Atonement, Day of

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.





Continue reading

Abana

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.

[Amtrac]

Abbe

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.

Sources: [Buck]


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.

Sources:[Benham]


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.

Sources: [Buck]

Aarat

(high or holy ground), a mountainous district of Asia mentioned in the Bible in connection with the following events:–
(1) As the resting-place of the ark after the deluge. (Genesis 8:4)
(2) As the asylum of the sons of Sennacherib. (2 Kings 19:37; Isaiah 37:38) Authorized Version has “the land of Armenia.”
(3) As the ally, and probably the neighbor, of Minni and Ashchenaz. (Jeremiah 51:27) [ARMENIA]
The name Ararat was unknown to the geographers of Greece and Rome, as it still is to the Armenians of the present day; but it was an ancient name for a portion of Armenia. In its biblical sense it is descriptive generally of the Armenian highlands–the lofty plateau which over looks the plain of the Araxes on the north and of Mesopotomia on the south.
Various opinions have been put forth as to the spot where the ark rested, as described in (Genesis 8:4) (but it is probable that it rested on some of the lower portions of the range than on the lofty peak to which exclusively) Europeans have given the name Ararat, the mountain which is called Massis by the Armenians, Agri-Dagh , i.e. Steep Mountain , by the Turks, and Kuh-i-Nuh , i.e. Noah’s Mountain , by the Persians.
It rises immediately out of the plain of the Araxes, and terminates in two conical peaks, named the Great and Less Ararat, about seven miles distant from each other; the former of which attain an elevation of 17,260 feet above the level of the sea and about 14,000 above the plain of the Araxes, while the latter is lower by 4000 feet. The summit of the higher is covered with eternal snow for about 3000 feet. Arguri, the only village known to have been built on its slopes, was the spot where, according to tradition, Noah planted his vineyard.
“The mountains of Ararat ” are co-extensive with the Armenian plateau from the base of Ararat in the north to the range of Kurdistan in the south, we notice the following characteristics of that region as illustrating the Bible narrative;
(1) Its elevation. It rises to a height of from 6000 to 7000 feet above the level of the sea.
(2) Its geographical position. Viewed with reference to the dispersion of the nations, Armenia is the true center of the world; and at the present day, Ararat is the great boundary-stone between the empires of Russia, Turkey, and Persia.
(3) Its physical character. The plains, as well as the mountains, supply evidence of volcanic agency.
(4) The climate. Winter lasts from October to May and is succeeded by a brief spring and a summer of intense heat.
(5) The vegetation. Grass grows luxuriantly on the plateau and furnishes abundant pasture during the summer months to the flocks of the nomad Kurds. Wheat, barley, and vines ripen at far higher altitudes than on the Alps and the Pyrenees.

Smith’s Dictionary

Abel

Abel

Meaning: the valley or plain.

City

Arrowsmith

1. a city in the northern part of the land of Israel 2Sam 20:14, apparently on the borders of Zebulun and Naphtali, from its connection with places in that neighbourhood, 1Ki 15:20; 2Ki 15:29. It seems to have once enjoyed considerable reputation for its counsellors, 2Sam 20.18; and to have been called Mother, 19. (Metropolis in the Septuagint). Josephus, likewise, calls it a metropolis of Israel, though he writes the name Abelmachea, and Abellana; which later spelling has led some to conjecture that in his time it was called by the Greeks Abelene or Abela. Upon the occasion of the quarrel between the men of Judah and Isael about David’s return to Jerusalem, Sheba made a party against David, and withdrew to this city; but the inhabitants being closely pressed by Joab, David’s general, and at the advice of a “wise woman” within the city, cut off Sheba’s head and threw it over the wall to Joab, that they might be spared the horrors of a siege. So Joab retired from before the place, B.C. 1022. It is also called Abel of Bethmaacrah, 2Sam 20:15; Abel-Bethmaachah 1Ki 15:20; 2Ki 15:29; and in the parallel passage, 2Chr 16:4, Abel-Maim. During the reign of Baasha, king of Israel, this city was taken and pillaged by Benhadad, king of Syria; and aout 200 years afterwards, in the days of Pekah, king of Israel, it was again taken by Tiglath-Pileser, king of Assyria, when its inhabitants, together with those of many beighbouring places, were carried captive to Assyria. It has been supposed that Belen, Judith 4:4; is a corrupt form of Abel-Maim. Some have fancied that Abel was the same with Abila of Lysanias, near Damascus, which cannot have been the case, for the bounds of Naphtali (in whcih tribe Abel probably was) never extended so ar in that direction. Others identify Abel with Abila of Phoenicia mentioned by Eusebius. Its most probable site has been fixed to the Northwest of the Bahr of Huleh, at a place called Abil el Kamh.

