Abimelech

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father of the king
Hitchcock's Bible Names Dictionary


ABIMELECH (‘father is king’ or perhaps ‘Melech is father’).—1. King of Gerar. According to E [Note: Elohist.] (Gen_20:1-18) he took Sarah into his harem, but on learning that she was Abraham’s wife, restored her uninjured and made ample amends. Subsequently he entered into a covenant with Abraham (Gen_21:22 ff.). J [Note: Jahwist.] (Gen_12:10 ff., Gen_26:1 ff.) gives two variants of the same tradition. The Book of Jubilees, in the section parallel to Gen_12:10 ff., exonerates Abraham from blame, and omits the other two narratives! 2. The son of Gideon. His mother belonged to one of the leading Canaanite families in Shechem, although Jdg_8:31 calls her a concubine, and Jotham (Jdg_9:18) brands her as a maidservant. On Gideon’s decease, Abimelech, backed by his maternal relatives, gathered a band of mercenaries, murdered his seventy half-brothers ‘on one stone,’ and was accepted as king by the mixed Canaanite and Israelite population of Shechem and the neighbourhood. But Jotham sowed the seeds of dissension between the new ruler and his subjects, and the latter soon took offence because the king did not reside among them. At the end of three years they were ripe for revolt, and found a leader in Gaal, son of Ebed. Abimelech defeated him, took the city, and sowed the site with salt, in token that it should not again be built upon. Thebez, the next town attacked by him, fell into his hands, but he was mortally wounded by a woman whilst assaulting the citadel (Jdg_9:50-54, 2Sa_11:21). His significance in the history of Israel consists in the fact that his short-lived monarchy was the precursor of the durable one founded soon after. 3. 1Ch_18:16 : read Ahimelech. 4. Psa_34:1-22 (title): read Achish (cf. 1Sa_21:13).
J. Taylor.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909

("father of a king", or "father king".) A common title of many Philistine kings, as Pharaoh of the Egyptians, and Caesar and Augustus of the Roman: Padishah (father king) is similarly a title of the Persian king.
1. Hence, we find Achish called Abimelech in the title of Psalm 34, which explains the seeming discrepancy of name in 1Sa_21:11.
2. Gen_20:1, 1898 B.C.; Hales, 2054 B.C.: the king of Gerar. Abimelech's taking Sarah into his harem shows that in those times kings claimed the odious despotic right of taking unmarried females, whether subjects or sojourners; compare Gen_12:15; Est_2:3. A divine warning that death would be the penalty of keeping her, but that Abraham's intercession as a prophet would follow the restoring of her, led him to give her back with a present of a thousand pieces of silver (131 British pounds). With delicate sarcasm (in the English KJV) he reproved Abraham's deception.
Rather, as Keil and Delitzsch, instead of "he," translate "this is to thee a covering of the eyes (i.e. an expiatory gift) with regard to all that are with thee" (because in a mistress the whole family is disgraced), "so thou art justified." The closing of the wombs of Abimelech's house then ceased. Abimelech some years after repaired, with Phichol his chief captain, to Abraham to form a treaty of friendship. He restored the well dug by Abraham, but seized by Abimelech's herdsmen. It was thence named Beersheba, the well of the oath, and consecrated to Jehovah (Gen_21:22-34).
3. A son of the former, with whom a similar transaction took place in the case of Isaac's wife Rebekah. The wells dug by Abraham, being supposed to give a proprietary right in the soil, were stopped by the Philistines, and opened again by Isaac, and the virgin soil yielded to his culture one hundred fold. Jealousy made Abimelech beg him "go from us, for thou art much mightier than we." In the true spirit of "the meek" who "shall inherit the earth," he successively abandoned his wells, Esek (contention) and Sitnah (hatred), before the opposition of the Gerarite herdsmen, and found peace at last at the well Rehoboth (room), where the Lord made room for him.
