The Abyss in the Bible refers to hell, a place of torment for the wicked who willfully refuse to acknowledge Jesus Christ as their Savior.
A temporary holding place for OT believers until Christ actually paid for their sins on the cross. The key concept here is fellowship, good fellowship with family. This brotherly fellowship is an element of heaven, and this place is a part of Sheol (Seol), the place of the dead. This “chamber” of Sheol is for those who are saved, believing in the Messiah before he came. Christ went to this place to preach (announce) the good news of their salvation (the details) and then carry them up to heaven in the resurrection, but first a brief stop off on earth again.
This is a place of repose, on the father´s chest, where the child is safe. This was where John reposed on Jesus´chest.
1. A judge of Israel, (Jude 12:13; Jude 12:15) perhaps the same person as Bedan, in (1 Samuel 12:11) (B.C. 1233-1225).
2. Son of Shashak. (1 Chronicles 8:23)
3. First-born son of Jehiel, son of Gideon. (1 Chronicles 8:30; 1Chr 9:35; 1Chr 9:36).
4. Son of Micah, a contemporary of Josiah, (2 Chronicles 34:20) called Achbor in (2 Kings 22:12) (B.C. 628.)
5. A city in the tribe if Asher, given to the Gershonites, (Joshua 21:30; 1 Chronicles 6:74) the modern Abdeh, 10 miles northeast of Accho.
1Sam 6:18, Abel, the great stone of, on which the ark of God was set down, after it had been sent back by the Philistines. It was situated in the field of Joshua, a Bethshemite, near Bethshemesh, on the common borders of Philistia and of the tribes Judah and Dan. it was here, that they clave the wood of the cart on which the ark was brought, and offered thekine as a burnt offering; and the Levittes took down the ark, and the coffer that was with it, wherein the jewels of gold were, and put them on “The Great Stone.” See marg. By some the name of this place is rendered Great Abel, i.e. Great Mourning , Abel signifying mourning as well as valley; and it is supposed to have obtained this appellation in consequence of the mourning there made for the Bethshemites who were struck dead for presuming to look into the ark, 1Sam 6:14-19.
on the other side Jordan, in the plains of Moab and tribe of Reuben, opposite Jericho, Num 22:1; 33:49. It was here that the Israelites pitched their camp under Moses previous to their passing the Jordan under Joshua, their lines extending from Beth-jesimoth to Abel-Shittim. It is supposed to be the same with Shittim mentioned Num 25:1; Joshua 2:1; 3:1; Mic 6:5, or at any rate, that Shittim was the district, and Abel-Shittim the valley or plain in it; whence the marginal reading at Num 33:49 is, the Plains of Shittim. The Valley of Shittim is specially mentioned, Joel 3:18, but there it is usually supposed to be an appellative for some Valley of the Acacias, as the name is thought to signifiy. Abel-Shittim appears, from its being connected with Gilgal by the prophet Micah, to have been at no great distance from the Jordan. Joseph, who calls it Abila, places it about 60 furlongs from it. Eusebius states it to have been in the neighborhood of Mt. Peor. It was here, that, seduced by Balak, the Israelites fell into sin, in the matter of Baal-peor, when so many of them were visited with death for theirtransgression: and to this destruction of them some attribute the origin of the name, Abel-Shittim, i.e. the Mourning of Shittim. This, however, is doubtful. See Shittim. It was from this place that Joshua sent out the two spies to Jericho; and that he and the Israelites finally removed to take up a position on the banks of Jordan, prior to their passing the river. It is suspposed that Shittim obtained its name from the abundance of Shittim wood in this neighbourhood, and which is so often mentioned in the book of Exodus; it appears to have been one of the sweet-scented acacias, still very much prized for its hardness and beauty.
Meaning: stony, fruitful passages
References: 4x Num 27:12; 33:47-48; Deut 32:49
A range of hills lying between the river Arnon and Jordan, Num 33:47.
Arrowsmith Geographical Dictionary of Holy Scriptures (1855)
Abarim, Mt., or Avarim, or Mountains of Abarim, a range of mountains on the east side of Jordan, partly forming the frontier of the Mobaites, Ammonites, and also of the tribe of Reuben. The word signifies passages; and hence it has been supposed that this range of mountains derived its name from the various passages over them from one country to another. Others, however, connect the origin with the ancient mythology of the country. It extended a considerable way into the territories of the Reubenites; and a portion of it is described by Eusebius, as lying 6 miles east of Heshbon. It is mentioned in Deut. 32:49, as being over against Jericho, and is so described by Josephs. It contained the several summits of Nebo, Pisgah, and Peor, Num 23:28; 27:12; Deut. 3:27; 32:49; 34:1.
t was so lofty that from it Moses had his eyes strengthened to view the whole of the Promised Land, from Dan and Lebanon to the North to its South borders and the Mediterranean Sea, Deut 3:24-27; 34:1-4. It was on one of the summits of this mountain that Moses died. The children of Israel, after they had cross the River ARnon, pitched their camp for a time in the Mountains of Abarim, Num 32:47-48, whence they withdrew to the Plains of Moab, by Jordan. Another of their encampments, called in our translation Ije-abarim, Num 21:11; 33:44; and in our margin Heaps of Abarim, is rendered by some scholar “Iim on Mt. Abarim” (cfg Num 33:45). If this be correct, it would seem that the general range of the Abarim must have extended a long way further south into Arabia Petrea, or else there must have been two mountains of the same name. The words rendered “cry from the passages,” in our version of Jer 22:20, are otherwise translated by some “cry from Abarim.” Eusebius and Jerome describe part of the mountain-ridge near Heshbon as retaining in their days the name of Abarim.