Smith

(1): the name of several places in Palestine, probably signifies a meadow .

(2): (i.e., breath, vapor, transitoriness , probably so called from the shortness of his life), the second son of Adam, murdered by his brother Cain, (Genesis 4:1-16) he was a keeper or feeder of sheep. Our Lord spoke of Abel as the first martyr, (Matthew 23:35) so did the early Church subsequently. The traditional site of his murder and his grave are pointed out near Damascus.

Naves

H1893 H59

1. Son of Adam

– History of Gén 4:1-15; Gén 4:25

– References to the death of Mat 23:35; Luc 11:51; Heb 11:4; Heb 12:24; 1Jn 3:12

• 2. A stone 1Sa 6:18

 ISBE

ā´bel (ה בל, hebhel; Ἄβελ, Ábel; Westcott and Hort, The New Testament in Greek Hábel; etymology uncertain. Some translation “a breath,” “vapor,” “transitoriness,” which are suggestive of his brief existence and tragic end; others take it to be a variant of Jabal, yābhāl, “shepherd” or “herdman,” Gen 4:20. Compare Assyrian ablu and Babylonian abil, “son”): The second son of Adam and Eve. The absence of the verb hārāh (Gen 4:2; compare Gen 4:1) has been taken to imply, perhaps truly, that Cain and Abel were twins.

1. A Shepherd

“Abel was a keeper of sheep, but Cain was a tiller of the ground,” thus representing the two fundamental pursuits of civilized life, the two earliest subdivisions of the human race. On the Hebrew tradition of the superiority of the pastoral over agricultural and city life, see Expositor Times, V, 351ff. The narrative may possibly bear witness to the primitive idea that pastoral life was more pleasing to Yahweh than husbandry.

2. A Worshipper

“In process of time,” the two brothers came in a solemn manner to sacrifice unto Yahweh, in order to express their gratitude to Him whose tenants they were in the land (Gen 4:3, Gen 4:4. See SACRIFICE). How Yahweh signified His acceptance of the one offering and rejection of the other, we are not told. That it was due to the difference in the material of the sacrifice or in their manner of offering was probably the belief among the early Israelites, who regarded animal offerings as superior to cereal offerings. Both kinds, however, were fully in accord with Hebrew law and custom. It has been suggested that the Septuagint rendering of Gen 4:7 makes Cain’s offense a ritual one, the offering not being “correctly” made or rightly divided, and hence rejected as irregular. “If thou makest a proper offering, but dost not cut in pieces rightly, art thou not in fault? Be still!” The Septuagint evidently took the rebuke to turn upon Cain’s neglect to prepare his offering according to strict ceremonial requirements. διέλῃς, diélēs (Septuagint in the place cited.), however, implies נתח, (אנתּח nāthaḥ (nattaḥ), and would only apply to animal sacrifices. Compare Exo 29:17; Lev 8:20; Jdg 19:29; 1Ki 18:23; and see COUCH.