So by loving concession shall we find peace and room at last (Rom_12:18-21; Joh_14:2; Psa_31:8; Psa_118:5). At Beersheba Abimelech with Ahuzzath his friend, and Phichol his captain, renewed the treaty of friendship with Isaac, originally made by his father with Abraham, and for the same reason (notwithstanding his past bad treatment of Isaac in sending him away), namely, he saw the Lord was with Isaac. Compare Gen_26:23 with Gen_21:22-23. Plainly the Philistines had then a more organized government than the Canaanite nations, one of which had been supplanted by these foreign settlers.
4. Son of Gideon by his Shechemite concubine (Jdg_8:31). At Gideon's death he murdered his seventy brethren, excepting the youngest, Jotham, who hid himself, and by his mother's brethren influenced the Shechemites to make him king. Then Jotham addressed to the Shechemites the fable of the trees and the bramble (Judges 9), presaging a feud between Abimelech and Shechem which would mutually consume both. So it came to pass; for God makes in righteous retribution the instruments of men's sin the instrument also of their punishment at last. After three years Shethem rebelled, under Gaal. At Zebul's information Abimelech came rapidly on the rebels and slew all, and beat down their city, and sowed it with salt; he burned to death a thousand more men and women who fled for sanctuary to the hold of the idol Baalberith. Thence he marched to Thebez, nine miles eastward, and took the town; but when trying to burn the tower was struck on the head by a piece of a millstone cast down by a woman. Feeling his wound mortal, he was slain by his armorbearer, at his own request, lest it should be said a woman slew him. For the spiritual lesson read Jer_2:19; Pro_5:22; Pro_1:31; Job_20:5; Mat_26:52. The friendship that is based on sin is hollow; compare 2Sa_13:3-5; 2Sa_13:32-33.
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.

Abim'elech. (father of the king). The name of several Philistine kings, was probably a common title of these kings, like that of Pharaoh among the Egyptians and that of Caesar and Augustus among the Romans. Hence in the title of Psa_34:1, the name of Abimelech is given to the king, who is called Achish in 1Sa_21:11.
1. A Philistine, king of Gerar, Genesis 20-21, who, exercising the right claimed by Eastern princes of collecting all the beautiful women of their dominions into their harem, Gen_12:15; Est_2:3, sent for and took Sarah. A similar account is given of Abraham's conduct of this occasion to that of his behavior towards Pharaoh. See Abraham. (B.C. 1920).
2. Another king of Gerar, in the time of Isaac, of whom a similar narrative is recorded in relation to Rebekah. Gen_26:1, etc. (B.C. 1817).
3. Son of the judge, Gideon, by his Shechemite concubine. Jdg_8:31. (B.C. 1322-1319). After his father's death, he murdered all his brethren, 70 in number, with the exception of Jotham, the youngest, who concealed himself; and he then persuaded the Shechemites to elect him king. Shechem now became an independent state.
After Abimelech had reigned three years, the citizens of Shechem rebelled. He was absent at the time, but he returned and quelled the insurrection. Shortly after, he stormed and took Thebez, but was struck on the head by a woman with the fragment of a millstone, compare 2Sa_11:21 and lest he should be said to have died by a woman, he bade his armor-bearer slay him.
4. A son of Abiathar. 1Ch_18:16.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863

This seems to have been the title of the kings of Philistia, as Caesar was of the Roman emperors, and Pharaoh of the sovereigns of Egypt. It was the name also of one of the sons of Gideon, who became a judge of Israel, Judges 9; and of the Jewish high-priest, who gave Goliah's sword, which had been deposited in the tabernacle, and part of the shew bread to David, at the time this prince was flying from Saul, 1Sa_21:1.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.

It seems that ‘Abimelech’ was used both as a royal title (among the Philistines) and as a personal name (among the Israelites). The meaning of the word was ‘father-king’. The Bible mentions three Philistine rulers by this name and one notorious Israelite.