Concise Bible Dictionary
Probably the chain of mountains that lie ‘beyond’ or to the east of the Dead Sea and the lower Jordan. Nu 33:47,48 Deut 32:49, 50, shews that mount Nebo was connected with Abarim and that it was ‘over against Jericho’ and also that it was where Moses viewed the land and died. Nu 27:12,13 Deut 3:27connects this with Pisgah; so that Pisgah and Nebo apparently formed part of Abarim, in the land of Moab. Abarim is translated ‘passages’ in Jer 22:20.
regions beyond; i.e., on the east of Jordan, a mountain, or rather a mountain-chain, over against Jericho, to the east and south-east of the Dead Sea, in the land of Moab. From “the top of Pisgah”, i.e., Mount Nebo (q.v.), one of its summits, Moses surveyed the Promised Land (Deut. 3:27; 32:49), and there he died (Deut 34:1,5). The Israelites had one of their encampments in the mountains of Abarim (Num. 33:47,48) after crossing the Arnon.
Connected with Nebo and Pisgah in Deut 32:49; Deut 34:1. Abarim was probably the mountain chain, Nebo one mountain of it, and Pisgah the highest peak of Nebo. Peor also belonged to the range. The chain east of the Dead Sea and lower Jordan commands most extensive views of the country west of the river. It was from Pisgah that Moses took his view of the promised land just before he died.
Some identify mount Attarous, the loftiest hill in this region, ten miles north of the river Arnon, with Nebo. Its top is marked by a pistachio tree overshadowing a heap of stones. The Hebrew means “the mountains of the regions beyond,” namely, the Jordan, or else “the mountains of the passages.” They were in the land of Moab, opposite Jericho. Compare Num 27:12; Num 33:47-48; Deut 3:27. Dr. Tristram verified the observation of the landscape from Nebo, as seen by Moses according to the Scripture record. There is one isolated cone commanding a view of the valley where Israel’s battle was fought with Amalek, which may be the Pisgah of holy writ.
(regions beyond), a mountain or range of highlands on the east of the Jordan, in the land of Moab, facing Jericho, and forming the eastern wall of the Jordan valley at that part. Its most elevated spot was “the Mount Nebo, ’head’ of ’the’ Pisgah,” from which Moses viewed the Promised Land before his death. These mountains are mentioned in (Numbers 27:12; Num 33:47; Num 33:48) and Deuteronomy 32:49
Mountains east of the Dead Sea and the lower Jordan, “over against Jericho,” within the territory of Moab and the tribe of Reuben. It is impossible to define exactly their extent. The mountains Nebe, Pisgah, and Peor were in the Abarim, Nu 27:12; 33:47, 48; Deut 32:49; 34:1. Ije-abarim, Nu 21:11, seems to denote the southern part of the same chain.
Bridgeway Bible Dictionary
Bordering the Jordan River on its eastern side was a region that in the south was commonly known as the Plains of Moab. Within this region was a mountainous area known as Abarim, which contained the prominent peak, Mt Nebo. Israel camped on the Plains of Moab while making final preparations to cross Jordan and conquer Canaan. From Mt Nebo Moses viewed the land on the other side of the river before he died (Num 33:47-48; Deut 32:49; 34:1,7).
ab´a-rim, a-bā´rim (עברים, ‛ăbhārı̄m): The stem idea is that of going across space or a dividing line, or for example a river. It is the same stem that appears in the familiar phrase “beyond Jordan,” used to denote the region east of the Jordan, and Hellenized in the name Peraea. This fact affords the most natural explanation of the phrases ‘the mountains of the Abarim’ (Num 33:47, Num 33:48); ‘this mountain-country of the Abarim’ (Num 27:12; Deut 32:49); Iye-abarim, which means “Heaps of the Abarim,” or “Mounds of the Abarim” (Num 21:11; Num 33:44). In Num 33:45 this station is called simply Iyim, “Mounds.” It is to be distinguished from the place of the same name in southern Judah (Jos 15:29). The name Abarim, without the article, occurs in Jer (Num 22:20 the Revised Version (British and American), where the King James Version translates “the passages”), where it seems to be the name of a region, on the same footing with the names Lebanon and Bashan, doubtless the region referred to in Nu and Deuteronomy. There is no reason for changing the vowels in Eze 39:11, in order to make that another occurrence of the same name.
