commission to travel to “the wilderness of Damascus” to anoint Hazael as king over Syria. (1 Ki. 19:15) 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 (rather than E) of the Jordan at the point of Judges 7:22, as Gideon thereafter sent word to the men of Ephraim: “Go down to meet Midian and capture ahead of them the waters as far as Beth-barah and the Jordan.” (Judg. 7:24) And, as regards Elijah’s trip to the wilderness of Damascus, the record shows that this was not effected immediately but, rather, was made sometime after by his successor Elisha. (1 Ki. 19:15-19; 2 Ki. 8:7-13) In view of this, some modern geographical texts (The Geographical and Topographical Texts of the Old Testament by Jans Jozef Simons [1959], The Geography of the Bible by Denis Baly [1957], and the Atlas of the Bible by L. H. Grollenberg [1956]) 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-meholah with a site ten Roman miles (9.2 English miles [14.8 kilometers]) S of Beth-shean (W of the Jordan). The suggested location is Tell Abu Sifri, located at the junction of the Wadi Malih (which may preserve some trace of the name Abel-meholah) and the Wadi el-Helweh. Its position nearly opposite the proposed site of Tabbath could allow for its being referred to as “by Tabbath.” The nearby plain of Beth-shean is well suited for large-scale farming, such as Elisha was apparently engaged in with the “twelve spans” of bulls.—1 Ki. 19:19.

Further indication in favor of such a site W of the Jordan is the fact that Abel-meholah later formed part of Solomon’s fifth administrative district and is listed with other places W of the Jordan. (1 Ki. 4:12) It was evidently the home of Adriel the Meholathite, a son-in-law of Saul. (1 Sam. 18:19; 2 Sam. 21:8) Festal dancing in harvest celebrations perhaps accounts for this name Abel-meholah.

ABEL-MIZRAIM

See ATAD.

ABEL-SHITTIM

See SHITTIM.

ABHORRENT THING

The Hebrew word nid·dahʹ occurs some twenty-seven times in the Hebrew Scriptures and is derived from the root word na·dhadhʹ, which means, in its causative sense, “to excommunicate, to exclude, to put out of mind (refuse to think of).” Nid·dahʹ, then, indicates impurity, something abhorrent, whether physically, as, for example, from menstruation (Lev. 12:2, 5; 15:20, 24, 25, 33), or morally, as from idolatry. (Ezra 9:11; 2 Chron. 29:5) The same Hebrew word is used with regard to the “water for cleansing” (Num. 19:9-21; 31:23, NW; “water of separation,” AV; “water for impurity [i.e., for removing impurity],” RS, AT; “lustral 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 thing [as a menstruous woman, AV; ‘objeto de abominacion,ʼ 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: “The house of Israel are dwelling upon their soil, and they keep making it unclean with their way and with their dealings. Like the uncleanness of menstruation [nid·dahʹ] their way has become before me.” (Ezek. 36:17) Due to idolatrous practices, Israel was spiritually impure, and would thus be avoided by her husbandly owner, Jehovah God, and would be reunited with him spiritually only after cleansing. Thus, at verse 25, 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 an “abhorrent thing [nid·dahʹ].”—Compare Isaiah 30:22; see DISGUSTING THING.

ABI

See ABIJAH No. 7.

ABI-ALBON

(Aʹbi-alʹbon) [father of strength, valiant].

A Benjamite and an outstanding warrior listed among thirty-seven of King David’s most valiant fighters. (2 Sam. 23:31) He is evidently the Abiel 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 northern end of the Dead Sea. (Josh. 15:6; 18:18, 21, 22) His fighting valor was in accord with Jacob’s deathbed prophecy concerning the tribe of Benjamin.—Gen. 49:27.

ABIASAPH

(A·biʹa·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 Ebiasaph 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 Abiram, against Moses and Aaron. Hence, these sons did not die with their father at that time. (Num. 26:9-11) Thus, at a later time, we find reference made to “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·biʹa·thar) [father of excellence or of abundance].

A son of High Priest Ahimelech, of the tribe of Levi and of the line of Eli. (1 Sam. 14:3; 22:11; 23:6) He lived during the reigns of Saul, David and Solomon, and during David’s reign he became high priest. He had two sons, Jonathan and Ahimelech (the same name as Abiathar’s father).—2 Sam. 15:27, 36; 8:17.

Abiathar was living in the priest city of Nob, a short distance from Jerusalem, when King Saul had Doeg the Edomite slaughter Abiathar’s father, the high priest, and other priests (eighty-five in all), as well as the other residents of the city, because of their supposed support of David. Only Abiathar escaped. He fled to David, himself a fugitive, evidently at Keilah several miles to the south. David, feeling a certain personal responsibility for the tragedy, told Abiathar: “I well knew on that day, because Doeg the Edomite was there, that he would without fail tell Saul. I personally have wronged every soul of 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.”—1 Sam. 22:12-23; 23:6.

