the bridegroom, in the Canticles, does not call his bride wife, but always sister. Now, whatever allowances, or of whatever kind, the poetical style may require; or whatever liberties of speech it may take, it must at least possess, as essential to it, a correspondence to the manners it depicts. This mode of address, then, was certainly founded on those manners. In later ages, we find Tobias calling his wife sister; (Tobit viii. 4.) “Sister, arise, and let us pray:" -and verse 7, "I take not this my sister for lust." These instances tend to prove, that it was nothing unusual for husbands to express affection for their wives, by calling them sister in familiarity, and in private. To return to Abraham: there seems to be no necessity for supposing, that the use of this appellation commenced when Abraham was about to enter Egypt with Sarah. It was his general request long before; (Gen. xx. 13.) but he now again desired Sarah to use the title brother, (as had been customary between them in private,) in ordinary discourse, when speaking to him, or of him, to the Egyptian women, with whom she might converse. What these Egyptian women reported of her beauty and manners, with such accidental sight of her as might occur to the chief officers of Pharaoh's house, induced Pharaoh to take her into his palace, and give her apartments in his haram; but it does not appear that he ever saw her. Thus Sarah's calling Abraham brother, was as likely to have been the immediate cause of her being taken from him, as his calling her sister.That king's conduct, or at least the behavior of his officers, seems too much to justify Abraham's suspicions of the Egyptian manners. On the whole, so far as relates to this transaction in Egypt, while it is admitted, that the fear of Abraham induced him to use art and management, it must be equally admitted, that his fear was too well founded. Nor does it seem to have overcome his faith, as some have said; nor to have put him out of the regular custom of his life; but to have suggested what he thought a prudential application in public of what had been his custom in private, though, perhaps, by this very prudence, he ran at least as great a risk from the anger of Pharaoh, when he dismissed him without delay, as he might have done, had he trusted entirely to the ordinary course of things, and followed the simple path of his duty. The same effects seem connected with the same circumstances in the story of Abimelech, Gen. xx. 2. See ABIMELECH I. 4. However customary a plurality of wives might be among the nations around him, Abraham took no other wife than that of his youth; and this, as it should seem, from his very great affection for Sarah. His connexion with Hagar was not proposed by himself, but by Sarah ; and Abraham in that yielded to her wishes, rather than to his own. The same we find practised by Leah and Rachel, the wives of Jacob, who gave their handmaids to their husband, and considered themselves as having children by this substitution. (See ADOPTION.) As to Abraham's treatment of Hagar, it may appear, that after she had become his wife, he ought not to have left her so entirely under the power of Sarah; but it is evident that the sending away of Ishmael and his mother appeared hard to Abraham himself; nor did he comply with the demands of Sarah, till after he had obtained the divine sanction; with a renewal of the promise of divine protection to Ishmael. See HAGAR, and ISHMAEL. 5. The covenant made with Abraham is a subject well worthy of consideration, whether as it regards the solemnity, the occasion, or the provisions of Its history is related in two parts; the first is previo to the birth of Ishmael; the second, previous to t birth of Isaac. The first foretells, that Abraha should have a numerous posterity, and that he ne not make a stranger his heir: the second promis a son by Sarah, with whom the covenant was be established. (For the ceremonies of the cov nant, see COVENANT.) Regarding the provisions the covenant, we may notice, (1.) The posterity Abraham. His family has, from remote antiquit been extremely numerous; from him are deriv many tribes of Arabs, descending through Ishma and others by Keturah, to say nothing of the Jew neither has there been on the face of the earth, sin Noah and his sons, any man whose posterity equally extensive, any man to whom so many natio refer their origin. Others may have begotten fam lies, but Abraham is the father of nations. (2.) T change of names, Abram into Abraham, and Sar into Sarah. (3.) The sign of the covenant-circur cision. This had reference to posterity. See Cr CUMCISION. 