Paarai (“open” ) son of Ezbai ( 1 Chronicles 11:37).

Padan (Hebrew: PODDAN, a plain ). ( Genesis 48:7 ) Padan Aram The family of the founder of the Jewish race settled here, with whom the descendants of Abraham married, as with an aristocratic people. ( .) Padan is Arabic for field, or plowed land. The wife of the heir of the promise was sought here; and it was, probably, near Damascus, only a few days’ journey from where Abraham was living, and not many weeks’ (or months’) travel, far away in Mesopotamia (Genesis 38—39).

Padon (deliverance ). Ancestor of Nethinim, who returned from captivity ( Ezra 2:44 ).

Pagiel (“event of El” ) Son of Ocran ( Numbers 1:13).

Pahath-moab (“governor of Moab” ) Head of one of the principal houses of the tribe of Judah. This title is obscure, but in 1 Chronicles 4:22 allusion is made to a family of Shilonites, of the tribe of Judah, who once had dominion in Moab. The family was of exalted rank, as is shown by its appearing fourth in the lists of both Ezra 2:6, and Nehemiah 7:11. Among the lay princes signs second ( Nehemiah 10:14).

Pai A town in Edom ( 1 Chronicles 1:50).

Paints The only reference to paint is that of its universal use among women as a cosmetic to paint the eyes. ( , p. 101). Palace The buildings, courtyards, etc., enclosed within the walls of a royal residence. The particular allusion to palace is that by the Herods, which was afterward the residence of the Roman governor or praetor, hence it was called in Greek Pretorium. Christ was brought before the Roman procurator, Pontius Pilate, in this palace (Mark. 15:16). The most celebrated palace mentioned in the Scriptures, is that of Solomon, a detailed description of which occurs in 1 Kings 7:1-12, and in Josephus (Antiquities viii. 5, 1, 2). The Palace of Solomon was in the city on Mount Zion, opposite the Temple. It is estimated to have covered some 150,000 or 160,000 square feet. The first of the buildings upon entering, was “the House of the Forest of Lebanon.” This was a hall so named from the cedars of Lebanon, worked into pillars and beams of which there were rows ( 1 Kings 7:2). The dimensions were 150 feet long by 75 feet in width and thirty high. This was the audience chamber. The next building of importance was the Hall of Judgment ( 1 Kings 7:7), 75 square feet. There was also a colonnade on “The Porch,” 75 X 45 feet, used for reception and for the transaction of ordinary business. There was further the inner court, with gardens and fountains, and accommodation for the harem officers of the court and guard.

Palal (judge ). Son of Uzai, who assisted at the Jerusalem walls ( Nehemiah 3:25).

