Abigaiil

Abigajil ( אֲבִגַיִל avigajil , German 'Abigajil' translates as "My father is joy", "My God is joy") is a person in the Bible. She is Nabal's wife and after his death she marries David . There is also a sister of Zeruja named Abigajil.

Illustrated representation of Abigajil holding the dying Nabal in her arm.

etymology

The personal name אֲבִגַיִל avigajil , German 'Abigajil' ( 1 Sam 25.3 EU ) is composed of two elements. The first part is from Hebrew אֲבִי avi , German 'my father' and the following from the verbגעל ga'al , German derived from 'to cheer, to cheer' . Translated, the name means "My father is joy". "Father" can also be understood as a synonym for a deity , so that "My God is joy" is another translation option.

Name variants in the Masoretic text

Four different spellings ( Ketib ) and three pronunciation variants ( Qere ) are documented for the name in the Masoretic Bible text . The most common notation (1st) isאביגיל 'bjgjl , vocalized asאֲבִיגַיִל 'avigajil , resp.אֲבִיגָיִל 'avigājil ( pausal form , 1 Chr 2,16 BHS ). The simple defective spelling (2.) can also be pronounced as pausal form with a long ā ( 'avigājil )אבגיל 'bgjl ( 1 Sam 25.3 BHS ). In two other places, however, 'avigajil should be read, although other consonants are written: The ketib in 1 Sam 25.18 EU ,אבוגיל 'bwgjl (3rd), possibly goes back to an old name variant Abugajil . The Masoretes, however, treated this form like a typo and therefore prescribed 'avigajil as the form to be read (Qere) . Likewise the ketib shouldאביגל 'bjgl (4th) in 2 Sam 3.3 EU can be read as ' avigajil . A consonant ( iodine ) is read even though it is not written. The ketib could go back to the name variant Abigal . Same lettersאביגל 'bjgl are in 1 Sam 25,32 BHS , which deals with the same person asאֲבִיגַל 'avigal vocalized. This gives the name variant Abigal . The oldest spelling was possiblyאבגל 'bgl ; this is the easiest way to explain the origin of the others.

Mention in the Bible

Abigail, wife of Nabal and later wife of David

In 1 Sam 25.3 EU Abigajil is mentioned as Nabal's wife . After the rich shepherd Nabal rejected King David when he asked for food, Abigajil complied to prevent further harm. This immediate action can be interpreted as an expression of the fact that Abigajil did not hesitate in her belief. She also begs forbearance for her husband and accepts his guilt. This reaction can also be interpreted positively, so that Abigajil can be ascribed positive traits up to a role model function. She offers prophetic guidance and divine assurance to David. Furthermore she advises him to refrain from revenge and prophesies that God will give him a safe house ( 1 Sam 25,28 EU ). Their language is reminiscent of the oracle of Nathan in 2 Sam 7.11 EU . Later, when Nabal dies, Abigajil agrees to become David's wife.

Because of this, it is often mentioned in the 1st part of the Samuel book and continues to be mentioned in the 2nd part of the Samuel book ( 2 Sam 2,2-3 EU ) and also within the Chronicle ( 1 Chr 3,1 EU ).

Abiga (ji) l, the sister of Zeruja

There is also a name twin. This Abigal / Abigajil is mentioned as mother of Amasa and sister of Zeruja in verses 2 Sam 17.25 EU (here with the name form Abigal ) and 1 Chr 2.16f EU (as Abigajil ). According to 1 Chr 2,16 EU Abigajil and Zeruja are introduced as daughters of Jesse and sisters of David. This contradicts the statement in the Masoretic text of 2 Sam 17.25 EU , according to which Abigal, the sister of Zeruja, was a daughter of Nahash, and not of Isai.

Description of Abigail according to the Bible

Abigajil is described in 1 Sam 25.3 EU as a woman of clear mind and beautiful figure, which, in contrast to the characterization of her husband Nabal, are positive qualities. This juxtaposition of the people finally leads to the servant of David talking to Abigajil ( 1 Sam 25.3 EU ), since Nabal cannot be spoken to. Bringing food to David and his husbands and also asking for grace for their husband ( 1 Sam 25 : 23f. EU ) can each be interpreted as a wise act. This reading corresponds to the properties described in 1 Sam 25.3 EU .

Your actions can also be viewed as opportunistic . This reading is underpinned by her request that David remind her as soon as he receives God's blessing ( 1 Sam 25.31 EU ). The reference to the lack of mourning after Nabal's death can also serve as an argument for this interpretation.

Abigajil in the Jewish faith

Rabbinic Judaism

Jewish literature describes Abigajil's beauty and also lists her as one of seven prophets . With the help of her beauty, she prevents David from committing blood guilt. It also prevents David's intercourse with a menstruating woman, which is considered unclean . The name of the son Abigajil David bore was Kilab ( Hebrew כִּלְאָבfolk etymology 'as belonging to the father', 2 Sam 3,3 EU ). This name creates a linguistic connection to David . This overall second son of David is also mentioned in ( 1 Chr 3,1 EU ), but there is called Daniel.

Medieval Judaism

Abigajil is not mentioned often in post-biblical literature. In the Talmud she is portrayed as a woman who longs to marry David even before the death of her husband Nabal . She also uses her attractiveness to get an audience with David. She showed mercy against her husband's will by bringing food to David and his men.

Gravestone inscriptions

Grave of Ida and Werner Sander in the New Israelite Cemetery in Leipzig. In the middle isת׳נ׳צ׳ב׳ה׳ to read, the short form for "His / her soul be bound into the bundle of life!"