6. The history of Abraham's entertaining the a gels, deserves, and is capable of, illustration. W find the patriarch, like a modern hospitable Arab dignity, sitting in the door of his tent, in the heat the day; where a stream of refreshing air pass through, and where the shade was comfortable a refreshing. He was not, however, so selfish or indolent, but that at the sight of strangers, travelli during those sultry hours, he felt for their fatigu He did not wait till they approached him, as if valued his ease more than their entertainment, b ran towards them, invited and pressed them to pa take of hospitality, and then hastily (disregarding th heat of the day, now he could serve his compan accommodated them, and stood by them under t trees, while they ate. He gave them a repast a counted noble, a liberal meal; and that his gues might want for nothing, he himself attended ther Such is still the hospitality, and such the politenes of the East. [The extent of oriental hospitality may proper be here illustrated by the following extracts from di tinguished modern travellers. Niebuhr, in his Description of Arabia, (p. 4 Germ. ed.) says, "The hospitality of the Arabs celebrated of old; and I believe that the prese Arabs are not behind their ancestors in the practic of this virtue.-A mere traveller, who wished to vis a sheik of rank in the desert, might expect, accor ing to oriental custom, to live at the expense of th sheik during his stay, and perhaps to receive a pre ent at his departure.-In some of the villages, ther are free caravanseras, or taverns, where all travelle may have lodging, food, and drink, for some day without charge; provided they will put up with u common fare of the Arabs; and these houses a much frequented. I myself, in my journey from Loheia to Beit el Fakih, was for several hours i such a public house in the village Meneyre, with a my fellow-travellers, servants, camel-drivers, and as drivers. The sheik of this village, who supporte the house, was not only so civil as to come to u himself, and cause a better meal than usual to be s before us, but he also besought us to remain wit him for the night." The following is more specific, from La Roque (Voyage dans la Palest., p. 124 seq.) "When strange enter a village where they know no one, they inquir for the Menzel, (or house for the reception of stran- be thought the import of the expressions, freely gers,) and desire to speak to the sheik, who is the taken. On hearing this, Sarah laughed; (Gen. xviii. lord of it; after saluting him, they signify their want | 1—12.) probably from a notion that the speaker knew of a dinner, or of a supper and lodging in the village. nothing about her. Then, for the first time, "the The sheik says they are welcome, and that they Lord" speaks, reasoning, that the Lord could do any could not do him a greater pleasure.-But they sel- thing; and repeating, that Sarah should have a son. dom have occasion for all this; for as soon as the Thus, by Sarah's detection, a token of some extrapeople of the village see any strangers coming, they ordinary person as the speaker was given to her inform the sheik of it, who goes to meet them, and and to Abraham; and the circumstances, though not having saluted them, asks if they would dine in the altogether miraculous as yet, are well calculated to village, or whether they choose to stay the whole excite attention and apprehension in the minds of night there. If they answer they would only eat a those interested; especially if Abraham, who had morsel, and go forward, and that they choose to stay so lately received the covenant from God, understood under some tree a little out of the village, the sheik any allusion to it, or any confirmation of it, under goes or sends his people into the village, to cause a these ambiguous expressions, which greatly resemcollation to be brought, and in a little time they re- ble those used not long before; if so, then by this turn with eggs, butter, curds, honey, olives, fruit, time he might begin to discern something of the digfresh or dried, according to the season. If it is even- nity of his guests. At least, he must now have reing, and the strangers would lodge in the village, the garded his guests as extraordinary personages; but women of the sheik's house never fail to cause fowls, what has passed hitherto, does not demonstrate that sheep, lambs, or a calf to be killed and prepared, they were super-human. Abraham, therefore, pleaswhich they send to the Menzel by the sheik's ser- ed and interested with their conversation, probably vants." desirous of further information, as also of doing honor to his courteous and well-wishing guests, accompanied them a part of the way towards Sodom; and about the dusk of the evening, when the day was closing, he perceived on one who staid with him, the others having departed, those splendid tokens, brightening as darkness came on, which designated a celestial being. Some have thought, that beside the person spoken to, the Shekinah appeared: it might be so; but it seems more probable, that this person gradually suffered the radiance of the sacred Shekinah to appear, and, without leading Abraham to suppose he had seen Jehovah, might yet convince his mind, that