abstain from blood.

The law of Moses required abstinence from various

kinds of food. Some animals were declared to be un

clean, and were altogether prohibited (see ANIMAL), and parts of others were forbidden. Blood was most strictly prohibited. (See BLOOD.) The priests were commanded to abstain from wine or strong drink, during the time they were employed in attending their ministry in the tabernacle. (Levit. 10. 9.) And the Nazarites were subject to the same abstinence during the time of their consecration or separation. They were even forbidden to eat any part of the vine or its fruit. (Numb. 6. 3,4.) Abstinence from wine may be traced among the Egyptians, and other nations, as an obseryance of the priesthood. (Porphyr. de Abst., iv.) Among the primitive Christians some abstained from the meats and drinks which had been prohibited under the law of

Moses; others considered themselves freed from these restraints. From this arose dissensions and disputes, which required the interference of the apostles; and, in the council which they held at Jerusalem, they decreed that the heathen converts should be only required to abstain "from pollutions of idols, and from fornication, and from things strangled, and from blood." (Acts 15. 20.)

ABUBUS. Father of Ptolemy, by whose procurement his father-in-law, Simon Maccabæus, was assassinated in the castle of Docus. (1Macc. 16. 11,12.) A.M. 3869, ante A.D. 135.

ABUMA. The same as Rumah, (2Kings 23. 36,) a city of Judah. Josephus states it to have been the birth-place of Zebudah, the mother of King Jehoiakim.

ABYSS, literally signifies any great depth or deep without bottom, and generally a mass of very deep water. According to the Jews, the abyss was a place under the earth, in the most internal parts of it, and was thought to be a great receptacle of waters to furnish all the springs or rivers. And this opinion was held by Homer, Socrates, Plato, and others, as well as by the Egyptians.

In Genesis 7. 11, it is called the great deep; or that vast body of waters which is conceived to exist in the hollow sphere of the earth, whence it was brought forth at the universal deluge. Isaiah 51. 10, "Art thou not it which hath dried the sea, the waters of the great deep?" Isaiah (44. 27) refers to the method by which Cyrus took Babylon, viz., by laying the bed of the Euphrates dry, as mentioned by Xenophon and others. The same event is noticed in similar terms by Jeremiah 51. 36. A parallel passage, in relation to Egypt, occurs in Isaiah 19. 5, where the exhaustion of the country and its resources by foreign conquerors seems to be pointed out.

abyss, as is justly remarked by Campbell; that part of Luke 8. 31. The term deep should be rendered the Hades in which wicked spirits are in torment.

Romans 10. 7, "Who shall descend into the abyss to bring up Christ again from the dead?"

The Greek term, aßvoσos, occurs in Rev. 9. 1; 11.7, et alia loc.

The ABYSS sometimes signifies, metaphorically, grievous affliction or calamities, in which, as in a sea, men seem ready to be overwhelmed. (Ps. 42. 7; 71. 20.).

The PIT. (Ezekiel 32. 23.) The region of the dead. The spacious sepulchre, full of receptacles hewn round about its sides, in which the dead were deposited.

In the conception of the ancient Hebrews, and of the generality of Eastern people at this day, the abyss, the supposed to float upon the abyss, of which it covered a sea, or waters, encompassed the whole earth. This was small part. According to the same notion, the earth was founded on the waters, or at least its foundations were on the abyss beneath. (Ps. 24. 2; 136. 6.) Under sented the wicked as groaning and suffering the punishthese waters, and at the bottom of this abyss, they reprement of their sins. The Rephaim were confined there; those old giants who, whilst living, caused surrounding nations to tremble. (Prov. 9. 18; 21. 16.)

In these dark dungeons, the kings of Tyre, Babylon, and Egypt are described by the prophets as suffering the punishment of their pride and cruelty. (Ezek. 28.) the abode of evil spirits and powers opposed to God. The abyss is represented in the Book of Revelation as (Rev. 9. 1-11.)

See HELL.

D 2

been despatched through all the tribes to announce, that as soon as the trumpet should sound, they were to proclaim that Absalom reigned in Hebron. (2Sam. 15. 10.) Matters being thus arranged, Absalom set out for Hebron, accompanied by 200 men, who were altogether ignorant of the object of his expedition. Ahithophel, David's counsellor, treacherously took part in the scheme, which, as had been denounced against David, was permitted to succeed to so alarming an extent, that the king found he had no hope of safety except in flight. He left, however, behind him a serviceable friend, in the person of Hushai the Archite, to take advantage of circumstances. An opportunity soon presented itself to Hushai of serving his master's cause. The advice of Ahithophel was supreme with Absalom and the people. (2Sam. 16. 23.) At the suggestion of this unprincipled counsellor, the prince had already fulfilled the prophecy of Nathan, with regard to his father's wives. (2Sam. 12. 11; 16. 22.) Ahithophel next recommended an immediate pursuit of David, who was to be killed at once, and then the whole contest would cease. Absalom did not hesitate to applaud the scheme, but desired the advice of Hushai. The latter then represented the danger of encountering David with anything less than an overwhelming force, and the fatal result of an early discomfiture. Providence so ordered that Hushai's advice was followed, and Absalom, having accomplished his purpose as the scourge of his father, soon himself received the reward of his crimes.

