“Furthermore, Abraham again took a wife,” Keturah, and thereafter fathered six additional sons, so that from Abraham sprang not only the Israelites, Ishmaelites and Edomites, but also Medanites and Midianites, and so forth. (Gen. 25:1, 2; 1 Chron. 1:28, 32, 34) Thus it was that Jehovah’s prophetic utterance was fulfilled in Abraham: “A father of a crowd of nations I will make you.” (Gen. 17:5) Finally, at the good old age of 175, Abraham died, in 1843 B.C.E., and was buried by his sons Isaac and Ishmael in the cave of Machpelah. (Gen. 25:7-10) Prior to his death Abraham gave gifts to the sons of his secondary wives and sent them away, so that Isaac would be the sole heir of “everything he had.”—Gen. 25:5, 6.

PATRIARCHAL HEAD AND PROPHET

Abraham was a very wealthy man with great flocks and herds and much silver and gold, and a very large household numbering many hundreds of servants. (Gen. 12:5, 16; 13:2, 6, 7; 17:23, 27; 20:14; 24:35) For this reason the kings of Canaan considered him a powerful “chieftain” and one with whom covenants of peace should be made. (Gen. 23:6; 14:13; 21:22, 23) Yet at no time did Abraham allow materialism to blind his vision of Jehovah and his promises, or cause him to become proud, high-minded or selfish.—Gen. 13:9; 14:21-23.

The first occurrence of the word “prophet” in the Hebrew Scriptures refers to Abraham, though others like Enoch lived before him. (Gen. 20:7; Jude 14) The first identified in the Scriptures as a “Hebrew” is Abraham. (Gen. 14:13) Abraham, like Abel, Enoch and Noah, was a man of faith. (Heb. 11:4-9) But the first occurrence of the expression “put faith in Jehovah” is in reference to Abraham (Gen. 15:6), in agreement with Romans 4:11: “[Abraham is] the father of all those having faith.”

Indeed, this man of unusual faith walked with God and was in constant communication with him by means of visions and dreams, even entertaining his angelic messengers. (Gen. 12:1-3, 7; 15:1-8, 12-21; 18:1-15; 22:11, 12, 15-18) He was well acquainted with the name of God even though Jehovah had not at that time revealed the full significance of the greatest name in the universe. (Ex. 6:2, 3) Time after time Abraham built altars and offered up sacrifices in the name of and to the praise and glory of his God Jehovah.—Gen. 12:8; 13:4, 18; 21:33; 24:40; 48:15.

As patriarchal head, Abraham allowed no idolatry or ungodliness in his household, but constantly taught all his sons and servants to “keep Jehovah’s way to do righteousness and judgment.” (Gen. 18:19) Every male member of Abraham’s household was bound by Jehovah’s law to submit to circumcision. The Egyptian slave girl Hagar called on Jehovah’s name in prayer, and the household servant Eliezer of Damascus in a very heart-touching prayer to Jehovah demonstrated his own faith in Abraham’s God. Isaac too, in his early manhood, proved his faith and obedience to Jehovah by allowing himself to be bound hand and foot and placed atop the altar for sacrifice.—Gen. 17:10-14, 23-27; 16:13; 24:2-56.

HISTORICITY

Jesus and his disciples referred to Abraham more than seventy times in their conversations and writings. In his illustration of the rich man and Lazarus, Jesus referred to Abraham in a symbolic sense. (Luke 16:19-31) When his opponents boasted that they were the offspring of Abraham, Jesus was quick to point out their hypocrisy, saying: “If you are Abraham’s children, do the works of Abraham.” (John 8:31-58; Matt. 3:9, 10) No, it is not fleshly descent that counts, but, rather, having the faith like that of Abraham that enables one to be declared righteous, so said the apostle Paul. (Rom. 9:6-8; 4:1-12) Paul also identified the true seed of Abraham as Christ, along with those who belong to Christ as “heirs with reference to a promise.” (Gal. 3:16, 29) He also speaks of Abraham’s kindness and hospitality to strangers, and in his long list in Hebrews chapter 11 of illustrious witnesses of Jehovah, Paul does not overlook Abraham. Paul it is that points out that Abraham’s two women, Sarah and Hagar, were actually making a symbolic drama illustrating Jehovah’s two covenants. (Gal. 4:22-31; Heb. 11:8) The Bible writer James adds that Abraham backed up his faith by righteous works and, therefore, was known as “Jehovah’s friend.”—Jas. 2:21-23.