he had seen his commissioned messenger. If such honors might be gained by hospitality, the apostle was right to recommend it, by the example of such as had UNAWARES entertained angels. Such an afternoon, such an evening, amply repaid the most liberal hospitality! Heb. xiii. 2. This kind of ambiguity, brightening into certainty, seems well suited to the circumstances of the subsequent conversation between Abraham and his glorious visitor. Had Abraham conceived that he was speaking immediately to Jehovah, that had left no room for reasoning, or representation; and he could not address a mere stranger-traveller, a mere casual, undistinguished guest, by such honorable terms as he bestows on the person with whom he discourses. The principle of thus representing this part of the history, seems to be confirmed by the accuracy of distinction preserved in the original. The narration To the same purpose is the ensuing extract from Burckhardt, (Travels in Syria, p. 384.) describing his visit to the little city of Kerek, in the region east of the Dead Sea. "They have eight Menzels for the reception of guests. When a stranger takes up his lodging at one of these, one of the people present declares that he intends to furnish that day's entertainment, and it is then his duty to provide a dinner or supper, which he sends to the Menzel, and which is always sufficient for a large company. A goat or lamb is generally killed on the occasion; and barley for the guest's horse is also furnished. When a stranger enters the town, the people almost come to blows with one another in their eagerness to have him for their guest; and there are Turks, who every other day kill a goat for this hospitable purpose." In Carnes's Letters from the East, (i. p. 283.) we also find the following account: "We were belated a few miles from Acre, and were obliged to stop at an Arab village on a hill; and, on entering the rude and dirty khan, found it filled with the inhabitants.In a short time, the sheik stepped up, and civilly invited us to lodge in his house, which we very gladly acceded to. He asked if his women should prepare a repast for us, or if we chose to dress it ourselves. On our preferring the former, in about an hour a very decent meal made its appearance." "Abraham," remarks Dr. Richardson, "was a Bedouin; and I never saw a fine, venerable looking sheik busied among his flocks and herds, that it did not remind me of the holy patriarch himself." *R. says, to Adonai," ver. 27, &c. Probably, therefore, here is a further instance of the "unawaredness" with which Abraham entertained angels; since, though he perceived the dignity of his guest to be great, it was, in reality, much greater than he understood. He saw the human exterior of this appearance fully; but the interior, or super-human, he saw very imperfectly and ambiguously; as, indeed, human nature could see it no otherwise. "Abraham stood before Jehovah," (ver. 22,) But to return to Abraham. To obtain accurate "and Jehovah spake," ver. 26, &c. Abraham, ideas of this story, it may be further observed, that however, never uses this term in addressing this these guests were eating, not in the tent of Abra-person, but merely Adonai, “Behold I have spoken ham, but under the shadow of the oaks: that Abrahain's tent was not the same as Sarah's tent, but placed at some little distance from it, as is the custom in the East; and also, that his guests gradually discovered themselves to Abraham. "Where is Sarah thy wife?" How should entire strangers know his wife, and her name? and wherefore interfere in his domestic matters? "Sarah," says Abraham, " is in her tent." No doubt this excited Sarah's attention; -to which purpose it was adapted, and for which it was intended. Then one of them continued, "When I come this way again next year, I shall find her better engaged; she will not then be so much at leisure, but be caressing a son." Such may 7. Abraham's faith, respecting his son Isaac, when commanded to offer him for a burnt-sacrifice, has been so often urged and illustrated, as to need no enlargement here.-We may, however, remark, that Abraham, under these circumstances—as having a The emperor Alexander Severus, who knew Abraonly by the wonders which the Jews and Christians related of him, conceived so high an idea of him, that he ranked him, with Jesus Christ, among his gods. Lamprid. in Severo. son in his old age, born after the covenant, and in | Isaac, and Jacob, in the kingdom of heaven; (Matt. consequence of that alliance, on whose issue de- viii. 11.) also a reception into Abraham's bosom, as pended invaluable promises, who was now arrived into a place of rest, opposed to the misery of hell, at man's estate, who was his heir, who was his Luke xvi. 22. mother's favorite-must have been well convinced, that he followed no idle phantasy, no illusive injunc-ham tion, in proposing to slay him. The common feelings of human nature, the