AGE – AHI

Volume I, pages 60–78 of the 1732 edition, from AGE to AHI: everything printed on these pages, in order.

Continued from Ages of the World

I shall not inlarge so far in this place as to reconcile, or even represent only, the different Systems of the antient and modern Chronologers concerning the years of the World. They who would be well informed of these matters, will without doubt go as far back as the first sources, and consult those Authors who have expressly treated on this subject. We for our parts have chosen to follow Usher in the Chronology of the Old Testament, with some little differences only, where we think we have reason to vary from him. Among the pieces annex’d to this Dictionary there is a chronological Table which is agreeable with this System, and we have endeavour’d to conform ourselves to it in all the dates which we have inserted in the course of this Work.

Every one knows that there is a great disproportion in the age of the Patriarchs, as it is expressed in the Septuagint, and in the Hebrew text. This difference, with regard to the time before the Deluge, amounts to about five hundred fourscore and six years. According to the Septuagint, the Deluge happened in the year of the World 2242, but according to the Hebrew and the Vulgate in 1656. And after the Deluge from the six hundred and first year of Noah, which is the next year after the Deluge, the Septuagint reckon eleven hundred seventy two years to the seventieth year of Terah, whereas the Vulgate reckons no more than two hundred ninety two years, which makes a difference of nine hundred and fourscore years; so that including the five hundred fourscore and six years before the Deluge, there will be, upon a computation, one thousand four hundred sixty six more in the Septuagint than in the Vulgate.

No one has hitherto been able to discover the true motive which could oblige the Septuagint thus to lengthen out the lives of the old Patriarchs: Some have conjectured, that their design herein was to secure the sacred Books from the censure of the Heathens, who not knowing how to credit the relation of the long lives of the Patriarchs, maintain’d that one of our years was equivalent to ten or five of theirs; so that one who had been said to live eight hundred years, in reality had lived no more than eighty, or at most but an hundred and sixty, and so in proportion of others. However this may be, there is scarce any question to be made but that the Septuagint multiplied the Patriarchs years; for there is no reason for placing the diminution of these years to the account of the Hebrew Writers.

As to the length of the year, according to the computation of Moses and the old Hebrews, there is no doubt but that from the time of Noah it consisted of twelve months of one and thirty days; the proof whereof appears in the particular account of the days of that year wherein the Deluge happened, which is very accurately given us by Moses. We shall speak of Cainan, whom the Septuagint, as some pretend, have added in the text, under the Article of Cainan. As to the differences between the Hebrew and the Septuagint, with relation to the years of the Patriarchs, the Reader may consult Isaac Vossius, De Ætate mundi, & de LXX Interpretibus, and F. Pezron, in his Antiquité des tems retablie.

You have here a particular account of the seven Ages of the World, according to the Greek text, together with the proofs abridg’d after M. Boivin the Elder’s System, who has been labouring with great application for fifty years to clear this part of ancient Chronology.

These 2262 years are attested by Julius Africanus, in Syncellus, p. 20, 53, 83, by Epiphanius in his Heresies, p. 5; by S. Austin, in his City of God, l. 15, c. 13, & 20. and upon Genes. ix. 2. This is according to five copies, viz. three Greek, one Latin, and one Syriac. By the Paschalion or Alexandrian Chronicle, by Godfrey of Viterbo, by Honorius of Autun, by all the Collections of various Readings upon the LXX.

Note, the 167 years from Methuselah to the birth of Lamech, instead of 187, are the Transcriber’s fault in most of our Greek Bibles. This mistake is not in the Greek editions of Basil and Strasburg; besides, it is corrected by the Hebrew, the Vulgate, and Josephus. According to this erroneous reading, the Deluge would have happen’d in the year of the World 2242. Methuselah therefore, who, according to all our Bibles and Josephus, lived 969 years, must have died fourteen years after the Deluge; whereas, according to the proper and right reading, he died six years before the Deluge, St. Austin’s City of God, 15, 13. at the end.

Note, Abraham was called in the year when Terah died; Terah therefore did not live above 145 years, as the Samaritan text imports, which is the Mosaick Hebrew: The 205 years therefore of the other text are the Copier’s fault, who makes the Bible contradict itself; for Abraham being born in the seventieth year of Terah, must have been 135 years old at the death of his Father, and not 75, as all the Texts say.

AGEE, the Father of Shammah, one of the gallant men in David’s army, 2 Sam. xxiii. 11.

1. AGRIPPA. Marcus Agrippa, the favourite of the Emperor Augustus. His name is not to be met with in the canonical books of the Old or New Testament; but as he is mentioned in Josephus and Philo, and has some part in the History of the Jews, we shall say something of him in this place. Augustus gave him his daughter Julia to Wife, and the Government of all Asia. Herod the Great, who had all the obligations in the World to him, went and paid his respects to him at Mitylene; from thence he conducted him to Jerusalem¹, where he was received with extraordinary honours. Agrippa never spoke of his reception without great satisfaction; he beheld with respect the beautiful order which was observed in the Temple, offered an hecatomb in it, entertain’d the inhabitants of Jerusalem at a great feast, and granted every thing to Herod and his People that they desired of him. In this journey he visited Sebasta and Cæsarea, which Herod had built in honour of Augustus, and was charmed with the magnificence of the Jewish Monarch, and the splendor of these two Cities. This journey of Agrippa to Jerusalem was made in the year of the World 3990, before Jesus Christ 10 years. The name of Agrippa is said to come from the Latin, æger partus², because they who come into the World with their feet foremost come into it with most difficulty, are generally more unhappy than others, and are very subject to have sore feet.

2. AGRIPPA, sirnamed Herod, the Son of Aristobulus and Mariamne, and Grandson to Herod the Great, was born in the year of the World 3997, three years before the birth of our Saviour, and seven years before the vulgar Æra. After the death of Aristobulus his Father, Herod his Grandfather took care of his education, and sent him to Rome to make his court to Tiberius³. The Emperor conceived a great affection for Agrippa, and placed him near his Son Drusus. Agrippa very soon won the good graces of Drusus and the Empress Antonia: But Drusus having been carried off by a sudden death, all those who had been In the Year of J.C. 23.much about him were commanded by Tiberius to withdraw from Rome, lest the sight and presence of them should renew his affliction. Agrippa, who had indulged his inclination to Liberality, was obliged to leave Rome, overwhelm’d with debts, and in a very poor condition. He did not dare to go to Jerusalem, because he was not able to make a figure there suitable to his birth; he retired therefore to the Castle of Massada, where he lived rather like a private Person than a Prince. Herod the Tetrarch his Uncle, who had married Herodias his Sister, assisted him for some time with a great deal of Generosity: He made him the principal Magistrate of Tiberias, and presented him with a large sum of Money; but all this was not sufficient to answer the excessive expences and profuseness of Agrippa; so that Herod growing weary of assisting him, and one day reproaching him gently with his bad œconomy, Agrippa was so affected with it, that he took a resolution to quit Judæa and return to Rome.

In the Year of J.C. 35.But as he wanted Money, Marsyas a slave, whom he had made free, addressed himself to one Protus, a Person of the same condition about Berenice, who consented to lend him twenty Drachma’s⁴ upon thousand Marsyas’s security, provided Agrippa, who was already in his debt, would give him a bond for twenty thousand upon the receipt of no more than seventeen thousand five hundred. Besides this Sum, he borrowed two hundred thousand Drachma’s of Alexander Alabarch, or Chief of the Jews at Alexandria, upon condition that Cypros, Agrippa’s Wife, should be answerable for them; besides, Alexander would pay him part only of this sum at Alexandria, for the rest he remitted to him into Italy as soon as he arrived there.

The Emperor Tiberius then kept his Court at Capreæ, and Agrippa, before he proceeded farther on his journey to him, gave him intelligence of his arrival, and desired his leave to wait on him with his respects. Tiberius, whom time had cured of his affliction for the death of Drusus, sent him word that he was glad to hear of his return, and desired to see him at Capreæ. Thither he went, and the Emperor, as a mark of Distinction, gave him an apartment in his Palace, and received him with abundance of caresses.

The next day Letters were brought to the Emperor from Herennius, who had the care of his affairs in Judæa; wherein he informed his Master, that Agrippa having borrowed three hundred thousand pieces of Silver out of his Majesty’s Exchequer, had fled out of Judæa without paying them. This news very much disturbed Tiberius, and so far exasperated him against Agrippa, that he commanded him to leave the Palace, and pay what he owed. Agrippa was not dejected at this unlucky accident, but addressed himself to the Empress Antonia, and desired her to lend him this sum of money. Antonia, who loved Agrippa for his Mother Berenice’s sake, could not refuse him this favour; and by this means Agrippa cleared himself of this troublesome Affair. Tiberius hereupon received him again into his good graces, and commanded him to attend Tiberius Nero, the Son of Drusus. Agrippa having more inclination for Caius Caligula, the Son of Germanicus, and Grandson of Antonia, chose rather to attach himself to him; as if he had some prophetick views of the future elevation of Caius, who at that time was beloved by all the world. The great assiduity and agreeable behaviour of Agrippa, so engaged this Prince, that he was not able to live without him.

One day as they were together in a litter⁵, Agrippa said to Caius, I wish I could see the day when this old Man (speaking of the Emperor) would be going into the other world, and leave you master of this, without meeting with any obstacles from his Grandson Tiberius Nero! how happy would the World then be, and how over-joyed should I be to see this lucky moment! This discourse was over-heard by Eutyches, a slave whom Agrippa had made free; but for the present he took no notice of it. However, sometime after, believing he had reason to be dissatisfied with Agrippa, he desired an opportunity of speaking to the Emperor, and said he had things of the utmost consequence to impart to him, relating to Agrippa.

