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,