Among the Philistines
After the destruction of Sodom and Gomorrah, Abraham and Sarah moved through the south of Canaan and settled in the Philistine district of Gerar. Abraham, fearing that the Philistine king Abimelech might kill him in order to take Sarah for his own wife, preserved his life by saying that Sarah was his sister (Gen_20:1-2; Gen_20:13; cf. Gen_12:11-13). Abimelech did indeed take Sarah, but before he had any sexual relation with her, God warned him that she was Abraham’s wife (Gen_20:3-7). Abimelech avoided God’s judgment by giving Sarah back to Abraham, along with compensation for the damage he had done to Sarah’s honour (Gen_20:8-18).
Abraham remained in the region by Abimelech’s permission (Gen_20:15), but his increasing prosperity made Abimelech wary. At Abimelech’s suggestion, the two men made a treaty to ensure peaceful cooperation; but before entering the treaty, Abraham insisted that Abimelech’s herdsmen return to him a well they had seized. The arrangement was sealed by Abimelech’s acceptance of a gift from Abraham (Gen_21:22-32).
Eighty or so years later, when Abraham’s son Isaac settled for a time in Gerar, he created tension with a later Abimelech through the same sort of deceit as Abraham’s (Gen_26:1; Gen_26:7-11). In spite of opposition from Abimelech’s men in repeatedly denying Isaac water, Isaac continued to prosper (Gen_26:17-22). This made Abimelech fear him, and on Abimelech’s suggestion the two men renewed the treaty between the former Abimelech and Abraham (Gen_26:26-32).
The other Philistine ruler whom the Bible calls Abimelech was Achish, ruler of the city of Gath (see Introduction to Psa_34:1-22). David, in fleeing from Saul, had looked for safety in Gath, but when Achish was warned that David could be an Israelite spy, he decided to kill him. When David acted as a madman, Achish was easily deceived and drove him out of the city (1Sa_21:10-15).
Among the Israelites
During the period of the judges, an ambitious Israelite named Abimelech was the cause of much unnecessary bloodshed. He was one of Gideon’s seventy sons, and his mother was a Shechemite. Upon Gideon’s death, Abimelech killed all his brothers (except one who escaped) and established himself ‘king’ in Shechem (Jdg_9:1-6). When, after three years, the Shechemites plotted to assassinate him, Abimelech discovered the plot and slaughtered the plotters (Jdg_9:22-41).
With his pride hurt, Abimelech was now driven on in senseless fury. He massacred the innocent citizens of Shechem, along with those of another town whom he thought might have been opposed to him. But his blind rage led to a lack of caution, and this in turn brought about his death (Jdg_9:42-56).
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.

a-bim?e-lek (אבימלך, 'ăbhı̄melekh, ?father of a king?): A name borne by five Old Testament persons.
(1) The name of two kings of Philistia; the first was a contemporary of Abraham, the second, probably son of the former, was king in the days of Isaac. It is quite possible that Abimelech was the royal title rather than the personal name, since in the title of Ps 34 we find it applied to the king of Gath, elsewhere known by his personal name, Achish (1Sa_27:2, 1Sa_27:3). Shortly after the destruction of Sodom Abraham journeyed with his herds and flocks into the extreme Southeast country of Palestine (Gen 20). While sojourning at Gerar, the city of Abimelech, king of the Philistine country, he made believe that Sarah was his sister (Gen_20:2), and Abimelech took her, intending to make her one of his wives. But God rebuked him in a dream, besides sending barrenness on the women of his household (Gen_20:3, Gen_20:17). After Abimelech had reproved Abraham most justly for the deception, he dealt generously with him, loading him with presents and granting him the liberty of the land (Gen_20:14, Gen_20:15). When contention had arisen between the servants of the two men over the wells of water the two men made a covenant at a well, which took its name, Beersheba, from this fact of covenantmaking (Gen_21:31, Gen_21:32).
