesthood and Levites and for the people of Israel, and he alone was permitted to enter the Most Holy of the tabernacle with the sacrificial blood of the animals. (Lev. chap. 16) The daily offering up of incense, the presupposition of the grain harvest, and many other features of worship, precepts of prerogatives of Aaron and his sons as priests. (Ex. 30: 7; 8; Luke 1:8-11; Lev. 23:4-11) His anointing, however, sanctified him to perform not only sacrificial duties for the nation but other duties as well. He was responsible to teach the nation the Word of God. (Lev. 23:4-11) He served as the chief officer under Jehovah the King. On high state occasions he wore the costly garments and the "shining plate" of gold on his linen turban. He also wore the breastpiece that contained the Urim and Thummim, enabling him to receive Jehovah's "Yes" to the blessing of the Lord. The rationation of Moses' life and mediastorship, this feature appears to have received little use.—Ex. 28:4, 29, 30, 36; see HIGH PRIEST.
Aaron's devotion to pure worship was early put to the test by the death of his sons Nadab and Abhu, who were killed by the enemy using of their priestly positions. The record says: "And Aaron kept silent." When he and his two surviving sons instructed not to mourn over the dead messenger "they did according to Moses' word." —Lev. 10:1-11.
During nearly forty years Aaron represented the twelve tribes before Jehovah in his capacity as high priest, the wilderness a serious rebellion broke out against the tribe. It was led by a Levite named Korah, together with Dathan and Abiram and On of the tribe of Reuben, who complained against their leadership. Jehovah caused the earth to open beneath the tents of the tribe, and the tribe was destroyed while Korah and 250 of his coconspirators were destroyed by fire. (Num. 16:1-35) Murmuring broke out now on the part of the congregation against Moses
AARONITES
and Aaron; and in the divine plague that ensued, Aaron showed great faith and courage in obediently going out with his fire holder and making atonement for the people while "standing between the dead and the living," and he was called the "king of 50). God now directed that twelve rods, each representing one of the twelve tribes, be placed in the tabernacle, and the rod for the tribe of Levi was inscribed with Aaron's name. (Num. 17:1-4). On the following day Moses entered the tent of the Testimony and found that Aaron's rod had budded, blossomed and borne ripe simulum. (Num. 17:5). Establishers and bore ripe simulum photos of the Levite sons of Aaron for priestly service and His authorization of Aaron as high priest. Thereafter, the right of Aaron's house to the priesthood was never seriously challenged. The budded rod of Aaron was placed in the ark of the covenant as a "sign to the people," and the death of these rebellious ones and the entry of the nation into the Land of Promise the rod was removed, having served its purpose.—Num. 17:10; Heb. 9:4; 2 Chron. 5:10; 1 Kli. 8:9.
MAJOR SHORTCOMINGS
Despite his privileged position, Aaron had his shortcomings. During Moses' first forty-day stay on Mount Sinai, "the people congregated themselves about Aaron and said to him: 'Give up, make up for us a god who will save us from the wrath of the Lord,'" the man who led us up out of the land of Egypt, we certainly do not know what has happened to him." (Ex. 32:1) Aaron acceded and cooperated with these rebellious ones in making a golden calf statue. (Ves. 2-6). When later confronted by Moses, he gave a weak voice and asked the Lord to help him out as the prime wrongdoer but told Moses: "So now let me be, that my anger may blaze against them and I may exterminate them." (Ves. 10) Moses brought the matter to a showdown by crying: "Who is on Jehovah's side? To me!" (Ves. 26) All the sons of Levi responded, and the undoubtedly included Aaron. On the other hand, Moses, the one of the rebellion, were slain by them. Nevertheless, Moses later reminded the rest of the people that they too bore guilt. (Ves. 30) Aaron, therefore, was not alone in receiving God's mercy. His subsequent actions indicate that he was not in heart harmony with the idolatrous men of the rebellion. (Ves. 30) Jehovah showed that Aaron had received his forgiveness by maintaining as valid Aaron's appointment to become high priest. —Ex. 40:12, 13.
After having loyalty supported his younger brother through many difficult experiences and having recently been installed as high priest by Moses as God's representative, Aaron foolishly associated himself with the priesthood of Moses to a Cushite woman and in challenging Moses' unique relationship and position with Jehovah God, saying: "Is it just by Moses alone that Jehovah has spoken? Is it not by us also that he has spoken?" (Num. 12:1, 2) Jehovah swiftly took action, brought the three before him in front of the tent of meeting, and appointed Aaron as the leading God's appointment. The fact that only Aaron was stricken with leprosy may mark her as the instigator of the action and may indicate that Aaron again had shown weakness by being induced to join her. However, if Aaron had been similarly struck with leprosy, it would have invalidated his appointment as high priest. He was also instructed to His right heart attitude manifested itself by his immediate confession and apology for the foolishness of their act and by his agonized plan for Moses' intercession on leprosy Miriam's behalf.—Num. 12:10-13.
Aaron again shared responsibility for wrong when he, along with Moses, failed to sanctify and honor God before the congregation in the incident involving the providing of water at Meribah in Kadesh. For
this action God decreed that neither of them would enjoy the privilege of seeing the nation enter the Land of Promise.—Num. 20:9-13.
On the first day of the month Ab, in the fortieth year of the exodus, the nation of Israel lay encamped on the banks of the Jordan, and a matter of months they would be crossing over the Jordan; but not the 123-year-old Aaron. At Jehovah's instruction, and with all the camp watching, he and his men went to the top of Mount Hor. There Aaron let his brother remove his priests garments from him and put them on his son and successor to the high priesthood, Elenaz. He was proclaimed buried there by his brother and thus for thirty days Israel mourned his death.—Num. 20:24-29.
It is noteworthy that in each of his three defections, Aaron does not appear as the principal minister of the city, but he has allowed the pressure of the circumstances or the influence of others to sway him from a course of recidence. Particularly in his first trespass, he could be punished by the city for his command: "You must not follow after the crowd for evil ends." (Ex. 32: 3). Nevertheless, his name is thereafter used in the Scriptures in an honorable way, and, in the case of the Aaronic priesthood, the legitimacy of the Aaronic priesthood.—Fas. 115: 10; 12; 118: 3; 133: 1; 2; 159: 11; Matt. 5: 17-19; 8: 4.