Palestine, Palaestina The translation of the Hebrew: PELESHETH which is found only four times, and always in poetical passages in the Old Testament ( Exodus 15:14; Isaiah 14:29,31; Joel 3:4). The same word is translated “Philistia” in Psalm 60:8; 83:7, 87:4; 108:9. The two words were synonymous at the time our version was made, and Palestine in the Scriptures means only so much of the country as we now call Philistia. On the Assyrian monuments there is a country described asPALAZTU on the West Sea, separate from Tyre, Damascus, Samaria and Edom. The Egyptians wrote it at KarnakPULUSATU. The Greeks called it Philistine Syria. Jerome (A.D. 400), also restricts the name to Philistia, and is followed by Procopius. In our day the name is used of the whole country, including all that the Jews or Hebrews ever occupied. It was originally called The Land of Canaan, low land (as compared to the high plateaus of Bashan and Gilead, <19A511> Psalm 105:11). The land of the Hebrews in Genesis 40:15, only. The land of the Hittites in Joshua 1:4, andCHETU orCHITA on the Egyptian monuments. The name (TA-NETR) is as old as the Pharaoh Rameses II, and Thothmes III. The Phoenicians called their own country Holy Land, and the Egyptians may have borrowed the term, which argues that the idea of Holy Land belonged to the country before the Hebrews took possession, and is the most generally known now. The Land of Israel ( 1 Samuel 13:19), land of Jah ( Hosea 9:3), the holy land ( Zechariah 2:12), and the glorious land ( Daniel 11:41), were names in use during the monarchy. There is no record of any division of the land. except the names of the several peoples inhabiting it, until the twelve tribes took possession, when the several divisions were known by the names of the tribes. After the Captivity (if not before, 2 Chronicles 9:11), it was called Judaea, meaning the land of the Jews. The Romans divided it into Galilee, Samaria. Judaea, Perea, and gave names and limits to the surrounding country; as Phoenicia, Coele-Syria, Lysania, Hauran, Edom, etc. The land is about 140 miles (Dan to Beersheba) long and 40 miles average in width, between the Jordan valley and the West Sea; fenced in by this valley on the east, the Lebanon on the north, the desert on the south, and the Great Sea on the west. The whole of this district is high land, from to 3,000 feet above the sea level. The divisions are into Plain, Hill Country, Jordan Valley, and Mountains; each almost a strip from north to south, with a distinct history as well as structure. 1. The Plains lie along the shore of the Great Sea; are narrow at the north, and become wider southward, and are elevated from 100 to 500 feet; the surface sandy, rolling, with few forest trees, but many orchards, vines and shrubs, watered by brooks, fed by fountains. The great plain of Esdraelon cuts the country into two sections, between Galilee and Samaria. There are no safe harbors on the coast, and only a few such as they are, at Tripolis, Jebail, Beirut, Acre, Joppa. Tyre and Sidon have almost entirely lost their harbors with sand which comes across from the great Sahara desert, and is destroying all the harbors, and creeping inland in many places, as at Beirut, Askulan, and Gaza. 2. The Hill Country, on both sides of the Jordan is elevated from 1,000 to 4,000 feet, has a few isolated peaks, and many deep ravines. The torrents flow mostly in winter, and there are many fountains and wells, and two rivers, Kishon and Leontes. Galilee is about 20 miles wide, undulating, with plains, and several mountain peaks, as Safed, Jermuk (4,000), Hattin, Kaukab, Tabor and Gilboa, rugged and sharp, with forests of oak, terebinth, thorns, and fruit orchards. The whole region is carpeted with flowers in the rainy season. The dews of Hermon increase the length of the green season and continues its freshness long after the southern section is dried up. There are many brooks flowing the year round, numerous fountains, and few wells. Carmel rises from the sea, south of Esdraelon (see ), joins the hills of Samaria, which extend south through Judaea to the desert. ( and ). The hilltops are rounder than those in Galilee, and well-wooded. The noted peaks are Gerizim, Ebal, Samaria, Jedua, Haskin, Farsi and Kurn Surtabeh, none of which are very high. The noted valleys (or plains) are Mukhna, 6 miles long by one wide; Sanur, 2 miles; Kubatiyeh, 2 1/2, and Dothan, 2 1/2 miles. Orchards and groves of fruit are numerous, and the soil is excellent for raising grain. The hills of Judaea are drier, with fewer fountains or permanent brooks, and the soil is poorer and less productive than Galilee or Samaria, which are nearer the mountains. There are few plains and no high peaks. The forests are few, shrubs many, and orchards and vineyards are cultivated extensively. The country south of Hebron and Beersheba is called the South ( ). In the hot season it is dry and parched, hot and dusty, but the first rains bring up the grass, and start the fresh leaf on the trees, and all through the winter it is a delightfully fresh and green pasture. Very few orchards and vineyards; fountains are rare, and wells numerous, with no running brooks, all being winter-torrents. Very little grain is raised. , . 3. The mountains are a continuation of Lebanon, on the west of Jordan, and of Anti-Lebanon on the east, ending at Hebron and Kerak, nearly. The highest peaks in both ranges are north of the Holy Land, on each side of the Leontes river. On Lebanon there are Dhor el Khodib (thor el kodib), 10,051 feet; Sunnin, 8,500 feet; Keniseh, 6,824 feet; and Tomat Niha (twin-peaks) 6,500 feet; on Anti-Lebanon, Mount Hermon, 10,000. the range runs northeast, and varies in height from 4,500 to 7,000 feet The peaks south of Hermon are, Osha, 5,000 feet, near Esther Salt (Ramoth Gilead); Nebo, 4,600 feet, near Heshbon; and Zumla, east of Gilead, about 4,000 feet to 5,000 feet. 4. The most remarkable feature of Palestine is the valley of the Jordan, the ancient Arabah (see ; ; ). The great masses of rock under the country are limestone, having few fossils. Over that there is a white cretaceous deposit, full of fossils, flints,ammonites, echinites.(cidaris, petrified olives), fish, and others. This deposit is most noticeable on the western slopes of Lebanon, and the eastern slopes of Anti-Lebanon. Geodes of chalcedony, from an oz. weight to a 100 pounds are numerous in Galilee, besides jasper and agate. Soft, friable sandstone, is found in extensive beds in both ranges. Coal is found near Beirut, in thin veins, and of poor quality. Iron and copper mines were worked anciently ( Deuteronomy 8:9; 33:25; Eusebius viii. 15,17). There are two kinds of limestone, the lower, white, and the upper, creamy, with streaks. The great quarry under Jerusalem (See the picture on page 162 in the book), affords both kinds. The white (Arabic, melekeh ) is chalky, and may be easily cut, and sawed into blocks; the dark (Arabic, mezzeh ) is much harder, and takes a fine polish. Many of the caves are in limestone, some of which, as those in the north, at Paneas, and on the Dog river, are immense fountains. Many are used for storing grain, etc., and some for dwellings. The chalk deposits are found on summits only, north of Hebron, as at Olivet, Bethlehem, Carmel, etc.; south of Hebron it is more abundant, and near the surface, especially on the east side of the Arabah, where the Romans named one place Gypsaria (Chalk-town). Flints are very abundant in the chalk on the west shore of the Dead Sea. Sandstone is the under-stratum, in two layers, or series: one dusky-red, twisted, full of caverns, and colored with iron and other minerals, the other is dark grey, compact, bearing fossils — the chief underlying rock of the whole region east of Jordan. The chalk is of not so recent a deposit on the east of Jordan, and is capped with a soft, friable sandstone, without fossils. The Abarim mountains are different, being sandstone, capped with chalk, bearing fossils. The red sandstone appears at Kerak. Both the sandstone and the limestone, on the east are of an earlier age than those on the west of Jordan. At Zurka Main, and at Wady Mojib, they form cliffs 400 feet high. From Hermon to Kerak the whole region is limestone; 1,000 feet higher than Canaan, west of Jordan. Earthquakes have been frequent, even in the historical period, the most noted, since that in the days of Uzziah, being those at Aleppo, in 1616 — 1812; Antioch, 1737; Laodicea, Beirut, Sidon, Tyre, Safed, and Tiberius, 1837. The principal sources of lava-streams on the east of Jordan were at Phiala (so called), on Hermon, which is an extinct crater, now full of water; Tell Abu Turnels; Kuleib; and El Hish, on Jebel Hauran, from which: streams flowed over the whole district bounded by the Pharpar, the Jordan, and the Yarmuk. The Yarmuk was once dammed up by the stream from Phiala, and has made a new channel through the limestone beside the black basalt. There are many extinct craters in the Hauran (see , ). Lava and basalt have been traced eastward over the summits of Jebel Hauran (Alsadamum), but have not been followed beyond El Hish and Salcah. Basalt underlies Esdraelon, extending through the district bounded by Delata on the north Tiberius on the east, Tabor on the south, and Turan and Sefuriyeh on the west One center of eruption was at Hattin — the most ancient — which sent out a stream of dark, iron-grey, solid, and massive basalt, toward the Sea of Galilee, forming cliffs near Tiberius, 500 feet high, overlaying limestone; and another, more recent, from three craters near Safed, El Jish, Taiteba, and Delata, which poured out a dark brown and a reddish-grey lava — porous. The Arabah is a deep ditch, from Hermon to the Red Sea, with a dividing ridge (see ) just south of the Dead Sea. The width is an average of 10 miles, and the surface is everywhere below the ocean level; being deepest at the Dead Sea, where it is 1,312 feet below in the wet, and 5 or 6 feet lower in the dry season. Tertiary and alluvial deposits are found in the valley, along the whole course of the Jordan, and on both shores of the Dead Sea, at the mouths of the rivers. There are two terraces of chalky marl: the upper extending across from side to side, between the mountains, and the lower, 50 to 150 feet below; forming a ditch in which the river has worn a still lower channel of 10 or 20 feet deep. The whole plain is worn into rounded knolls, by water from the high land on both sides; most distinctly seen on the edges of the terraces. The strata exposed are limestone, rolled boulders, pebbles of flint, sandstone, tufas, marl, chalky deposits, pure chalk, conglomerates, sand, gravel, clay and detritus. South of Masada there are tall, conical knolls, shaped like hay-stacks, with pointed tops. The shores of the Dead Sea are cut down on all sides, through crystalline rocks, into ravines, 600 to 1,200 feet deep, with traces of extinct waterfalls and other evidences of remote antiquity. At Wady Derejeh there are eight terraces of gravel, marking different beaches, one above another — the highest 44 feet above the present level. There is no evidence that the Dead Sea was ever connected with either the Mediterranean or the Red Sea; but it was at one time 350 feet higher than at present, if not 540 feet, as we may learn from the chalky deposits at Wady Hasasah. The ocean level is marked very distinctly all around the sea, indicating that there has been no general disturbance since the present arrangement of strata was completed. , , ; also, , , . Mr. Tristam described 322 species of birds gathered by him and his party, and now safely deposited by him in a museum in London. Swimmers and waders were not well represented; 27 species are native to Palestine. He caught an ostrich in the Belka, east of the Dead Sea. (See the articles on the name of each bird). The whole country abounds in birds of every kind known in the temperate zone. Caged birds are found in almost every house. Fish are caught in great plenty on the Great Sea and in Galilee; and one at least of its varieties is painted on the monuments in Egypt. Reptiles are abundant, especially lizards, tortoises, geckos and chameleons. The common frog and tree-toad abound in wet places. Snakes are not very numerous, and none large. There are three species of scorpion. Mollusks are very numerous, in more than one hundred varieties. Butterflies are as numerous, in proportion, as the flowers. Palestina (Palestine ). (Hebrew: PELESHETH ); ( Exodus 15:14; Isaiah 14:29; Joel 3:4; in Psalm 60:8. Philistia, which was a synonymous term at one time).