Tiberius was very slow in every thing he did, and was contented, for that time, with only giving orders that Eutyches should be confined. Nevertheless, Agrippa, who knew nothing that his servant had to tell, and believed himself to be intirely innocent, pressed Tiberius very much to hear what Eutyches had to say, and put an end to this affair. The Emperor, who loved Agrippa, made no haste to enquire farther into this accusation. Agrippa therefore at last made use of the Empress, and as it were forced Tiberius to have Eutyches produced, and hear what he had to say against his Master.

Agrippa hereupon was loaded with fetters, and committed to the guard of an Officer, who observed him narrowly, but not without shewing some regard to him, in consideration of Antonia, whose commands he had for so doing. Tiberius dying some time after, and Caius Caligula succeeding him, the new Emperor heaped many favours and much wealth upon him, changed his iron fetters into a chain of gold, set a royal Diadem upon his head, and gave him the Tetrarchy which Philip the Son of Herod the Great had been possessed of, that is to say, the Batanæa and Trachonitis: To this he added that of Lysanias; and Agrippa returned very soon into Judæa, to take possession of his new In the year of J. C. 39.Kingdom.

The sight of his good fortune having raised the envy of Herodias his Sister, Wife to the Tetrarch Herod, she engaged the King her Husband to undertake a journey to Rome, with hopes that he too might obtain the title of King from Caius. But he was scarce got to Italy, before Fortunatus, one to whom Agrippa had given his liberty, arrived also, with letters from his Master, wherein he accused his Uncle Herod with having carried on a secret correspondence with Sejanus, and with having private intelligence at that time with Artabanus, King of Parthia; and for a proof of this, he assured the Emperor that there were Arms lodged in his Arsenals sufficient for seventy thousand Men. While Herod was receiving audience of Caius, Fortunatus came, and presented Agrippa’s letters to him. He immediately opened them, and having read them, he asked Herod whether it were true, that he had such a quantity of Arms. Herod, not being able to deny it, was banished into Gaul, and his Tetrarchy was given to Agrippa, in the year of J. C. 40.

The Emperor Caïus having undertaken to make himself adored, and desiring to be reverenced as a God, had a mind to have his Statue set up in the Temple of Jerusalem. In the year of J. C. 40.But the Jews opposed this In the year of J. C. 41. Jan. 25.design with so much resolution, that Petronius had not courage to pursue it any farther, but took the liberty to represent in a letter to the Emperor, what resistance he met with from the Jews. Agrippa, who was then at Rome, coming to the Emperor at the very time while he was reading this letter, Caius told him, that the Jews were the only People of all Mankind who refused to own him for a God, and that they had taken arms to oppose his resolution. At these words, Agrippa fell down, as it were in a swoon, was carried home, and there continued without sense or knowledge of any thing till the next Evening. As soon as he was a little recovered, he wrote a long letter to Caius, wherein he endeavoured to soften him, and his arguments made such an impression upon the Emperor’s mind, that he desisted for a time at least, and in appearance, from the design which he had formed, of setting up his Statue in the Temple.

Caius being killed in the beginning of the year following, Agrippa, who was then at Rome, contributed a great deal, by his advice, to maintain Claudius in the Empire, to which he had been advanced by the soldiers. But in this affair Agrippa acted a part wherein he shewed more cunning and address, than sincerity and honesty: for while he made a shew of being in the interests of the Senate, he secretly advised Claudius to be resolute, and not to abandon his good fortune. The Emperor, as an acknowledgment for his good Offices, gave him all Judæa, and the kingdom of Chalcis, which had been possessed by Herod his Brother. So that Agrippa became on a sudden one of the most powerful Princes of the East, and was possess’d of as much or more than had been held by Herod the Great his Grandfather. He returned into Judæa, and governed it to the great satisfaction of the Jews.⁶ But the desire of pleasing them, and a mistaken zeal for their Religion, induced him to do In the year of J. C. 44. Acts xii. 1, 2, 3, &c.an unjust action, the memory whereof is preserved in Scripture.

Near the Feast of the Passover, in the year of J. C. 44. S. James major, the Son of Zebedee, and Brother to S. John the Evangelist, was seized by his order, and put to death. He proceeded also to lay hands on S. Peter, and imprisoned him, waiting till the Festival was over, that he might then have him executed. But God having miraculously delivered S. Peter from the place of his confinement, the ill will of Agrippa, in this particular, had not its effect. After the Passover, Agrippa went from Jerusalem to Cæsarea, and there had Games represented in honour of Claudius⁷. The inhabitants of Tyre

and Sidon waited on him in this place, suing for peace. This Prince being come early in the morning to the Theatre, with a design to give them audience, seated himself on his throne, dressed in a robe of silver tissue, worked in a most admirable manner. The rising sun darting upon it with its rays, gave it such a lustre as the eyes of the spectators could scarce endure. When therefore the King spoke to the Tyrians and Sidonians, the people and the flatterers about him began to cry that it was the voice of a God, and not of a man.

Instead of rejecting these impious flatteries, Agrippa received them with an air of complacency, and at the same time saw an Owl above him on a cord. He had seen the same bird before, when he was in bonds, under the reign of Tiberius, and it was then told him, that he should be soon set at liberty; but that whenever he saw the same thing a second time, he should not live above five days beyond it. He was therefore extremely terrified, and at the same time the Angel of the Lord smote him, because he did not give God the glory. They were forced to carry him back to his palace, where he died, at the end of five days, racked with tormenting pains in his bowels, and devoured with worms. Such was the death of Herod Agrippa, after seven years reign, in the year of J. C. 44. He left a Son of seventeen years of age, of the same name, Agrippa, and three Daughters, viz. Berenice, who was married to her Uncle Herod, her Father’s Brother; Mariamne, betroth’d to Julius Archelaüs, the Son of Chelcias; and Drusilla, promised to Epiphanius the Son of Archelaüs, King of Comagena.3. AGRIPPA, the younger, Son to him we have been speaking of, was at Rome with the Emperor Claudius, when his Father died1. The Emperor was inclin’d to give him all the dominions that were possess’d by his Father; but they who were about him dissuaded him from it. He kept Agrippa four years longer at his Court, and sent Cuspius Fadus into Judæa, till this young Prince, who was then but seventeen years of age, was in a condition to reign. The year following, the 45th of J. C. the Governour of Syria coming to Jerusalem, intended that the High Priest’s ornaments should be put into the hands of Fadus, and was for compelling the Jews to deliver them, in order to be kept within the tower of Antonia, where they had been lodged before, till Vitellius committed them to the custody of the Jews. But they giving good security for them, were permitted to send Deputies to Rome on this affair, who by the credit and good offices of young Agrippa, so managed matters, that they were maintained in the possession of their privilege, and the pontifical ornaments were continued in their custody.

In the year of J. C. 48. Herod King of Chalcis, and Uncle to young Agrippa, dying, the Emperor gave his dominions to this Prince, who notwithstanding did not go into Judæa till four years after, that is to say, in the year of J. C. 53. when Claudius taking from him the kingdom of Chalcis, gave him the provinces of Gaulanitis, Trachonitis, Batanæa, Paneas, and Abylene, which formerly had been in the possession of Lysanias.

After the death of Claudius, his successor Nero, who had a great affection for Agrippa, to his other dominions added Julias in Peræa, and that part of Galilee to which Tarichæa and Tiberias belonged. Festus, Governour of Judæa, coming to his Government, in the year of J. C. 60. King Agrippa and Berenice his Sister went as far as Cæsarea to salute him; and as they continued there for some time, Festus talked with the King concerning the affair of S. Paul, who had been seized on in the Temple about two years before, and within few days before his visit had appealed unto the Emperor.

Acts xxv. 13, 14, &seq.Agrippa said to Festus, I have long desired to hear this Man speak. To-morrow, answer’d Festus, you shall hear him. On the morrow therefore, when Agrippa was come and Berenice with great pomp, and were enter’d into the place of Audience, Paul was brought forth, and Festus said, King Agrippa, and all Men which are here present with us, ye see this Man about whom all the multitude of the Jews have dealt with me, both here and at Jerusalem, representing to me with great instances and cries that he ought not to live any longer; but when I found upon examination that he had committed nothing worthy of death, and that he himself had appealed unto Augustus, I determined to send him, of whom I have no certain thing to write, unto my Lord; wherefore I have brought him forth before you, and especially before thee, O King Agrippa, that, after examination had, I might have somewhat to write; for it seemeth to me unreasonable to send a Prisoner, and not withal to signify the crimes laid against him.

Acts xxvi. 1, 2, &c.Then Agrippa said unto Paul, Thou art permitted to speak for thyself: Hereupon Paul stretched forth his hand, and answer’d for himself, I think myself happy, King Agrippa, because I shall answer for myself this day before thee, touching all the things whereof I am accused of the Jews; especially because I know thee to be expert in all customs and questions which are among the Jews, wherefore I beseech thee to hear me 1 Joseph. Antiq. l. 19. c. 7. & l. 20 c. 1. & seq. & l. 2. de bell. c. 21, 22, 23. In the Year of J. C. 44.

me patiently. After this he declared he was in bonds only for maintaining the Hope of Israel, that is to say, the Resurrection of the Dead. Then addressing himself to Agrippa, Does it seem to thee a thing incredible, says he, that God should raise the Dead?

After this he related the several persecutions which he had promoted against Christians, and the miraculous manner wherein God had converted him while he was going to Damascus, with a design of searching after and imprisoning them. While he was speaking of the Resurrection, and the Apparition he had seen in his way to Damascus, Festus said with a loud voice, Paul thou art beside thyself, much learning hath made thee mad. To this Paul answer’d, I am not mad, most noble Festus; but speak forth the word of Truth and Soberness: For the King knoweth of these things; for this thing was not done in a corner. King Agrippa, believest thou the Prophets? I know that thou believest. Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian. And Paul said, I would to God that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds. Then the King, and all that sat with him rising up, Agrippa said to Festus, this Man might have been set at liberty, if he had not appealed unto Cæsar.