When the people of Abraham lived in Canaan, before they went to Egypt to sojourn, they spoke of the region east of the Jordan as “beyond Jordan.” Looking across the Jordan and the Dead Sea they designated the mountain country they saw there as “the Beyond mountains.” They continued to use these geographical terms when they came out of Egypt. We have no means of knowing to how extensive a region they applied the name. The passages speak of the mountain country of Abarim where Moses died, including Nebo, as situated back from the river Jordan in its lowest reaches; and of the Mounds of the Abarim as farther to the southeast, so that the Israelites passed them when making their detour around the agricultural parts of Edom, before they crossed the Arnon. Whether the name Abarim should be applied to the parts of the eastern hill country farther to the north is a question on which we lack evidence.
Abarim (Hebrew: הָרֵי הָעֲבָרִים, Har Ha-‘Avarim, Harei Ha-‘Avarim; Septuagint to oros to Abarim, en to peran tou Iordanou, mountain Abarim, mountains of Abarim) is a mountain range across Jordan, to the east and south-east of the Dead Sea, extending from Mount Nebo — its highest point — in the north, perhaps to the Arabian desert in the south. The Vulgate (Deuteronomy 32:49) gives its etymological meaning as passages. Its northern part was called Phasga (or Pisgah), and the highest peak of Phasga was Mount Nebo (Numbers 23:14; 27:12; 21:20; 32:47; Deuteronomy 3:27; 34:1; 32:49). From “the top of Pisgah,” i.e., Mount Nebo, an area which belonged to Moab, Moses surveyed the Promised Land (Deuteronomy 3:27; 32:49), and there he died (34:1,5). Balaam blessed Israel the second time from the top of Mount Phasga (Numbers 23:14); and here Jeremias hid the ark (II Maccabees 2:4-5). The Israelites had one of their encampments in the mountains of Abarim (Num. 33:47,48) after crossing the Arnon. Jeremiah couples it with Bashan and Lebanon as locations from which the people cry in vain to God for rescue (Jeremiah 22:20).
See also Nebo, Peor, and Pisgah
Atonement, Day of
David Cox’s Topical Bible Concordance
Atonement, the Day Of.
“There is one God, and one mediator between God and men, the man Christ Jesus; who gave himself a ransom for all, to be testified in due time.”— 1Ti. 2:5-6.
made of stone; a building
Geography: Abana and Pharpar – two rivers of Damascus in Syria 2Ki 5:12.
ABANA, AND PHARPAR
Rivers of Damascus, 2Ki 5:12. The Abana, (or, Amana), was undoubtedly the present Barada, the Chrysorrhoas of the Greeks. It is a clear, cold, and swift mountain stream, rising in Anti-Lebanon, north east of Hermon, flowing south east into the plain, and near Damascus turning eastward, skirting the northern wall of the city, and terminating 20 miles east in one of three large lakes. It is a perennial river, and so copious, that though no less than nine or ten branches or canals are drawn off from it to irrigate the plain and supply the city and the villages around it, the stream is a large one to the end.
The only other independent river of any size in the territory of Damascus is the Awaj, which crosses the plain south of Damascus, and enters the southernmost of the three lakes above referred to. This is supposed to be the Pharpar of the Bible. As these rivers of Damascus were never dry, but made the region they watered like the Garden of Eden for fertility and beauty, Naaman might well contrast them with most of “the waters of Israel,” which dry up under the summer sun.
The basic concept of an Abbe (see also Abbey, Abbess) is a place of retirement from interaction with the world whereby Christians can build their faith. But God never wants us to retire from the world because this is the concept of dying and going to heaven. [David Cox]
The same with Abbot, which see. Also the name of curious popular characters in France; who are persons who have not yet obtained any precise or fixed settlement in church or state, but most heartily wish for and would accept of either, just as it may happen. In the mean while their privileges are many. In college they are the instructors of youth, and in private families the tutors of young gentlemen.
This was formerly a title belonging to the head of a French monastery, corresponding to that of Abbot in England. [Abbot]. In the age preceding the French Revolution it became the designation of a multitude of sinecurists, who drew large incomes from the monasteries, and who were not always even priests, dispensation from Holy Orders being frequently granted to lay Abbés by the Popes. In more modern times the title of Abbé has been given to secular priests (that is, priests not belonging to any monastic order), who have no cure of souls, those who are parish priests being called Curés.
Abbe, before the French Revolution, was the title of all those Frenchmen who devoted themselves to divinity, or had at least pursued a course of study in a theological seminary, in the hope that the king would confer on them a real abbey; i.e. a certain part of the revenues of a monastery. Ordained clergymen were those only who devoted themselves entirely to the performance of clerical duty; the others were engaged in every kind of literary occupation. There were so many of them, poor and rich, men of quality and men of low birth, that they formed a particular claim in society, and exerted an important influence over its character. They were seen everywhere; at court, in the halls of justice, in the theatres, the coffee-houses, etc. In almost every wealthy family was an abbé, occupying the post of familiar friend and spiritual adviser, and not seldom, that of the gallant of the lady. They corresponded, in a certain degree, to the philosophers who lived in the houses of the wealthy Romans in the time of the emperors.