Palestine in the Scripture means Philistia, only (which see) Pallu (“distinguished” ) Son of Reuben ( Exodus 6:14).

Palluites, the Descendants of Pallu ( Numbers 26:5).

Palmerst (“palm of Christ” ) Castor-oil plant ( Jonah 4:6).

Palmer-worm A voracious, hairy caterpillar, which does great damage to fruit-trees, and other vegetation ( Joel 1:4).

Palmoni (“that certain” ) An expression used to designate a person without calling him by name ( Daniel 8:13). Palm-tree (Hebrew: TAMAR; Greek: phoinix ). The variety most common in the East is the date-palm (phaenix dactylifera). The palm-tree was always associated with Palestine; the name Phoenix being probably derived from Phoenicia. The coins of Vespasian, commemorating the conquest of Jerusalem by Titus, represent a woman of Judaea, weeping under a palm-tree. The date-palm is endogenous (growing from the end); its average height is about 70 feet About 8 years after being planted, it yields fruit, averaging about 100 pounds, and continues productive for 100 years. Dates take the place of bread to a large extent in the East, and all the other parts of the tree are used for building, fencing, roofs, mats, baskets, couches, bags, etc. There is a saying with the Arabs that “The palm-tree has 360 uses.” Jericho, “The City of Palm-Trees” ( Deuteronomy 24:3; Judges 1:16; 3:13). The palm-groves of Jericho were always famous. (the pruning of the palm tree) It is alluded to in Genesis 14:7, and in 2 Chronicles 20:2. (the palm), in the vision of Ezekiel ( Ezekiel 47:19, 48:28). (the house of dates) suggests that there were palms in the district of the Mount of Olives, whence the people “took branches of palm-trees and went forth to meet him” ( John 12:13): “Dwelt under the palm-tree of Deborah” ( Judges 4:5). Women were named after the palm-tree, as the wife of , named (Genesis 38; also in 2 Samuel 13:1, and 14:27). Its form used in decoration in the Temple ( 2 Chronicles 3:5; 1 Kings 6:29,32,35; 7:36), and in Ezekiel’s vision ( Ezekiel 40:16; 41:18). “The righteous shall flourish like the palm-tree” ( Psalm 92:12). Its grace — the lofty and ever-green foliage, cresting the top of the tree, near to heaven — all suggest abundant illustration. The Jews commemorated victories by carrying palms (1 Macc. 13:51; Esdras 2:44- 47), etc. Also, the glorified are mentioned in Revelation 7:9, as “clothed with white robes, and palms in their hands. . Palsy (Greek: paralusis, relaxation ). An abolition of function whether of intellect, special sensation, or voluntary motion. To destroy action or energy; a disabling of the nerves of a part of a body, afterward also of the whole body ( Matthew 4:24). The withered hand was an instance, cured by Jesus ( Mark 3:1).

Palti (“deliverance of Jah” ) Son of Raphu, a spy ( Numbers 13:9).

Paltiel (“deliverance of God” ) Son of Azzan and prince of Issachar ( Numbers 24:26).

Paltite (“the descendants of Pelet” ) One of David’s men ( 2 Samuel 23:26).