Agrippa deprived Joseph Cabeï of the High priesthood, and gave it to Ananus⁸, in the year of Jesus Christ 62. This was that Ananus who put to death James Minor in Jerusalem, near the time of the Passover⁹. But this action gave such general disgust to all, that Agrippa took from him the High-priesthood, which he had enjoyed but three months, and gave it to Jesus, the Son of Damnæus. Some time after he allowed the Levites, who were appointed to sing in the Temple, to wear the linen robe, which had hitherto been reserved for the use only of the Priests. And as part only of the Levites were employed in singing, and the rest were taken up with other offices in the Temple: He permitted these too to learn to sing, that so they might have their share in that Privilege which he had granted to the others.

While every thing was disposed for a Rebellion in Judæa, Agrippa did all he could to quiet the minds of the People, and incline them to peace. But his endeavours were too unsuccessful; he for some time indeed suspended, but could not intirely suppress the passion of the Jews, who were exasperated, and drove to the last extremities by the cruelties and insolence of their Governors. They declared openly against the Romans, in the year of Jesus Christ 66, and Agrippa was forced to join his troops with those of Rome, to reduce his Countrymen, and assist in taking of Jerusalem. After the destruction of this City, he retired to Rome with his Sister Berenice, with whom he had always lived in an indiscreet manner, which had given occasion for much talk very little to the advantage of either of them. He died at about seventy years of Age, towards the year 90¹⁰.

Prov. xxx. 1.AGRIPPIAS. Herod the Great, to do honour to his friend Agrippa, the favourite of Augustus, gave this name to the Town of Anthedon¹¹, lying upon the Mediterranean, between Raphia and Gaza. See ANTHEDON.

AGUR. We read a Chapter in the book of Proverbs with this title, The words of Agur the Son of Jakeh, which, according to the signification of the original terms, may be translated thus, Verba congregantis, filii vomentis; or according to Lewis de Dieu, The words of him who has recollected himself, the Son of obedience. The generality of the Fathers and Commentators will have it, that Solomon describes himself under the name of Agur the Son of Jakeh¹². Others conjecture that Agur as well as Lemuel, in Chap. xxxi. 1. were wise Men who lived in the time of Solomon, and were his Interlocutors in the book of Proverbs, an Opinion without the least shew of probability. This book is nothing like a Dialogue. It is likely enough that Agur was an inspired Author, different from Solomon, whose sentences it was thought convenient to join with those of this Prince, because of the conformity of their matter. What could ever have obliged Solomon to disguise his name in this place? for what reason could he have chang’d his style and manner of writing in this Chapter only? for it is certain that the thirtieth Chapter of Proverbs is penn’d in a way very different from the rest of the book: Besides, could it become Solomon to say as this Author does in the second verse, Surely I am more brutish than any man, and have not the Understanding of a man. And to speak after this manner to God, Give me neither Poverty nor Riches: Certainly these words are not consistent with the dignity of a King like Solomon. But who then was Agur? when and where did he live? This is what no one has yet been ever able to tell us.

1 Kings xvi. 29. Ch. xvii.1. AHAB, King of Israel, the Son and Successor of Omri. He reigned two and twenty years, from the year of the World 3086 to 3107. He did evil in the sight

of the Lord, and exceeded all who went before him in impiety. He married Jezebel, the Daughter of Ethbaal, King of the Zidonians, who introduced the Idols Baal and Astarte among the Israelites, and engaged Ahab in the worship of these false Gods. God being provok’d by his sins, sent the Prophet Elijah to him, who declared to him that there would be a Famine of three years continuance; after which he retired, left King Ahab, or Jezebel his Queen, should procure his death. The Dearth having lasted for three years, Ahab sent Obadiah, who was Governor of his house, to look for some good pasture in the Country, that he might preserve some at least of his Cattle. In his journey 1 Kings xviii.he met Elijah, who commanded him to go and tell Ahab that Elijah was there. Ahab came immediately, and said to the Prophet, Art thou he that troubleth Israel? And he answer’d, I have not troubled Israel, but thou and thy Father’s house, in that thou hast forsaken the Commandments of the Lord, and hast followed Baalim.

He afterwards desired him to gather all the People unto Mount Carmel, and with them the Prophets of Baal; and when they were thus assembled, Elijah caused fire to descend from Heaven upon his sacrifice, as we shall see in the Article of ELIJAH. After this he obtained of God that it should rain, and the Earth recover its former fertility. This happen’d in the year of the World 3096, before J. C. 904, before the vulgar Æra 908.

Six years after, that is to say, in the year of the World 3103, Ben-hadad, King of Ch. xx.Syria, laid siege unto Samaria, and sent Ambassadors to Ahab in the City with this message, Thy Silver and thy Gold are mine, thy Wives also and thy Children, even the goodliest, are mine. To this the King of Israel answer’d, My Lord, O King, according to thy saying, I am thine and all that I have. And the Messengers came again from Benhadad, saying in their Master’s name, Thou shalt deliver me thy Silver and thy Gold, and thy Wives and thy Children; and I will send my Servants to-morrow unto thee about this time, and they shall search thine house, and the houses of thy Servants, and it shall be that whatsoever is pleasant in thine eyes, they shall put it in thine hand and take it away. Then Ahab called all the Elders of the land, and said, Mark, I pray you, and see how this Man seeketh mischief. I have yielded to all that he at first demanded, and he is not content with what is mine, but will have likewise what belongs unto my Subjects. And all the Elders and all the People said unto him, Hearken not to him nor consent. The Ambassadors of Ben-hadad returning to him, reported the resolution of the Samaritans. Whereupon he sent to Ahab, and said, The Gods do so to me, and more also, if the dust of Samaria shall suffice for handfuls for all the People that follow me. To which Ahab replied, Let not him that girdeth on his harness, boast himself as he that putteth it off. Benhadad was drinking in the shade with other Kings that accompanied him when he receiv’d this answer, and said immediately to his People, Set yourselves in array, and they set themselves in array against the City. At the same time there came a Prophet unto Ahab, saying, Hast thou seen this great multitude? behold I will deliver it into thine hand this day, and thou shalt know that I am the Lord. And Ahab said, by whom? Even by the young men of the Princes of the Provinces. Ahab added, Who shall order the battle? And the Prophet answer’d Thou. Then Ahab reviewed the Princes of the Provinces, and found their number to be two hundred thirty two. After this he reviewed the People likewise that were in Samaria, and found that they amounted to seven thousand. They made a sally at noon day, while Ben-hadad was drinking, and overcharg’d with wine, and the two and thirty Kings that followed him were with him in the same condition. The young men of the Princes of the Provinces marched at the head of Ahab’s little army. Ben-hadad had notice that Ahab’s People were come out of the City, and he said, Whether they come to talk of Peace or to engage, take them all alive. The young men notwithstanding, followed by the inconsiderable army of Israel, advanced, and killed all that opposed them. Hereupon a panick terror seized on the Syrian army, and they all began to fly. Ben-hadad himself mounted his horse, and fled with his cavalry. Ahab seeing this, pursued the Run-aways, killed great numbers of them, and took a very considerable booty.

Then the Prophet of the Lord came to Ch. xx. 22, &c. seq.Ahab, to infuse new courage into him, and caution him to be upon his guard, because Ben-hadad would return against him the year following. Accordingly at the year’s In the Year of the World 3104, before J. C. 896, before the vulgar Æra 900.end he return’d, and incamped at Aphek with a design of giving battle to the Israelites. The King of Israel march-ed against him with an Army much inferior in force and number; but a Prophet from God came and assured him of the victory. Both Armies were ranged in order of Battle for seven days successively. At last upon the seventh day the Combat began; the Israelites killed an hundred thousand of the Syrians, and the rest fled to Aphek. But as they were pressing to get into the City, the walls of Aphek fell upon them, and killed seven and twenty thousand more. Benhadad throwing himself

upon the clemency of Ahab, this Prince received him into his own chariot, made an alliance with him, and permitted him to go, upon condition that Ahab should be allowed to make Streets and Market-places in Damascus, as Ben-hadad’s Father had done before in Samaria.

This Clemency shewn so unseasonably, provoked the Lord. A certain Prophet said unto one of his companions, Smite me; and upon his refusal to do so, he said unto him, Because thou wouldst not smite me, as soon as thou art departed from me, a Lion shall slay thee. And as soon as he was departed from him a Lion found him and slew him. He said then to another Man Smite me, and the Man smote him and wounded him. The Prophet disguised himself with ashes upon his face to prevent his being known; and going to the King, said, Thy Servant went out into the midst of the Battle, and a Prisoner was deliver’d to my care with this Charge, Thou shalt answer for this Man with thy life, or shalt pay a talent of Silver: In the midst of the distraction and perplexity which I was then in, turning to one side and the other, the Man on a sudden disappeared. Ahab answer’d, You have pronounced your own sentence. Whereupon the Prophet wiping the dust from off his face, said to the King, Because thou hast let go out of thine hand a Man whom I had destined to utter destruction, therefore thy life shall go for his life, and thy People for his People. Ahab returned to Samaria in great indignation, without concerning himself much about the Prophet’s Prediction. This happened in the year of the World 3104, before J. C. 896, before the vulgar Æra 900.

The year following 3105, Ahab desiring to make a Kitchen-garden near his Palace, requested of one Naboth, a Citizen of Jezreel, that he would sell him his Vineyard, because it lay convenient for him, and withal told him, that he would either give him a better, or would pay the value of it. The Lord forbid, said Naboth, that I should give the inheritance of my Fathers unto thee. Ahab therefore returned in great passion to his house, threw himself upon his bed, turned towards the wall, and would eat nothing. Jezebel his Wife coming in, asked the reason of his great concern, and being informed, she said, For one who is King of Israel, your Authority indeed is very great: Rise, eat, and take your rest, for I will undertake to put Naboth the Jezreelite’s Vineyard into your possession. She immediately therefore wrote Letters in the name of Ahab, sealed them with the King’s signet, and sent them to the Elders of Jezreel. The Letters were drawn up in these terms, Proclaim a fast, and set Naboth on high among the People. And set two Men, Sons of Belial, before him, to bear witness against him, saying, Thou didst blaspheme God and the King, and then carry him out and stone him, that he may die. These orders were but too punctually executed, and Ahab being informed of Naboth’s death, immediately took possession of his Vineyard.