AARONITES (Aar'on-ites). The expression "Aaronites" appears in AV and Mo at 1 Chronicles 12:27; 27:17. The Masoretic text in Hebrew simply uses the name "Aaron" in the family of Aaron. It is evident that the word "Aaron" is here used in a collective sense, much as is the name "Israel," and stands for the house of Aaron or his male descendants in David's time who were of the tribe of Levi and were serving as priests. (1 Chron. 11:27) The word "Aaron" is also found [of the sons] of Aaron and with him were three thousand seven hundred. (1 Chron. 12:27), bracketing the words "of the sons" to denote that they are supplied.
AB. The postexile name of the fifth lunar month of the Jewish sacred calendar, but the eleventh of the month of August. The meaning of the name "Ab" is uncertain. In the Bible it is mentioned, not directly by the name, but the "fifth month." The name does appear, however, in the Jewish Talmud and their postexile writings.
Ab was a month of summer heat, a time when the olives ripened on the trees in the lowlands of Palestine.
It was on the first day of Ab that Aaron died on Mount Hor. (Num. 33:38) Second Kings 25:8 says that it was on the seventh day of this month that Nebuzaradan "came to Jerusalem." However, Jeremiah 52:12 tells us that it was on the tenth day of this month that Nebuzaradan "came into Jerusalem." The Sonicino Books of the Bible (1849) (Volume of Jeremiah, 3) and the Book of Jeremiah (1850) three days may be accounted for as representing the date of Nebuzaradan's arrival on the scene and the commencement of operations." It would appear, then, that Nebuzaradan adorned at Jerusalem on the seventh day, made his survey from his camp outside the city of Jeremiah, and then the plundering of its treasures, and, finally, on the tenth day of the month, entered the city and its holy temple. According to Josephus (Wars of the Jews, Book VI, chap. IV, pars. 5 and 8), Herod's temple was destroyed in the seventh month (70 C.E.), and Josephus makes note of the precise commencement of this date by the burning of the first temple on the same day by the Babylonians.
During the following seventy-year Babylonian exile, this fifth month was a time of fastings and wailings by the Jews in memory of the destruction of people in Jerusalem (Calvary 8:19). It was also in the period of the Babylonian exile that Ezra returns Jerusalem to instruct the Jews in the law of Jehovah. —Ezra 7:8, 9:25; see CALENDAR.
ABADDON (A-bad'don). At Revelation 9:11 this Hebrew word is transliterated into the English text. There we read concerning the symbolic plague of locusts that they have "a king, the angel of the abyss. In Hebrew his name is Abaddon, but in Greek he has the name Apolyon."
In Hebrew the word avad-dohn means "destruction." It appears in the original Hebrew text a total of six times, and in five of the occurrences it is used (8:11, 19:11, 22:11, 23:11, 24:11) "place" with the word psalm. (Ps 83:11, 80:18, 26:9, 28:22, Prov 15:11, 27:20) Thus Psalm 88:11 says "Will your loving-kindness be declared in the burial place itself, your faithfulness in the place of destruction [avad-dohn]" The usage of the word in these texts shows that it here refers to the place of destruction, where death, and serves to describe the place where such decay takes place, namely, Sheol or the common grave of all mankind. At Job 31:12, speaking of his avoidance of loose conduct and immorality, Job uses avad-dohn to describe the damaging effect of such decay, and to describe the clear to clear destruction [avad-dohn] and among all my produce it would take root."—Compare Proverbs 6:26-28, 32; 7:26, 27.
At Revelation 9:11, however, the word "Abaddon" is used as the name of "the angel of the abyss." The corresponding Greek name "Apollony" means "Destroyer." In the past century there were efforts made to identify individuals such as Emperor Vespasian, Mohammed, and even Napoleon, and the angel was generally regarded as "satanic." It should be noted, however, that at Revelation 20:1-3 the angel having "the key of the abyss" is shown to be God's representative from heaven and, rather than being "satanic," he binds himself to the angel. At Revelation 9:11, The Interpreter's Bible (Vol. 12, p. 434) says: "Abaddon, however, is an angel not of Satan but of God, performing his work of destruction at God's bidding."
In the Hebrew scriptures, just considered, it is evident that avad-dohn is paralleled with Sheol and death. At Revelation 1:18 we find Christ Jesus, the Son of God, who is the key to the keys of death and of Hades. His power with regard to the abyss is shown at Luke 8:31. That he has destroying power, including the power of destruction over Satan, is evident from Hebrews 2:14, which says that Jesus partook of blood and flesh in the crucifixion. It is not nothing the one having the means to cause death, that is, the Devil. At Revelation 19:11-16 he is clearly represented as God's appointed Destroyer or Executioner.—See APOLLYON.
ABGATHA (A-bag'tha). The name of one of seven court officials who ministered to the Persian king Ahasuerus, the husband of the Jewess Esther, in his palace. Shushan, the capital of Persia. The name of the nobleman who was the king of Sasnik word bagada and thereby give its meaning as "given by fortune."—Escher 1:10.
(as was Hegal, the king's eunuch mentioned at Esther 2:3), they may not have been eunuchs in the physical sense.
In the King James Version Abagath is said to be one of seven "chamberlains," and the marginal reading says "eunuchs." While eunuchs were frequently held in royal households in Eastern countries, yet the king sa-ris' primarily has the meaning of "court official," and only secondarily, a castrated person. Since these seven court officials were attendants of the king and apparently not assigned as guardians of the women
ABANAH (A-ba'nah) (probably, stony). One of the two rivers of Damascus referred to by the Syrian army commissar Naimm. He stormed Ebla's instructors on his himself and the Jordan as a cure for his leprosy - K. 5:12.
This river is generally identified with the Nahr Barada, which rises in the Anti-Lebanon mountains and emerges from the mountains, emerges from a gorge just to the W of Damascus. Then it courses through the northern part of the city and fans out to irrigate a large area before finally losing itself in a body of marshes to the E of Damascus. Then it flows by means of cannels and conduits, create an extensive verdant oasis. It can well be said that Damascus owes its existence to the Barada. It has long been the source of the city in the countryside and Classical writers called it "Golden River (Chrysosroha). So, Naaman's high opinion of the river appears to have had a solid basis.