uncommon feelings of the aged patriarch, all protested against such a deed. The length of the journey. the interval of time, the discourse of Isaac, all augmented the anguish of the parent; unless that parent were well satisfied in his own mind, that he acted in obedience to authority fully and completely divine. ABSALOM, son of David, by Maacah, was the handsomest man in Israel, and had the finest head of hair, 2 Sam. xiv. 25. When his hair was cut at a certain time, because it incommoded him, its weight was 200 shekels, by the king's standard; that is, 8. The Orientals, Indians, and Infidels, as well as probably, about 30 ounces-an extraordinary, but not Christians and Mahommedans, have preserved some incredible, weight. Amnon, another of the king's knowledge of Abraham, and highly commend his sons, having violated his sister Tamar, Absalom recharacter. See D'Herbelot, Bib. Orient. p. 12. solved to revenge her dishonor, but for some time Indeed, a history of his life, though it would had no opportunity to carry his design into effect. be highly fanciful, might easily be compiled from At the end of two years, however, he invited all the their traditions. The Persian magi believe him to royal family to a shearing-feast, at Baal-hazor, where have been the same with their founder, Zerdoust, or Amnon was assassinated by his direction. AppreZoroaster; while the Zabians, their rivals and oppo-hensive of his father's displeasure, Absalom retired nents, lay claim to a similar honor. Some have to Geshur, where he continued for three years, under affirmed that he reigned at Damascus; (Nicol. Da- the protection of the king, his grandfather, 2 Sam. masc. apud Joseph. lib. i. cap. 7. Justin. lib. xxxvi.) xiii. Joab having procured David's consent, Absa-that he dwelt long in Egypt; (Artapan. et Eupo-lom returned to Jerusalem, although he was not perlem. apud Euseb. Præpar. lib. ix. cap. 17, 18.)-that mitted to come into the presence of the king. For he taught the Egyptians astronomy and arithmetic; two years he remained in disgrace, but at length (Joseph. Antiq. lib. i. cap. 8.)-that he invented let-David, at the intercession of Joab, again received him ters and the Hebrew language, (Suidas in Abraham,) into favor, ch. xiv. or the characters of the Syrians and Chaldeans; (Isi- Absalom now, considering himself as presumptive dor. Hispal. Origg. lib. i. cap. 3.)-that he was the heir to the crown, set up a magnificent equipage; author of several works; among others, of the fa- and every morning came to the palace gate, where, mous book entitled Jezira, or the Creation, a work calling to him familiarly all who had business, and mentioned in the Talmud, and greatly valued by came to demand justice, he kindly inquired into their some Rabbins; but those who have examined it case, insinuated the great difficulty of obtaining their without prejudice, speak of it with contempt. In suits, and thus by degrees alienated the hearts of the the first ages of Christianity, the heretics called Se-people from his father, and attached them to himthians published "Abraham's Revelations" (Epi- self. When he thought he might openly declare han. Hæres, 39. cap. 5.) Athanasius, in his Synopsis, himself, he desired permission from the king to go peaks of the "Assumption of Abraham ;" and Origen to Hebron, under pretence of performing some vow, in Luc. Homil. 35.) notices an apocryphal book of which he had made during his abode at Geshur, 2 Abraham's, wherein two angels, one good, the other Sam. xv. 1-9. He went, therefore, to Hebron, atbad, dispute concerning his damnation or salvation. tended by two hundred men, who followed him The Jews (Rab. Selem. in Bava Bathra, cap. 1.) at-without the least knowledge of his rebellious design. tribute to him the Morning Prayer, the 89th Psalm, At the same time, he sent emissaries throughout a Treatise on Idolatry, and other works.-The author- Israel, with orders to sound the trumpet, and proities on all these points, and for still other traditions claim that Absalom was king at Hebron. There respecting Abraham, may be found collected in Fa- was soon a great resort of people to him, and he was bricii Cod. Pseudepigr. V. T. I. p. 344 seq. acknowledged by the major part of the nation. DaWe are informed (article Ben Scholman, D'Her- vid and his officers fled from Jerusalem, whither belot) that, A. D. 1119, Abraham's tomb was discov- Absalom inmediately went, and was received as ered near Hebron, in which Jacob, likewise, and king. Ahithophel advised him publicly to abuse his Isaac, were interred. The bodies were found en- father's concubines, to convince the people that the tire, and many gold and silver lamps were found in breach was beyond reconciliation, and also, that the place. The Mahommedans have so great a respect troops might be sent instantly in pursuit of David for his tomb, that they make it their fourth pilgrim-but Hushai, David's friend, who