As he returned from Jezreel to Samaria, the Prophet Elijah, by God’s direction, met him, and said, Hast thou killed, and also taken possession? Now thus saith the Lord, in the place where Dogs licked the blood of Naboth, shall Dogs lick thy blood, even thine. And Ahab said to him, Hast thou found me, O my Enemy! And he answer’d, I have found thee: Because thou hast sold thy self to work evil in the sight of the Lord, behold I will bring evil upon thee, and upon all thy Family. If Ahab dies in the City the Dogs shall eat him, if in the Fields the Fowls of the air shall eat him. And for Jezebel, of her the Lord spake, saying, The Dogs shall eat Jezebel by the way of Jezreel. Ahab hearing these words, rent his clothes, and put sackcloth upon his Flesh, and fasted, and lay in sackcloth, and went softly. Then the Lord said to the Prophet Elijah, Seest thou how Ahab humbleth himself before me? Because he humbleth himself before me, I will not bring the evil in his days, but in his Son’s days will I bring the evil upon his house. But as Ahab’s Repentance was neither sincere nor persevering, God nothwithstanding inflicted some part of this punishment upon his Person, but did not extirpate his Family till the reign of his Son Ahaziah, as we shall see in another place.

Two years after Jehoshaphat, King of Judah, making Ahab a visit in Samaria, at a In the Year of the World 3107, before J.C. 893, before the vulgar Æra 897. 1 Kings xxii.time when he was preparing to attack Ramoth-gilead, which Ben-hadad, King of Syria, unjustly detained from him, the King of Israel invited him to accompany him in this Expedition, which Jehoshaphat consented to, but wished that some Prophet of the Lord might be first consulted. Ahab therefore assembled all the Prophets of Baal, in number about four hundred, who all concurr’d in saying, Go up, for the Lord shall deliver Ramoth-gilead into the hand of the King. And Jehoshaphat said, Is there not here a Prophet of the Lord besides, that we might enquire of him? Ahab said, there is one, Micaiah the Son of Imlah, but he doth not prophesy good concerning me, but evil. And Jehoshaphat said, Let not the King say so. Micaiah therefore was called. In the mean time the two Kings were in an open place near the gate of Samaria, seated each upon his throne, dressed with a Magnificence truly royal, and all the Prophets of Baal were about them, counterfeiting inspired Persons; and one among the rest, Zedekiah, the Son of Chenaanah, making himself

self horns of iron, said, Thus saith the Lord, With these shalt thou push the Syrians, until thou hast consumed them. The rest also prophesied the same, each after his particular manner, and exhorted the Kings to march resolutely against Ramoth-gilead.

Ahab’s officer, who went in search for Micaiah, told him, that the Prophets all foretold nothing but prosperity to the two Kings; Let thy word therefore, said he, be like the word of one of them, and speak that which is good. And Micaiah said, As the Lord liveth, that which the Lord saith unto me, that will I speak. He went therefore to Ahab, who asked him whether he should march against Ramoth-gilead. Go, said Micaiah, and prosper, for the Lord shall deliver it into thine hand. The King added, I adjure thee, that thou tell me nothing but that which is true, in the name of the Lord. Then Micaiah, putting on a more serious air, said, I saw all Israel scattered upon the hills, as Sheep that have no Shepherd; and the Lord said, These have no master, let them return every man to his house in peace. Then Ahab said to Jehoshaphat, Did I not tell thee, that he would prophesy no good concerning me, but evil? Micaiah added, Hear thou therefore the word of the Lord, I saw the Lord sitting upon his throne, and all the host of Heaven standing by him, on his right hand and on his left; and the Lord said, Who shall persuade Ahab, that he may go up and fall at Ramoth gilead ? And one said on this manner, and another said on that manner. And then came forth a Spirit, and stood before the Lord and said, I will persuade him. And the Lord said unto him, wherewith? And he said, I will go forth, and I will be a lying Spirit in the mouth of all his Prophets. And he said, Thou shalt persuade him and prevail also; go forth and do so. It is this evil Spirit, which hath animated all thy Prophets, who endeavour only to engage thee in that which will be thy ruin.

At the same time Zedekiah the Son of Chenaanah smote Micaiah on the cheek, and said, Which way went the Spirit of the Lord to speak unto thee? And Micaiah answered, Behold thou shalt see in that day, when thou shalt go into an inner chamber to hide thy self. Then Ahab gave orders to his people to secure Micaiah, and carry him to Amon the Governour of the City, and to Joash the King’s Son, and say, in his name, Put this fellow in prison, and feed him with the bread of affliction, and with the water of affliction, until I come in peace. And Micaiah said, If thou return at all in peace, the Lord hath not spoken by me. And he said, Hearken, O people, every one of you. Ahab therefore, and Jehoshaphat marched against Ramoth-gilead, and the King of Israel said to Jehoshaphat, I will disguise my self, and enter into the battle; but put thou on thy robes. For he knew that the King of Syria had commanded two and thirty Captains that had rule over his chariots, saying, Fight neither with small nor great, save only with the King of Israel. These officers therefore having observed King Jehoshaphat to be dressed in royal robes, took him for the King of Israel, and fell all upon him with great impetuosity; so that this Prince seeing himself pressed so closely, cried out; this discovered him, and when he was known, he was pursued no longer by the Captains of the King of Syria.

But God, in order to fulfil his word, permitted one of the Syrian army to shoot a random arrow, which pierced the heart of Ahab: He said therefore to his charioteer, Turn thine hand, and carry me out of the host, for I am wounded. The battle lasted the whole day, and Ahab continued in his chariot with his face turned against the Syrians. In the mean while his blood was still issuing from his wound, and falling on his chariot; and in the evening he died. Then proclamation was made by sound of trumpet throughout the army, that every man should return to his own city and country. The King of Israel therefore being dead, was carried to Samaria, and there buried. His chariot, and the reins of his horses were washed in the fish-pool of Samaria, and the dogs licked his blood, according to the Lord’s prediction. Such was the end of Ahab, in the year of the world 3107. before J. C. 893. before the vulgar Æra 897. Ahaziah his Son succeeded him.

II. AHAB, the Son of Kolaiah, is one of the two false Prophets who seduced the IsraelitesJer. xxix. 21, 22. at Babylon. The Lord threatned them by Jeremiah, with delivering them up to Nebuchadnezzar King of Babylon, who should put them to death in the presence of those who had been deceived by them; and that all the people should make use of their name, when they would curse any one, saying, The Lord make thee like Ahab and Zedekiah, whom the King of Babylon roasted in the fire.

The Rabbins, who in this particular are followed by several expositors, believe these two to be those Elders of Judah, who endeavoured to corrupt the chaste Susanna, and upon their unjust accusation procured Dan. xiii. 1, 2, 3.her condemnation. But Daniel, by inspiration from God, discovered their wickedness to the people, and they were stoned. This last circumstance, which is

set down in express terms in¹³ Daniel, destroys the opinion of the Rabbins, who confound these two Elders with Ahab and Zedekiah; these last were roasted in the fire, the others were stoned.

AHARAH, the third Son of Benjamin, 1 Chron. viii. 1.

AHARHEL, the Son of Harum, 1 Chr. iv. 8.

I. AHASUERUS, Dan. ix. 1. otherwise called Astyages, (Dan. xiii. 65.) and Artaxerxes, (Dan. vi. 1. in the Greek.) See hereafter the article of ASTYAGES.

II. AHASUERUS. This Prince was born about the year of the Julian Period 4165. of the world 3455. before J. C. 545. before the vulgar Æra 549. After the death of Cambyses King of Persia, in the year of the world 3482. Seven Magi of the country usurped the sovereign authority¹⁴, pretending that Smerdis, the Son of Cyrus, and Brother of Cambyses, was living, and that it was he who reigned. But Ostanes, one of the great men of Persia, having enquired of his daughter, who was one of the King’s concubines, whether he who reigned, that is, the first of the Magi, had ears or not, (for Cyrus, or, according to others, Cambyses, had cut them off) she answered he had none. Then he knew that the Magi, and not Smerdis, were in possession of the kingdom¹⁵.

Ostanes communicated this to the principal Lords of the Court, who having engaged themselves by oath to kill the King, immediately departed, and went to the palace. They forthwith dispatched all those whom they met with, and being come to the apartment of the Magi, they attacked them: These defended themselves and wounded two of the Conspirators; but the Conspirators being the strongest, one of them, called Gobryas, laid hold of the principal of the Magi, and as his companions were apprehensive of wounding him instead of the Magus, because this business was acted in an obscure place, Gobryas cried out to them, and bid them pierce the enemy thro’ his own body, lest they should miss him. But Providence so ordered it that the Magus was killed, and Gobryas not so In the Year of the World 3483. before J. C. 517. before the vulg. Æra 521.much as wounded. Thus these seven conspirators delivered their Country from the oppression of these usurpers.

Six days after the seven conspirators met to deliberate upon the form of government which they should establish in Persia; Ostanes was for a Democracy, or popular Government; Megabysus for an Oligarchy, Dan. xiii. 61.that is for a Government to be lodged in the hands of some few chosen persons; and Darius the Son of Hystaspes, whom we call Ahasuerus, for Monarchy, or a regal Government. The last opinion carried it; and they agreed that the next day, before the rising of the Sun, they should all meet on horseback at the same place, and that he whose horse should first salute the Sun by neighing, should be acknowledged King of Persia, and successor to Cambyses. Darius’s Groom hearing this, in the evening carried his Master’s horse with a mare to the place where they were to meet; so that the next day as soon as Darius’s horse came thither, the smell and sense of what had passed there the evening before, set him a neighing, which was worth a kingdom to his Master; for immediately the other six conspirators dismounted, and saluted him by the title of King of Persia¹⁶.