The advice of Ahithophel was communicated by Hushai to David, who immediately crossed over Jordan, and was followed by Absalom. (2Sam. 17. 22,24.) While this desperate rebel and parricide in heart was wickedly seeking the destruction of his father, David gave the strictest and most earnest charge to his three principal officers, Joab, Abishai, and Ittai, to save the life of his son. (2Sam. 18. 5.)

The two armies engaged in "the wood of Ephraim," a place in the region of Gilead, probably named from the great slaughter of the Ephraimites there made by Jephthah. Here Absalom in the heat of the engagement, became entangled by his hair, which he wore of an ostentatious length, in the branches of an oak; his mule left him suspended in the tree, and Joab, in direct violation of the king's order, struck him through with three darts, and he was then despatched by ten of Joab's attendants. His body was afterwards cast into a pit and covered with stones. (2Sam. 18.)

The unnatural conduct of this rash and violent young man never produced any change in the parental feelings of his father; and the exclamation of David, on receiving the fatal intelligence, is well known as one of the most pathetic and touching historical passages on record. (2Sam. 18. 33; 19. 4.)

Absalom was celebrated for his personal beauty, and especially for the luxuriance of his hair, the pollings, or cuttings of which weighed 200 shekels,-about three pounds avoirdupois. It is a mistake, however, that this took place yearly, the original expression only signifies "at stated times," from end of days to the days.

Absalom's male children being dead, he erected a column in the king's dale, near Jerusalem, to perpetuate his memory. (2Sam. 18. 18.) A monument called "Absalom's Pillar," is still shown in the Valley of Jehoshaphat; but there is great reason to doubt its identity with the column in question. "Absalom's place," (2Sam. 18. 18,) literally rendered, would be Absalom's hand; NT and so Josephus, (Antiq. Jud. vii. 9.) and the LXX. take it. It probably bore the impress of a hand, as the emblem of power;

The annexed engraving is taken from a recent work, Three Weeks in Palestine, in which the monument itself is thus described by the author. Speaking of the tombs in the Valley of Jehoshaphat, he says:-"That of Absalom is the most conspicuous, of which the lower portion is quadrangular, standing entirely detached from the living rock from which it was hewn. Upon the four façades are cut Ionic pilasters, over which is a frieze, with Doric metopes and triglyphs. Over this base rises a square piece of masonry, of smaller dimensions; and the whole is crowned by a tall conical dome, finishing in a point." The Ionic pilasters seem evidently to be of a later age, and unless we had some reason for believing that the monument had been "garnished" in after-times, we cannot suppose it to be the pillar mentioned in this history.

ABSALON. An ambassador of Judas Maccabæus

to Lysias, general of the army of Antiochus, surnamed Eupator. (2Macc. 11. 17.)

II. See ABSALOM-rendered ABSALON in the Vulgate version.

ABSOLUTION signifies acquittal. It is taken also from that act whereby the priest declares the sins of such as are penitent remitted. The Romanists hold absolution a part of the sacrament of penance; and the Council of Trent, and that of Florence, declare the form or essence of the sacrament to lie in the words of absolution-"I absolve thee of thy sins." According to this, no one can receive absolution without the privity, consent, and declaration of the priest. The chief passage on which the Romanists ground their power of absolution is that in John 20. 23,"Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained." But, supposing the passage in question to apply to the successors of the apostles, and to ministers in general, it can only import that their office is to preach pardon to the penitent, assuring those who believe that their sins are forgiven through the

been despatched through all the tribes to announce, that as soon as the trumpet should sound, they were to proclaim that Absalom reigned in Hebron. (2Sam. 15. 10.) Matters being thus arranged, Absalom set out for Hebron, accompanied by 200 men, who were altogether ignorant of the object of his expedition. Ahithophel, David's counsellor, treacherously took part in the scheme, which, as had been denounced against David, was permitted to succeed to so alarming an extent, that the king found he had no hope of safety except in flight. He left, however, behind him a serviceable friend, in the person of Hushai the Archite, to take advantage of circumstances. An opportunity soon presented itself to Hushai of serving his master's cause. The advice of Ahithophel was supreme with Absalom and the people. (2Sam. 16. 23.) At the suggestion of this unprincipled counsellor, the prince had already fulfilled the prophecy of Nathan, with regard to his father's wives. (2Sam. 12. 11; 16. 22.) Ahithophel next recommended an immediate pursuit of David, who was to be killed at once, and then the whole contest would cease. Absalom did not hesitate to applaud the scheme, but desired the advice of Hushai. The latter then represented the danger of encountering David with anything less than an overwhelming force, and the fatal result of an early discomfiture. Providence so ordered that Hushai's advice was followed, and Absalom, having accomplished his purpose as the scourge of his father, soon himself received the reward of his crimes.