feigned to follow the age (the three others being Mecca, Medina, and Jerusalem.) (See HEBRON.) The Christians built a church over the cave of Machpelah, where Abraham was buried; which the Turks have changed into a mosque, and forbidden Christians from approaching, (Quaresm. Elmid. tom. ii. page 772.) The supposed oak of Mamre, where Abraliam received the three angels, was likewise honored by Christians, as also by the Jews and Pagans. Our Saviour assures us that Abraham desired earnestly to see his day; and that he saw it, and was glad, John viii. 56. Elsewhere, he represents the happiness of the righteous as a sitting with Abraham, popular party, diverted him from complying with this counsel, 2 Sam. xv. 10 seq. The next day, Absalom marched against David with all his forces, and having crossed the Jordan prepared to attack the king, his father. David pu his troops under the command of Joab; the rebe army was routed, and 20,000 were killed. Absa lom, mounted on a mule, fled through the forest of Ephraim, where, passing under an oak, his hair be came entangled in the branches, and his mule, goin swiftly, left him suspended. A soldier informed Joab of the occurrence, who took three darts, and thrust them through Absalom's heart; and while h was yet breathing, and hanging on the oak, ten of Joab's armor-bearers also smote him. His body was cast into a pit, and a heap of stones raised over it, 2 Sam. xviii. 1-17. Absalom, having lost his children, and being desirous to perpetuate his name in Israel, erected a pillar in the king's valley, 2 Sam. xviii. 18. Josephus says (Ant. vii. 10. 3.) it was a marble column, standing about two furlongs from Jerusalem. A monument bearing his name, is still shown in the valley of Jehoshaphat, but is evidently not of ancient origin. ABSTINENCE, a voluntary and religious forbearance of any thing towards which there is an inclination; but generally spoken of with regard to forbearance from necessary food. Many persons have supposed, that the antediluvians abstained from wine, and from flesh as food, because the Scripture expressly notices, that Noah, after the deluge, began to plant a vineyard, and that God permitted him to eat flesh; (Gen. ix. 3. 20.) whereas he gave Adam no other food than herbs and fruits, i. 29. But the contrary opinion is supported by Calmet and other interpreters, who believe, that men, before the deluge, abstained from neither wine nor flesh. The Scriptures certainly represent violence as being the prevailing crime before the deluge; that is, the unjustifiable taking away of human life: and the precepts given to Noah against the shedding of blood, seem to confirm this idea. The Institutes of Menu inform us, that animal food was originally used only after sacrifice, and as a participation consequent upon that rite. The Mosaic law ordained, that the priests should abstain from wine during the time they were employed in the temple-service, Lev. x. 9. The same abstinence was enjoined on Nazarites, during the whole time of their separation, Numb. vi. 3, 4. The Jews abstain from several sorts of animals, specified by the law; as do several other nations. (See ANIMALS.) Among the primitive Christians, some abstained from meats prohibited by the law, and from flesh sacrificed to idols;-others disregarded such forbearance, and used their Christian liberty. Paul has given his opinion concerning this, in 1 Cor. viii. 710. and Rom. xiv. 1-3. The council of Jerusalem, held by the apostles, enjoined believers, converted from heathenism, to abstain from blood, from meats strangled, from fornication, and from idolatry, Acts xv. 20. Paul says, (1 Cor. ix. 25.) that wrestlers, in order to obtain a corruptible crown, abstain from all things; or from every thing which might weaken them. In his First Epistle to Timothy, (iv. 3.) he blames certain heretics, who condemned marriage, and the use of meats, which God hath created. He requires Christians to abstain from all appearance of evil; (1 Thess. v. 22.) and, with much stronger reason, from every thing really evil, and contrary to religion and piety. ABYSS, or DEEP. (1.) Hell, the place of punishment, the bottomless pit, Luke viii. 31; Rev. ix. 1; xi. 7, &c. (2.) The common receptacle of the dead; the grave, the deep (or depths of the) earth, under which the body being deposited, the state of the soul corresponding thereto, still more unseen, still deeper, still further distant from human inspection, is that remote country, that "bourn from whence no trayeller returns." See Rom. x. 7. (3.) The deepest parts of the sea, Ps. lxviii. 22; cvii. 26. (4.) The chaos, which, in the beginning of the world, was unformed and vacant, Gen. i. 2. The Hebrews were of opinion (as are many of the orientals) that the abyss, the sea and waters, encompassed the whole earth; that the earth floated upon the abyss, like a melon swimming on and in the water. They believe that the earth was founded upon the waters, (Psalm xxiv. 2; xxxiii. 