Archaeological discoveries have also confirmed many matters related in the Biblical history of Abraham: The geographical locations of many places, the many customs of that period of time, such as the purchase of the field from the Hittites, the choice of Eliezer as heir, the treatment of Hagar, and so forth.

ABRAM

See ABRAHAM.

ABRONAH

(A·broʹnah) [a passage, or a place opposite].

The site of one of the encampments of the Israelites on their wilderness trek from Egypt. (Num. 33:34, 35) It lay between Jotbathah and Ezion-geber and has been identified with the oasis ʽAin Defiyeh, which lies seven and a half miles (12.1 kilometers) N of Ezion-geber.

ABSALOM

(Abʹsa·lom) [father of peace].

The third of six sons born to David at Hebron. His mother was Maacah the daughter of Talmai the king of Geshur. (2 Sam. 3:3-5) Absalom fathered three sons and one daughter (2 Sam. 14:27), but It appears that his sons died at an early age, in view of the statement at 2 Samuel 18:18. He is evidently called Abishalom at 1 Kings 15:2, 10.—See 2 Chronicles 11:20, 21.

Physical beauty ran strong in Absalom’s family. He was nationally praised for his outstanding beauty; his luxuriant growth of hair, doubtless made heavier by the use of oil or ointments, weighed some 200 shekels (about 5 pounds or 2.3 kilograms) when annually cut. His sister Tamar was also beautiful and his daughter, named for her aunt, was “most beautiful in appearance.” (2 Sam. 14:25-27; 13:1) Rather than being of benefit, however, this beauty contributed to some ugly events that caused immense grief to Absalom’s father, David, as well as to others, and produced great turmoil for the nation.

MURDER OF AMNON

The beauty of Absalom’s sister Tamar caused his older half-brother Amnon to become infatuated with her. Pretending illness, Amnon contrived to have Tamar sent to his quarters to cook for him, and then forcibly violated her. Amnon’s erotic love turned to contemptuous hate and he had Tamar put out into the street. Ripping apart her striped gown that had distinguished her as a virgin daughter of the king, and with ashes on her head, Tamar was met by Absalom. He quickly sized up the situation and voiced immediate suspicion of Amnon, indicating a prior alertness to his half brother’s passionate desire. Absalom instructed his sister to raise no accusation, however, and took her into his home to reside.—2 Sam. 13:1-20.

According to John Kitto, Absalom’s taking charge of Tamar, rather than her father’s doing so, was in harmony with the Oriental custom, whereby, in a polygamous family, children of the same mother are the more closely knit together and the daughters “come under the special care and protection of their brother, who, . . . in all that affects their safety and honor, is more looked to than the father himself.” (Kitto’s Daily Bible Illustrations, Saul, David, p. 384) Much earlier, it was Levi and Simeon, two of Dinah’s full brothers, who took it upon themselves to avenge their sister’s dishonor.—Gen. 34:25.

Hearing of his daughter’s humiliation, David reacted with great anger but, perhaps due to the fact that no direct or formal accusation was made with the support of evidence or witnesses, took no judicial action against the offender. (Deut. 19:15) Absalom may have preferred not to have an issue made of Amnon’s violation of the Levitical law (Lev. 18:9; 20:17), to avoid unsavory publicity for his family and name, but he, nevertheless, nursed a murderous hatred for Amnon while outwardly controlling himself until the propitious moment for exacting vengeance in his own way. (Compare Proverbs 26:24-26; Leviticus 19:17.) From this point forward his life is a study in perfidy, occupying the major part of seven chapters of Second Samuel.—2 Sam. 13:21, 22.

Two years passed. Sheepshearing time came, a festive occasion, and Absalom arranged a feast at Baal-hazor some twenty miles (32 kilometers) N of Jerusalem, inviting the king’s sons and David himself. When his father begged off from attending, Absalom pressed him to agree to send Amnon, his firstborn, in his stead. (Prov. 10:18) At the feast, when Amnon was in a “merry mood with wine,” Absalom ordered his servants to slay him. The other sons headed back to Jerusalem, and Absalom went into exile with his Syrian grandfather in the kingdom of Geshur to the east of the Sea of Galilee. (2 Sam. 13:23-38) The “sword” foretold by the prophet Nathan had now entered David’s “house” and would continue there for the rest of his life.—2 Sam. 12:10.