(2) Nearly a century later than the events connected with the first Abimelech, as outlined above, a second Abimelech, king of the Philistines, is mentioned in relations with Isaac (Gen 26), who in time of grievous famine went down from his home, probably at Hebron, to Gerar. Fearing for his life because of his beautiful wife, Rebekah, he called her his sister, just as Abraham had done with reference to Sarah. Neither Abimelech nor any of his people took Rebekah to wife - quite a variation from the Abrahamic incident; but when the falsehood was detected, he upbraided Isaac for what might have happened, continuing nevertheless to treat him most graciously. Isaac continued to dwell in the vicinity of Gerar, until contention between his herdsmen and those of Abimelech became too violent; then he moved away by stages, reopening the wells digged (dug) by his father (Gen_26:18-22). Finally, a covenant was made between Abimelech and Isaac at Beersheba, just ,as had been made between Abraham and the first Abimelech (Gen_26:26-33). The two kings of Philistia were probably father and son.
(3) The title of Ps 34 mentions another Abimelech, who in all probability is the same as Achish king of Gath (1 Sam 21:10 through 22:1); with whom David sought refuge when fleeing from Saul, and with whom he was dwelling at the time of the Philistine invasion of Israel, which cost Saul his kingdom and his life (1Sa_27:1-12). It appears from this that Abimelech was the royal title, and not the personal name of the Philistine kings.
(4) A son of Gideon (Jdg 9) who aspired to be king after the death of his father, and did rule three years (Jdg_9:22). He first won the support of the members of his mother's family and their recommendation of himself to all Israel (Jdg_9:3, Jdg_9:4). He then murdered all the sons of his father, seventy in number, at Ophrah, the family home in the tribe of Manasseh, Jotham the youngest son alone escaping (Jdg_9:5). After this Abimelech was made ruler by an assembly of the people at Shechem. An insurrection led by Gaal the son of Ebed having broken out in Shechem, Abimelech, although he succeeded in capturing that city, was wounded to death by a mill-stone, which a woman dropped from the wall upon his head, while he was storming the citadel of Thebez, into which the defeated rebels had retreated, after that city also had been taken (Jdg_9:50-53). Finding that he was mortally wounded and in order to avoid the shame of death at a woman's hand, he required his armor-bearer to kill him with his sword (Jdg_9:54). His cruel treatment of the Shechemites (Jdg_9:46-49), when they took refuge from him in their strong tower, was a just judgment for their acquiescence in his crimes (Jdg_9:20, Jdg_9:57); while his own miserable death was retribution for his bloody deeds (Jdg_9:56).
(5) A priest in the days of David; a descendant of Ithamar and Eli, and son of Abiathar (1Ch_18:16). In the Septuagint and in 1 Ch 24 he is called Ahimelech; but is not to be confused with Ahimelech, the father of Abiathar, and therefore his grandfather. He shared with Zadok, of the line of Ithamar, the priestly office in the reign of David (1Ch_24:31).
International Standard Bible Encyclopedia
PRINTER 1915.

Abimelech, 1
Abim?elech (father of the king, or perhaps royal father), the name of the Philistine king of Gerar in the time of Abraham (Gen_20:1, sqq.: B.C. 1898; Hales, B.C. 2054); but, from its recurrence, it was probably less a proper name than a titular distinction, like Pharaoh for the kings of Egypt, or Augustus for the emperors of Rome. Abraham removed into his territory after the destruction of Sodom; and fearing that the beauty of Sarah might bring him into difficulties, he declared her to be his sister. The conduct of Abimelech in taking Sarah into his harem shows that kings even then claimed the right of taking to themselves the unmarried females not only of their natural subjects, but of those who sojourned in their dominions. But Abimelech, obedient to a divine warning, restored her to her husband. As a mark of his respect he added valuable gifts, and offered the patriarch a settlement in any part of the country; but he nevertheless did not forbear to visit with a gentle rebuke the deception which had been practiced upon him (Genesis 20). Nothing further is recorded of King Abimelech, except that a few years after he repaired to the camp of Abraham, who had removed southward beyond his borders, accompanied by Phichol, 'the chief captain of his host,' to invite the patriarch to contract with him a league of peace and friendship. Abraham consented; and this first league on record [ALLIANCES] was confirmed by a mutual oath, made at a well which had been digged by Abraham, but which the herdsmen of Abimelech had seized without their lord's knowledge. It was restored to the rightful owner, on which Abraham named it Beersheba (the Well of the Oath), and consecrated the spot to the worship of Jehovah (Gen_21:22-34).