3. A Righteous Man

The true reason for the Divine preference is doubtless to be found in the disposition of the brothers (see CAIN). Well-doing consisted not in the outward offering (Gen 4:7) but in the right state of mind and feeling. The acceptability depends on the inner motives and moral characters of the offerers. “By faith Abel offered unto God a more excellent (abundant, pleı́ōna) sacrifice than Cain” (Heb 11:4). The “more abundant sacrifice,” Westcott thinks, “suggests the deeper gratitude of Abel, and shows a fuller sense of the claims of God” to the best. Cain’s “works (the collective expression of his inner life) were evil, and his brother’s righteous” (1Jo 3:12). “It would be an outrage if the gods looked to gifts and sacrifices and not to the soul” (Alcibiades II.149E.150A). Cain’s heart was no longer pure; it had a criminal propensity, springing from envy and jealousy, which rendered both his offering and person unacceptable. His evil works and hatred of his brother culminated in the act of murder, specifically evoked by the opposite character of Abel’s works and the acceptance of his offering. The evil man cannot endure the sight of goodness in another.

4. A Martyr

Abel ranks as the first martyr (Mat 23:35), whose blood cried for vengeance (Gen 4:10; compare Rev 6:9, Rev 6:10) and brought despair (Gen 4:13), whereas that of Jesus appeals to God for forgiveness and speaks peace (Heb 12:24) and is preferred before Abel’s.

5. A Type

The first two brothers in history stand as the types and representatives of the two main and enduring divisions of mankind, and bear witness to the absolute antithesis and eternal enmity between good and evil.

Amtrac

1. The second son of Adam and Eve. He became a shepherd, and offered to God a sacrifice from his flocks, at the same time that Cain his brother offered the fruits of the earth. God had respect to Abel’s sacrifice, and not to Cain’s; hence Cain in anger killed Abel, Ge 4:1-26. It was “by faith” that Abel offered a more acceptable sacrifice than Cain; that is, his heart was right towards God, and he worshipped Him in trustful obedience to the divine directions. His offering, made by the shedding of blood, was that of a penitent sinner confiding in the atonement ordained of God; and it was accepted, “God testifying of his gifts,” probably by fire from heaven; “by which he obtained witness that he was righteous,” that is, justified, Heb 11:4. “The blood of Abel” called from the ground for vengeance, Ge 4:10; but the blood of Christ claims forgiveness and salvation for his people, Heb 12:24; 1Jo 1:7

2. Abel is also a prefix in the names of several towns. In such cases it signifies a grassy place or meadow.

Bridgeway Bible Dictionary

The second son of Adam and Eve, Abel was a keeper of sheep. Like his elder brother Cain, he made an offering to God of things God had given him (Gen 4:1-4). Abel was a righteous man (Mat 23:35), and he offered his sacrifice in a thankful attitude of sincere faith (Gen 4:4; Heb 11:4). Cain was an unrighteous man (1Jo 3:12) and offered his sacrifice in the wrong attitude. God therefore rejected his sacrifice (Gen 4:5; for further details see SACRIFICE).

In envy and anger, Cain killed Abel (Gen 4:8). But God gave to Adam and Eve another son, Seth, who helped maintain the sort of faith in God that Abel had shown (Gen 4:25-26).

Concise Bible Dictionary

The second Son of Adam. The name Hebel given him by his mother, signifying ‘breath’ or ‘vanity,’ possibly originated in her disappointment at Cain not proving to be the promised Redeemer. In process of time the great difference in the two brothers was manifested by Abel offering to God a slain animal, whilst Cain brought the fruit of his own labour from the cursed ground, ignoring the facts that in the fall of Adam life had been forfeited and the ground cursed. Abel presented a sacrifice in the way of faith through a slain firstling of the flock, Heb 11:4. He thus obtained a witness that he was righteous, God testifying of his gifts: cf. Mt 23:35. Thus early were brought out in clear lines the two seeds: one born of God, and the other ‘of that wicked one.’ 1Jo 3:12. Abel is a type of Christ, as Cain is that of the Jew. As the Jews broke the law against both God and their neighbour, so Cain disregarded God’s judgment on man, and slew his brother. In Cain is also exemplified the religion of the natural man, who, disregarding his distance from God, thinks he can approach at any time and with any form of worship.