Abigail's saying “His / her soul be tied into the bundle of life!” ( 1 Sam 25.29 EU ) can often be found on tombstones of Jews as a blessing . The saying has already been found four times on late antique Jewish gravestones, including in Tortosa . The verse is interpreted eschatologically , as is also proven in rabbinical sources. Most of the time the verse is written down in Hebrew , it is often the only Hebrew component in multilingual inscriptions. The saying is only recorded once in Latin . Abigail's saying was also taken up on Mazewot from the 6th and 7th centuries in Italy. Today it is found on Jewish gravestones worldwide. Usually the sentence is abbreviated only with its Hebrew initialsת׳נ׳צ׳ב׳ה׳ tnts.bh reproduced.

literature

Jan Rückl: Abigail (Sister of David) . In: Encyclopedia of the Bible and Its Reception Vol. 1, de Gruyter, Berlin / New York, 2009, Col. 81–82.
Elna K. Solvang, Elisheva Baumgarten, Lesleigh Cushing Stahlberg, Gina Strumwasser: Abigail (Wife of David) . In: Encyclopedia of the Bible and Its Reception Vol. 1, de Gruyter, Berlin / New York, 2009, Col. 82–85.
Christopher A. Rollston, Christopher B. Hays, Caleb Fischer, Steven Fine, David Noy, Dan Shapira, Wiebke Gernhöfer, Vincent Debiais, Jamie Brummitt: Funerary Inscriptions . In: Encyclopedia of the Bible and Its Reception Vol. 9, de Gruyter, Berlin / New York, 2014, Col. 832–849.
Art .: אֲבִגָ֑יִל, in: Gesenius, 18th edition 2013 , p. 5.

Individual evidence

↑ In some electronic text editions, this incorrectly turns into an unused formאֲבֹוגַיִל 'abogajil constructed.
↑ In some electronic text editions, this incorrectly turns into an unused formאֲבִיגֵל 'avigēl constructed.
↑ Jan Rückl: Abigail (Sister of David) . In: Encyclopedia of the Bible and Its Reception , Vol. 1, de Gruyter, Berlin / New York, 2009, Col. 81–82.
↑ ^a ^b ^c Elisheva Baumgarten, Lesleigh Cushing Stahlberg, Gina Strumwasser: Abigail (Wife of David) . In: Encyclopedia of the Bible and Its Reception. Vol. 1, de Gruyter, Berlin / New York 2009, Col. 83.
↑ Steven Fine / Caleb Fischer: Funerary Inscriptions III. A. Second Temple and Hellenistic Judaism . In: Encyclopedia of the Bible and Its Reception Vol. 9, de Gruyter, Berlin / New York, 2014, Col. 839.
↑ E. Tsalampouni: Citations of Biblical texts in Greek Jewish and Christian Inscriptions of the Graeco-Roman and Late Antiquity: a Case of Religious demarcation, in: P. Pachis / D. Wiebe: Chasing Down Religion: In the Sights of History and the Cognitive Sciences , Thessaloniki 2010, pp. 459–478.
^ David Noy, Writing in Tongues: The Use of Greek, Latin and Hebrew in Jewish Inscriptions from Roman Italy . Journal of Jewish Studies 48 (1997), pp. 300-311.
↑ David Noy: Funerary Inscriptions III. B. Rabbinic Judaism . In: Encyclopedia of the Bible and Its Reception Vol. 9, de Gruyter, Berlin / New York, 2014, Col. 840.
↑ Dan Shapira: Funerary Inscriptions III. C. Medieval and Modern Judaism . In: Encyclopedia of the Bible and Its Reception Vol. 9, de Gruyter, Berlin / New York, 2014, Col. 841.

[1] In some electronic text editions, this incorrectly turns into an unused formאֲבֹוגַיִל 'abogajil constructed.

[2] In some electronic text editions, this incorrectly turns into an unused formאֲבִיגֵל 'avigēl constructed.

[EBR-3] Jan Rückl: Abigail (Sister of David) . In: Encyclopedia of the Bible and Its Reception , Vol. 1, de Gruyter, Berlin / New York, 2009, Col. 81–82.

[Baumgarten-4] Elisheva Baumgarten, Lesleigh Cushing Stahlberg, Gina Strumwasser: Abigail (Wife of David) . In: Encyclopedia of the Bible and Its Reception. Vol. 1, de Gruyter, Berlin / New York 2009, Col. 83.

[5] Steven Fine / Caleb Fischer: Funerary Inscriptions III. A. Second Temple and Hellenistic Judaism . In: Encyclopedia of the Bible and Its Reception Vol. 9, de Gruyter, Berlin / New York, 2014, Col. 839.

[6] E. Tsalampouni: Citations of Biblical texts in Greek Jewish and Christian Inscriptions of the Graeco-Roman and Late Antiquity: a Case of Religious demarcation, in: P. Pachis / D. Wiebe: Chasing Down Religion: In the Sights of History and the Cognitive Sciences , Thessaloniki 2010, pp. 459–478.

[7] David Noy, Writing in Tongues: The Use of Greek, Latin and Hebrew in Jewish Inscriptions from Roman Italy . Journal of Jewish Studies 48 (1997), pp. 300-311.

[8] David Noy: Funerary Inscriptions III. B. Rabbinic Judaism . In: Encyclopedia of the Bible and Its Reception Vol. 9, de Gruyter, Berlin / New York, 2014, Col. 840.

[9] Dan Shapira: Funerary Inscriptions III. C. Medieval and Modern Judaism . In: Encyclopedia of the Bible and Its Reception Vol. 9, de Gruyter, Berlin / New York, 2014, Col. 841.