Abimelech, 2
Abimelech, another king of Gerar; in the time of Isaac (about B.C. 1804; Hales, 1960), who is supposed to have been the son of the preceding. Isaac sought refuge in his territory during a famine; and having the same fear respecting his fair Mesopotamian wife, Rebekah, as his father had entertained respecting Sarah, he reported her to be his sister. This brought upon him the rebuke of Abimelech, when he accidentally discovered the truth. In those times, as now, wells of water were of so much importance for agricultural as well as pastoral purposes, that they gave a proprietary right to the soil, not previously appropriated, in which they were dug. Abraham had digged wells during his sojourn in the country; and, to bar the claim which resulted from them, the Philistines had afterwards filled them up; but they were now cleared out by Isaac, who proceeded to cultivate the ground to which they gave him a right. The virgin soil yielded him a hundredfold; and his other possessions, his flocks and herds, also received such prodigious increase that the jealousy of the Philistines could not be suppressed; and Abimelech desired him to seek more distant quarters, in language which gives a high notion of the wealth of the patriarchal chiefs, and the extent of their establishments:?'Depart from us: for thou art more and mightier than we.' Isaac complied, and went out into the open country, and digged wells for his cattle. But the shepherds of the Philistines were not inclined to allow the claim to exclusive pasturage in these districts to be thus established; and their opposition induced the quiet patriarch to make successive removals, until he reached such a distance that his operations were no longer disputed. Afterwards, when he was at Beersheba, he received a visit from Abimelech, who was attended by Ahuzzath, his friend, and Phichol, the chief captain of his army. The king having explained that it was his wish to renew, with one so manifestly blessed of God, the covenant of peace which had been contracted between their fathers, Isaac willingly consented, and the desired covenant was, with due ceremony, contracted accordingly (Genesis 26) [PHILISTINES].
Abimelech, 3
Abimelech, a son of Gideon, by a concubine-wife, a native of Shechem, where her family had considerable influence. Through that influence Abimelech was proclaimed king after the death of his father, who had himself refused that honor, when tendered to him, both for himself and his children (Jdg_8:22-24). In a short time, a considerable part of Israel seems to have recognized his rule. One of the first acts of his reign was to destroy his brothers, seventy in number, being the first example of a system of barbarous state policy of which there have been frequent instances in the East. Only one, the youngest, named Jotham, escaped; and he had the boldness to make his appearance on Mount Gerizim, where the Shechemites were assembled for some public purpose, and rebuke them in his famous parable of the trees choosing a king [JOTHAM; PARABLE]. In three years the Shechemites found ample cause to repent of what they had done. They eventually revolted during Abimelech's absence, and caused an ambuscade to be laid in the mountains, with the design of destroying him on his return. But Zebul, his governor in Shechem, contrived to apprise him of these circumstances, so that he was enabled to avoid, the snare laid for him; and, having hastily assembled some troops, appeared unexpectedly before Shechem. The people of that place had meanwhile secured the assistance of one Gaal and his followers [GAAL], who marched out to give Abimelech battle. He was defeated, and returned into the town; and his inefficiency and misconduct in the action had been so manifest, that the people were induced by Zebul to expel him and his followers. The people still ventured out to the labors of the field; which being told Abimelech, who was at Arumah, he laid an ambuscade in four bodies in the neighborhood; and when the men came forth in the morning, two of the ambushed parties rose against them, while the other two seized the city gates to prevent their return. Afterwards the whole force united against the city, which, being now deprived of its most efficient inhabitants was easily taken, and completely destroyed by the exasperated victor. The fortress, however, still remained; but the occupants, deeming it untenable, withdrew to the temple of Baal-Berith, which stood in a more commanding situation. This building Abimelech set on fire and destroyed, with the thousand men who were in it. Afterwards Abimelech went to reduce Thebez, which had also revolted. The town was taken with little difficulty, and the people withdrew into the citadel. Here Abimelech resorted to his favorite operation, and while heading a party to burn down the gate, he was struck on the head by a large stone cast down by a woman from the wall above. Perceiving that he had received a death-blow, he directed his armour-bearer to thrust him through with his sword, lest it should be said that he fell by a woman's hand (Judges 9). Vainly did Abimelech seek to avoid this disgrace; for the fact of his death by the hand of a woman was long after associated with his memory (2Sa_11:21).