6, 7; cxxxvi. 6.) or, at least, that it had its foundation on the abyss. Their Sheol, however, or place of the dead, is in the interior of the earth, in those dark dungeons where the prophets describe the kings of Tyre, Babylon, and Egypt, as lying down, that is, buried, yet suffering the punishment of their pride and cruelty. See HELL, and GIANTS. Fountains and rivers, in the opinion of the Hebrews, are derived from the abyss, or sea; issuing from thence through invisible channels, and returning through others, Eccl. i. 7. ACCAD, a city built by Nimrod, Gen. x. 10. The LXX write it Arcad; the Syriac Achar. Ephraim the Syrian says, Achar is the city Nisibis; and in this he is followed by Jerome and Abulpharagius. The Targums of Jerusalem and Jonathan read Nesibin. The antiquity of this city is unquestionable. ACCEPT, to take pleasure in; either in whole, or in part. The phrase to accept the person of any one, as also to respect the person, &c. (which see) is a Hebrew idiom, found also in the New Testament, and signifies to regard any one with favor or partiality. It is used both in a good and bad sense; e. g. in a good sense, Gen. xix. 21; Job xlii. 8; Mal. i. 8.; in a bad sense, to show partiality, Job xiii. 8. 10; xxxii. 21; Psalmi lxxxii. 2; Prov. xviii. 5, &c. R. ACCHO, a city of the tribe of Asher, Judg. i. 31. In the New Testament, Accho is called Ptolemais, (Acts xxi. 7.) from one of the Ptolemies, who enlarged and beautified it. The Christian crusaders gave it the name of Acre, or St. John of Acre, from a magnificent church which was built within its walls, and dedicated to St. John. It is still called Akka, by the Turks. When Syria was subjected by the Romans, Akka was made a colony by the emperor Claudius. It sustained several sieges during the crusades, and was the last fortified place wrested from the Christians by the Turks. The town is situated on the coast of the Mediterranean sea, on the north angle of a bay to which it gives its name, and which extends in a semicircle of three leagues, as far as the point of mount Carmel. The town was originally surrounded by triple walls, and a fossé cut out of the rock, from which, at present, it is a mile distant. At the south and west sides it was washed by the sea; and Pococke thinks that the river Belus, which flows into the Mediterranean, was brought through the fossé, which ran along the ramparts on the north; thus making the city an island. Since the time of its memorable siege by Buonaparte, Accho has been much improved and strengthened. Its present population is estimated at from 18,000 to 20,000. See Mod. Traveller, i. p. 20. Accho, and all beyond it northwards, was considered as the heathen land of the Jews. There are several medals of Accho, or Ptolemais, extant, both Greek and Latin. Most of the former have also the Phenician name of the city, V, AK or Accho. The one here given (as also others) represents the head of Alexander the Great, and appears to have been coin ed in consequence of favors received from that "Since thou hast troubled us, the Lord shall tro prince, perhaps at the time when he was detained in thee, this day." They then stoned Achan and Syria by the siege of Tyre. family and all his property, and afterwards consu them by fire. They then raised over them a g heap of stones, ver. 16, seq. 26. ACELDAMA, (the field of blood,) a small field, lying south of Jerusalem, which the priests purchased with the thirty pieces of silver that Judas had re- The sentence passed on the family of Achan ceived as the price of our Saviour's blood, Matt. be justified by reflecting, (1.) that probably he xxvii. 8; Acts i. 19. Pretending that it was not assisted by them in this theft; for, if not, (2.) he co lawful to appropriate this money to sacred uses, be- never have secreted such articles in the earth u cause it was the price of blood, they purchased with his tent, without being observed and detected it the potter's field, to be a burying-place for stran- them, who ought to have opposed him, or imm gers. Helena, the mother of Constantine, had part ately to have given notice of the transaction to of the field covered in, for the purpose of receiving elders. As they did not do this, they became, the dead, and it was formerly thought, that such was concealment, at least partakers of his crime. the sarcophagous virtue in the earth, that the bodies ACHIOR, general of the Ammonites, who joi were consumed within the space of two or three Holofernes with auxiliary troops, in that gener days. It is now used as the sepulchre of the Arme-expedition into Egypt. Bethulia having shut nians, who have a magnificent convent on mount Zion. See Mod. Traveller, i. p. 152. Miss. Herald, 1824. p. 66. ACHAIA, taken in its largest sense, comprehended the whole region of Greece, or Hellas, now called Livadia. Achaia Proper, however, was a province of Greece, of which Corinth was the capital; and embracing the whole western part of the Peloponnesus. It is worthy of remark, that Luke speaks of Gallio as being deputy (proconsul) of Achaia, at the time that Paul preached there, (Acts xviii. 