Abish (/ˈeɪbɪʃ/) is a figure in the Book of Mormon who plays a pivotal role in a missionary narrative. She is one of only three named women unique to the Book of Mormon along with Sariah and Isabel. (Eve, Sarah and Mary are named in the Book of Mormon but not unique to it.)

Abish appears for the first and last time in the nineteenth chapter of the Book of Alma from the Book of Mormon. During the dramatic narrative of the conversion of King Lamoni and the teaching of the Nephite missionary Ammon, Abish plays a pivotal role in publicizing a miraculous spiritual outpouring and then performing another miracle by lifting the Lamanite queen from a death-like trance.

Literary and theological interpretations have read Abish and her narrative as a significant hinge point for the Book of Alma's broader plot, as an element of the book's self-reflexive critique of misogyny, as a divine subversion of human hierarchies, and as a messianic parallel to Jesus Christ's role in Christianity.

Abish appears in the nineteenth chapter of the Book of Alma, a part of the Book of Mormon.

Since its publication in 1830, the Book of Mormon has been the central religious text of the Latter Day Saint movement. Joseph Smith said he translated an ancient record by miraculous revelation from God to dictate the text of the book, which according to Smith, narrates the actual history of a family who left Jerusalem ahead of the Babylonian captivity and established a Christian society in the ancient Americas. This society eventually splits along fraternal lines into two separate and warring peoples, called Nephites and Lamanites. The Lamanites reject Christianity, and they hate the Nephites, blaming them for deprivations they suffer as part of their people's founding myth. The Nephites in turn denigrate and racialize the Lamanites, indulging throughout the book in self-destructive ethnocentric pride. Although they temporarily find harmony following a post-resurrection visitation from Jesus Christ late in the book, they eventually divide again, and by the end of the book the Nephites are destroyed in the ensuing war.

The Book of Mormon is narrated by Nephite prophets internal to its narrative, principally Mormon, who in the course of their narration reflexively describe their creation of the text as a record of their people, the very record Smith claimed to translate. In the Book of Mormon story, Mormon is a historian living near the end of the chronological narrative, and from this temporal vantage point he retrospectively abridges, quotes from, and redacts years of Nephite history to create the text as the reader experiences it. This includes the portion of the book in which Abish appears.

The Book of Mormon is divided into fifteen internal "books", reminiscent of books in the Bible, named after figures in the narrative. The ninth book in the Book of Mormon is the Book of Alma, which narrates thirty-nine years spanning the ministry of a prophet named Alma and, after his death, of his son Helaman during the "reign of the judges", an era of Nephite society in which monarchy has been replaced with a dynastic succession of semi-democratic hereditary judgeships. Structurally, the Book of Alma divides into four quarters with two parallel narratives: the first (Alma 1–16) and third quarters (Alma 30–44) compare divine–human relationships; the second (Alma 17–29) and fourth quarters (45–63) contrast Nephite–Lamanite interactions. Abish's narrative, contained in Alma 19, takes place in the second quarter of the Book of Alma.

Women are rarely visible in the Book of Mormon, and the book frequently invokes masculine pronouns, as if implying a male audience. Throughout the entire narrative, Abish is one of only three women unique to the Book of Mormon to be directly named. Because the Book of Mormon is mediated through narrators, biases of the text such as this become part of the book's overarching plot, attributes of "a narrative, authored in the first person" by fallible human narrators, Peter Coviello writes. The book's failure to individually identify women suggests that within the Book of Mormon's setting "the Nephites overlooked and disempowered women", Fatimah Salleh and Margaret Olsen Hemming explain. The book's overarching structure develops a plot in which the Nephites' patriarchal society is a significant factor in their ultimate downfall by the end of the narrative. By contrast, two Book of Mormon prophets (Jacob and Samuel) point out in prophetically charged sermons that in Lamanite society, men and women have healthy, loving relationships not characterized by the abuse that happens in Nephite society.