The Popular Cyclopedia of Biblical Literature
by John Kitto.

Abimelech
(Heb. Abime'lek, אֲבַימֶלֶךְ, father [i.e. friend] of the king, or perhaps i. q. royal father; Sept. Α᾿βιμελεχ, but Α᾿χιμέλεχ in 1Ch_18:16; Josephus Α᾿βιμέλεχος), the name of four men. From the recurrence of this name among the kings of the Philistines, and from its interchange with the name “Achish” in the title to Psa_34:1-22, it would appear to have been, in that application, not a proper name, but rather a general title, like Pharoah among the Egyptians. Compare the title Padishah, i.e. “father of the king,” given to the kings of Persia, supposed by Ludolf (Lex. AEthiop. p. 350) to have arisen from a salutation of respect like that among the Ethiopians, abba nagasi, equivalent to “God save the king” (Simonis Onomast. p. 460). Comp. SEE AHASUERUS.
1. The Philistine king of Gerar (q.v.) in the time of Abraham (Gen_20:1 sq.), B.C. 2086. Abraham removed into his territory perhaps on his return from Egypt; and, fearing that the extreme beauty of Sarah (q.v.) might bring him into difficulties, he declared her to be his sister (see S. Chandler, Vind. of 0. T. p. 52). The conduct of Abimelech in taking Sarah into his harem shows that, even in those early times, kings claimed the right of taking to themselves the unmarried females not only of their natural subjects, but of those who sojourned in their dominions. The same usage still prevails in Oriental countries, especially in Persia (Critical Review, 3:332). SEE WOMAN. Another contemporary instance of this custom occurs in Gen_12:15, and one of later date in Est_2:3. But Abimelech, obedient to a divine warning communicated to him in a dream, accompanied by the information that Abraham was a sacred person who had intercourse with God, restored her to her husband (see J. Orton, Works, 1:251). As a mark of his respect he added valuable gifts, and offered the patriarch a settlement in any part of the country; but he nevertheless did not forbear to rebuke, with mingled delicacy and sarcasm (see C. Simeon, Works, 1:163), the deception which had been practiced upon him (Gen_20:1-18). The present consisted in part of a thousand pieces of silver, as a “covering of the eyes” for Sarah; that is, according to some, as an atoning present, and to be a testimony of her innocence in the eyes of all (see J. C. Biedermann, Meletem. Philol. 3:3; J. C. Korner, Exercitt. Theol. 2; J. A. M. Nagel, Exercitt. Philol. Altd. 1759; J. G. F. Leun, Philol. Exeg. Giess. 1781). Others more happily (SEE COVERING OF THE EYES) think that the present was to procure a veil for Sarah to conceal her beauty, that she might not be coveted on account of her comeliness; and “thus was she reproved” for not having worn a veil, which, as a married woman, according to the custom of the country, she ought to have done (Kitto's Daily Bible Illust. in loc.). The interposition of Providence to deliver Sarah twice from royal harems (q.v.) will not seem superfluous when it is considered how carefully women are there secluded, and how impossible it is to obtain access to them (Est_4:5) or get them back again (Kitto's Daily Bible Illust. in Gen_12:1-20). In such cases it is not uncommon that the husband of a married woman is murdered in order that his wife may be retained by the tyrant (Thomson's Land and Book, 2:353). Nothing further is recorded of King Abimelech, except that a few years after he repaired to the camp of Abraham, who had removed southward beyond his borders, accompanied by Phichol, “the chief captain of his host,” to invite the patriarch to contract with him a league of peace and friendship. Abraham consented; and this first league on record [ SEE ALLIANCE ] was confirmed by a mutual oath, made at a well which had been dug by Abraham, but which the herdsmen of Abimelech had forcibly seized without his knowledge. It was restored to the rightful owner, on which Abraham named it Beersheba (the Well of the Oath), and consecrated the spot to the worship of Jehovah (Gen_21:22-34). (See Origen, Opera, 2:76; Whately, Prototypes, p. 197). SEE ABRAHAM.
