ABIRAM, the eldest son of Hiel, the Bethelite. Joshua having destroyed the city of Jericho, pronounced this curse: “Cursed be the man, before the Lord, that riseth up and buildeth this city, Jericho: he shall lay the foundation thereof in his first-born, and in his youngest son shall he set up the gates of it,” Joshua vi, 26. Hiel of Bethel, about five hundred and thirty-seven years after this imprecation, having undertaken to rebuild Jericho, whilst he was laying the foundation of it, lost his eldest son, Abiram, 1 Kings xvi, 34; and Segub, the youngest, when they set up the gates of it: a remarkable instance of a prophetic denunciation fulfilled, perhaps on a person who would not credit the tradition, or the truth of the prediction. So true is the word of the Lord; so minutely are the most distant contingencies foreseen by him; and so exact is the accomplishment of Divine prophecy!
2. Abiram, the son of Eliab, of the tribe of Reuben, was one of those who conspired with Korah and Dathan against Moses in the wilderness, and was swallowed up alive, with his companions, by the earth, which opened to receive them, Num. xvi.
ABISHAG, a young woman, a native of Shunam, in the tribe of Issachar. David, at the age of seventy, finding no warmth in his bed, was advised by his physicians to procure some young person, who might communicate the heat required. To this end Abishag was presented to him, who was one of the most beautiful women in Israel, 1 Kings i, 3; and the king made her his wife. After his death, Adonijah requested her in marriage, for which he lost his life; Solomon perceiving in this a design upon the crown also. Adonijah was his elder brother, an intriguing man, and had aspired to be king before the death of David, and had had his life spared only upon the condition of his peaceable conduct. By this request he convinced Solomon, that he was still actuated by political views, and this brought upon him the punishment of treason.
ABISHAI, the son of Zeruiah, David’s sister, who was one of the most valiant men of his time, and one of the principal generals in David’s armies.
ABLUTION, purification by washing the body, either in whole or part. Ablutions appear to be almost as ancient as external worship itself. Moses enjoined them; the Heathens adopted them; and Mohammed and his followers have continued them: thus they have been introduced among most nations, and make a considerable part of all superstitious religions. The Egyptian priests had their diurnal and nocturnal ablutions; the Grecians, their sprinklings; the Romans, their lustrations and lavations; the Jews, their washings of hands and feet, beside their baptisms; the ancient Christians used ablution before communion, which the Romish church still retains before the mass, sometimes after; the Syrians, Copts, &c, have their solemn washings on Good Friday; the Turks their greater and less ablutions, &c.
Lustration, among the Romans, was a solemn ceremony by which they purified their cities, fields, armies, or people, after any crime or impurity. Lustrations might be performed by fire, by sulphur, by water, and by air; the last was applied by ventilation, or fanning the thing to be purified. All sorts of people, slaves excepted, might perform some kind of lustration. When a person died the house was to be swept in a particular manner; new married persons were sprinkled by the priest with water. People sometimes, by way of purification, ran several times naked through the streets. There was scarcely any action performed, at the beginning and end of which some ceremony was not required to purify themselves and appease the gods.
ABNER was the uncle of king Saul, and the general of his army. After Saul’s death, he made Ishbosheth king; and for seven years supported the family of Saul, in opposition to David; but in most of his skirmishes came off with loss. While Ishbosheth’s and David’s troops lay near each other, hard by Gibeon, Abner challenged Joab to select twelve of David’s warriors to fight with an equal number of his. Joab consented: the twenty-four engaged; and fell together on the spot. A fierce battle ensued, in which Abner and his troops were routed. Abner himself was hotly pursued by Asahel, whom he killed by a back stroke of his spear. Still he was followed by Joab and Abishai, till he, who in the morning sported with murder, was obliged at even to entreat that Joab would stay his troops from the effusion of blood, 2 Sam. ii.
