Page:Jewish Encyclopedia Volume 1.pdf/211

165 165

TlIK or

was othenvisc

iiuilly nf a livois hascil upon the livcfold ("also." "even") in Josh, vii. 11 ("Tlicy liavi' also Iransgresscd my fovt'naiit." etc.), as well as upon his own confession: "Thus and thus have I done" (Josh. vii. 20). Achan is held uj) by the nihliis as a model of the penitent sinner; hecause liis pulilic coiife.s.sion and subsequent punishment saved him from eternal doom in Geheima. "Every culprit before lu! is to meet his penalty of death." says the iMishnah Sanli. vi. 2, " is told to make a jiublic confession, in order to he saved frfmi (ichemia's doom." Thus .ehan confessed to all his sins wIk'U ho .said; "Of a truth I have sinned apiinst the Lord, the God of Israel, and tlio

f(>l(i

Sablmtli, criini'.

use of

llic

Tliis

view

word DJ

thus and thus

I have done." That hisavowal saved him from eternal doom may bo learned from Joshua's words to Achan; ""Why hast thou troubled us? So may the L.'.rd trouble you this day," which are

mean "in the life that now is, so that thou mayest be released in the life to come" (Sanh. 4'M44; see also Kindii on Josh. v. 2')). Critical View: IJible critics are inclined to taken to

ascribe the slory of Achan to two dilferent writers, since the woids in the lirst jiart of Josh, vii. 25, "All Israel stoned /tini with stones" (1DJTV. show a different style and tradition fiom those at the end of

with stones" (l^pD'1 DnX*. See Dillmanu'scommentarv adloc, and liennet on Joshua in " S. IJ. O. T." p. 66. K. the verse; "they stoned

l/ifiii

ACHAWA: sic(('

buch

1..

fi'ir

1. Gcrmanannunl publishedat T.eipI'ritzsche) under the title. " .s by the SolNti."i

-

Help of Needj' Jewish Teachers, their Widows and Orplians. Theamuial treated specially of peda<ro)^ical (luestions, with here and there literary »;iw;r.y/i/xand articles by "SX. Wiener on the history of the Jews in ({ermany. 2. A monthly journal pilblisheil at Amsterdam and rounde.

mice by the

I'al-

istine Exploration Eun<l("(Jiiart. State-

ment," see Hnnnnyiiliu Imr

.Arlilx

(Kroiii BriiiliiicTT.)

lHii:i,

2!J(i;

p.

illustration

Yhe

name

hanan ben A( Ixir linds an exact parallel in the inscription on the necompanying seal, Ilananyahu bar .<hbor. Z. One of the men sent by King Josiah to consult Itaal

Achbor

referred to again only as the father of xxxvi. 12). G. B. L.— J.

is

Elnathan

Achish

(Jer. xxvi. 22,

ACHERUSIAN LAKE

ACHERON,

or tiery river of Hades in (Iicik mythology, mentioned in Plato's " Pluedo," li;i.. which figures also in Jewish eschalology. In the Siliyllines, i. 301 (also in Enoch, xvii. (i). the souls of the dead traverse Acheron to enter the realms of bliss. In the Book of Adam and Eve(Apocalypsis !Mosis. ed. Tischendorf. ]). 37) one of the six-winged seraphim takes the body i>f the dead Adam, casts it into the Acherusian Lake, and washes it in the iiresence of God, who, after hours, three

li

the proplieless Iliddah conceniing the lindingof the "book of the law" (U Kings, xxii. 12, 14); son of Miehaiah. In II Chron. xxxiv. 2(this nanii' is given as Ahdon. but the existeiK-e of the nana- Achbor on an archaic Hebrew seal found at Jerusalem (si'c illuslmlion above) jiroves this to bo u misreading.



The

raises

and hands

it

over to Michael the archangel, to take it into the third heaven. it

In

the

Christian

Apocalypse of Paul (written

after

som<>

Jewish model), Paul is shown a river with waters white as milk, and told that it is the Acherusian Lake (the Syrian

version has Saerlllcliil Mouse (see ACfiBOR). it into the oiii (jujirl. Sutifiiiriil," P.il. Exfl. FuDd.) Sea of the Eucharist), within which there was the city of God. Into this lake those who repent of t heir sinsare cast by ^lichael the archangel, after which they are brought by him into the city of (!od. where the righteous dwell (see Apoc. Paul, ed. Teschendorf, iii. 22). The Acherusian Lake is probably the same as the iiclidr (/i-inir, the river of tw (Enoch, xvii. '>). in which the souls must bathe, according to Jellinek's " B. H."iii. 31 and 13!). v. ls;i, to receive their baptism of purification before entering ])aradise, but at times they bathe in streams of bal«im (" B. II." ii. 2!l). Ilc».sehpr. Bim.H)<;u.i'nv IlialJfrilnni thr Vi-tv^dchfmUn

changed

••



Miilfiiili>{iii

.

T.

p[>.


 * M8,

.Vi A j/id, pp. ™18 ( si:q, S. Beer Kunrlt ami Kurhs on Aihk'. Miisis, xxxvll. in

ii.w; Djeierirh.

(»n p»s.sajre ot Kautzsiii, />((•

.lix)/.rj/p/iiii

f

iiail

Pscudcpiaraphcn

ties

A.

»»

,5;J5.

ACHISH.^Biblical Data King of Gatli in the lime of Davitlanil Solomon (1 Sam. xxi.-xxix. 1; I Kings, ii.). David, when fleeing from Saul, twice sought asylum with Achish. the first time incognito. He was, however, recognized, whereupon he feigned

mailness,

and

escaiicd

(I

Sam,

xxi.

10-1.").

xxii.

1).

The second time he was also recognized, but was well treated as a supposed enemy <it Saul (I Sam. xxvii.). Achish led the Philistine attack on Isrjiel which reHe was sulted in the death (pf Said and his sons. also at the battle of (Jillioa (I Sam. xxviii.-xxxi.). Two .servants of Shimi'i fied to Achish (I Kings, ii. 311-40). The superscri|)lion to Ps. xxxiv. reads "Abimelech," apparentlv bv error for Adiisli, D. G. L,

in

next cohinm) gives the theorv simii- interest.

Achan

JEWISH EXCVCLOPEDIA

In Rabbinical Literature: The Ilaggadah Anong elaborates Davids insanity as follows; .chisli s

body guard were

ilie

brothers of Goliath,

who immediately sought ipieror.

Achish

to slay their brother's lication was for David to feign madness, but just at that time a daughter of Achish beinme riiiUy insane, and her mania wasaugmenled by Da id's actions; Ihereforo L. G. he was driven awav(Mid"r. Teh. xxxiv.).