In the Year of the World 3485. Hag. i. 115. ii. 2-9, 10. Zech. i. 1-6. Ezra iv. 16. Ezra v. 1, 4, 5, 6, 11.Darius being thus seated in the throne of Cambyses, married Atharsa, Daughter to Cyrus the founder of this Monarchy, and who had been first of all Wife to Cambyses, then to the Magus who had usurped the Crown¹⁷. In the second year of his reign, the Jews who had returned to Palestine, encouraged by the exhortations of the Prophets Haggai and Zachary, began to set about rebuilding of the Temple, which work had been interrupted nine years before, under the reign of Cambyses. Hereupon the Governours of the Province sent thither by the Persians, came and demanded by what authority they undertook to rebuild this Edifice? The Jews answer’d, in pursuance of an Edict published by Cyrus in their favour, who permitted them to undertake this work. In the mean while, these Governours wrote to Darius concerning this affair, and told him that Cyrus’s Edict should be at Babylon, desiring to receive his orders. Darius gave directions to enquire after the Edict, and having found it at Ecbatane, he confirmed it, and commanded his Officers to assist the Jews in the execution of this design; and to furnish them with things necessary for their Sacrifices, and for the fabrick of the Temple. These orders were obeyed, and in a little time the work of the Temple was advanced very considerably.

Esth. i. 1, 2, 3, &c.The next year Ahasuerus made a feast for the principal persons of his Empire, in the palace of Shushan, wherein he shewed the utmost magnificence. The feast was continued for an hundred and fourscore

days, or six months intire. After this term the King invited all the People, great and small, that were present in Shushan the Palace, and commanded that preparations should be made to entertain them for seven days. Nothing could equal the splendor and magnificence of this Banquet. The Entertainment itself, and the manner wherein it was set out, was suitable to the grandeur of the most powerful Monarch in the World. Vashti the Queen treated likewise the Women in the King’s Palace. Upon the seventh day Ahasuerus being more gay than usual, and well warmed with wine, ordered his principal Eunuchs to bring the Queen, and produce her before the People, that they might have an opportunity to observe her beauty; for she was perfectly handsome: But Vashti refused to come, which so provok’d the King that he call’d his Council to consult what their opinion was of Vashti’s behaviour: They declared that she had not only offended the King, but that her disobedience to his Orders might engage other Women to use their Husbands in the same manner, and that their advice was for the King’s divorcing her, and taking another Wife.

This counsel was followed, and Esther, the Niece of Mordecai, a Jew by Nation, was made choice of to be wedded to Ahasuerus, as we shall see in another place. Mordecai did not declare who he was, but was contented to stay at the Palace-gate, to enquire after his Niece Esther’s health. Nevertheless, when Haman had obtain’d an Edict from the King, condemning all the Jews to death and confiscation of their Estates, he engaged Esther to wait on the King, and petition for a revocation of this Edict. Now Ahasuerus had forbidden all Persons whatever, upon pain of death, to come before him, unless sent for, or unless he held out his sceptber towards them when Esth. v. 1, 2, 3, &c. seq.they came near his Throne. Esther run the hazard of appearing without being called: The King extended his sceptber towards her, and desired her to let him know what it was that she requested of him. Esther humbly entreated him to come that very day to an Entertainment which she had provided for him, and to bring Haman with him. Ahasuerus came, and the repast being ended, he commanded Esther to ask what she pleased of him, and it should be granted. Esther said, that the only favour she had to beg of him was, that he would come again with Haman the next day to an Entertainment which she would prepare for him; to which Ahasuerus consented; and Haman, who thought himself at the height of all his good fortune, had no other uneasiness than that of observing that Mordecai did not prostrate himself before him as he pass’d by.In the mean time something happened

Ch. vi. 1, 2, 3, &c.which extremely humbled him. The King the night following could not sleep, and ordered the several Journals and Annals of the years preceding to be read to him. They fell upon that particular part wherein it was related how two Eunuchs having conspired to take away the King’s life, one Mordecai discover’d the Conspiracy, and preserved him. Ahasuerus interrupted the Reader, and asked if Mordecai had been rewarded. He was answer’d no, that Mordecai had received no recompence at all. The next morning early Haman came to the King’s Levée, to desire that Mordecai might be hanged upon a gibbet which he had provided for this purpose: Ahasuerus gave orders for his admission, and before he spoke, said to him, What shall be done unto the Man whom the King delighteth to honour? Haman, who believed that all this favour was intended for himself, replied, Let this Man be dressed in the royal robes, let him be mounted on the same horse which the King himself generally rides, and let a royal Diadem be placed upon his Head; let the principal Person of all the great Men belonging to the Court hold the reins of his horse, and walk before him to the most publick part of the City, proclaiming all the way, Thus shall it be done to the Man whom the King delighteth to honour. The King answer’d, Make haste and serve Mordecai the Jew in the manner you have mentioned. Haman did not dare to disobey the King, and Mordecai received an unexpected honour, which was not at all agreeable to him, by reason of the danger to which he saw all his Brethren expos’d.

In the mean while, Dinner-time being come, enquiry was made for Haman, who was to bear the King company at the Entertainment which Esther had prepar’d for them. Ahasuerus in the heat of his Wine, said again as he had done before to Esther, Ch. vii. 1, 2, 3, &c.What is it that you would ask or desire of me? She replied, If I have found favour in thy sight, O King, let my life and my People’s be given me at my petition, for we have all been given up to be destroyed, and utterly extirpated. The King answer’d, And who is it that dare undertake what you mention? Esther said, This Haman whom you see is our mortal Enemy. Haman hearing this, was quite confounded, and the King at the same time rose up in passion, left the place where they were entertain’d, and went into the Garden, which was near. Then Haman threw himself at the Queen’s feet, who was lying upon the bed, on which, after the manner of the Persians, she had

been eating. Ahasuerus at that instant returning, and seeing Haman on the Queen’s bed, What, said he, will he force the Queen also before me in my own house? As the word went out of the King’s mouth, they cover’d Haman’s face, looking on him as one condemned to die. Then one of the King’s Eunuchs said before the King, Behold also the Gallows fifty cubits high, which Haman had made for Mordecai. Then the King said, Hang him thereon.

Esth. viii. 1, 2, &c.After this he gave Haman’s Employments to Mordecai, and his forfeited estate to Esther. He cancell’d the Edict which appointed a general massacre of the Jews to be upon the thirteenth day of the month Adar, gave Letters to the contrary, and permitted them to take vengeance on their Enemies on the very day which had been appointed for their destruction. All this was transacted in the years of the World 3494, 3495, 3496. As the rest of Darius’s life has no relation to any part of sacred History, we shall not enlarge upon his Wars and Conquests. This Prince died in the year of the World 3519, before J.C. 481, before the vulgar Æra 485, after a Reign of six and thirty years. He was succeeded by Xerxes, whom he had by Atharsa or Vashti, of whom there has been mention made in the beginning of this Article.

We have adhered to that opinion which explains what the Scripture tells us of Ahasuerus, Esther’s Husband, as relating to Darius, the Son of Hystaspes: Notwithstanding, as the matter is not without difficulty, we shall here propose what Dr. Prideaux has written against this opinion, and in favour of his own, which is, that Artaxerxes Longimanus was he whom the Scripture calls Ahasuerus, Esther’s Spouse. Herein he differs, as he himself acknowledges, from two great Men, Usher and Joseph Scaliger. Usher believes that Ahasuerus was Darius, the Son of Hystaspes; and Scaliger that he was Xerxes. I shall here set down what he says against Usher’s opinion, and consequently against our system, since we have adopted that of Usher, tho’ not in every thing, as may be seen by our Comment.

Usher believes that Darius, the Son of Hystaspes, married Atossa, who is the same as Vashti, afterwards divorced by him, and that he took to Wife likewise Aristone, the Daughter of Cyrus, and Widow of Cambyses, who is the same as Esther. But this opinion is contradicted by Herodotus¹⁸, who informs us that Aristone was the Daughter of Cyrus, and consequently could not be Esther, who was young. He says farther¹⁹, that Atossa had four Sons by Darius, without reckoning Daughters, and that she had all along so great an ascendant over him, as to prevail with him to declare her Son Xerxes his Successor, to the exclusion of his own Sons.

We foresaw this objection in our Comment upon Esther²⁰; and without venturing to say who Vashti was that was divorced by Ahasuerus, we have shewn that neither Atossa, whom we take to be the Daughter of Cyrus, nor Aristone, who was a virgin when he married her, and might well be Esther, that neither of them were dismiss’d by Ahasuerus. Herodotus says expressly in his third book that the Daughter of Cyrus, and Wife of Darius, was Atossa²¹.

Ch. x. 1.Dr. Prideaux adds²², that the principal reason which engaged Usher in the opinion by him maintain’d, is the Saying in the book of Esther, that Darius, the Son of Hystaspes, laid a tribute upon the Land, and upon the isles of the Sea, which we read likewise in Herodotus²³. But Strabo²⁴ attributes this to Darius Longimanus, which our Author would have us explain of Artaxerxes Longimanus.

As for Scaliger²⁵, he thinks Xerxes is the Ahasuerus of the Scripture, and his Wife Amestris Queen Esther. He grounds his belief only upon the resemblance of Names: But the several marks wherewith History describes Amestris, prove invincibly that she is by no means the Esther of the Scripture. Amestris, the Wife of Xerxes, had a Son by this Prince, who was of age to marry in the seventh year of his Father’s Reign²⁶. She could not therefore be Esther, who was not married till the seventh year of his Reign. There is nothing more necessary to destroy Scaliger’s opinion.