12.) which was, indeed, the title borne by the superior officer in Achaia at that time, but which did not long continue, nor had it long been so at the time he wrote. Kuinoel on Acts xviii. 12. See ACHAICUS, a native of Achaia, and a disciple of the apostle Paul. He, with Stephanus and Fortunatus, was the bearer of the First Epistle to the Corinthians, and was recommended by the apostle to their special respect, 1 Cor. xvi. 17. ACHAN, the name of the son of Carmi, of the tribe of Judah, and he who purloined a costly Babylonish garment, an ingot of gold, and 200 shekels of silver, from among the spoils of Jericho, against the express injunction of God, who had devoted to utter destruction the city and all that it contained, Josh. vi. 18, &c. Some days after this transaction, Joshua sent 3000 men against the town of Ai, which stood a short distance from Jericho, but 36 of them were killed, and the others obliged to flee. This occurrence was the cause of much discouragement to Joshua and the people, and they addressed themselves to the Lord by prayer, to discover the reason of their discomfiture. The Lord answered, that one among them had sinned; and commanded them to select him out, by the use of the sacred lot, and to burn him, with all that was his, vii. 3-15. On the next day, therefore, Joshua assembled all Israel; and having cast lots, the lot fell first on the tribe of Judah, then on the family of Zarhi, then on the house of Zabdi, and at last on the person of Achan; to whom Joshua said, "My son, give glory to the Lord, confess what you have done, without concealing any thing." Achan, being thus detected, replied, "Having seen among the spoils a handsome Babylonish cloak, and 200 shekels in silver, with an ingot of gold, of fifty shekels weight, I took them, and hid them in my tent." Messengers were immediately despatched to his tent, to fetch the accursed articles, and the proofs of the crime being produced in the presence of all Israel, Joshua laid them out before the Lord. Then taking Achan, the gold, silver, furniture, tent, and all belonging to him, into the valley of Achor, a place north of Jericho, he said to him, gates against Holofernes, he called the princes Moab and Ammon, and demanded of them, v great passion, who those people were that oppo his passage; presuming that the Moabites, and A monites, being neighbors to the Hebrews, could inform him. Achior answered, "My lord, th people are originally of Chaldea; but because t would not worship the gods of the Chaldeans, t were obliged to leave their country." He rela also, Jacob's descent into Egypt, the miracles Moses, and the conquest of Canaan; observing, the people were visibly protected by God, while t continued faithful to him; but that God never fai to take vengeance on their infidelity. "Now the fore," added he, "learn whether they have commit any fault against their God; if so, attack them, he will deliver them up into your hands: if not, shall not be able to resist them, because God will dertake their defence, and cover us with confusio Judith v. 2, 3, &c. Holofernes, transported w fury, answered him, "Since you have taken up you to be a prophet, in telling us that the God Israel would be the defender of his people, to sh you there is no other god besides Nebuchodonos my master, when we have put all these people to edge of the sword, we will destroy you likewise, a you shall understand that Nebuchodonosor is lord all the earth." Achior was then carried out near the city, and left bound, that the inhabitants mi take him into the city. This was done, and Achi declaring what had happened, the people of Beth lia fell with their faces to the ground, and with gr cries begged God's assistance, beseeching him to v dicate the honor of his name, and to humble t pride of their enemies. After this they consol Achior, and Ozias, one of the leaders of the peop received him into his house, where he continu during the siege. After the death of Holofern and the discomfiture of his army, Achior abandon the heathen superstitions, and was received into Isr by circumcision, Judith xiv. 6, seq. ACHISH, king of Gath. David, having resolv to withdraw from the dominions of Saul, who soug his life, retired to Gath, a city of the Philistines; Sam. xxi. 10.) but the officers of Achish having d covered his person, and expressed their jealousy his character, David became alarmed, and feign madness, and by this stratagem preserved life. Three or four years after this, David desired to received, for a permanency, either into the royal ci or elsewhere in the dominions of Achish. The kin who knew his valor, and the animosity between hi and Saul, willingly received him into Gath, with 6 |