prayer to Jehovah in answer to these accusations likewise contains a defense of his own actions, not those of Aaron.—Vss. 12-15.

From this it would appear that the rebellion was two-pronged and aimed not only at the Aaronic priesthood but also at Moses’ position as administrator of God’s instructions. (Ps. 106:16) The situation may have seemed opportune for organizing popular sentiment toward a change, since shortly before this the people had severely complained against Moses, had talked of appointing a new head to lead the nation back to Egypt, and had even talked of stoning Joshua and Caleb for upholding Moses and Aaron. (Num. 14:1-10) Reuben was Jacob’s firstborn son but lost his right to the inheritance as such because of wrong action. (1 Chron. 5:1) Thus, Dathan and Abiram may have been expressing resentment at Moses the Levite’s exercise of authority over them, because of desiring to regain the lost primacy of their forefather. Numbers 26:9, however, shows that their struggle was not only against Moses and Aaron but also “a struggle against Jehovah,” who had divinely commissioned Moses and Aaron to occupy positions of authority.

Since the family of the Kohathites (in which Korah’s family was included) encamped on the S side of the tabernacle, the same side as did the Reubenites, it is possible that Korah’s tent was nearby those of Dathan and Abiram. (Num. 2:10; 3:29) At the time of God’s expression of judgment, Dathan and Abiram stood at the entrances of their tents, while Korah and two hundred and fifty rebel supporters were gathered at the entrance of the tent of meeting with their incense holders in their hands. Then, following Moses’ call to the rest of the people to withdraw from around the tents of the three ringleaders of the rebellion, God manifested his condemnation of their disrespectful course by causing the ground to open up beneath the tents of these men, swallowing up Dathan and Abiram, and their households. (Num. 16:16-35; Deut. 11:6; Ps. 106:17) Korah’s household, with the exception of his sons, likewise perished. Korah himself died with the two hundred and fifty rebels, destroyed by fire before the tabernacle. (Num. 16:35; 26:10, 11) Thus the rebellion against divinely assigned authority came to a swift termination and, for his share in it, Abiram’s name was wiped out of Israel.

2. The firstborn son of Hiel the Bethelite. At Joshua 6:26 Joshua’s oath is recorded concerning the destroyed city of Jericho, foretelling that whoever should rebuild it would do so at the loss of his firstborn son. Abiram’s father Hiel, ignored this oath and, during the reign of King Ahab (940-919 B.C.E.) some five centuries after Joshua’s time, he laid Jericho’s foundations. Abiram, his son, died, evidently prematurely as a historically recorded fulfillment of the prophecy.—1 Ki. 16:34.

ABISHAG

(Abʹi·shag) [father of error or levity].

A young virgin from the town of Shunem, N of Jezreel and Mount Gilboa, in the territory of Issachar. (Josh. 19:17-23) She was “beautiful in the extreme,” and was chosen by David’s servants to become the nurse and companion of the king during his final days. (1 Ki. 1:1-4) David was now about seventy years of age (2 Sam. 5:4, 5), and the rigors of his eventful life had evidently left him greatly debilitated so that he had little body heat. Abishag waited on him during the day, doubtless brightening the surroundings with her youthful freshness and beauty and at night she ‘lay in the king’s bosom’ to give him warmth, but “the king himself had no intercourse with her.” Nevertheless, the attitude later manifested by Solomon regarding her indicates that Abishag was viewed as being in the position of wife or concubine of David. As such, by ancient custom, she would become the property of David’s heir at the time of his death.

The account concerning Abishag directly precedes the account of the attempt at gaining the crown by the one who was probably David’s oldest surviving son, Adonijah, and would seem to be so placed to give understanding to Adonijah’s subsequent action during Solomon’s reign. Solomon, after ascending the throne, had placed Adonijah on conditional pardon. Now Adonijah persuaded Solomon’s mother, Bath-sheba, to ask Solomon to give him Abishag as his wife. Solomon, convinced that Adonijah’s request was not due alone to Abishag’s beauty but, rather, indicated a subtle effort to strengthen Adonijah’s claim to the throne, reacted angrily, revoked Adonijah’s pardon and ordered his death. (1 Ki. 2:13-25) No further mention is made of Abishag, but it is probable that she continued as one of Solomon’s wives.—See ADONIJAH No. 1.

ABISHAI

(A·bishʹai) [my father is Jesse, father of a gift, i.e., probably, generous].

The son of David’s sister Zeruiah and brother of Joab and Asahel. (2 Sam. 2:18; 1 Chron. 2:15, 16) Abishai came to be more distinguished for his prowess than the thirty mighty warriors over whom he served as chief, his reputation even rivaling those of David’s three most mighty men, for he once struck down 300 of the enemy single-handed, but “to the rank of the first three he did not come.”—2 Sam. 23:18, 19.

Abishai loyally supported his uncle David in all his military campaigns, but tended to be impulsive and ruthless, and, on occasions had to be restrained. For example, when he and David stole into Saul’s military camp by night he would have pinned sleeping Saul, the “anointed of Jehovah,” to the earth with Saul’s own spear had not David restrained him. (1 Sam. 26:6-9) When Absalom rebelled, Abishai had to be held back twice from beheading king-cursing Shimei. However, David was not able to prevent Abishai from collaborating in the death of Abner.—2 Sam. 3:30; 16:9-11; 19:21-23.

Abishai was noted for his taking the lead in striking down 18,000 Edomites and, again, in leading in the rout of the Ammonites. He also cooperated in putting down the rebellion of Sheba, a good-for-nothing Benjaminite. In David’s last recorded battle had it not been for Abishai, he would have lost his life at the hand of an overtowering Philistine.—1 Chron. 18:12; 19:11-15; 2 Sam. 20:1, 6; 21:15-17.

ABISHALOM

See ABSALOM.

ABISHUA

(Ab·i·shuʹa) [father of safety or welfare].

1. A Benjamite of the family of Bela. (1 Chron. 8:1-4) Though he appears to be a son of Bela, the variance between the accounts at Numbers 26:40, 1 Chronicles 7:7, and 1 Chronicles 8:1-4 cause some to believe the word “sons” may mean, rather, “descendants.”

2. The son of Phinehas and a great-grandson of Aaron. He was the father of Bukki. (1 Chron. 6:4, 5, 50, 51) At Ezra 7:1-5 he is shown to have been one of Ezra’s forefathers. Josephus (Antiquities of the Jews, Book V, chap. XI, par. 5; Book VIII, chap. I, par. 3) refers to Abishua (called Abiezer in Book V) as the high priest, which, if accepted, would make him the fourth high priest of Israel. This would harmonize with Jehovah’s promise made to Abishua’s father, Phinehas, that the priesthood would remain in his family.—Num. 25:11-13.

ABISHUR

(A·biʹshur) [the father is a wall].

A descendant of Judah through the family line of Hezron, of the house of Jerahmeel. He was evidently the second son of Shammai and became the father of two sons by his wife Abihail.—1 Chron. 2:28, 29.

ABITAL

(A·biʹtal) [the father is dew].

One of six wives through whom David had sons during the seven and a half years he reigned in Hebron (1077-1070 B.C.E.). Her son was named Shephatiah.—2 Sam. 3:4; 1 Chron. 3:3.

ABITUB

(A·biʹtub) [the father is goodness; or, father of goodness].

A Benjamite, evidently the son of Shaharaim by his wife Hushim. (1 Chron. 8:8, 11)