Pamphylia A province of Asia (Minor), on the south coast, bordering the same sea as, and; west of Cilicia ( Acts 20:5; 2:5). The sea is now called Adalia, from the ancient Attalia. The region was only 20 miles wide, inland, between Taurus and the sea. Paul here first entered Asia, having just left Cyprus, landing at Perga ( Acts 13:13), where John Mark left him and Barnabas. The language seems from Luke’s account ( Acts 2:10), to have been corrupted to some local dialect. The region is now thinly peopled, with a few towns along the coast, in the midst of fine orchards, surrounded by fertile fields. Ruins here and there mark ancient sites.

Pannag Some kind of spice, or aromatic plant exported from Palestine at Tyre ( Ezekiel 27:17). It may possibly have been a flavoring substance used in bread. The Syriac renders it millet.

Paper-reeds . “Paper reeds by the brooks” in Isaiah 19:7, should read “meadows by the river” (Nile).

Paneas (. ) Paphos In Cyprus at the west end of the island (Salamis being at the east end And a road between); the seat of the Roman governor, Sergius Paulus, who “believed” after hearing Paul and Barnabas ( Acts 13:12). Elymas (magi, soterer ), was struck with blindness (for a season), as a punishment for deceiving people with his magic. They had a fine temple in honor of Aphrodite (Venus), who was worshiped, and was fabled to have risen from the sea at this place (Homer, Odyssey viii. 362). The temple was at a place now called Kuklia, some distance from the new town called Baffa.

Papyrus (reed ). (Hebrew names: agmon, gome, aroth, kaneh ). A tall reed (3 to 6 feet, angular), with a broom-shaped head, formerly lining the Nile banks, and growing elsewhere in marshes in Egypt and Palestine. Its lower part was used for food, after cooking. It is without leaves, and the pulp was used for making paper. Some ancient specimens of the papyrus (covered with writing and drawings), are to be found in the Abbott Museum, New York, (and in several museums in Europe). See page 106 in the book. The several words translated “reed” in the A.A., are: 1. AGMON , a rush. In Job 40:26, it is asked, “Canst thou put a rush through the nose of the crocodile?” as you do through the gills of a fish: 2. gome , the papyrus, paper-reed ; translated rush and bulrush. The word occurs four times: when Moses was hid in a boat made of papyrus, in Exodus 2:3; in the notice of the skiffs or canoes of the Ethiopians ( Isaiah 18:2); and as a reed in Isaiah 35:7, and in Job 8:11. The stem is three inches thick at the base, and ten to sixteen feet long. The Abyssinians use it for light boats. There were other similar plants of which boats were also made. See the picture, Egyptians making a papyrus boat, on page 122 in the book. The papyrus (paper) was made from the soft pulp, which is cellular, and could be sliced very thin. These slices were cut as long as the paper was to be wide, and were laid side by side, and other slips laid ever the seams and gummed into place, until the whole was of the required size and thickness. The papyrus-reed grows in Syria, in the marsh of the Huleh (from which place Antigonus got it to make cordage for his ships), on Gennesaret, in Sicily, in Abyssinia, along the White Nile, and in Nubia. There is another species in Palestine, growing near Caiffa, under Carmel. This has a top like an umbrella. The true papyrus hangs the top on one side, like a broom. The Arabs use both kinds for mats, roofs and walls for their huts. 3. aroth (once only as paper-reeds in Isaiah 19:7), green herbage, such as grows in wet, marshy places. 4. achu (flag in Job 8:11, and meadow in Genesis 41:2,18). Some water-plant, eaten by cattle; perhaps the beautiful Flowering Rush, or it may be the Edible Rush. 5. SUF (flags in Exodus 2:3,5, where the boat containing Moses was laid; flags in Isaiah 19:6, and reeds in Jonah 2:5). Weeds. The Red Sea is called Yam Suf, by the Arabs — Sea of Weeds. Suf is a term for all marine vegetation. 6. KANEH, a cane (stalk of wheat or grain in Genesis 41:5,22; branches of a candlestick in Exodus 25:31; a measure equal to six cubits in Ezekiel 40:5; and in anatomy, the name of the bone between the shoulder and the elbow in Job 31:22). 7. Greek kalamos . Used for a reed growing, a measuring-rod ( Revelation 11:1, etc.), and a reed-pen ( 3 John 1:13). There was a fragrant reed also, KENEH BOSEM ( Ezekiel 30:23), and KANEH HATTOB ( Jeremiah 6:20). The Calamus aromaticus is very fragrant, and is used for perfume in ointments. The lemon-grass is another aromatic reed or grass. Parable (Hebrew: MASHAL; Greek: parabole; Latin: parabola ). A similitude, a comparison. . The Hebrews used the term mashal (similitude) for the Proverbs ( 1 Samuel 10:12; 14:13), prophesy ( Numbers 23:7), enigmas ( Psalm 78:2), and narrative ( Ezekiel 12:22). The parable was used by the Hebrew teachers from the earliest times, and especially by Hillel, Shammai and other great Rabbis just before the Christian era. The parable is a low form of speech, adapted to the ignorance of the great mass of mankind. The Scribes had a kind of parable that was understood by the few only, and therefore it is said that the Sermon on the Mount was open and plain instruction, and “not as the Scribes.” Jesus chose this form of teaching the people, who were spiritually blind and deaf ( Matthew 13:13). The parable attracts, and if understood, is remembered, yet sometimes the meaning is lost. There were probably many parables spoken which were not recorded ( Matthew 13:34). The number is about 30 or 31. The parables of Jesus are the most characteristic and beautiful portions of his teachings, full of interest to the youngest and instruction to the oldest, conveying, in delightful narratives, the profoundest truths relating to his kingdom, of which we become sensible in proportion as our views of religion rise into the spiritual and ideal. All outward things take on a fuller meaning and have a richer color and brighter light. The great object of Jesus was to manifest himself, and his parables do this by laying bare the hearts of men. The interpretation of the parables belongs to the highest order of Biblical exegesis, requiring knowledge, spiritual discernment, taste and tact, and a well-balanced mind. There are no rules applicable to this work. It may be noticed that there seems to be but one leading idea in each parable. The aim is ethical, and is not poetical, the story being told for the sake of the lesson. It is extremely difficult to classify the parables. The chronological order is given as near as may be in the article about . It does not appear that they were delivered in any order or sequence, but in answer to inquiries, or called forth by certain circumstances from time to time. In the following table only one reference is given; the others can be found in the article about . GROUP 1. — RELATING TO CHRIST’S KINGDOM. 1. Wicked Husbandmen ( Matthew 21:33-44). The fate of those who abuse their privileges and refuse to enter the kingdom. 2. The Rich Fool ( Luke 12:16-21). The vanity of all worldly things without the kingdom. 3. The Marriage of the King’s Son ( Matthew 22:1-14). Danger of rejecting the invitations of the kingdom. 4. The Barren Fig Tree ( Luke 13:6-9). Danger of delay. 5. The Great Supper ( Luke 14:15-24). Outward privileges useless without a personal use of the means of salvation. 6. The Pearl of Great Price ( Matthew 13:45,46). The kingdom to be sought for alone. 7. The Hidden Treasure ( Matthew 13:44). Sacrifice for the kingdom when found. 8. The Rich Man and Lazarus ( Luke 16:19-31). The kingdom in the estimate of God and of man. GROUP 2. — CHRIST’S KINGDOM IN THE HEART. 9. The Sower ( Matthew 13:3-8). Preparation of the heart. 10. The Seed Growing Secretly ( Mark 4:26-29). The kingdom grows in the heart silently and constantly. 11. The Tares and the Wheat ( Matthew 13:24-30). Difficulties in the way of the kingdom. 12. The Mustard-seed ( Matthew 13:31,32). Outward growth of the kingdom. 13. The Leaven (yeast) in the Meal (Matthew 1333). Inward growth. GROUP 3. — MANIFESTATION OF THE KI:NGDOM. 14. The Two Debtors ( Luke 7:41-43). The kingdom appears in obedience springing from love. 15. The Good Samaritan ( Luke 10:30-37). Aid in love, which knows no limits and spares no pains. 16. The Two Sons ( Matthew 21:28). In the obedience of deeds not words. 17. The Unmerciful Servant ( Matthew 18:23-35). In mercy and forgiveness without limit. 18. The Unjust Steward ( Luke 16:1-9). In wise and energetic improvement of temporal advantages. 19. The Friend at Midnight ( Luke 11:5-8). In constant prayer. 20. The Unjust Judge ( Luke 18:1-8). Persevering prayer. 21. The Pharisee and Publican ( Luke 18:9-14). In humility and contrition. 22. The Laborers in the Vineyard ( Matthew 20:1-16). 23. The unselfish rejoicing in the salvation of others. The Lost Sheep (Matthew 17). 24. The Lost Piece of Money ( Luke 15:8-10). 25. The Prodigal Son ( Luke 15:11-32). In acknowledging the wisdom and beauty of receiving sinners, and in a missionary spirit. 26. The Unprofitable Servant ( Luke 17:7-10). Confessing all that we can do is nothing. 27. The Ten Virgins ( Matthew 25:1-13). Preparation for the coming of the Lord. 28. The Talents ( Matthew 25:14-30). Active preparation for the coming of the Lord. GROUP 4. — THE CONSUMMATION OF THE KINGDOM. 29. The Pounds ( Luke 19:11-27). The final reckoning. 30. The Draw-net ( Matthew 13:47-50). The final separation.