The word "Amana" or "Amanah" is used instead of "Abannah" as 2 Kings 5:12 in An American Translation of the Bible. The word "America" is an American translation, and the margin of the Massorelc text as well as the Syriac version so read. At Song of Solomon 4:8 reference is made to "Amana" in many of the books of the Bible. The word "Anti-Lebanon mountains in which the river here discussed has its source. So, the river may have taken on the name of the mountains in which it originated."
ABARIM (Ab'a-rim) [the borderland, or regions beyond]. This name doubledless applies to a region E of Arabia, and to a region W of the Sea. At Jeremiah 22:20 it is mentioned along with regions of Lebanon and Bashan. In the other occasions where it appears in the Bible record, it is mentioned in the New Testament as the term "Abarim," as referring to the "regions beyond," may indicate that the ones originating the term were located on the western side of the Jordan; and it is possible that this term was originally used by Abraham and still retained by the Israelites on leaving Egypt.
It was near the end of the forty-year trek through the wilderness that the Israelites reached this terri-
tory and encamped in the mountains of Abumir (Num. 33:13). They ordered the dwellers of Mobah, which lie in Transjordan at the northern end of the Dead Sea. Here they made their final encampment before crossing the Jordan River. Here, too, Jehovah said to Moses: "Go up into this
land of Mobah, which fronts toward Jericho, and so
land of Canaan, which I am giving to the sons
of Israel as a possession." —Deut. 32:49; Num. 27:12.
It would appear from this that the region of Abarim, and its range of mountains, was in the NW part of the territory of Mosb. However, it may possibly have been the region of Mosb which originally baffles that rise along the eastern east side of the Dead Sea from N to S. At Numbers 21:11 and 33:44 reference is made to a stopping point on the route of the Israelites called "Iye-abarim," and the context places this to the S of Mosb and at the NW part of the region of Mosb may have marked the southernmost point of the region called "Abarim."—See IYE-ABARIM.
Mount Nebo was evidently one of the higher, if not the highest, of the mountains of Abarim.—See Nebo.
ABBA (Abba). This Amaralic word appears three times in the Scriptures, always in transliterated form in the Bible and in transliterated form in translations. Each time it is followed immediately by the translation pa-taer in Greek, "Father" in English.
ABDA
In each case it is used with reference to the heavenly Father, Jehovah.
The word ab-ba in Aramaic means "father" and corresponds to the Hebrew av (father) but is the same in the Arabic word ab (father). The intimate name used by children for their fathers and combines some of the intimacy of the English word "papa" while retaining the dignity of the word "father." The word ab was, therefore, an enduring form of address rather than a title and was among the first words a child learned to speak. According to the Jewish Gemara, household slaves were not permitted to use the exclamation ab-ba when addressing the head of the house.
Mark records that Jesus used the term when praying to Jehovah God in Gethsemane shortly before his death, saying "abba, father, all things are possible want, but what you want." (Mark 14:36) Here is the fervent appeal of a son to a beloved father, followed quickly by an assurance that, in any event, Jesus will be with them. In Mark 14:37 he is in Paul's letters, at Romans 8:15 and Galatians 4:6. In both places the word is used in connection with Christians called to be spirit-begotten sons of God and indicates the intimacy of their relationship with Jesus. In Mark 14:38 and "bought with a price," yet they are also sons in the house of a loving Father, and they are made positively aware of this status by holy spirit through their Lord Jesus. (Rom. 8:12; 1 Cor. 7:23; Rom. 8:15; 1 Tim. 2:16; 1 John 1:16; 1 John 1:17; 1 John 1:18; Aramaic into Greek, some see in the use of both "ab-ba" and "Father" together, first, the trust, confidence and submissiveness of a child, followed by a mature appreciation of the relationship and the environment evident in these texts, in apostolic times, the Christians made use of the term "ab-ba" in their prayers to God.
The word ab-ba' came to be applied as a title of honor to the Jewish rabbis in the early centuries of the Common Era and is found as such in the Babylonian Talmud. The "vice-president" of the Jewish church, the "vice-president" of the judiciary of the Sanhedrin. In later periods the title was also applied to the bishops of the Coptic, Ethiopic and Syrian churches and, more particularly, became the title of the Bishop of Alexandria, thereby making him the "papa" or "pope" of that part of the Eastern church. Our English words "abbol" and "abbey" are both derived from the Aramaic ab-ba. Jerome, the theologian of the Church of the title "abbb" as applied to the Catholic monks in his time and did so on the basis that it violated Jesus' instructions at Matthew 23:9: "Moreover, do not call anyone your father on earth, for one is your Father, the heavenly One."
ABDA (Ab'da) [servant].
The father of Adoniram. (1 KI 4: 8) His son, Adoniram, was a prince over those conscripted for forced labor during David's and Solomon's reigns, and was a member of the elite of other texts, (2 Sam. 20: 24; 1 KI 12: 16; 2 Chron. 10: 18) Hence, Abba probably was a contemporary of King David.
A descendant of Judeth, the tribe of Levi.
N. 12 (17), 18. Abda the Levite is evidently the same as the "11" (17), written at 1 Chronicles 9, 16. He was among the rulers to return to Jerusalem from Babylon.
ABDEEL (Ab-dele) [servant of God]. Father of Shelemiah, one of three men sent by King Jehoiakim to setze the prophet Jeremiah and his secretary Baruch.-Jer. 36:26.
ABDI (Ab'di) [probably, a contracted form of "servant of Jah"] .
A Levite of the house of Meral. He was the father of Kishi and probably a contemporary of Saul, whose reign ran from 1117 to 1077 B.C.E.—1 Chron. 6:31, 33, 39, 44.
Also a Levite of the house of Merari. He was the father of Kish. (2 Chron. 29:12). Because of the similarity of their sons' names some Bible dictionaries represent this Abdi and the one described above as being the same person. However, the fact that this Abdi also consorted Kish lived in the time of King Hesekiah some 250 years after David's time, makes such a conclusion illogical. This second Abdi was probably a contemporary of Kings Jotham and Ahaz, whose reigns cover the period from 777 B.C.E. to 745 B.C.E.