Let us now enquire into the reasons brought by Dr. Prideaux for Artaxerxes Longimanus. In the first place he shews that Josephus²⁷ in express terms assures us that Artaxerxes Longimanus was Esther’s Husband. The version of the Septuagint, and the Greek additions to the book of Esther, call Ahasuerus Artaxerxes. There are several circumstances in these additions which cannot be applied to Artaxerxes Mnemon: The extraordinary favour wherewith Artaxerxes Longimanus honour’d the Jews, proves farther, that in all probability he had married a Jewess. This opinion is maintained by Sulpitius Severus, and many both of the Antients and Moderns. This is what is urged in behalf of this opinion. See likewise our Preface to Esther.

AHAVA, a river of Babylonia, or rather Ezra vii. 15.of Assyria, where Ezra gathered those Captives into a body, whom he brought with him into Judæa. We are of opinion, that the river Ahava is that which ran along the Adiabene, where the river Diava, or Adiava, is known to be, upon which Ptolemy places the City of Abane or Aavane. This is probably the Country called in the books of 2 Kings xvii. 24. xviii. 34. xix. 13. Ch. xvii. 31.Kings, Ava, from whence the Kings of Assyria translated the people called Avites into Palestine; where likewise in their room they settled some of the captive Israelites. Ezra intending to pick up as many Israelites as he could, to carry back with him to Judæa, made a halt in the country of Ava, or Ahava, from whence he sent emissaries into the Caspian mountains, to invite such Jews as were there to be found, to come and join him. The history of Izates King of the Adiabenians, and his mother Ezra viii. 17.Helena, who became converts to Judaism some years after the death of Jesus Christ, is an argument to persuade us, that there were still at that time many Jews in that country.

AHAZ, King of Judah, the Son of Jotham, is celebrated for his impieties and vices. There are some difficulties about the age he was of when he began to reign.²⁸ In the Year of the World 3262, before J. C. 738, before the vulgar Æra 742.The Text expresses that he was twenty years of age: But how is this to be reconciled with what is said in the same place, that he reigned but sixteen years? from whence it must be necessarily concluded, that he lived but thirty six years. We know however that his Son Hezekiah was five and twenty years of age when he began to reign; it must be said therefore, that his Father Ahaz begat him when as yet he was eleven years old only; and accordingly, many good Commentators²⁹ do maintain this. They who cannot be of this opinion, study different ways whereby to disengage themselves out of this perplexity; as may be seen in the several comments upon the second Book of Kings.

Ahaz walked in the ways of the Kings of Israel and Samaria; that is to say, he gave himself up to idolatry and all manner of disorders. One of his Sons he consecrated, by making him pass through, and perish by the fire, in honour of the false God Moloch, according to the Idolatry of those nations, which God destroyed, when the Children of Israel entred into the land of Canaan. He 2 Kings xxi. 1, 2, 3, &c.offered sacrifices and incense upon the high places, upon hills and in groves. About the end of Jotham, King of Judah’s reign, the Lord began to send against Judah, Rezin King of Syria, and Pekah King of Israel. Ch. xv. ult.But these two Kings made inroads into the country principally under Ahaz, and having made great havock there, they first defeated the troops of Ahaz, and then laid 2 Kings xvi. 1, 5.siege to Jerusalem. When they found they could not make themselves masters of it, 2 Chron. xxviii. 5,they divided their Army, and began to plunder every where, and make prisoners. & seq. Isai. vii. 1.Rezin and his part of the Army, marched with all their spoil to Damascus; but that of Pekah having in one Battel only killed an hundred and twenty thousand men of Ahaz’s army, took besides two hundred thousand persons in the country, without distinction of Men, Women or Children. As they were carrying all these Captives to Samaria, the Prophet Oded, with the principal inhabitants of the City, came out to meet them, and prevailed with them, by their remonstrances, to set their prisoners at liberty. They not only did this, but gave them likewise something to eat, restored the booty which they had taken, and those who were not able to perform the journey on foot, were conveyed in carriages to Jericho.

In the Year of the World 3263. before J. C. 737. before the vulg. Æra 741. 2 Chron. xxviii. 17, 18.About the same time the Philistines and Edomites spread themselves like an inundation over the territories of Ahaz, committed a thousand disorders, killed abundance of people, and carried off much booty. In these sad circumstances, and before the siege of Jerusalem, the Prophet Isai. vii. 1, 2, & seq.Isaiah went to Ahaz, foretold the deliverance of his country, and the destruction of his enemies. To prove the truth of his prediction, he gave him the liberty of choosing what prodigy he pleased. But Ahaz refused, and said he would not tempt the Lord. “ Hear then, said Isaiah, O “ House of David, is it a small thing “ for you to weary men, but must ye “ weary my God also? Behold the sign “ which the Lord shall give you, a Virgin shall conceive and bear a Son, and “ shall call his name Immanuel. Butter “ and Honey shall he eat, that he may “ know to refuse the Evil, and choose “ the Good.” At the same time Isaiah, as a demonstration of the approaching ruin of Rezin and Pekah, gave him his Son Hash-baz, and assured him, that before this Child should be able to call his Father or his Mother by their names, the two Kings who were confederated against Judah, should be slain.

2 Kings xvi. 7.But as Ahaz did not change his life, God permitted his Enemies to return again the year following, 3263, and lay waste all the Kingdom of Judah. Then Ahaz seeing no other remedy for his affairs, sent Ambassadors to Tiglath-pileser King of the Assyrians, with commission to say from him, I am thy Servant, and thy Son, come

up and save me out of the hands of the King of Syria, and the King of Israel, which rise up against me. And having amassed together all the Gold and Silver which was in the Temple and the Palace, he sent it to the King of Assyria. Immediately therefore Tiglath-pileser marched to the assistance of Ahaz, attacked Rezin, killed him, took his Capital Damascus, destroyed it, removed the inhabitants of it to Cyreve, or rather, into that part of Iberia thro’ which the river Cyrus runs. Ahaz went as far as Damascus to meet the King of Assyria; and having seen there a profane Altar, he sent a model of it to the High-Priest Urijah, that he might have one made like it, and placed in the Temple of Jerusalem. Accordingly, when Ahaz returned thither, he had the Altar removed which was in the Temple, and this fixed there in the room of it. Upon this new Altar he offered Sacrifices, and commanded the High-Priest Urijah never for the future to offer upon any other. He ordered also the bases to be taken away, which were adorned with fine engravings, and the levers of brass which rested on them: He removed likewise the brazen Sea, which was supported by Oxen of the same metal, and commanded them to be placed below, upon the pavement of the Temple. The misfortunes which he saw himself exposed to made him not at all better. In the time 2 Chron. xxviii. 22, 23, &c.of his greatest affliction, he shewed the highest contempt of God. He sacrificed to the Syrian Gods, whom he looked upon as the authors of his calamities, and undertook to make them propitious to him, by honouring them in this manner. He broke in pieces the vessels of the House of God, shut up the gates of the Temple, and erected Altars in all parts of Jerusalem. He set up Altars likewise in all the cities of Judah, with a design to offer incense on them. At last he slept with his Fathers, and was buried in Jerusalem; but not in the Sepulchers of the Kings of Judah his Predecessors; this honour he was deprived of, because of his iniquities³⁰. Hezekiah his Son reigned in his stead, in the year of the World 3278. before J. C. 722. before the vulgar Æra 726.

2. AHAZ, the Father of Jehoadah, 1 Chron. viii. 36.

1 Kings xxii. 40.I. AHAZIAH, the Son and Successor of Ahab, King of Israel. He reigned two years, part alone, and part with his Father Ahab, who made him, as it is said, his Associate in the Kingdom, the year before his death³¹. Ahaziah imitated his Father’s impiety, and paid his adorations to Baal and Astarte, the worship of whom had been introduced in Israel by Jezebel his Mother. The Scripture says that King Jehoshaphat having equipp’d a Fleet at Ezion-geber, Ahaziah desired leave for his servants to go with Jehoshaphat’s to Ophir. Jehoshaphat, in all probability, at first might scruple it, since the first Book of Kings relates, that he would not consent to it. But the Chronicles shew sufficiently that these two Princes having together equipp’d a Fleet for Tarshish, God, provoked at the Alliance which Jehoshaphat had made with this impious King, permitted this Fleet to be so shattered by tempestuous winds, as to be disabled and unfit to perform the intended voyage.

The Moabites, who had always been obedient to the Kings of the ten Tribes, ever since their separation from the kingdom of Judah, revolted, after the death of Ahab, and refused to pay the ordinary tribute. Ahaziah had not leisure or power to reduce them; for about the same time having fallen from the terrass of his house, he hurt himself considerably, and sent his people to Ekron to consult Beelzebub concerning his indisposition. At the same time the Prophet, by God’s appointment, met these messengers, and said to them, Is it because there is no God in Israel, that ye go thus and consult Beelzebub the God of Ekron? Therefore thus saith the Lord, Thou shalt not come down from that bed on which thou art gone up, but shalt surely die. Having said this he went away. Ahaziah’s people returning to this Prince’s palace, told what had happened to them. Ahaziah asked them what the figure and dress was of the Man who told them these things? They answered, He is an hairy Man, girt with a girdle of leather about his loins; and he said, It is Elijah the Tishbite.

Immediately he sent a Captain, with fifty soldiers under his command, to seize Elijah, and bring him to him: But the Captain having spoken in too imperious a manner to the man of God, Elijah called for fire from Heaven, which destroyed him and his fifty soldiers. Ahaziah being informed of this, sent another, who was in like manner consumed by fire from Heaven, together with his fifty soldiers. A third coming to him, fell upon his knees before him, and entreated him to preserve his life, and wait upon the King. Hereupon the Angel of the Lord suggested inwardly to the Prophet that he might go, and should fear nothing. Elijah therefore rose and went to Ahaziah, to whom he repeated what before he had told his People, that he should not recover of his disease. Accordingly he died,

as the word of the Lord had declared. Jehoram his Brother reigned in his stead, in the year of the World 3108, before J.C. 892, before the vulgar Æra 896.