RESTORATION TO FAVOR

When three years’ time had eased the pain of the loss of his firstborn, David felt paternal longing for Absalom. Joab, reading his royal uncle’s thoughts, by means of stratagem opened the way for David to extend a probationary pardon allowing Absalom to be repatriated but without the right to appear in his father’s court. (2 Sam. 13:39; 14:1-24) Absalom endured this ostracized status for two years and then began maneuvering for full pardon. When Joab, as an official of the king’s court, refused to visit him, Absalom peremptorily had Joab’s barley field burned and, when the indignant Joab came, told him he wanted a final decision by the king and “if there is any error in me, he must then put me to death.” When Joab remitted the message, David received his son, who thereupon fell on the ground in symbol of complete submission, and gave him the kiss of full pardon.—2 Sam. 14:28-33.

TREASONOUS ACTIVITY

Any natural or filial affection that Absalom had for David, however, had apparently vanished during the five years of separation from his father. (Compare 2 Timothy 3:3.) Three years of association with pagan royalty may have cultivated the corroding influence of ambition. Absalom might have viewed himself as destined for the throne because of ‘royal blood’ on both sides of the family. Since Chileab (Daniel), who was second in line of David’s sons, is not mentioned after the account of his birth, it is also possible that he had died, thereby leaving Absalom as David’s oldest surviving son. (2 Sam. 3:3; 1 Chron. 3:1) Nevertheless, God’s promise to David of a future “seed” to inherit the throne was given after Absalom’s birth and hence he should have known that he was not Jehovah’s choice for the kingship. (2 Sam. 7:12) At any rate, once restored to royal rank, Absalom began an underhanded political campaign. With consummate skill he feigned great concern for the public welfare and presented himself as a warmhearted ‘man of the people.’ He carefully insinuated to the people, particularly those of the tribes outside Judah, that the king’s court was lacking in interest in their problems and was greatly in need of a man of Absalom’s qualities.—2 Sam. 15:1-6.

The phrase “at the end of forty years” found at 2 Samuel 15:7 is uncertain in its application, and in the Syriac and in some other ancient versions it is rendered as “four years.” But it is not likely that Absalom would wait a total of six years to fulfill a vow, if the “four years” were viewed as counting from the time of his complete reinstatement. (2 Sam. 14:28) Since a three-year famine, a war with the Philistines, and Adonijah’s attempt at the throne all took place during David’s reign but after the events now considered, it is evident that the writer’s starting point of “forty years” would have to have begun considerably prior to the beginning of David’s forty-year reign, and probably means forty years from his first anointing by Samuel. This would then allow for Absalom’s being still a “young man” at this point of the account, since he was born sometime between 1077 and 1070 B.C.E.

While David would be only about sixty at this time, Absalom, feeling satisfied that he had built up a strong following throughout the realm, obtained permission from his father by means of a pretext to go to Hebron, the original capital of Judah. From there he quickly organized a full-scale conspiracy for the throne, including a nationwide web of spies to proclaim his kingship. After having invoked God’s blessing on his rule by offering sacrifices, he obtained the support of his father’s most respected counselor, Ahithophel. Many now swung to Absalom’s side.—2 Sam. 15:7-12.

Faced with a major crisis and anticipating a large scale attack, David chose to evacuate the palace along with all his household, although he had the loyal support of a large body of faithful men, including the principal priests, Abiathar and Zadok. These two he sent back to Jerusalem to serve as liaison agents. While ascending the Mount of Olives, barefoot, head covered, and weeping, David was met by Hushai, the king’s “companion,” whom he likewise dispatched to Jerusalem to countermine Ahithophel’s counsel. (2 Sam. 15:13-37) Beset by opportunists, one seeking favor, another filled with partisan spirit and venting stored-up hatred, David stands in sharp contrast to Absalom by his quiet submission and refusal to render evil for evil. Rejecting his nephew Abishai’s plea for permission to cross over and ‘take off the head’ of the stone-throwing, cursing Shimei, David reasoned: “Here my own son, who has come forth out of my own inward parts, is looking for my soul; and how much more now a Benjaminite! Let him alone that he may call down evil, for Jehovah has said so to him! Perhaps Jehovah will see with his eye, and Jehovah will actually restore to me goodness instead of his malediction this day.”—2 Sam. 16:1-14.

Occupying Jerusalem and the palace, Absalom accepted Hushai’s apparent defection to his side after first making a sarcastic reference to Hushai’s being the faithful “companion” of David. Then, acting on Ahithophel’s counsel, Absalom publicly had relations with his father’s concubines as proof of the complete break between himself and David and of his unrelenting determination to maintain control of the throne. (2 Sam. 16:15-23) In this way the latter part of Nathan’s inspired prophecy saw fulfillment.—2 Sam. 12:11.