One of six sons of Elam who lived in post-capitality times. (Ezra 10:26) They were among those Israelites who had taken foreign wives but who put them in Jerusalem. (Ezra 10:26) His return to Jerusalem in the seventh year of King Artaxerxes I (468 B.C.E.)—Ezra 7:8; 10:1-4, 10-12, 26, 44.
ABDIEL. (Abd'di el) [servant of God]. The son of Gumi and the father of Ahi, of the tribe of Gad. He lived in the region of Glead and Bashan in Transjordan, an area prominent for cattle raising—Vs. 16.
ABDON (Ab'don) [servile].
A judge, the son of Hilile the Prathonite of Ephram. (Judge. 12-13-15) According to Josephus, his record gives no mention of wars during that period. Abdon's forty sons and thirty grandsons all "rote on the battlefield and were vulnerable weathers and rank at that time. At the end of hisorship Abdon was buried in his native Ephram.
Some would connect Abdon with "Bedan," mentioned at 1 Samuel 12:11; however, Bedan is more likely with Barak, whose name appears in this text in both the Septagraphe and the Syriac Peshitta Version.
A Benjamite, firstborn son of Jelel and evidently a brother of Ner, Saul's grandfather—1 Chron. 8:30; 9:36, 39.
An official in King Josiah's court (2 Chron.
34:20), called Achbor at 2 Kings 22:12.—See ACHBOR
No. 2.
A son of Shashak of the tribe of Benjamin; a headman dwelling in Jerusalem.—1 Chron. 8:23-26.
One of four cities in the territory of Asher given to the Levites of the family of Gershon. (Josh. 21:27-31. Chron. 10:47-49.) It is identified with Khibet 'Abdelt for four rules (6 kibis) and Abdon lies on the N side of the Wadi Qarn and at the foot of the hills of Galllee, and hence near the northern end of the plain of Asher.
ABEDNEGO (A-bed-ne-go) [servant of Nego, the Caldera Mercury]. The name given to Azariah, one of the youths of the Jewish royalty or nobility taken captive by Nebuchadnezzar in 617 B.C.E. (Dan. 1:3, 4, 7) Some authorities believe "Nego" to be an international corruption of the name Nego, a Babylonian goya, who was a priest in the city of Nebuchadnezzar" means "Jah Has Helped" and, among themselves, it appears that these Hebrews continued to use their original names. (Dan. 2:17) In Babylon he, along with Daniel, Hananian and Mishuel, passed, with high honors, a three-year training course and a regular examination personally conducted by Nebuchadnezzar, after having first demonstrated religious integrity in the service of the king. He was requested by Daniel's request, the king made Azariah and his two companions administrators over the jurisdictional district of Babylon. (Dan. 2:49)
Abednego (Azariah), along with his two Hebrew companions, was subsequently denounced before the king by certain Chaldeans for refusing to bow down to the king's golden image in response to particular music.
(Dan. 3.15, 8, 12) When they were questioned by the enraged king, their firm refusal to violate their conscience and their expression of faith in Jehovah resulted in the king's having them thrown into a cave. The king was then protected by God's angelic representative. Following their release by the shaken king, and after physical examination and observation by the king's court, they were restored to the royal favor—Dan. 3:15-30; see MESHACK; SKARACH.
ABEL (A'bel) [a breath; vapor; transitoriness].
The second son of Adam and his wife Eve, and the younger brother of their firstborn son Cain. (Gen. 4:2). It is probable that, while yet alive, Abel had been the firstborn son of God to his parents, but their names are not recorded. (Gen. 5:1-4). As a man he became a herder of sheep; his brother, a farmer. (Gen. 4:2.
After an indefinite period of time, Abel made an offering to Jehovah God. Cain did likewise. Each brought of what he had: Abel, of the firstlings of flicks, of the firstlings of animals, of both beils, of God. They undoubtedly learned of Him from their parents and must have known why they all were outside the Garden of Eden and denied entry to it. Their offerings indicate a recognition of their alienated state and an expression of desire for God's favor. God expressed favor toward Abel's offering and he was pleased. He was manifested the record does not show. But the reason for God's approval of only Abel's offering is made clear by later writings. The apostle Paul lists Abel as the first man of faith, at Hebrews 11:4, and shows that this resulted in his sacrifice being of "greater worth than Cain's offering. By contrast, he was not sacrificed, and even bad; and his later rejection of God's counsel and warning, and his premeditated murder of his brother Abel demonstrated this.
While it cannot be said that Abel had any foreknowledge of the eventual outworking of the divine promise at Genesis 3:15 concerning the promised "seed," yet his offering of the firstlings of his flock was a factor in God's expression of approval. To the Giver of life, Abel gave as his gift life, even though it was only from among his flocks.—Compare John 1:36.
Jesus shows Abel to have been the first martyr and object of religious persecution waged by his intolerant brother Cain. In doing so Jesus speaks of Abel as "fighting" in the word of the Laws (Luke 11:48-51). The word "world" in this text comes from the Greek ko'smos and in its use here means the "world of mankind". By the expression "the founding [Greek, ka-ta-bo-les]" of the world, Jesus manifestly referred to Abel as the "world of mankind" producing a world of mankind. Paul includes Abel among the "cloud of witnesses" of pre-Christian times. Heb. 11:4, 12:1.
Because of his faith and divine approval, the record of which continues to bear witness, it could be said that Abel, "although he died, yet speaks." (Heb. 11:4) or the mediator, of a new covenant, and the blood sprinkling, which speaks in a better way than Abel's blood." Abel's blood, though shed in martyrdom, did not ransom or redeem anyone, anymore than did the blood of his sacrificed sheep. His blood in effect cried to God for vengeance upon assassin Cain. The blood of Jesus, who was the savior, speaks in a better way than Abel's in that it calls to God for mercy upon all persons of faith like Abel, and is the means by which their ransoming is possible.
Since Seth was evidently born shortly after Abel's death and when Adam was 130 years of age, it is possible that Abel may have been as much as 100 years old at the time of his martyrdom. Gen. 5.3.