Parah (“cow” ) Five miles northeast of Jerusalem. The name is continued in Wady Farah (mouse,), the Arabs keeping the sound only of the ancient name, as they have done in many other cases. Dr. Barclay claims this wady for the ancient locality of , where John was baptizing; for there is a large intermitting fountain there ( John 3:23; City of the Great King, 558). Khurbet Farah (“ruin of”) lies on the fork between Wady Tuwar and Wady Farah ( Joshua 18:23).

Paran (“place of caves” ) Name of a mountain and a wilderness. The mountain is only mentioned in two poetical passages ( Deuteronomy 33:2; Hab. 3:3). This name is preserved in Wady FARAN (faran), in Sinai; and the mountain is probably that now called Serbal, one of the grandest in the region (Bartlett, Forty Days; Stanley). The wilderness is described minutely in the Scriptures; and had Palestine on the north, Arabah on the east, and Sinai on the south; corresponding to the desert Et Tyh (the wandering) of the present (see ). This region is not a desert, or a wilderness, but is called by the Hebrews Midbar (pasture-land).

Parbar ( 1 Chronicles 26:18 ). An open porch, or some structure on the west side of the Temple court.

Parched Ground In Isaiah 35:7. Hebrew: SHARAB , should be read “mirage,” a peculiar deceptive appearance of the heated air, by which you are led to think you see trees, houses, water, etc., at a distance.

Parlor The king’s audience chamber ( Judges 3:20-25).

Parmashta (“superior” ) Son of Haman (Esth. 9:9).

Parmenas (“abiding” ) A deacon ( Acts 6:5).

Parnach (“delicate” ) Ancestor of Elizaphan ( Numbers 34:25).

Parosh (“a flea” ) 2,172 descendants of Parosh who returned from captivity ( Ezra 2:3). Another 150 males accompanied Ezra ( Ezra 8:3). They assisted in building the wail of Jerusalem ( Nehemiah 3:25), and sealed the covenant ( Nehemiah 10:14).

Parshandatha (“interpreter” ) Oldest of Haman’s sons, slain by the Jews (Esth 9:7).

Part (Hebrew: PELECH, circuit or district). Used in reference to Jerusalem, Beth-haccerem, Mizpah, Beth-zur and Keilah ( Nehemiah 3:9).