Abiathar now traveled with David during the remainder of his outlawed state and served as priest for David’s forces. First Samuel 23:6 shows that Abiathar had brought with him an ephod, and, while the priests in general wore an ephod of linen (1 Sam. 22:18), verses 9-12 of chapter 23 indicate that this was apparently the ephod of Abiathar’s father, the high priest, containing the Urim 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 authorities suggest that, after High Priest Ahimelech’s death, King Saul had Zadok installed as high priest to replace Ahimelech, thereby not recognizing Abiathar, 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 taken due to the fact that Zadok and Abiathar are regularly mentioned together as though sharing a high position in the priesthood. (2 Sam. 15:29, 35; 17:15; 19:11; 20:25; 1 Ki. 1:7, 8, 25, 26; 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 received greater mention in the divine record than the high priest of his time. (2 Sam. 15:27) The evidence indicates that Abiathar was the sole high priest during David’s reign and that Zadok then occupied a position secondary to him.—1 Ki. 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 Ahitub and Ahimelech the son of Abiathar were priests” then, but does not mention Abiathar as high priest. Some suggest that the names of Ahimelech and Abiathar were transposed by a scribal error so that the text should read “Abiathar, the son of Ahimelech,” even as it does in the Syriac version. However, the record at 1 Chronicles (18:16; 24:3, 6, 31) confirms the order of the names in this verse as found in the Masoretic text. It therefore appears more likely that Zadok and Ahimelech are mentioned simply as secondary priests under High Priest Abiathar, and that Abiathar’s position was, in this instance, assumed to be understood.—1 Chron. 16:37-40; compare Numbers 3:32.

Abiathar shared in the privilege of bringing the ark of Jehovah up from Obed-edom’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 Davld’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. Abiathar again stayed by David when circumstances forced the king to flee from Jerusalem. As part of a plan to thwart the counsel of traitorous Ahithophel, David’s previous counselor, Abiathar and Zadok as loyal priests were sent back to Jerusalem to serve as liaison officers to keep David advised of his rebellious son’s plans. (2 Sam. 15:24-36; 17:15) After Absalom’s death, Abiathar and Zadok served as intermediaries to arrange David’s return to the capital.—2 Sam. 19:11-14.

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 Absalom’s rebellion, and considering his having enjoyed David’s confidence, friendship and favor during some four decades, it is surprising to find Abiathar [linking himself up with another son of David, Adonijah, in a later conspiracy for the throne. Though the plot also had the support of Joab as head of the army, it failed; and Solomon was appointed as king, with loyal priest Zadok doing the anointing at David’s instruction. (1 Ki. 1:7, 32-40) Abiathar’s son Jonathan, who had previously served as a runner to bear news to David during Absalom’s insurrection, now went to advise Adonijah of the plot’s miscarriage. King Solomon took no immediate action against Abiathar, but, when evidence showed that the plot was still smoldering, he ordered Adonijah’s and Joab’s death and banished priest Abiathar from Jerusalem, saying: “Go to Anathoth to your fields! For you are deserving of death; but on this day I shall not put you to death, because you carried the ark of the Lord Jehovah before David my father, and because you suffered affliction during all the time that my father suffered affliction.” (1 Ki. 2:26) Zadok was now assigned to replace Abiathar in his priestly position, and with this the office of high priest passed again to the line of Aaron’s son Eleazar; and the 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 Abiathar” as priests of Solomon’s reign, it is likely that Abiathar is listed only in an honorary capacity, or in a historical sense. Some authorities suggest that Solomon, after demoting Abiathar, then assigned him to serve as Zadok’s deputy, and that, while one officiated on Mount Zion, where the Ark was kept, the other served at the tabernacle, 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 Abiathar to his fields in Anathoth and, while Anathoth was not far from Gibeon, Solomon’s order indicates that Abiathar 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 Abiathar was high priest.” Since Abiathar’s father, Ahimelech, was the high priest when 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 it is not found in the corresponding passages at Matthew 12:4 and Luke 6:4. However, a similar Greek structure occurs at Mark 12:26 and Luke 20:37, and here many translations use the phrase “in the passage about.” (RS; AT; JB) So, it appears that Mark 2:26 properly allows for the translation given in the New World Translation, which reads: “How he entered into the house of God, in the account about Abiathar the high priest.” Since the account of the first exploits of Abiathar begins immediately following the record of David’s entering the house of God to eat the showbread, and since Abiathar did later become Israel’s high priest in David’s reign, this translation maintains the historical accuracy of the record.

ABIB

(Aʹbib).

The original name of the first lunar month of the Jewish sacred calendar and of the seventh month of the secular calendar. (Ex. 13:4; 23:15; 34:18; Deut. 16:1) It corresponds, generally, with part of March and part of April. The name is understood to mean “ripening grain” or “green ears,” and it was during this month that the barley harvest took place, followed some weeks later by the wheat harvest. The latter or spring rains also began and these helped to bring the Jordan River to flood stage. (Josh. 3:15) It was designated by Jehovah as the initial month of the sacred year at the time of the exodus from Egypt. (Ex. 12:1, 2; 13:4) Following the Babylonian exile this name was replaced by the name “Nisan.”—See NISAN.

ABIDA

(A·biʹda) [father of knowledge].

Abida was a son of Midian, and a grandson of Abraham by his wife Keturah. He had four brothers, named Ephah, Epher, Hanoch and Eldaah.—Gen. 25:1, 2, 4; 1 Chron. 1:33.

ABIDAN

(Abʹi·dan) [father of judgment].

The chieftain of the tribe of Benjamin at the time of the census of Israel in the second year of the exodus from Egypt. He was the son of Gideoni. (Num. 1:11, 16) He was the head over the 35,400 men of Benjamin over twenty years of age who camped on the W side of the tabernacle.—Num. 2:18, 22, 23.

At the completion of the tabernacle and its inauguration (1512 B.C.E.), during twelve days each chieftain presented a noncompetitive offering of silver and gold dishware, worth about $224, in addition to offerings of grain, oil, incense and livestock, and it was on the ninth day that Abidan represented the tribe of Benjamin in this manner. (Num. 7:10, 60-65) He died during the forty-year journey in the wilderness.—Num. 14:29, 30.