A town also called Abel-beth-macach cr Abel of Beth-macach. Elsewhere used as a prefix to the names of various places.—2 Sam. 20:18; see Abel-beth-MACACH.
At 1 Samuel 6:18 the Authorized Version refers to the great stone of Abel, while the marginal record says it was the stone of Moses. However, modern translations generally read here simply "the great stone." (Compare AT, JB, NC [Spanish], WH and others.) While the Masoretic Greek Septuagint and the Aramaic Targum translate it as if it were 'even, that is, a "stone." This agrees with verse 14 of the same chapter. It could not refer to the stone of Beth-macah, since the incident record at 1 Samuel 6:18 took place near Beth-shemesh in Judah.
ABEL-BETH-MAACAH (Abel-beth-ma'cah) and Abel of Beth-ahemacah [meadow of the house of oppression], or simply Abel [meadow]. A fortified city of Beth-ahemacah, 10 miles north of Dan (6.4 kilometers) W of Dan, identified with the modern village of Tell Abel. It was favorably located on the road from Hazor northward at the intersection of the E-W route from Damascus to Tyre. David's men were there, and the women were there. Thereupon a wise woman, speaking for the "peaceable and faithful ones of Israel" pleaded with Joab not to destroy Abel, from of old the place to inquire for wise judgments, hence a mother in the household of having dependent towns. Heeding this woman's advice, the inhabitants pitched Sheba's head over the wall and the city was spared. 2- Sam. 20:14-22.
Instigated by Asa of Judah, Syrian Ben-hadad struck down Abel-beth-macah to divert Baasha of Israel from building Ramah. (1 KI. 15:20; see RAMAH.) The passage is mutilated. The Tigla-malim, of Assyria during the reign of Pekah, and its inhabitants were sent into exile. (2 KI. 15:29) While the passage is mutilated, it evidently appears in the inscriptions of Tigla-mal-pleser in the list of cities he had taken from Assyria. The Tigla-malim doubtless gave rise to another merited name, Abel-malim [meadow of waters]. Its situation made it a good storage place.—2 Chron. 16:4.
ABEL-KERAMIM (Abel-kera-'mim) [meadow of vineyards]. The most distant point to which Jephthah pursued the Ammonites in their defeat. (Judg. 11:33) It is generally held to be situated between Heshban and Rabbah or Rabbah-ammon (modern Amman). Eusebius (Oromania) 32.15-16) located it as about 14 kilometers from Rabbah-ammon, but the direction is uncertain. It is generally identified today with Khribet es-Sug about five miles (6 kilometers) S and a little W of Rabbath-ammon, though some recommend Na'ur, about nine miles (14.5 kilometers) W of Rabbath-ammon as the probable location.
ABEL-MAIM. See ABEL-BETH-MAACAIL.
ABEL-MEHOLAH (Abel-me-holah) [meadow of dancing or dance place by a perennial stream]. The home of Elisha, where Elijah found him plowing and anointed his prophet successor—1 Kl. 18:16-19.
At an earlier date Abel-meholah figures in the account of the defeat of the Midianites by Gideon's small band of warriors. The disorganized flight of the Midianites is reported to have carried them "as far as the outskirts of Abel-meholah to Tabbath."—Judg. 7:22.
Because Tabbah listes E of the Jordan River, effort has been made since 1851 to identify Abel-melohah with Tell el-Maqabh on the Wadi el-Yabis. Additional argument adduced for this now popular identification has been that Eljah, after leaving Horeb, stopped at Abel-melohah to saint Elsha and had the further commission to travel to "the wilderness of Damascus" to amount Hazael as king over Syria.
(1 KI. 19:16) The ancient highways leading from Horeb to Damascus lay E of the Jordan.
However, the account of Gideon's pursuit of the Midianites in reality indicates that they were W. the king of Jordan, the poet of Jordan 7:23; the Midian themselves and the mea Ephraim; "Go down to meet Midian and capture ahead of them the waters as far as Beth-barah and the Jordan." (Judge, 7:24). And, as regards Elijah's trip to the wilderness of Damascus, the record shows that he was taken by the Midianese, was made sometime after. His successor Elisha, (1 Kl. 19:15-19; 2 Kl. 8:7-13). In view of this, some modern geographical texts (The Geographical and Topographical Texts of the Old Testament by Jans Jose Simons [1659] The Geography of the Bible (Edition 1965) The Geography of the Bible (Edition 1965) continue to recommend a site W of the Jordan rather than E of it. Both Jerome and Eusebius of the early centuries of the Common Era identified Abel-meloha with a site ten Roman miles north of the Jordan. H. G. Holroeben [1956]
Further indication in favor of such a site W of the Jordan. It is also the home of part of Solomon's fifth administrative district and is listed with other places W of the Jordan. (1 KL 4:15). It was evidently the home of Adriel the Moulahite, born in Jerusalem in 924. Festal dancing in harvest celebrations perhaps accounts for this name Abel-moulah.
ABEL-MIZRAIM. See ATAD.
ABEL-SHITTIM. See SHITTIM.
ABHORRENT THING. The Hebrew word nid dah occurs some twenty-seven times in the Hebrew Scriptures and is derived from the root word nid dah, which means, in its causative sense, "to excommunicate, to punish, to punish of," nid dah, the indicates impurity something abhorrent, whether physically, as, for example, from menstruation (Lev. 12:2, 5; 15:20, 24, 26, 33), or morally, as from idolatry. (Ezra 9:11; 2 Chr. 29:5) The same Hebrew word is used with regard to the "water for cleaning" (Num. 19:9-21; 31:23, NW; 32:16, NW; 33:16, NW; 34:16, NW; 35:16, NW; for removing impurity)" RS, AT: "hastal water"; JB), and this phrase might also be rendered "water used in case of menstruation," as indicating water used to remove that which is impure or unclean.
Thus, at Lamentations 1:17, Jeremiah says that Jerusalem in her desolation has become an abhorrent place for the abhorrent de obconimation, NC, abhorrent, AT] in among them [that is, among the surrounding nations]."