The advice of Ahithophel was communicated by Hushai to David, who immediately crossed over Jordan, and was followed by Absalom. (2Sam. 17. 22,24.) While this desperate rebel and parricide in heart was wickedly seeking the destruction of his father, David gave the strictest and most earnest charge to his three principal officers, Joab, Abishai, and Ittai, to save the life of his son. (2Sam. 18. 5.)

The two armies engaged in "the wood of Ephraim," a place in the region of Gilead, probably named from the great slaughter of the Ephraimites there made by Jephthah. Here Absalom in the heat of the engagement, became entangled by his hair, which he wore of an ostentatious length, in the branches of an oak; his mule left him suspended in the tree, and Joab, in direct violation of the king's order, struck him through with three darts, and he was then despatched by ten of Joab's attendants. His body was afterwards cast into a pit and covered with stones. (2Sam. 18.)

The unnatural conduct of this rash and violent young man never produced any change in the parental feelings of his father; and the exclamation of David, on receiving the fatal intelligence, is well known as one of the most pathetic and touching historical passages on record. (2Sam. 18. 33; 19. 4.)

Absalom was celebrated for his personal beauty, and especially for the luxuriance of his hair, the pollings, or cuttings of which weighed 200 shekels,-about three pounds avoirdupois. It is a mistake, however, that this took place yearly, the original expression only signifies "at stated times," ' '' YPD from end of days to the days.

Absalom's male children being dead, he erected a column in the king's dale, near Jerusalem, to perpetuate his memory. (2Sam. 18. 18.) A monument called "Absalom's Pillar," is still shown in the Valley of Jehoshaphat; but there is great reason to doubt its identity with the column in question. "Absalom's place," (2Sam. 18., 18,) literally rendered, would be Absalom's hand; DIN T and so Josephus, (Antig. Jud. vii. 9.) and the LXX. take it. It probably bore the impress of a hand, as the emblem of power;

The annexed engraving is taken from a recent work, Three Weeks in Palestine, in which the monument itself is thus described by the author. Speaking of the tombs in the Valley of Jehoshaphat, he says:-"That of Absalom is the most conspicuous, of which the lower portion is quadrangular, standing entirely detached from the living rock from which it was hewn. Upon the four façades are cut Ionic pilasters, over which is a frieze, with Doric metopes and triglyphs. Over this base rises a square piece of masonry, of smaller dimensions; and the whole is crowned by a tall conical dome, finishing in a point." The Ionic pilasters seem evidently to be of a later age, and unless we had some reason for believing that the monument had been "garnished" in after-times, we cannot suppose it to be the pillar mentioned in this history.

ABSALON. An ambassador of Judas Maccabæus

to Lysias, general of the army of Antiochus, surnamed Eupator. (2Macc. 11. 17.)

II. See ABSALOM-rendered ABSALON in the Vulgate version.

ABSOLUTION signifies acquittal. It is taken also from that act whereby the priest declares the sins of such as are penitent remitted. The Romanists hold absolution a part of the sacrament of penance; and the Council of Trent, and that of Florence, declare the form or essence of the sacrament to lie in the words of absolution-"I absolve thee of thy sins." According to this, no one can receive absolution without the privity, consent, and declaration of the priest. The chief passage on which the Romanists ground their power of absolution is that in John 20. 23, "Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained." But, supposing the passage in question to apply to the successors of the apostles, and to ministers in general, it can only import that their office is to preach pardon to the penitent, assuring those who believe that their sins are forgiven through the

ABSTINENCE, or keeping from the use of particular food or drink, or from the customary occupations and enjoyments of mankind, was a part of religion from the very earliest periods. It was, in fact, the first test of obedience required from the human race; for Adam was commanded to abstain from eating the fruit of the tree of the knowledge of good and evil in the garden of Eden. Some have supposed that the antediluvians abstained from wine and flesh, because herbs and fruits only were assigned to Adam for food at the creation. (Gen. 1. 29.) But this is not conclusive, and the contrary opinion has been more successfully maintained. The first notice of eating flesh is certainly the permission given to Noah. (Gen. 9. 3.) He was only required to abstain from blood.