2. AHAZIAH, King of Judah, Son of Jehoram and Athaliah, succeeded his Father 2 Kings viii. 24. 2 Chr. xxii. 2.in the Kingdom of Judah, in the year of the World 3119, before J.C. 881, before the vulgar Æra 885. He was two and twenty years old when he began to reign, and he reigned one year only at Jerusalem. He walked in the ways of Ahab’s house, to which he was allied, his Mother being of this Family, and did evil in the sight of the Lord. This Prince was likewise called Jehoahaz and Azariah. The text of the Chronicles imports, that he was two and 17. Vide & vi. in Hebr.forty years of age when he began to reign, wherein it differs from the text of the second book of Kings, which makes him to be two and twenty only; but this passage in the Chronicles is thought to be corrupted. Joram, King of Israel, going to attack Ramoth of Gilead, which the Kings of Syria had taken from the Kings his Predecessors, was there dangerously wounded, and carried by his own appointment to Jezreel, in order to be dressed. Ahaziah, 2 Kings viii. 28. ix. 21, 22. & 2 Chr. xxii. 2, 3, 4, 5. In the Year of the World 3120. before J.C. 880. before the Vulg. Æra 884.Joram’s friend and relation, accompanied him in this war, and came afterwards to visit him at Jezreel. In the mean time Jehu, the Son of Nimshi, whom Joram had left besieging the fortress of Ramoth, rebell’d against his Master, and set out with a design of extirpating the house of Ahab, according to the Lord’s command. Joram and Ahaziah, who knew nothing of his intentions, went to meet him: Jehu shot Joram dead upon the spot; Ahaziah fled, but Jehu’s People overtook him at the going up to Gur, which is near Ibleam, and mortally wounded him: Notwithstanding, he had strength enough to reach Megiddo, where he died. His Servants, having laid In the Year of the World 3120. before J.C. 880. before the vulg. Æra 884.him in his chariot, carried him to Jerusalem, where he was buried with his Fathers in the City of David. After this manner is this Accident related in the second book of Kings, Chap. ix. 21, 22, &c.

But in the Chronicles this story is told with some little difference. And it came to pass that when Jehu was executing judgment upon the house of Ahab, and found the Princes of Judah and the Sons of the Brethren of Ahaziah, that minister’d to Ahaziah, he slew them: And he sought Ahaziah, and they caught him, for he was hid in Samaria, and brought him to Jehu; and when they had slain him, they buried him, because, said they, he is the Son of Jehoshaphat. The better to reconcile the relation in the books of Kings with that in the Chronicles, it may be

¹ Epiphan. in lib. de vita & monte

VOL. I. Prophet. in Ahia. said that in the passage here produced by us, Samaria is put down not for the City, but the Kingdom of this name. Jehu being informed that Ahaziah was still in the Territories of Israel, and continued dangerously ill at Megiddo, not being able to reach the land of Judah, he gave orders for him to be brought into his presence and put to death. See the Commentators on the second book of Kings, Chap. ix. 22, 23, &c.

AHER, of the Tribe of Benjamin, was the Father of Hushim, 1 Chr. viii. 12.

AHI, the Son of Shomer, of the Tribe of Benjamin, 1 Chr. vii. 34.

1. AHIAH, Son of Shisha, and Solomon’s Secretary, 1 Kings iv. 2.

2. AHIAH, Son to the High-priest 1 Sam. 3.Ahitub, and successor in the sovereign Pontificate. When he died, he left this dignity to his Son Abimelech, who was put to death by Saul’s order.

3. AHIAH, the Son of Naaman, of the Tribe of Benjamin.

AHIAM, one of those brave Officers who had a command in David’s Army, 2 Sam. xxiii. 33.

AHIAN, the Son of Shemida, 1 Chr. vii. 19.

AHIEZER, the Son of Ammishaddai, Chief of the Tribe of Dan, who came out of Egypt at the head of seventy two thousand seven hundred men of his Tribe. He offer’d a silver bason at the Tabernacle, which weighed an hundred and thirty shekels, and a silver bowl of seventy shekels in weight, Num. vii. 66, 67. In the Year of the World 2514, before J.C. 1486, before the vulgar Æra 1490.both full of fine flower, mingled with oil, for a Meat-offering; a golden spoon of ten shekels full of Incense, a young bullock, a ram and a lamb of the first year, for a Burnt-offering; a kid for a Sin-offering; two oxen, five rams, five he-goats, and five lambs of the first year, for a Peace-offering.

AHIHUD, the Son of Naaman, and Brother of Ahoah, of the Tribe of Benjamin, 1 Chr. viii. 7.

AHIJAH, the Prophet of the Lord, who dwelt at Shilo. He is thought to be the person who spoke twice to Solomon from 1 Kings vi. 11. Ch. xi. 6.God; once while he was building the Temple, at which time he promised him his protection. And another time, after his falling into all his irregularities, when God expressed his indignation with great threatnings and reproaches. Ahijah was one of those who wrote the history or journal of 2 Chr. ix. 29.this Prince’s life. We read in1Epiphanius of his prediction to Solomon, that he would one day be perverted by Women, and God would raise up Enemies against him. And the same Prophet declared to Jeroboam, that he would by stratagem usurp the Kingdom, and that

two heifers should alienate him from the Lord; meaning the two golden Calves erected by Jeroboam, one at Dan, the other at Bethel. We read in the first book of Kings 1 Kings xi. 29.that Jeroboam going one day out of Jerusalem, was met by the Prophet Ahijah of Shilo. As they two were alone together in the fields, the Prophet took a new Cloak which Jeroboam wore from off his shoulders, and cutting it in twelve pieces, said, Take ten pieces for thyself; for thus saith the Lord God of Israel, I will rend the kingdom out of the hand of Solomon, and will give ten Tribes to thee: He shall have one Tribe for my Servant David’s sake, and for Jerusalem’s sake the City which I have chosen out of all the Tribes of Israel, because that they have forsaken me, and have worshipped Ashtoreth the Goddess of the Zidonians, Chemosh the God of the Moabites, and Milcom the God of the Children of Ammon, and have not walked in my ways, to do that which is right in mine eyes, as did David his Father.

Howbeit, I will not take the whole kingdom out of his hands, I will suffer him to govern for the remainder of his life; but I will take the kingdom out of his Son’s hands, and will give it unto thee, even ten Tribes: And unto his Son will I give one Tribe, that David my Servant may have a light always before me in Jerusalem: And I will take thee, and thou shalt reign according to all that thy Soul desireth, and shalt be King over Israel: And it shall be, if thou wilt hearken to all that I command thee, and wilt walk in my ways, and do that is right in my sight, to keep my Statutes and Commandments, as David my Servant did, that I will be with thee, and build thee a sure house, as I built for David, and will give Israel unto thee: And I will for this afflict the seed of David, but not for ever. This happened in the year of the World 3020, before J. C. 980, before the vulgar Æra 984.

This Prophecy could not be so secret but Solomon got intelligence of it; and perhaps Jeroboam was so imprudent as to boast of it, and declare too openly against the King. But however this may be, Jeroboam was obliged to fly for security into Egypt, where he continued with King Shishak till the death of Solomon, in the year 3025. Then Jeroboam was advanced to the Throne of Israel, or the ten Tribes, as we shall relate in the Article belonging to him. He soon forgot what Abijah had recommended to him, to be faithful to the Lord. He forbad his Subjects to go and worship God at Jerusalem, and set up two golden Calves for the object of their Worship; one at Dan, the other at Bethel. At Bethel he erected a profane Altar, and himself sacrificed upon it: But a Man of God sent from Judah foretold the overthrow Ch. xii. 28, 29, & seq. Ch. xiii. 1, 2, &c.of his Altar, and the birth of King Josiah, who upon this Altar should sacrifice the Priests of the high places. Some take this Prophet from Judah to be Abijah, whom we are speaking of; but Abijah dwelt at Shilo, in the Tribe of Ephraim; and besides, survived the erection of this Altar at Bethel; whereas the Prophet here in question was killed by a lion the very day he had been speaking to Jeroboam.

About the end of Jeroboam’s Reign, that is to say, towards the year 3046, AbijahCh. xiv. 1, 2, &c., the Son of Jeroboam, fell sick; Jeroboam therefore said to his Wife, Change your dress, and disguise yourself, so that no one may know you, and go to Shiloh, where the Prophet Ahijah lives, who first promised that I should reign over this People: Take with you ten loaves, and craknels, and a cruise of honey, and consult him concerning the indisposition of my Son. The Queen therefore went to Abijah’s house in Shiloh. Now the Prophet could not see, for his eyes were darken’d with old age; but the Lord said to him, Behold the Wife of Jeroboam is come hither to consult you concerning the distemper of her Son; thus and thus shall you say unto her:

As Jeroboam’s Wife came in disguised, and concealing who she was, Abijah heard the sound of her Feet, and said, “ Come “ in thou Wife of Jeroboam; why feignest thou thyself to be another? for I “ am sent to thee with heavy tidings. “ Go tell Jeroboam, thus saith the Lord “ God of Israel; for as much as I exalted thee from among the People, and “ made thee Prince over my People Israel, and rent the Kingdom away from “ the house of David, and gave it to “ thee, and yet thou hast not been as “ my servant David, who kept my Commandments, and who followed me with “ all his heart, to do that only which was “ right in mine eyes; but hast done evil “ above all that were before thee, for “ thou hast made thee other Gods, and “ molten Images, to provoke me to anger, and hast cast me behind thy back: “ Therefore behold, I will bring evil upon the house of Jeroboam, I will cut “ off all the Males of his Family, and will “ utterly extirpate them out of Israel; I “ will take away the remnant of the “ house of Jeroboam, as a Man taketh “ away dung, till it be all gone. Him “ that dieth of Jeroboam in the City shall “ the Dogs eat, and him that dieth in the “ field shall the Fowls of the air eat, for “ the Lord hath spoken it.