Prior to Jerusalem's destruction by Babylon, Jehovah said of the people of Israel through his prophet Ezekiel, "I will make you clean, and they keep making it unclean with their way and with their dealings. Like the uncleanness of men-struction [nid-'dah] their way has become before me." (Ezek. 35:17) Due to idolatrous practices, Israel was spiritually impure, and would thus be avoided by her people. Jehovah says, "And I will sprinkle upon you clean water, and you will become clean; from all your
impurities and from all your dungy idols I shall cleanse you."—Compare Ezekiel 18:6.
At Ezekiel 7:19, 20 God expresses his anger against Israel for having made religious images with their silver and their gold and says that he will, therefore, cause them to throw their silver and their gold into the streets as as "abhorrent [nid-del]".
—Compare Isaiah 30:22; see DISCUSSING THING.
ABI. See ABLJAH No. 7.
ABI-ALBON (Abi-al-bon) (father of strength, valiant). A Benjamina and an outstanding warrior listed among thirty-seven of King David's most valiant men, with the king being referred to in a parallel passage at 1 Chronicles 11:32. He is called "the Arbathite," perhaps because of coming from the city of Beth-arabah, which lay near the frontier between Benjamin and Judah above the bed Sea (Hebrews 14:15-22). His fighting career in accord with Jacob's deathbed prophecy concerning the tribe of Benjamin.—Gen. 49:27.
ABIASAPH (A- bita-saph) [the father has gathered, or added]. One of the three sons of Korah the Levite, and a descendant of Kohath. (Ex. 6:16-24) His brothers were Elkanah and Assir. He is apparently referred to as Eblasaph at 1 Chronicles 6:37 and perhaps at 1 Chronicles 9:19 and 1 Chronicles 6:23.
It appears that Korah's sons did not join their father in his rebellion, along with Dathan and Abram, against Moses and Anon. Hence, these sons did not die with their father at that time. (Num. 26:9-11) The sons of Korah, in the superscriptions of many of the Psalms (42, 44-49, 84, 85, 87, 88), although this term has, basically, the meaning of "the descendants of Korah," or "the house of Korah."
ABIATHAR (A-bi-a'thar) [father of excellence or of abundance]. A son of High Priest Aimhelech, of the church, 22:11; 23:6] He lived during the reigns of Saul, David and Solomon, and during David's reign he became the king. He had two sons, Jonathan and Aimhelech (the same name as Abiathar's father). 2 Sam. 15:27, 36; 8:17.
Abathara was living in the priest city of Nob, a short distance from Jerusalem, when King Saul had Doeg the Edomite slaughter Abathara's father, the high priest, and other priests (higher-five in all), as well as the king himself, and their supposed support of David. Only Abathara escaped. He fed to David, himself a fugitive, evidently at ketiah several miles to the south. David, feeling a certain personal responsibility for the tragedy, told Abathara: "I well knew on that day, because Doeg the Edomite was there, that he would without fail be killed. I will be the house of your father, Just dwell with me. Do not be afraid, for whoever looks for my soul looks for your soul, for you are one needing protection with me."—I Sam. 22:12-23; 23:6.
Ablathar now travelled with David during the re-creation of the temple for Ablathar for David's forces. First Samuel 23:8 shows that Ablathar had brought with him an ephod, and, while the priests in general wore an ephod of linen (1 Sam. 11:16) on his head, the ephod of Ablathar was apparently the ephod of Ablathar's father, the high priest, containing the Urm and Thummim.
POSITION DURING KINGSHIPS OF DAVID AND SOLOMON
It appears that when David finally gained the throne, Abiathar was made the high priest. Some say he was killed by the king's death. King Saul had Zadok installed as high priest to replace Ahiphete, thereby not recognizing Abiathar.
thar, who was in the company of Saul's future successor, David. They hold that, following his ascension to the throne, David made Abiathar an associate high priest along with Zadok. Such view is evidently due to the fact that Zadok and Abiathar are regularly in the priesthood. (2 Sam. 15:29, 35; 17:18; 19:11; 30:25; 1 Kl. 1:7, 8, 25, 28; 4:4; 1 Chron. 15:11) However, the inspired record nowhere mentions any appointment of Zadok as high priest under King Saul. It is possible that Zadok's prominence is due to his being a seer or prophet, just as the priestly prophet Samuel receives greater mention in the divinatory record in the Gospel. (2 Sam. 15:29, 35; 17:18; 19:11) evidence indicates that Abiathar was the sole high priest during David's reign and that Zadok then occupied a position secondary to him—1 Kl. 2:27, 35; Mark 2:26.
The text at 2 Samuel 8:17 has caused some question in this regard, since it says that "Zadok the son of Ahlubt and Ahlimeleh the son of Ablathar were priests then, but does not mention Ablathar as high priest." The text at 1 Chronicles 24:3, 6, 31 confirms the order of the names in this verse as found in the Masoretic text. It therefore appears simply as secondary priests under High Priest. Ablathar, and that Ablathar's position was, in this instance, assumed to be understood.—I Chron. 16:27-40; compare Numbers 3:32.
Abbathar shared in the privilege of bringing the ark of Jehovah up from Obed-ecom's home to Jerusalem along with others of the priests. (2 Sam. 6:12; 1 Chron. 15:11, 12) In addition to being high priest he was included in David's official "cabinet."—1 Chron. 27:33, 34.
Toward the latter part of David's reign, David's son Absalom formed a conspiracy against his father. Abhathar again stayed by David when circumstances changed, leading to Abhathar's issuance of plan to thwart the counsel of traitorous Aihophelid, David's previous counsel, Abhathar and Zadok as loyal priests were sent back to Jerusalem to serve lionish officers to keep David advised of his rebellious actions. David's death, Abhathar and Zadok served as intermediaries to arrange David's return to the capital—2 Sam. 19:11-17.
In view of his faithful record of enduring many hardships in David's company during his time as a fugitive from Saul and again during Abalos's rebellion, he was sent to Jerusalem for friendship and favor during some four decades, it is surprising to find Abalather linking himself up with another son of David, Adonijah, in a later conspiracy for the throne. Though the plot also had the support of Absalom, David was appointed as king, with loyal priest Zadok doing the anointing at David's instruction. (1 KI. 1:7, 32-40) Abalather's son Jonathan, who had previously served as a runner to bear news to David during Abalos' rebellion,
priestly line of the house of Eli came to a complete end, in fulfillment of the prophecy at 1 Samuel 2:31. —1 Ki. 2:27; 1 Sam. 3:12-14.