Ahithophel now urged Absalom to charge him with authority to lead a force against David that very night so as to administer the deathblow before David’s forces could get organized. Pleased, Absalom still thought it wise to hear Hushai’s opinion. Realizing David’s need for time Hushai painted a vivid picture, possibly designed to play on any lack of genuine courage in Absalom (who, till now, had displayed more arrogance and craftiness than manly valor), as well as to appeal to Absalom’s vanity. Hushai recommended the taking of time first to build up an overwhelming force of men to be then commanded by Absalom himself. By Jehovah’s direction Hushai’s counsel was accepted over Ahithophel’s, evidently causing this latter one to view the revolt now as a lost cause and to commit suicide.—2 Sam. 17:1-14, 23.

As a precautionary measure, Hushai sent word to David of Ahithophel’s counsel and, despite Absalom’s efforts to catch the clandestine couriers, David received the warning and crossed over the Jordan and went up into the hills of Gilead to Mahanaim (where Ish-bosheth had had his capital). Here he was received with expressions of generosity and kindness. Preparing for the conflict, David organized his expanding forces into three divisions under Joab, Abishai and Ittai the Gittite. Urged to remain in the city, as his presence would be of more value there, David submitted and again displayed an amazing lack of rancor toward Absalom by publicly requesting his three captains to “deal gently for my sake with the young man Absalom.”—2 Sam. 17:15–18:5.

DECISIVE BATTLE AND DEATH

Absalom’s newly formed forces were administered a crushing defeat by David’s experienced fighters. The battle reached into the forest of Ephraim. Absalom, riding away on his royal mule, passed under the low branches of a large tree and apparently got his head enmeshed in the fork of a branch so that he was left suspended in the air. The man who reported to Joab that he had seen him said he would not have disobeyed David’s request by slaying Absalom for a “thousand pieces of silver,” but Joab felt no such restraint and drove three shafts into Absalom’s heart, after which ten of his men joined their captain in sharing the responsibility for Absalom’s death. Absalom’s body was thereafter thrown into a hollow and covered with a mound of stones as unworthy of burial—2 Sam. 18:6-17; compare Joshua 7:26; 8:29.

When messengers reached David in Mahanaim, his first concern was for his son. Learning of Absalom’s death, David paced the floor of the roof chamber, crying: “My son Absalom, my son, my son Absalom! O that I might have died, I myself, instead of you Absalom my son, my son!” (2 Sam. 18:24-33) Only Joab’s blunt, straightforward speech and reasoning brought David out of his great grief due to the tragic course and end of this physically attractive and resourceful young man, whose driving ambition led him to fight against God’s anointed and to ruin.—2 Sam. 19:1-8; compare Proverbs 24:21, 22.

Psalm 3 is considered to have been written by David at the time of Absalom’s revolt, according to the superscription that heads the psalm.

ABSALOM’S MONUMENT

A pillar erected by Absalom in the “Low Plain of the King,” also called the “Low Plain of Shaveh,” near Jerusalem. (2 Sam. 18:18; Gen. 14:17) The monument was erected by him due to his having no sons to keep his name alive after his death. It thus appears that his three sons mentioned at 2 Samuel 14:27 had died when young. Absalom was not buried at the place of his monument but was left in a hollow in the forest of Ephraim.—2 Sam.18:6, 17.

There is a pillar cut out of the rock in the valley of Kidron that has been called the “Tomb of Absalom,” but its architecture indicates it is from the Graeco-Roman period, perhaps of the time of Herod. So there is no basis for associating the name of Absalom with it.

ABUSIVE SPEECH

As noted under the heading BLASPHEMY, the original Greek word bla·sphe·miʹa has a broader meaning than the present English word “blasphemy.” The Greek-English Lexicon of Liddell and Scott shows that bla·sphe·miʹa and the verb bla·sphe·meʹo basically indicate “defamatory, calumnious, abusive language.” In English, only when such speech is directed against God, not against his creatures, is it properly termed “blasphemy.” Concerning this, The Popular and Critical Bible Encyclopædia (Vol. I, p. 291, col. 2, sec. 1, par. 3) says: “Our English translators [that is, primarily those of the AV] have not adhered to the right use of the term. They employ it with the same latitude as the Greek; but it is generally easy to perceive, from the connection and subject of a passage, whether blasphemy, properly so called, be meant, or only defamation.”