Parthia ( Acts 2:9). The Parthians here meant were Jews only, who were present at Jerusalem on the day of Pentecost. Originally it was a small mountainous district Northeast of Media, between Aria and Hyrcania, but afterward included a large district. The country is mountainous, climate pleasant, soil fertile, well watered by many small streams (which do not reach the seas, but are absorbed in the ground), and has many ruin., of ancient cities, such as Ctesiphon, Akker-kuf El Hammam and Takt-i-Bostan, some of the most remarkable Oriental remains, which are evidence of a former state of prosperity and wealth. It is now a part of Persia. The first known of this Scythian people is of the time of Darius Hystaspis; although it is supposed that Cyrus annexed their territory to his empire (B.C. 550). They were in Xerxes great army in Greece. Alexander gave their country to Eumenes. The Parthian Empire began under Arsaces, B.C. 256, and extended from the Tigris to India, and from the Chorasmian desert to the Southern Ocean. It was the only power that opposed Rome with final success. The Roman general, Crassus, was defeated by them at Carrhae (Harran). (R. K. Porter).

Partridge (KORE). The desert partridge, used as a simile by David when pursued by Saul ( 1 Samuel 26:20), and as a simile of a man who reaps what he does not sow ( Jeremiah 17:11). They are very prolific, laying twenty or more eggs. There are several species in Palestine. The word KORE may also include the black partridge of India and the sand grouse, which latter is very common in Syria.

Paruah (“blossoming” ) Father of Jehoshaphat ( 1 Kings 4:17).

Parvaim From whence gold was brought for the ornamentation of the Temple ( Chronicles 3:6). The Sephar of Genesis 10:30, which was a mountain, and probably the same as Ophir. Others hold that Parvaim means Eastern, as the modern Levant does, and therefore say that the text means only eastern gold. Pliny mentions a Barbatia on the Tigris (vi. 32).

Pasach (“cut up” ) Son of Japhlet ( 1 Chronicles 7:33).

Pasdammim (“hand of confusion” ) Ephes Dammim ( 1 Chronicles 11:13). Where a fierce conflict with the Philistines occurred. Damun is a ruin, three miles east of Socho, but it is not identified beyond dispute.

Paseah (“lame” ) 1. Son of Eshton ( 1 Chronicles 4:12). 2. Ancestor of Nethinim, who returned from captivity ( Ezra 2:49). 3. . Ancestor of the Jehoiada who assisted in repairs of the “old gate” ( Nehemiah 3:6).

Pashur (“prosperity” ) 1. Son of Malchiah, one of the princes in the court ( Jeremiah 38:1). The name of a family of priests of the house of Malchijah ( Jeremiah 21:1). 2. Another priest, son of , and governor of the house of the Lord. He was opposed to Jeremiah in Jehoiakim’s reign, and for the indignity his name was changed to (terror on every side), ( Jeremiah 20:1-6). 3. Father of (4) ( Jeremiah 38:1).

Passage (Hebrew: EBER, MAABAR, MAEBARAH ). A river ford or mountain pass ( 1 Samuel 13:23). .

Passengers (Hebrew: ORERIM ). Those who go right on their ways. “The valley of the passengers” means the valley where Gog’s multitude were to be buried ( Ezekiel 39:11).

Passion Suffering of the Lord on the cross ( Acts 1:3). Passover (Hebrew: PESACH; Greek Pascha ). The first of the three great annual festivals of the Hebrews, held in Nisan, 14th to 21st. There are several distinct passages relating to the Passover in Exodus and Deuteronomy, where its original intention, the unleavened bread, the firstborn sanctified, are mentioned, and the paschal lamb. In Exodus 23:14-19, the paschal lamb is mentioned as My Sacrifice, and the feast is called “of unleavened bread.” The redemption of the firstborn is noticed in Exodus 24:18-26. In Deuteronomy 16:1-8, the command is given to keep the Passover in Jerusalem. A lamb was roasted whole — not a bone of it to be broken — and eaten entirely, the same night, with bitter herbs; if not all eaten, the remnant to be burned. The blood of the victim was to be sprinkled on the door-post. The meaning was to commemorate the Exodus from Egypt, when the Lord passed over the firstborn of the Hebrews and smote those of the Egyptians. The Rabbis affixed the penalty of whipping to anyone who should not kill the paschal lamb in the Court of the Temple, and separated the people into three companies at that time to avoid confusion. During the killing trumpets were blown and the Hallel was sung by the Levites. , . The position of sitting down to the meal or reclining was adopted by the Hebrews as a sign of their freedom, as though lust out of Egypt. The use of wine haft no place in the original institution, but was sanctioned by Jesus both in the Passover and the Lord’s Supper. It has been debated whether the Lord ate the Passover the last time on the same day as the Jews did or the evening before; but the frequent references to the evening by all the Evangelists, without hesitation as to the time, leaves no doubt that it was eaten at the usual time. The Sadducees and Pharisees differed as to the proper day. Jesus, the Christ, was himself the Paschal Lamb, the spiritual Passover, of whom the Hebrew rite was a type. Pastor (Hebrew: roeh, a shepherd ), (Jereremiah 2:8); also applied to , the Great Shepherd’ ( Jeremiah 26:31), and to the spiritual ministers of a church ( Ephesians 4:11). . . Pasture To those who had large flocks and herds, an abundance of pasturage and water were of great importance. , and , moved from place to place in order to obtain these essentials.

Palestine is well adapted to grazing. Figuratively it is applied to the spiritual wants of the people of God ( Psalm 23:2). .

Patara The seaport of Xanthus, near the coast, in Lycia. It was devoted to the worship of Apollo (Hor. Odes, iii. 4, 64), and the coins of the district exhibit traces of the respect paid to the divinity. Some of the ruins — among which are a triple arch of a gate of the city, and a ruined theatre, baths, temples, etc. — indicate a once populous and important city; such as it probably was at the time of Paul’s visit ( Acts 21:1,2), when it was an emporium of commerce between the east and west coasts of the Levant (see Livy, xxxvii. 16; Beaufort’s Karamania, Ionian Ant. of the Dilettanti Soc., and Fellows).

Patheus PETHAHIAH, the Levite (1 Esdras 9:23).