While the record later, at 1 Kings 4:4, again refers to "Zadok and Abathar" as priests of Solomon's reign, the record also refers to Solomon's capacity, or in a historical sense, Some authorities suggest that Solomon, after demoting Abathar, then assigned him to serve as Zadok's deputy, and that, while one officiated on Mount Zion, where the temple was located, Solomon also which continued in Gibeon prior to the building of the temple. (See 1 Chronicles 16:37-40.) However, 1 Kings 2:26 shows that Solomon sent Abathar to Zadok and Abathar while Anathar was far from Gibeon. Solomon indeed indicates that Abathar was being removed from any active participation in the priesthood.
At Mark 2:26 most versions have Jesus saying that David went into the house of God and ate the showbread when Abathar was high priest. Since Abathar was high priest, Jesus said that event took place, such translation would result in a historical error. It is noteworthy that a number of early textual authorities omit the above phrase, and not found in the corresponding passages at Matthew 12:26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, 145, 146, 147, 148, 149, 150, 151, 152, 153, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 202, 203, 204, 205, 206, 207, 208, 209, 210, 211, 212, 213, 214, 215, 216, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252, 253, 254, 255, 256, 257, 258, 259, 260, 261, 262, 263, 264, 265, 266, 267, 268, 269, 270, 271, 272, 273, 274, 275, 276, 277, 278, 279, 280, 281, 282, 283, 284, 285, 286, 287, 288, 289, 290, 291, 292, 293, 294, 295, 296, 297, 298, 299, 300, 301, 302, 303, 304, 305, 306, 307, 308, 309, 310, 311, 312, 313, 314, 315, 316, 317, 318, 319, 320, 321, 322, 323, 324, 325, 326, 327, 328, 329, 330, 331, 332, 333, 334, 335, 336, 337, 338, 339, 340, 341, 342, 343, 344, 345, 346, 347, 348, 349, 350, 351, 352, 353, 354, 355, 356, 357, 358, 359, 360, 361, 362, 363, 364, 365, 366, 367, 368, 369, 370, 371, 372, 373, 374, 375, 376, 377, 378, 379, 380, 381, 382, 383, 384, 385, 386, 387, 388, 389, 390, 391, 392, 393, 394, 395, 396, 397, 398, 399, 400, 401, 402, 403, 404, 405, 406, 407, 408, 409, 410, 411, 412, 413, 414, 415, 416, 417, 418, 419, 420, 421, 422, 423, 424, 425, 426, 427, 428, 429, 430, 431, 432, 433, 434, 435, 436, 437, 438, 439, 440, 441, 442, 443, 444, 445, 446, 447, 448, 449, 450, 451, 452, 453, 454, 455, 456, 457, 458, 459, 460, 461, 462, 463, 464, 465, 466, 467, 468, 469, 470, 471, 472, 473, 474, 475, 476, 477, 478, 479, 480, 481, 482, 483, 484, 485, 486, 487, 488, 489, 490, 491, 492, 493, 494, 495, 496, 497, 498, 499, 500, 501, 502, 503, 504, 505, 506, 507, 508, 509, 510, 511, 512, 513, 514, 515, 516, 517, 518, 519, 520, 521, 522, 523, 524, 525, 526, 527, 528, 529, 530, 531, 532, 533, 534, 535, 536, 537, 538, 539, 540, 541, 542, 543, 544, 545, 546, 547, 548, 549, 550, 551, 552, 553, 554, 555, 556, 557, 558, 559, 560, 561, 562, 563, 564, 565, 566, 567, 568, 569, 570, 571, 572, 573, 574, 575, 576, 577, 578, 579, 580, 581, 582, 583, 584, 585, 586, 587, 588, 589, 590, 591, 592, 593, 594, 595, 596, 597, 598, 599, 600, 601, 602, 603, 604, 605, 606, 607, 608, 609, 610, 611, 612, 613, 614, 615, 616, 617, 618, 619, 620, 621, 622, 623, 624, 625, 626, 627, 628, 629, 630, 631, 632, 633, 634, 635, 636, 637, 638, 639, 640, 641, 642, 643, 644, 645, 646, 647, 648, 649, 650, 651, 652, 653, 654, 655, 656, 657, 658, 659, 660, 661, 662, 663, 664, 665, 666, 667, 668, 669, 670, 671, 672, 673, 674, 675, 676, 677, 678, 679, 680, 681, 682, 683, 684, 685, 686, 687, 688, 689, 690, 691, 692, 693, 694, 695, 696, 697, 698, 699, 700, 701, 702, 703, 704, 705, 706, 707, 708, 709, 710, 711, 712, 713, 714, 715, 716, 717, 718, 719, 720, 721, 722, 723, 724, 725, 726, 727, 728, 729, 730, 731, 732, 733, 734, 735, 736, 737, 738, 739, 740, 741, 742, 743, 744, 745, 746, 747, 748, 749, 750, 751, 752, 753, 754, 755, 756, 757, 758, 759, 760, 761, 762, 763, 764, 765, 766, 767, 768, 769, 770, 771, 772, 773, 774, 775, 776, 777, 778, 779, 780, 781, 782, 783, 784, 785, 786, 787, 788, 789, 790, 791, 792, 793, 794, 795, 796, 797, 798, 799, 800, 801, 802, 803, 804, 805, 806, 807, 808, 809, 810, 811, 812, 813, 814, 815, 816, 817, 818, 819, 820, 821, 822, 823, 824, 825, 