Thus, while the Authorized Version uses “blasphemy” and “blasphemed” in Acts 18:6, Colossians 3:8, 1 Timothy 6:1, and Titus 2:5, later translations say “slander,” “abusive talk [or ‘speech’],” “reviled,” “defamed,” “abused,” “speak abusively of,” and similar expressions. (See RS, AT, NW, and others.) The Authorized Version, however, does recognize this distinction elsewhere in the Greek Scriptures.

As the following texts and surrounding verses show, abusive speech was directed against Christ at the time of his impalement by passersby, who said, “Bah! You would-be thrower-down of the temple and builder of it in three days’ time, save yourself by coming down off the torture stake.” Similar words came from one of the evildoers alongside. (Mark 15:29, 30; Matt 27:39, 40; Luke 23:39) Paul and his fellow Christians were objects of such speech by those who falsely construed their purpose, message and Christian conscience (Acts 18:6; Rom. 3:8; 14:16; 1 Cor. 4:13; 10:30; 1 Pet. 4:4), yet they themselves were to “speak injuriously of no one,” and by their conduct gave no true grounds for their work or message to be spoken of abusively. (Eph. 4:31; Col. 3:8; 1 Tim. 6:1; Titus 2:5; 3:2; compare 2 Peter 2:2.) Even the angels “do not bring . . . an accusation in abusive terms, not doing so out of respect for Jehovah.” (2 Pet. 2:11) But such talk can be expected from those who indulge in loose conduct, those who are proud and mentally diseased over questionings and debates, and those who disregard or disrespect God’s appointments.—1 Tim. 6:4; 2 Pet. 2:10-12; Jude 8-10.

The word ga·dhaphʹ is used in a corresponding way in the Hebrew Scriptures. Basically meaning “to hack” or “to cut,” it is used metaphorically to mean “to cut with reproachful words.” It is found at Numbers 15:30; 2 Kings 19:6, 22; Psalm 44:16; Isaiah 37:6, 23, and Ezekiel 20:27. Two other related words are found at Isaiah 43:28; 51:7; Ezekiel 5:15, and Zephaniah 2:8. In all these cases harsh or coarse speech is indicated, directed against either Jehovah God himself or his people. A study of the context makes clear the nature of such “abusive speech.”—See EXECRATION; MALEDICTION; REVILING.

ABYSS

(A·byssʹ; in AV “bottomless pit; deep”) [Greek, aʹbys·sos].

In the Greek this word is formed by the intensifying prefix a and bys·sosʹ, the Ionic form of by·thosʹ (2 Cor. 11:25), meaning “depth” or “extent.” It means “very or exceedingly deep” (Parkhurst) or “unfathomable, boundless” (Liddell and Scott). The Septuagint translation uses it regularly to translate the Hebrew t^ehohmʹ (watery deep), as at Genesis 1:2; 7:11.

Aʹbys·sos occurs nine times in the Christian Greek Scriptures, seven of them being in the book of Revelation. It is from the “abyss” that the symbolic locusts come forth under the headship of their king, Abaddon or Apollyon, “the angel of the abyss.” (Rev. 9:1-3, 11) The “wild beast” that makes war against the “two witnesses” of God and kills them is also spoken of as coming “out of the abyss.” (Rev. 11:3, 7) Revelation 20:1-3 describes the future casting of Satan into the abyss for a thousand years; something that a legion of demons urged Jesus not to do to them on a certain occasion.—Luke 8:31.

SCRIPTURAL SIGNIFICANCE

It is noteworthy that the Septuagint does not use aʹbys·sos to translate the Hebrew sh^eʼohlʹ, and in view of the fact that spirit creatures are cast into it, it cannot properly be limited in meaning to Sheol or Hades, inasmuch as these two words clearly refer to the common earthly grave of mankind. (Job 17:13-16; see HADES; SHEOL.) It does not refer to the “lake of fire,” since It is after Satan’s release from the abyss that he is thereupon hurled into the lake of fire. (Rev. 20:1-3, 7-10) Paul’s statement at Romans 10:7, in which he speaks of Christ as being in the abyss, also precludes such possibility, and shows as well that the abyss is not the same as Tartarus.—See TARTARUS.

Romans 10:6, 7 aids in clearing up the meaning of the “abyss” in stating: “But the righteousness resulting; from faith speaks in this manner: ‘Do not say in your