Pathros A district in Egypt, and a Mizraite tribe. Patriarch (Greek: patriarches ). Head of the family or tribe ( Hebrews 7:4; Acts 7:8, 2:29). It is a title of many of the ancestors of the Hebrews as David, Abraham, Noah. They were the head of the religious faith and practice, as well as leader and judge in civil affairs, and represented God who is the great father of all men. When the Temple worship took the place of family worship the patriarch became a sheikh, and was no longer a priest. The Arabs still keep up this form of government in civil affairs, but not in religious. Patmos ( Revelation 1:9 ). A rocky island, south of Samos — one of the Sporades, in the Icarian Sea, a part of the Aegean Sea — 15 miles around; divided almost in two by a narrow isthmus, on the east side of which are the town and harbor, and near them, on a hill, to, the south is the monastery of “St. John the Divine (built by Alexius Comnenus). In the library of this church are many ancient manuscripts, two of which contain an account of John after the Ascension. There are no forest-trees, but many flowering shrubs and plants. Walnut and fruit-trees are grown in orchards; and the wine is famous for its strength and flavor. Now called Patina, and Palmosa. Population: 4,000. (See Patmos and the Seven Churches).

Patrobas A Christian at Rome ( Romans 16:14).

Patroclus (“famous from his father” ) Father of Nicanor (2 Macc. 8:9).