2. Another king of Gerar, in the time of Isaac (Gen_26:1-22), supposed to have been the son of the preceding. B.C. cir. 1985. Isaac sought refuge in his territory during a famine; and having the same fear respecting his fair Mesopotamian wife, Rebekah, as his father had entertained respecting Sarah (supra), he reported her to be his sister. This brought upon him, the rebuke of Abimelech when he accidentally discovered the truth. The country appears to have become more cultivated and populous than at the time of Abraham's visit, nearly a century before; and the inhabitants were more jealous of the presence of such powerful pastoral chieftains. In those times, as now, wells of water were of so much importance for agricultural as well as pastoral purposes, that they gave a proprietary right to the soil, not previously appropriated, in which they were dug. Abraham had dug wells during his sojourn in the country; and, to bar the claim which resulted from them, the Philistines had afterward filled them up; but they were now cleared out by Isaac, who proceeded to cultivate the ground to which they gave him a right. SEE WELL. The virgin soil yielded him a hundred-fold; and his other possessions, his flocks and herds, also received such prodigious increase that the jealousy of the Philistines could not be suppressed, and Abimelech desired him to seek more distant quarters. Isaac complied, and went out into the open country, and dug wells for his cattle. But the shepherds of the Philistines, out with their flocks, were not inclined to allow the claim to exclusive pasturage in these districts to be thus established; and their opposition induced the quiet patriarch to make successive removals, until he reached such a distance that his operations were no longer disputed. Afterward, when he was at Beersheba, he received a visit from Abimelech, who was attended by Ahuzzath, his friend, and Phichol, the chief captain of his army. They were received with some reserve by Isaac; but when Abimelech explained that it was his wish to renew, with one so manifestly blessed of God, the covenant of peace and good-will which had been contracted between their fathers, they were more cheerfully entertained, and the desired covenant was, with due ceremony, contracted accordingly (Gen_26:26-31). From the facts recorded respecting the connection of the two Abimelechs with Abraham and Isaac, it is manifest that the Philistines, even at this early time, had a government more organized, and more in unison with that type which we now regard as Oriental, than appeared among the native Canaanites, one of whose nations had been expelled by these foreign settlers from the territory which they occupied. (See Origen, Opera, 2:94-97; Saurin, Discours, 1:368; Dissert. p. 207.) SEE PHILISTINE.