“ Arise thou therefore, get thee to thine “ own house, and when thy feet enter into the City the Child shall die. And “ all Israel shall mourn for him, and “ bury him; for he only of Jeroboam’s “ House

“ House shall come to the grave, because “ in him there is found some good thing “ toward the Lord God of Israel, in the “ House of Jeroboam. Moreover, the “ Lord shall raise him up a King over “ Israel, who shall cut off the House of “ Jeroboam that day: but when? Even “ now. This Prince is already appointed, “ and the sentence of God against Jeroboam shall be soon executed. The Lord “ shall smite Israel, as a reed is shaken in “ the water, and he shall root up Israel “ out of this good land, which he gave “ to their Fathers, and shall scatter them “ beyond the river, because they have “ made their groves, provoking the Lord “ to anger. And he shall give Israel up, “ because of the sins of Jeroboam, who “ did sin, and who made Israel to sin.

Jeroboam’s wife returned therefore, and came to Tirzah, and when she set her foot upon the threshold of the door her child died. He was honourably interr’d, and lamented by all Israel, as the Lord had foretold by his servant Ahijah. Ahijah, in all probability, did not long survive these predictions; but the time and manner of his death we are not acquainted with.

1 Kings xv. 27.II. AHIJAH, the Son of Baasha King of Israel. Baasha killed Nadab the Son of Jeroboam, of whom we have been speaking, and usurped his kingdom, so executing the threats of the Prophet Ahijah the Shilonite.

III. AHIJAH, the Son of Pelon, one of those brave officers who had commands in David’s army.

IV. AHIJAH, keeper of the Temple-Treasury, under David, 1 Chron. xxvi. 20.

V. AHIJAH, the Son of Esrom, of the Tribe of Judah, 1 Chron. ii. 25.

AHIKAM, the Son of Shaphan, and Father of Gedaliah. He was sent by Josiah King of Judah to Huldah the Prophetess, to consult her concerning the book of the 2 Kings xxii. 12.Law, which had been found in the Temple, in the year of the world 3380. before J. C. 620. before the vulgar Æra 624.

AHILUD, the Father of Joshaphat, who was David’s Secretary, 2 Sam. viii. 16.

AHIMAAZ, the Son of Zadok the High Priest. He succeeded his Father about the year 3000, under the reign of Solomon. He did David a very important piece of 2 Sam. xv. 17. & seq. xvii. 17. In the Year of the World 2981, before J. C. 1019. before the vulgar Æra 1023.service during the war with Absalom: For while his Father Zadok was in Jerusalem with Hushai the friend of David, Ahimaaz and Jonathan continued without the city, near the fountain Rogel; hither a maid-servant came, to tell them the resolution which had been taken in Absalom’s council; whereupon they immediately departed to give the King intelligence of it. But being discovered by a young lad who gave information of them to Absalom, he sent orders to pursue them. Ahimaaz and Jonathan fearing to be taken, retired to a Man’s house of Baharim, in whose Court-yard there was a well, in which they concealed themselves. Upon the mouth of this well the woman of the house spread a covering, and on the covering ground corn. When Absalom’s people came, they asked the woman where Ahimaaz was, and Jonathan? She answer’d, They took a little water, and went away in great haste. They therefore who were in pursuit of them not finding them, returned to Jerusalem. Then Ahimaaz and Jonathan getting out of the well, continued their journey, and came to David, telling him that no time was to be lost, and he was to pass over Jordan with all possible expedition.

After the battle which Joab and Abishai, David’s Generals, fought with Absalom, wherein this Prince was overcome and slain, Ahimaaz desired Joab’s leave to carry news hereof to David. And Joab said unto him, Thou shalt not bear tidings this day, but thou shalt bear tidings another day: but this day thou shalt bear no tidings because the King’s Son is dead. Then said 1 Sam. xxiii. 18, 19, 20. In the Year of the World 2981, before J. C. 1019, before the vulgar Æra 1023.Joab to Cushi, Go tell the King what thou hast seen. And Cushi bowed and ran. Soon after this, Ahimaaz said again to Joab, Howsoever, let me, I pray thee, also run after Cushi. And Joab said, Wherefore wilt thou run, my Son, seeing thou hast no tidings ready? But howsoever, said he, let me run. And he said unto him, Run. And Ahimaaz ran by the way of the plain, and out-ran Cushi. The Centinel who kept watch upon the roof over the gate, seeing one man alone coming, gave immediate notice of it to the King; who said, If he is alone, he brings some good news. And indeed, had his army been defeated, the people would have returned in crowds.

As therefore he was coming on with great haste, the Centinel saw a second running also, whereof giving notice from his station, the King said, He too is the bearer of good news. The Centinel added, The running of the foremost is like the running of Ahimaaz the Son of Zadock. And the King said, He is a good man, and cometh with good tidings. Ahimaaz coming near, called and said unto the King, All is well. And he fell down to the earth upon his face before the King, and said, Blessed be the Lord thy God, which hath delivered up the men that lift up their hand against my Lord the King. And the King said, Is the young Man Absalom safe? Ahimaaz out of prudence was unwilling to declare his death to him, and said only, When Joab thy servant sent me thy servant to thee, I saw a great tumult, but I knew not what it was. And the King said, Turn aside, and stand here. This is what

we learn from History concerning Ahimaaz. He was succeeded in the 1 Chron. vi. 9.High-Priesthood by Azariah. The war between Absalom and David, whereof we have been speaking, began in the year of the world 2981. before J.C. 1019. before the vulgar Æra 1025.

AHIMAN, a Giant of the race of Anak. He dwelt at Hebron, when they who were sent for this purpose from the Numb. xiii. 23.Camp of Israel, visited the land of Canaan. He was driven from Hebron with his brethren Sheshai and Talmai, when Caleb Josh. xv. 14.took this City, in the year of the world 2559. before J. C. 1441. before the vulgar Æra 1445.

AHIMELECH, the Son of Ahitub, and Brother of Abiah, whom he succeeded in the High-Priesthood. He is called AbiatharMark ii. 26. in S. Mark. The Tabernacle was then at Nob, where Ahimelech, with other Priests, had his habitation. David being informed by his friend Jonathan, that Saul was determined to destroy him, thought it convenient to retire. He went to Nob 1 Sam. xxi. 1.therefore, to the High-Priest Abimelech, who was very much surprized to see him, and said to him, Why art thou alone, and no Man with thee? David answered, The King has given me orders which are very pressing, and has forbidden me to discover them to any Man; and my people are appointed to rendezvous in such a place. If therefore you have any thing to eat, tho’ it be but five loaves, give them to me. The High-Priest answered, I have no common bread, but there is hallowed bread, if the young Men have kept themselves at least from Women. Of a truth, said David, Women have been kept from us about these three days; and if they are any way polluted, I will take care they shall be purified before they eat of this bread.

David added, Is there not here under thine hand spear or sword? for I have neither brought my sword nor my weapons with me, because the King’s business required haste. Ahimelech answered, The sword of Goliath the Philistine, whom thou slewest in the valley of Elah, behold it is here wrapt in a cloth behind the Ephod; if thou wilt take that, take it; for there is no other save that here. And David said, There is none like that, give it me. And David arose, and went to Achish King of Gath. Now Doeg the Edomite was at Gath, when David came thither. One day therefore, as Saul was complaining to his officers that no one was affected with his misfortunes, or gave him any intelligence 1 Sam. xxii. 6, 7. &c.of what was doing against him, Doeg related to him what had happened when David came to Ahimelech the High-Priest. Saul immediately sent orders for him and the other Priests to come to him, and said to Ahimelech, Why have you conspired with the Son of Jesse against me? Why have you given him a sword and bread, and have consulted God for him? Ahimelech answered the King, Who is so faithful among all thy servants as David, which is the King’s Son-in-law, and goeth at thy bidding, and is honourable in thine house? Did I then begin to enquire of God for him?

Saul, without having any regard to Ahimelech’s reasons, said, Thou shalt surely die, Ahimelech, thou and all thy father’s house. And he commanded his guards that were about him to turn their arms against the Priests of the Lord, for, says he, their hand also is with David. But the King’s officers would not put forth their hand to fall upon the Priests of the Lord. Then Saul commanded Doeg to kill them; who obeyed: and on that day there died fourscore and five persons that wore the linen Ephod. He went afterwards to Nob, and put Men, Women and Children, and even all the cattle that he found, to the edge of the sword. But one of Ahimelech’s Sons, by name Abiathar, escaped the slaughter, and retired to David. This happened in the year of the world 2944. before J. C. 1056. before the vulgar Æra 1060.

AHIMOTH, the Son of Elkanah, 1 Chr. vi. 25.

AHINADAB, the Son of Iddo, was Governor of the Canton of Mahanaim, beyond Jordan, under the reign of Solomon, 1 Kings iv. 14.

1. AHINOAM, the Daughter of Abimaaz, and Wife to Saul, 1 Sam. xiv. 50.

2. AHINOAM, David’s second Wife, and Mother of Amnon. She was a native of Jezreel: She was taken by the Amalekites when they plunder’d Ziklag, but was recovered out of their hands by David, with the rest of the spoil.

AHIO, with his Brother Uzzah, were charged with the conduct of the Ark when David remov’d it from the house of Abinadab, in order to place it in the Tabernacle which he had prepared for it at Jerusalem. On this occasion it was that Uzzah was smitten by the Lord for presuming to touch the Ark when it was tottering upon the Cart that brought it. See UZZAH.

AHION, the Son of Abi-gibeon and Maachah, 1 Chr. viii. 31.

Numb. i. 29.AHIRA, the Son of Enan, Chief of the Tribe of Naphtali. He went out of Egypt at the head of his Tribe, composed of fifty three thousand and four hundred Men, all above twenty years of age, and capable of bearing arms, without reckoning old Men, Women, and Children. He

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