Easton

(Heb. Hebhel), a breath, or vanity, the second son of Adam and Eve. He was put to death by his brother Cain (Gen. 4:1-16). Guided by the instruction of their father, the two brothers were trained in the duty of worshipping God. “And in process of time” (marg. “at the end of days”, i.e., on the Sabbath) each of them offered up to God of the first-fruits of his labours. Cain, as a husbandman, offered the fruits of the field; Abel, as a shepherd, of the firstlings of his flock. “The Lord had respect unto Abel and his offering; but unto Cain and his offering he had not respect” (Gen. 4:3-5). On this account Cain was angry with his brother, and formed the design of putting him to death; a design which he at length found an opportunity of carrying into effect (Gen. 4:8,9. Comp. 1 John 3:12). There are several references to Abel in the New Testament. Our Saviour speaks of him as “righteous” (Matt. 23:35). “The blood of sprinkling” is said to speak “better things than that of Abel” (Heb. 12:24); i.e., the blood of Jesus is the reality of which the blood of the offering made by Abel was only the type. The comparison here is between the sacrifice offered by Christ and that offered by Abel, and not between the blood of Christ calling for mercy and the blood of the murdered Abel calling for vengeance, as has sometimes been supposed. It is also said (Heb. 11:4) that “Abel offered unto God a more excellent sacrifice than Cain.” This sacrifice was made “by faith;” this faith rested in God, not only as the Creator and the God of providence, but especially in God as the great Redeemer, whose sacrifice was typified by the sacrifices which, no doubt by the divine institution, were offered from the days of Adam downward. On account of that “faith” which looked forward to the great atoning sacrifice, Abel’s offering was accepted of God. Cain’s offering had no such reference, and therefore was rejected. Abel was the first martyr, as he was the first of our race to die.

Abel (Heb. ‘abhel), lamentation (1 Sam. 6:18), the name given to the great stone in Joshua’s field whereon the ark was “set down.” The Revised Version, however, following the Targum and the LXX., reads in the Hebrew text _’ebhen_ (= a stone), and accordingly translates “unto the great stone, whereon they set down the ark.” This reading is to be preferred.

Abel (Heb. ‘abhel), a grassy place, a meadow. This word enters into the composition of the following words:

Fausset

Hebrew Hebel. Second of Adam and Eve’s sons, Genesis 4: Abel means “vanity” or “weakness”, “vapor” or “transitoriness”. Cain means “possession”; for Eve said at his birth, “I have gotten as a possession a man from Jehovah,” or as the Hebrew (eth) may mean, “with the help of Jehovah”; she inferring the commencement of the fulfillment of the promise of the Redeemer (Gen 3:15) herein. On the contrary, Abel’s weakness of body suggested his name: moreover prophetic inspiration guided her to choose one indicative of his untimely death. But God’s way is here from the first shown, “My strength is made perfect in weakness” (2Co 12:9; Heb 11:34. The cause of Cain’s hatred was “because his own works were evil, and his brother’s righteous” (1Jo 3:12). Envy of the godly was “the way of Cain” (Jud 1:11). “Faith” was present in Abel, absent from Cain (Heb 11:4); consequently the kind of sacrifice (the mode of showing faith) Abel offered was “much more a sacrifice” (Wycliffe; so the Greek) than Cain’s. “By faith Abel offered unto God a much more sacrifice than Cain,” i.e. one which had more of the true virtue of sacrifice; for it was an animal sacrifice of the firstlings of the flock, a token of the forfeiture of man’s life by sin, and a type of the Redeemer to be bruised in heel that He might bruise the serpent’s head.

God’s having made for man coats of skin presupposes the slaying of animals; and doubtless implies that Abel’s sacrifice of an animal life was an act of faith which rested on God’s command (though not expressly recorded) that such were the sacrifices He required. If it had not been God’s command, it would have been presumptuous will worship (Col 2:23), and taking of a life which man had no right over before the flood (Gen 9:2-4). Cain in self-righteous unbelief, refusing to confess his guilt and need of atonement (typified by sacrifice), presented a mere thank offering of the first fruits; not, like Abel, feeling his need of the propitiatory offering for sin. So “God had respect unto Abel (first) and (then) to his offering.” “God testified of his gifts” by consuming them with fire from the shekinah or cherubic symbol E. of Eden (“the presence of the Lord”: Gen 4:16; Gen 3:24), where the first sacrifices were offered. Thus” he obtained witness that he was righteous,” namely, with the righteousness which is by faith to the sincere penitent.