3. A son of Gideon by a concubine wife, a native of Shechem, where her family had considerable influence (Jdg_9:1-57). Through that influence Abimelech was proclaimed king after the death of his father, who had himself refused that honor when tendered to him, both for himself and his children (Jdg_8:22-24). In a short time, a considerable part of Israel seems to have recognised his rule (Ewald, Gesch. Isr. 2:444), which lasted three years (B.C. 1322-1319). One of the first acts of his reign was to destroy his brothers, seventy in number, being the first example of a system of barbarous state policy of which there have been frequent instances in the East, and which indeed has only within a recent period been discontinued. They were slain “on one stone” at Ophrah, the native city of the family. Only one, the youngest, named Jotham, escaped; and he had the boldness to make his appearance on Mount Gerizim, where the Shechemites were assembled for some public purpose (perhaps to inaugurate Abimelech), and rebuke them in his famous parable of the trees choosing a king (see Josephus, Ant. v. 7, 2); a fable that has been not unaptly compared with that of Menenius Agrippa (Livy, 2:32; comp. Herder, Geist der Hebr. Poesie, 2:262). SEE JOTHAM; SEE PARABLE. In the course of three years the Shechemites found ample cause to repent of what they had done; they eventually revolted in Abimelech's absence, and caused an ambuscade to be laid in the mountains, with the design of destroying him on his return. But Zebul, his governor in Shechem, contrived to apprise him of these circumstances, so that he was enabled to avoid the snare laid for him; and, having hastily assembled some troops, appeared unexpectedly before Shechem. The people of that place had meanwhile secured the assistance of one Gaal (q.v.) and his followers, who marched out to give Abimelech battle. He was defeated, and returned into the town; and his inefficiency and misconduct in the action had been so manifest that the people were induced by Zebul to expel him and his followers (comp. Josephus, Ant. v. 7, 4). But the people still went out to the labors of the field. This being told Abimelech, who was at Arumah, he laid an ambuscade in four parties in the neighborhood; and when the men came forth in the morning, two of the ambushed bodies rose against them, while the other two seized the city gates to prevent their return. Afterward the whole force united against the city, which, being now deprived of its most efficient inhabitants, was easily taken. It was completely destroyed by the exasperated victor, and the ground strewn with salt (q.v.), symbolical of the desolation to which it was doomed. The fortress, however, still remained; but the occupants, deeming it untenable, withdrew to the temple of Baal-Berith, which stood in a more commanding situation. Abimelech employed his men in collecting and piling wood against this building, which was then set on fire and destroyed, with the thousand men who were in it. Afterward Abimelech went to reduce Thebez, which had also revolted. The town was taken with little difficulty, and the people withdrew into the citadel. Here Abimelech resorted to his favorite operation, and while heading a party to burn down the gate, he was struck on the head by a large stone cast down by a woman from the wall above. Perceiving that he had received a death-blow, he directed his armor-bearer to thrust him through with his sword, lest it should be said that he fell by a woman's hand (Jdg_9:1-57). Abimelech appears to have been a bold and able commander, but uncontrolled by religion, principle, or humanity in his ambitious enterprises (Niemeyer, Charaki. 3, 324). His fate resembled that of Pyrrhus II, king of Epirus (Justin. 25:5; Pausan. 1, 13; Val. Max. 5, 1, 4; comp. Ctesias, Exc. 42; Thucyd. 3:74); and the dread of the ignominy of its being said of a warrior that he died by a woman's hand was very general (Sophocl. Trach. 1064; Senec. Here. (Et. 1176). Vainly did Abimelech seek to avoid this disgrace (Saurin, Disc. Hist. 3, 400); for the fact of his death by the hand of a woman was long after associated with his memory (2Sa_11:21). SEE SHECHEM.
4. In the title of Psa_34:1-22, the name of Abimelech is interchanged for that of ACHISH SEE ACHISH (q.v.), king of Gath, to whom David fled for refuge from Saul (1Sa_21:10). 5. The son of Abiathar, and high-priest in the time of David, according to the Masoretic text of 1Ch_18:16 [see ABI-], where, however, we should probably read (with the Sept., Syr., Arab., Vulg., Targums, and many MSS.) AHLMELECH SEE AHLMELECH (as in the parallel passage, 2Sa_8:17). SEE ABIATHAR.

CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.

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