J. Hastings.
ABUSE, ABUSER. — 1. In NT abuse is used twice (as tr. of KaTaxpdofiai) when the meaning is not a . but ' use to the full ' regardless of con- sequences (see Thayer, N.T. Lex.)-. 1 Co 7^' ' Those that use the world as not abusing it' (RV m. ' using it to the full ') ; 9" ' that I a. not my power in the gospel ' (RV ' so as not to use to the full my right in the gospel '). 2. In OT a. is found thrice (as tr. of S^i() with a person as object. In 1 S 31* and 1 Ch 10* the meaning is insult or dishonour, as in Milton, Sam. Ag. i. 36 —
' I, dark In light, exposed To daily fraud, contempt, abuse, and wrong.'
But in Jg 19" it is the old sense of defile or ra\-ish : •'They knew her, and abused her all the night.' Cf. Fordyce, Serm. to Young Women (1767): 'He that abuses you, dishonours his mother.' Hence in 1 Co 6' ipafvoKolTiji, 'one that lies with a male,' is tr* ' abusers of themselves with man- kind' (RV 'men'); and RV gives the same tr. at 1 Ti v.
J. Hastings. ABYSS.— The translation (in RV, not in AV) of Hfivaaoi, a word compounded from a intensive and §vairbt. Tonic form of /SuSit, depth (2 Co 11"), and connected (see Curtius) with /SaSui, deep, and the En", bath ; primarily and classically an adj. = very deep, or even bottomless ; applied to the yawning gulfs of Tartarus (Eur. Phasn. 1605) and, metaph., to a sea of calamity (jEsch. Sujypl. 470) : in profane Greek nsed as a subst. by Diog. Laert. only (iv. 5. 27), on an epitaph, ' the black abyss of Pluto.' (Comp. Job 41" LXX Tii> Tdprapor rfis ipucffov.) Once (perliaps twice) in LXX it is an adj. (Wis 10" the bottomless deep of the Red Sea: possibly also Job 36" meta.n\\. =boundless) : elsewhere, LXX, NT, and eccl. Gr., a subst. ; in LXX the trans., with few exceptions, of tShOm, the tumultuoHS vxiter-deep (some thirty times), and, once each, of m/!zulah, sea-deep (Job 4F'), of zHlah (Is 44"), tU'deep flood (of Euphrates) and of rnfiribh, spacious place (Job 30" if subst. ). Primarily in LXX it signifies (with tehOm) the waters beneath, by which the earth was at first covered (Gn 1», Ps 104'-»), but on which it was afterwards made to rest (Jon 2« ; see Ps 24=), and
from which its springs and rivers welled up (Gn 7" 49", Dt 8' : cf. Rev 9> <t>p4oip). Not unnatur- ally it denoted also the upper seas and rivers connected with the subterraneous waters (Ps 107" 106"), the original notion of tumultuousness in tSh6m (Ps 42^) being overlaid by that of depth in iavaaot (Sir 24**, Jon 2«, Ps 36'). Secondarilu, from the notion of subterraneousness and deptn, it is the place after death, but is never in LXX the actual translation of Sheol (though this etymologi- cnWy = de))th, Ps 71"; cf. Ps 86"); in this sense, apparently, it is not justifiable to eliminate alto- gether the connotation of raging waters. [Comp. the contrast with heaven in Gn 7" (»''77ai dflwiroi/) with that in Ps 139» (Sheol) and in Ro 10' (a/3wr(ros); also Job 41" LXX, and Job 26»-« ({iSa.Tot).\ The relation to Sheol, with its dull, shadowy monotony and even misery, coupled \vith the OT idea of Sheol as a pit dungeon (Is 24^), and with pre-NT apocalyptic usage (Enoch 10" chasm of fire ; 21" prison of the angels ; 18" abyss), prepared for the NT use of the word. It occurs only twice outside Rev : in Ro 10' it is simply the abode of the dead ; in Lk 8" it is the prison destined for evil spirits. In seven passages of Rev (chs. 9. 11. 17. 20) it is a prison in which evil powers are confined (20'''), and out of which they can at times be let loose (11' 17*), but is not the lake of fire (20^") ; nor is Satan regarded as himself cast into this prison, but only to be so cast (20'- ») for 1000 years. J. Massie.
ACACIA.— See Shittim.
ACCABA (B 'Aic-cajSd, A Ta/Sd, AV Agaba), 1 Es S". — His descendants returned among the ' temple servants' under Zenibbabel. Called Hagab (ajri), Ezr 2*« ; Hagaba, Neh 7**.
ACCAD, ACCADIANS.— Accad (or Akkad), with Babel, Erech, and Calneh, was one of the chief cities in the land of Shinar. These four con- stituted the beginning of the kingdom of Nimrod (Gn 10'"). The LXX tesAs' AniS. The Bab.-Assyr. inscriptions are the source of aU our information on this name. It was at first supposed that Akkadu, occurring so frequently in tne inscriptions in connexion with Sumer, referred only to a district or province. But it is now known that there was a city of that name (Hilprecht, Freibrief Neb. i.
col. u. L 50). lU form is "^^ ^^^H^^
and is read al Akkad [or 'non-Sem.' Aqade), city of Accad, the name under which the city was for long centuries known. It was the residence of the first historical ruler of all Babylonia, Sargon I., whose activity dates from 3800 B.C., according to the statement of Nabonidus (555-538 B.C.), an inscrip- tion discovered in 1881 on the site of Sippar. Frequent references to two Sippars, ' Sippar of the Sun-god' and 'Sippar of Anunit,' indicate some strange fortunes in connexion with this site. The worship of Ishtar of Accad was replaced by that of Anunit of Sijipar. In very early times Sippar was the chief seat of sun-worship, and Accad of Ishtar worship. Gradually there was a political absorption, and all references seem to justify the assumption that of those two cities lying close together, Siiipar with its Sun-god became the more powerful, and practically absorbed Accad. The worship of Ishtar, however, did not lose its identity, but was continued under the name of Sippar of Anunit (McCurdy, Hist. Prophecy and the Monuments, § 94). It is possible, but still unproved, tliat the city of Accad lay opposite to Sippar on the left bank of the Euphrates. Ita exact site is a matter of doubt, but it is thou|;ht to have been located near Abu-habba, about fifteen