wailings by the Jews in memory of the destruction of the temple in Jerusalem. (Zec 7:3, 5; 8:19) It was also in the month Ab that Ezra returned to the restored Jerusalem to instruct the Jews in the Law of Jehovah.​—Ezr 7:8, 9, 25.

(A·badʹdon) [from Heb., meaning “Destruction”].

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 Apollyon.”

In Hebrew the word ʼavad·dohnʹ means “destruction” and may also refer to “the place of destruction.” It appears in the original Hebrew text a total of five times, and in four of the occurrences it is used to parallel “the burial place,” “Sheol,” and “death.” (Ps 88:11; Job 26:6; 28:22; Pr 15:11) The word ʼavad·dohnʹ in these texts evidently refers to the destructive processes that ensue with human death, and these scriptures indicate that decay or destruction takes place in Sheol, the common grave of mankind. At Job 31:12 ʼavad·dohnʹ designates the damaging effect of an adulterous course. Job declared: “That [adulterous course] is a fire that would eat clear to destruction [ʽadh-ʼavad·dohnʹ], and among all my produce it would take root.”​—Compare Pr 6:26-28, 32; 7:26, 27.

Abaddon, the angel of the abyss​—who is he?

At Revelation 9:11, however, the word “Abaddon” is used as the name of “the angel of the abyss.” The corresponding Greek name Apollyon means “Destroyer.” In the 19th century there were efforts made to show that this text prophetically applied to individuals such as Emperor Vespasian, Muhammad, 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 and hurls Satan into the abyss. Commenting on Revelation 9:11, The Interpreter’s Bible 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 ʼavad·dohnʹ is paralleled with Sheol and death. At Revelation 1:18 we find Christ Jesus stating: “I am living forever and ever, and I have 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 order that “through his death he might bring to 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.

(A·bagʹtha).

The name of one of seven court officials who ministered to the Persian king Ahasuerus, the husband of the Jewess Esther, in his palace in Shushan, then capital of Persia.​—Es 1:10.

In the King James Version, Abagtha is said to be one of seven “chamberlains,” and the marginal reading says “eunuchs.” While eunuchs were frequently used as trusted servants within royal households in Middle Eastern countries, the original Hebrew word sa·risʹ primarily has the meaning of “court official” and only secondarily has reference to a castrated person. Since these seven court officials were attendants of the king and apparently not assigned as guardians of the women (as was Hegai, the king’s eunuch mentioned at Esther 2:3), they may not have been eunuchs in the physical sense.

(A·baʹnah).

One of the two rivers of Damascus referred to by the Syrian army commander Naaman when scorning Elisha’s instructions to bathe himself in the waters of the Jordan as a cure for his leprosy.​—2Ki 5:12.

This river is generally identified with the Nahr Barada, which rises in the Anti-Lebanon mountains to the NW of Damascus and, after traversing 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 the city. Its waters, used to irrigate fields and orchards by means of canals 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 water for the city’s cisterns, fountains, and baths. Classical writers called it Golden River (Chrysorrhoas). So, Naaman’s high opinion of the river appears to have had a solid basis.

The word “Amana” or “Amanah” is used instead of “Abanah” at 2 Kings 5:12 in An American Translation, also in the translation published by The Jewish Publication Society of America, and the