The law of Moses required abstinence from various kinds of food. Some animals were declared to be unclean, and were altogether prohibited (see ANIMAL), and parts of others were forbidden. Blood was most strictly prohibited. (See BLOOD.) The priests were commanded to abstain from wine or strong drink, during the time they were employed in attending their ministry in the tabernacle. (Levit. 10. 9.) And the Nazarites were subject to the same abstinence during the time of their consecration or separation. They were even forbidden to eat any part of the vine or its fruit. (Numb. 6. 3,4.) Abstinence from wine may be traced among the Egyptians, and other nations, as an observance of the priesthood. (Porphyr. de Abst., iv.) Among the primitive Christians some abstained from the meats and drinks which had been prohibited under the law of Moses; others considered themselves freed from these restraints. From this arose dissensions and disputes, which required the interference of the apostles; and, in the council which they held at Jerusalem, they decreed that the heathen converts should be only required to abstain from pollutions of idols, and from fornication, and from things strangled, and from blood." (Acts 15. 20.) ABUBUS. Father of Ptolemy, by whose procurement his father-in-law, Simon Maccabæus, was assassinated in the castle of Docus. (1Macc. 16. 11,12.) A.M. 3869, ante A.D. 135.

ABUMA. The same as Rumah, (2Kings 23. 36,) a city of Judah. Josephus states it to have been the birth-place of Zebudah, the mother of King Jehoiakim.

ABYSS, literally signifies any great depth or deep without bottom, and generally a mass of very deep water. According to the Jews, the abyss was a place under the earth, in the most internal parts of it, and was thought to be a great receptacle of waters to furnish all the springs or rivers. And this opinion was held by Homer, Socrates, Plato, and others, as well as by the Egyptians.

In Genesis 7. 11, it is called the great deep; or that vast body of waters which is conceived to exist in the hollow sphere of the earth, whence it was brought forth at the universal deluge. Isaiah 51. 10, "Art thou not it which hath dried the sea, the waters of the great deep?"

abyss, as is justly remarked by Campbell; that part of Luke 8. 31. The term deep should be rendered the Hades in which wicked spirits are in torment.

Romans 10. 7, "Who shall descend into the abyss to bring up Christ again from the dead?”

The Greek term, aßvooos, occurs in Rev. 9. 1; 11.7, et alia loc.

The ABYSS sometimes signifies, metaphorically, grievous affliction or calamities, in which, as in a sea, men seem ready to be overwhelmed. (Ps. 42. 7; 71. 20.)

The PIT. (Ezekiel 32. 23.) The region of the dead. The spacious sepulchre, full of receptacles hewn round about its sides, in which the dead were deposited.

In the conception of the ancient Hebrews, and of the generality of Eastern people at this day, the abyss, the sea, or waters, encompassed the whole earth. This was supposed to float upon the abyss, of which it covered a small part. According to the same notion, the earth was founded on the waters, or at least its foundations were on the abyss beneath. (Ps. 24. 2; 136. 6.) Under sented the wicked as groaning and suffering the punishthese waters, and at the bottom of this abyss, they reprement of their sins. The Rephaim were confined there; nations to tremble. (Prov. 9. 18; 21. 16.) those old giants who, whilst living, caused surrounding

In these dark dungeons, the kings of Tyre, Babylon, and Egypt are described by the prophets as suffering the punishment of their pride and cruelty. (Ezek. 28.) the abode of evil spirits and powers opposed to God. The abyss is represented in the Book of Revelation as (Rev. 9. 1-11.)

See HELL.

ACCAD. TN; Sept. Apxad; one of the four cities said to have been built by Nimrod, the founder of the Assyrian empire. (Gen. 10. 10.) The Jerusalem Targum, and Jerome, say, it is the same as Nisibis. It is not mentioned under its ancient name by any profane author; but modern travellers state that about six miles from Bagdad is a gigantic pile of ruins, called, by the Arabs and Turks, the hill of Nimrod, in which the materials and style of building are so perfectly similar to those of ancient Babylon, as to make it certain that here was the site of one of the four cities built by Nimrod.

Dr. Wells is of opinion that some traces of its name are still preserved in that of a small river called Argades, which flows near Sittace, a town situated at some distance from the Tigris, and which anciently gave the name of Sittacene to the district of country between Babylon and Susa.

It is further conjectured that Sittace was formerly called Argad, and that it received its present name of Sittace, or Psittace, from the great quantities of nuts, called Psittacias, which grow in its vicinity. Strabo mentions a district of that country by the name of Artacene, formed probably from Arcad, which might be the ancient name of the district Sittacene, as Arcad was of the city Sittace.

Pliny states that Sittacene was the same as Arbilitis, or the country of Arbela. Bochart; Michaëlis; Calmet.

Το

ACCEPT-ACCEPTABLE-ACCEPTED. accept, is not only to receive, but to receive with pleasure and kindness. (Gen. 32. 20.) It stands opposed to reject, which is a direct mode of refusal, and implies a positive sentiment of disapprobation. (Jer. 6. 30;