Christ calls him “righteous”: Mat 23:35. Abel represents the regenerate, Cain the unregenerate natural man. Abel offered the best, Cain that most readily procured. The words “in process of time” (Gen 4:3 margin), “at the end of days,” probably mark the definite time appointed for public worship already in paradise, the seventh day sabbath. The firstling and the fat point to the divine dignity and infinite fullness of the Spirit in the coming Messiah. “By faith he being dead yet speaketh” to us; his “blood crying from the ground to God” (Gen 4:10) shows how precious in God’s sight is the death of His saints (Psa 116:15; Rev 6:10). The shedding of Abel’s blood is the first, as that of Jesus is the last and crowning guilt which brought the accumulated vengeance on the Jews (Luk 11:51; Mat 23:34-35-38). There is a further avenging of still more accentuated guilt, of innocent blood yet coming on “them that dwell on the earth”. (Revelation 11). In Heb 12:24, it is written “Christ’s blood of sprinkling speaketh better things than that of Abel,” namely, than the blood of Abel’s animal sacrifice. For Abel’s is but the type, Christ’s the antitype and one only true propitiatory sacrifice. To deny the propitiation would make Cain’s offering to be as much a sacrifice as Abel’s. Tradition makes the place of his murder and grave to be near Damascus. (See ABILA.)

People

son of Adam, slain by Cain Gen 4:2, 8; Mat 23:35; Heb 11:4; 12:24

Abel [H1893][H59]
David Cox’s Topical Bible Concordance

1. Son of Adam
– History of Gen. 4:1-15, 25.
– References to the death of Mat. 23:35; Luk. 11:51; Heb. 11:4; 12:24; 1Jn. 3:12.
2. A stone 1Sa. 6:18.

Abbey

Definition – a Catholic concept where people recluse themselves from the evils of the world within the walls of a sanctuary.

–DCox


A monastery, governed by a superior under the title of Abbot or Abbess. Monasteries were at first nothing more than religious houses, whither persons retired from the bustle of the world to spend their time in solitude and devotion: but they soon degenerated from their original institution, and procured large privileges, exemptions, and riches. They prevailed greatly in Britain before the reformation, particularly in England; and as they increased in riches, so the state became poor, for the lands which these regulars possessed could never revert to the lords who gave them. These places were wholly abolished by Henry VIII. He first appointed visitors to inspect into the lives of the monks and nuns, which were found in some places very disorderly; upon which the abbots, perceiving their dissolution unavoidable, were induced to resign their houses to the king, who by that means became invested with the abbey lands; these were afterwards granted to different persons, whose descendants enjoy them at this day: they were then valued at 2,853,000/.per annum; an immense sum in those days.–Though the suppression of these houses, considered in a religious and political light, was a great benefit to the nation, yet it must be owned, that, at the time they flourished, they were not entirely useless. Abbeys were then the repositories as well as the seminaries of learning: many valuable books and national records have been preserved in their libraries; the only places wherein they could have been safely lodged in those turbulent times. Indeed, the historians of this country are chiefly beholden to the monks for the knowledge they have of former national events. Thus a kind Providence overruled even the institutions of superstition for good. See MONASTERY.

[Buck]

aalar

This is a difficult word to trace down. Apparently is from the Apocrypha, and I cannot find it in the KJV Bible. ISBE wants to refer it to the word “Altar”. Most probably was the name of a person though. The Immer reference in ISBE in Logos is a glitch and has nothing to do with anything.

-DCox


 

AALAR. KJV and ASV Apoc. (1 Esd 5:36) form of Immer.

1Esdras 5:36 There were 652 who returned from the families of Nekoda and of Delaiah son of Tobiah, though they could not prove they were Israelites. They had lived in the Babylonian towns of Tel-Melah and Tel-Harsha, and their leaders were Cherub, Addan, and Immer.