Not long after, Abner, taking it highly amiss for Ishbosheth to charge him with lewd behaviour toward Rizpah, Saul’s concubine, vowed that he would quickly transfer the whole kingdom into the hands of David. He therefore commenced a correspondence with David, and had an interview with him at Hebron. Abner had just left the feast at which David had entertained him, when Joab, informed of the matter, warmly remonstrated, asserting, that Abner had come as a spy. On his own authority he sent a messenger to invite him back, to have some farther communication with the king; and when Abner was come into Joab’s presence, the latter, partly from jealousy lest Abner might become his superior, and partly to revenge his brother Asahel’s death, mortally stabbed him in the act of salutation. David, to show how heartily he detested the act, honoured Abner with a splendid funeral, and composed an elegy on his death, 2 Sam. iii.
ABOMINATION. This term was used with regard to the Hebrews, who, being shepherds, are said to have been an abomination to the Egyptians; because they sacrificed the animals held sacred by that people, as oxen, goats, sheep, &c, which the Egyptians esteemed unlawful. This word is also applied in the sacred writings to idolatry and idols, not only because the worship of idols is in itself an abominable thing, but likewise because the ceremonies of idolaters were almost always of an infamous and licentious nature. For this reason, Chrysostom affirms, that every idol, and every image of a man, was called an abomination among the Jews. The “abomination of desolation” foretold by the Prophet Daniel, x, 27, xi, 31, is supposed by some interpreters to denote the statue of Jupiter Olympius, which Antiochus Epiphanes caused to be erected in the temple of Jerusalem. The second of the passages above cited may probably refer to this circumstance, as the statue of Jupiter did, in fact, “make desolate,” by banishing the true worship of God, and those who performed it, from the temple. But the former passage, considered in its whole connection, bears more immediate reference to that which the evangelists have denominated the “abomination of desolation,” Matt. xxiv, 15, 16; Mark xiii, 14. This, without doubt, signifies the ensigns of the Roman armies under the command of Titus, during the last siege of Jerusalem. The images of their gods and emperors were delineated on these ensigns; and the ensigns themselves, especially the eagles, which were carried at the heads of the legions, were objects of worship; and, according to the usual style of Scripture, they were therefore an abomination. Those ensigns were placed upon the ruins of the temple after it was taken and demolished; and, as Josephus informs us, the Romans sacrificed to them there. The horror with which the Jews regarded them, sufficiently appears from the account which Josephus gives of Pilate’s introducing them into the city, when he sent his army from Cæsarea into winter quarters at Jerusalem, and of Vitellius’s proposing to march through Judea, after he had received orders from Tiberius to attack Aretas, king of Petra. The people supplicated and remonstrated, and induced Pilate to remove the army, and Vitellius to march his troops another way. The Jews applied the above passage of Daniel to the Romans, as we are informed by Jerome. The learned Mr. Mede concurs in the same opinion. Sir Isaac Newton, Obs. on Daniel ix, xii, observes, that in the sixteenth year of the emperor Adrian, B. C. 132, the Romans accomplished the prediction of Daniel by building a temple to Jupiter Capitolinus, where the temple of God in Jerusalem had stood. Upon this occasion the Jews, under the conduct of Barchochab, rose up in arms against the Romans, and in the war had fifty cities demolished, nine hundred and eighty-five of their best towns destroyed, and five hundred and eighty thousand men slain by the sword; and in the end of the war, B. C. 136, they were banished from Judea upon pain of death; and thenceforth the land remained desolate of its old inhabitants. Others again have applied the prediction of Daniel to the invasion and desolation of Christendom by the Mohammedans, and to their conversion of the churches into mosques. From this interpretation they infer, that the religion of Mohammed will prevail in the east one thousand two hundred and sixty years, and be succeeded by the restoration of the Jews, the destruction of antichrist, the full conversion of the Gentiles to the church of Christ, and the commencement of the millennium.
In general, whatever is morally or ceremonially impure, or leads to sin, is designated an abomination to God. Thus lying lips are said to be an abomination to the Lord. Every thing in doctrine or practice which tended to corrupt the simplicity of the Gospel is also in Scripture called abominable; hence Babylon is represented, Rev. xvii, 4, as holding in her hand a cup “full of abominations.” In this view, to “work abomination,” is to introduce idolatry, or any other great corruption, into the church and worship of God, 1 Kings xi, 7.