826, 827, 828, 829, 830, 831, 832, 833, 834, 835, 836, 837, 838, 839, 840, 841, 842, 843, 844, 845, 846, 847, 848, 849, 850, 851, 852, 853, 854, 855, 856, 857, 858, 859, 860, 861, 862, 863, 864, 865, 866, 867, 868, 869, 870, 871, 872, 873, 874, 875, 876, 877, 878, 879, 880, 881, 882, 883, 884, 885, 886, 887, 888, 889, 890, 891, 892, 893, 894, 895, 896, 897, 898, 899, 900, 901, 902, 903, 904, 905, 906, 907, 908, 909, 910, 911, 912, 913, 914, 915, 916, 917, 918, 919, 920, 921, 922, 923, 924, 925, 926, 927, 928, 929, 930, 931, 932, 933, 934, 935, 936, 937, 938, 939, 940, 941, 942, 943, 944, 945, 946, 947, 948, 949, 950, 951, 952, 953, 954, 955, 956, 957, 958, 959, 960, 961, 962, 963, 964, 965, 966, 967, 968, 969, 970, 971, 972, 973, 974, 975, 976, 977, 978, 979, 980, 981, 982, 983, 984, 985, 986, 987, 988, 989, 990, 991, 992, 993, 994, 995, 996, 997, 998, 999, 1000, 1001, 1002, 1003, 1004, 1005, 1006, 1007, 1008, 1009, 1010, 1011, 1012, 1013, 1014, 1015, 1016, 1017, 1018, 1019, 1020, 1021, 1022, 1023, 1024, 1025, 1026, 1027, 1028, 1029, 1030, 1031, 1032, 1033, 1034, 1035, 1036, 1037, 1038, 1039, 1040, 1041, 1042, 1043, 1044, 1045, 1046, 1047, 1048, 1049, 1050, 1051, 1052, 1053, 1054, 1055, 1056, 1057, 1058, 1059, 1060, 1061, 1062, 1063, 1064, 1065, 1066, 1067, 1068, 1069, 1070, 1071, 1072, 1073, 1074, 1075, 1076, 1077, 1078, 1079, 1080, 1081, 1082, 1083, 1084, 1085, 1086, 1087, 1088, 1089, 1090, 1091, 1092, 1093, 1094, 1095, 1096, 1097, 1098, 1099, 1100, 1101, 1102, 1103, 1104, 1105, 1106, 1107, 1108, 1109, 1110, 1111, 1112, 1113, 1114, 1115, 1116, 1117, 1118, 1119, 1120, 1121, 1122, 1123, 1124, 1125, 1126, 1127, 1128, 1129, 1130, 1131, 1132, 1133, 1134, 1135, 1136, 1137, 1138, 1139, 1140, 1141, 1142, 1143, 1144, 1145, 1146, 1147, 1148, 1149, 1150, 1151, 1152, 1153, 1154, 1155, 1156, 1157, 1158, 1159, 1160, 1161, 1162, 1163, 1164, 1165, 1166, 1167, 1168, 1169, 1170, 1171, 1172, 1173, 1174, 1175, 1176, 1177, 1178, 1179, 1180, 1181, 1182, 1183, 1184, 1185, 1186, 1187, 1188, 1189, 1190, 1191, 1192, 1193, 1194, 1195, 1196, 1197, 1198, 1199, 2000, 2001, 2002, 2003, 2004, 2005, 2006, 2007, 2008, 2009, 2010, 2011, 2012, 2013, 2014, 2015, 2016, 2017, 2018, 2019, 2020, 2021, 2022, 2023, 2024, 2025, 2026, 2027, 2028, 2029, 2030, 2031, 2032, 2033, 2034, 2035, 2036, 2037, 2038, 2039, 2040, 2041, 2042, 2043, 2044, 2045, 2046, 2047, 2048, 2049, 2050, 2051, 2052, 2053, 2054, 2055, 2056, 2057, 2058, 2059, 2060, 2061, 2062, 2063, 2064, 2065, 2066, 2067, 2068, 2069, 2070, 2071, 2072, 2073, 2074, 2075, 2076, 2077, 2078, 2079, 2080, 2081, 2082, 2083, 2084, 2085, 2086, 2087, 2088, 2089, 2090, 2091, 2092, 2093, 2094, 2095, 2096, 2097, 2098, 2099, 1000, 1001, 1002, 1003, 1004, 1005, 1006, 1007, 1008, 1009, 1010, 1011, 1012, 1013, 1014, 1015, 1016, 1017, 1018, 1019, 1020, 1021, 1022, 1023, 1024, 1025, 1026, 1027, 1028, 1029, 1030, 1031, 1032, 1033, 1034, 1035, 1036, 1037, 1038, 1039, 1040, 1041, 1042, 1043, 1044, 1045, 1046, 1047, 1048, 1049, 1050, 1051, 1052, 1053, 1054, 1055, 1056, 1057, 1058, 1059, 1060, 1061, 1062, 1063, 1064, 1065, 1066, 1067, 1068, 1069, 1070, 1071, 1072, 1073, 1074, 1075, 1076, 1077, 1078, 1079, 1080, 1081, 1082, 1083, 1084, 1085, 1086, 1087, 1088, 1089, 1090, 1091, 1092, 1093, 1094, 1095, 1096, 1097, 1098, 1099, 1100, 1101, 1102, 1103, 1104, 1105, 1106, 1107, 1108, 1109, 1110, 1111, 1112, 1113, 1114, 1115, 1116, 1117, 1118, 1119, 1120, 1121, 1122, 1123, 1124, 1125, 1126, 1127, 1128, 1129, 1130, 1131, 1132, 1133, 1134, 1135, 1136, 1137, 1138, 1139, 1140, 1141, 1142, 1143, 1144, 1145, 1146, 1147, 1148, 1149, 1150, 1151, 1152, 1153, 1154, 1155, 1156, 1157, 1158, 1159, 1160, 1161, 1162, 1163, 1164, 1165, 1166, 1167, 1168, 1169, 1170, 1171, 1172, 1173, 1174, 1175, 1176, 1177, 1178, 1179, 1180, 1181, 1182, 1183, 1184, 1185, 1186, 1187, 1188, 1189, 1190, 1191, 1192, 1193, 1194, 1195, 1196, 1197, 1198, 1199, 2000, 2001, 2002, 2003, 2004, 2005, 2006, 2007, 2008, 2009, 2010, 2011, 2012, 2013, 2014, 2015, 2016, 2017, 2018, 2019, 2020, 2021, 2022, 2023, 2024, 2025, 2026, 2027, 2028, 2029, 2030, 2031, 2032, 2033, 2034, 2035, 2036, 2037, 2038, 2039, 2040, 2041, 2042, 2043, 2044, 2045, 2046, 2047, 2048, 2049, 205
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