Pau (“bleating” ) The capital of Hadar ( Genesis 36:39). Paul (Hebrew: SAUL ). He was a Benjamite, a native of Tarsus, Cilicia, and was born about A.D. 5, a free Roman citizen (by descent from his father). He had a sister (whose son is mentioned), and perhaps other sisters, as well as brothers, some of whose names may possibly be those given by Paul in his Epistle to the Romans, as Andronicus, Junia, and Herodion. Tarsus was then the rival of Athens and Alexandria as a seat of learning, where Paul began that acquaintance with the classical writers which was continued when he went to Jerusalem as a pupil of Gamaliel, who was a strict Pharisee, and well known by his title of “The Glory of the Lord,” and “Rabban” (Our Master) It seems to have been the intention of his parents to fit him for the rabbinical profession. It was the custom to teach every son a trade, and he was brought up to the making of tent-cloth (from goats’ hair, called cilicia). These black tents are now used in Syria, and are mentioned by the ancient poets. While yet a young man he showed a great zeal for the law of Moses (Judaism), in consenting and assisting at the stoning of Stephen, by holding the cloaks of those who threw the stones. The main events of his life, as given by Luke, and by himself, are: — His conversion; labors at Antioch; the first missionary journey, in which he assumed the character of the Apostle to the Gentiles: the visit to Jerusalem, to settle the relation of the Gentile and Jewish converts; the introduction of the Gospel into Europe; the third missionary journey, during which time he wrote the four great Epistles; the arrest, imprisonment, voyage to Rome, and death. The chronology and details are given in the table below. Personally, Paul is almost unknown to us, unless we accept tradition and the statements of the ancients. The portrait given (p. 237 of the book) represents the idea that the artist formed of him hundreds of years after his death, and it is only interesting to us as a relic of early Christian art. From the Gospels we learn that he was of a subtile, tenacious and versatile intellect; intolerant before, but, after his conversion, tolerant of the opinions of others; of a weak bodily presence, and a poor voice; but full of fresh ideas, and so thoroughly systematic and persistent as to deserve the name of the chief founder of the Christian Church. Stephen is called the forerunner of Paul (“the blood of the first martyr, the seed of the greatest apostle”); and he was his anticipator in spirit and power, as may be seen in his defense before the Sanhedrin, wherein he gave a critically just and true summary of the Jewish Church — denouncing the local worship, and bringing out the spiritual element in its history. The substance of the whole speech, and its style, seems to have been thrown over Paul’s spirit, like the mantle of the prophet. His mission to Damascus was to arrest the disciples of Jesus there, and bring them to Jerusalem for trial and punishment, as apostates from the Jewish Church. On the way he was arrested by a miracle, converted by receiving knowledge of the truth; was consecrated by Ananias; and, after his recovery from the temporary blindness, began his work for the new cause, in the synagogue at Damascus, by preaching Jesus the Christ to the Jews, and Jesus the Son of God to the Gentiles. His preaching naturally excited the rage of his late friends and employers, who regarded him as an apostate and a dangerous man, and aimed at his life; when he was obliged to escape from the city by night, his friends letting him down from a window in the wall in a basket. His return to Jerusalem (after three years’ absence), as a disciple, only caused alarm to the brethren, who remembered his zeal against them, in the case of Stephen and as the high priest’s officer, until he was introduced as a believer by Barnabas. Being driven out of the city in a short time by the Jews, he returned by Caesarea to Tarsus, from whence he was summoned by Barnabas to come to Antioch to help in the gospel work. On account of the famine, predicted by Agabus, Barnabas and Saul were sent to Jerusalem with a contribution for the poor there; and on their return, John Hark (nephew of Barnabas), accompanied them as an assistant. It was on the first missionary journey, while they were in Cyprus, that his name was changed from Saul to Paul, which was the Greek form of the name, — as Jason is for Jesus, Pollio for Hillel, Alphaeus for Clopas, etc. Paul and Barnabas were again sent to Jerusalem, to have a decision made, by the apostles and elders, on the question of circumcision; when Peter declared the fact that God himself had set the seal of the gift of the Holy Ghost on the Gentile as well as on the Jew convert. Before setting out on his second missionary journey Paul separated from Barnabas, because he could not trust Hark, who had left them at a critical time on their first journey; so Paul took Silas instead of Barnabas, and Barnabas took Hark with him. The business of the next year was founding churches in Phrygia and Galatia, which he did with great success. In a vision, the spirit of Jesus turned him back from Bithynia; and while at Troas, in the form of a man of Macedonia (in another vision), directed him to carry the gospel into Europe, in the memorable words, “Come over into Macedonia and help us.” The style of the narrative in Acts intimates, in the change from “they” to “we,” that Luke, the writer went with Paul from Troas. They preached from city to city for nearly a year, and passed on into Greece (to Athens). Here he set forth the gospel in the synagogue, the marketplace, and, by invitation, in the venerable assembly of the Areopagus, where were gathered the most polished men of the foremost seat of learning in the world, who were acute, witty, shrewd, and most intensely scornful. He exposed the folly of their superstitions with exquisite tact and ability, and unfolded the character and claims of the “unknown God” whom they were already worshiping unintelligently. But he made very little impression on the popular religion, probably because his simple faith, having no splendid show of material accession, could not be expected to take the place of their highly poetical mythology, which was celebrated by the most magnificent displays of temples, vestments, processions, and sacrifices. A year and a half in Corinth was spent in preaching and working at his trade, with better results than at Athens. Again at Ephesus, he made so many friends that the idol-makers became alarmed for the business, and stirred up a tumult against Paul. They made small copies of the temple and image of Diana, which were used in private houses, or carried on journeys; and Paul declared that they were “no gods,” but that Jesus the Christ was the only proper object of worship as the Son of God. and . After another visit to Macedonia, Greece, and Illyria, he turned toward Jerusalem for the fifth and last time. On the way there occurred, at Miletus, one of the most affecting incidents in the whole story of his life. The elders of the church at Ephesus had come to Miletus to meet him. He was over sixty years of age, naturally feeble of body, always a hard worker, and it seemed probable that this was their last interview. He recalled his labors among them, assuring them that his single object haft always been the preaching the gospel of Jesus; and referred to the dangers through which they all had passed, and those that the Holy Spirit had predicted were to come, and to his determination to press on, as though his life was in his hand, and entreated them to follow him for the sake of their Lord Jesus. The visit to Jerusalem seemed to his friends at Caesarea also to be dangerous; and Agabus, who had 17 years before proved himself a prophet, showed Paul that he would be put in bonds if he went up to the city. The story cannot be told in better words than Luke uses, in the 21st and the following chapters of Acts. His enemies had determined on his destruction, and watched for an opportunity and were finally compelled to invent an accusation on the pretext that Paul had taken some Greeks into the Temple, and thereby had broken the Law of Moses, and had polluted the Holy House. He was rescued from the furious mob of Jews by the Roman soldiers, and also protected on account of his Roman citizenship; but was for years kept in chains, without trial, with occasional examinations before the governor and the king (which, it is more than suspected, were for the purpose of extorting a bribe from Paul or his friends), and was finally sent to Rome, on his appeal to Caesar. Luke’s account of the voyage has been most severely criticized, and found to agree with the nature of the region, climate, winds, coasts, habits and superstitions of the people, and even the make of the ships at that age; and since its purpose was to follow the spiritual Paul chiefly, has been shown to be one of the finest and truest records extant (see ). Of Paul’s death almost nothing is known. Tradition affirms that he was beheaded at Rome, where a grave is now shown, which is honored with a monument. His personal appearance had little to command admiration, or even respect. A small figure, a bald head, with weak eyes and a hooked nose, like some of the Jews of our day — and, added to these, feeble health — makes a whole that would excite, besides ridicule, only sympathy, until we become acquainted with the great soul and ardent spirit that was the tenant of this poor frame. He is one of the most wonderful characters known to history. Called to a peculiar work, he was most peculiarly adapted to that work from nature, education and circumstances, and most nobly did he succeed. His labor in establishing the Church in many cities and countries occupied nearly thirty years of constant application — in traveling, preaching, writing and working with his own hands at his trade; some of the time, even while a prisoner, chained to a guard, or in a cell, ending, when he was “ready to be offered,” in his death at the age of nearly 70 years. . He was a poor mechanic, and in the eyes of the Greeks and Romans was of an origin as hateful as that of the Jews, who are called the enemies of mankind; and, as his enemies said, he was of a physical presence that was weak, and had a contemptible speech; yet he did more than any other man to set in motion those new ideas that were to lift mankind up out of the darkness of superstition, purify their minds from the errors of ages, open their hearts to the great truths of the oneness of God, and the brotherhood of men, and the value of a good and true life; enforcing these great truths by a life equally great, full of bravery, self-sacrifice, and self-denial, and which have gained power to crush and scatter the paganism of the Greek and Roman world. This work was not done without pain, and danger, and toil. From the very beginning he suffered hardship, risk of life from his former associates; continued in long journeys by sea and land; shipwreck; stoning by an infuriated mob; exposure to the fury of wild beasts in the amphitheater; and finally loss of life by violence. If privation, suffering, patience, and perseverance-warmed by zeal and tempered with wisdom and love, elevated and polished by scholarship and brilliant talents, inspired with the knowledge of the Divine Spirit, and all these qualities softened with a charming urbanity that was never laid aside — if all these rare endowments can build an enduring memorial in the earth, surely among the immortals in the memory of men will be found, along with the names of Adam, Moses, David, Solomon, and Jesus, the noble name of Paul the Apostle. Already his epistles are printed in a hundred and fifty languages; read by as many millions, and churches are dedicated to his name in every Christian city in the world. TABLE OF EVENTS IN THE LIFE OF PAUL THE APOSTLE A.D. 5 Born in Tarsus, in Cilicia — Acts 22:3 A Roman citizen by birthright. A Pharisee — Philippians 3:5 By trade a tent-maker. (Goat’s hair—Cilicia) — Acts 18:3 20 At the school of Gamaliel, Jerusalem — Acts 22:3 30 Assists in stoning Stephen — Acts 7:58 Makes havoc of the Church — Acts 8:4 36 Goes to Damascus to persecute the disciples — Acts 9:2 Baptized. Begins to preach Jesus the Crucified — Acts 9:18,20 Journey into Arabia; return to Damascus — Galatians 1:17,38 Escape from Damascus in a basket ( 2 Corinthians 11:33) — Acts 9:25 Goes up to Jerusalem. Disciples afraid of him — Acts 9:26 Introduced by Barnabas: preached the Lord Jesus — Acts 9:27 39 Driven out of Jerusalem; goes to Tarsus — Acts 9:30 40 At Antioch. Preaches to the Gentiles — Acts 11:25 Disciples first called Christians in Antioch — Acts 11:26 Two Roman, three Jewish scourgings — ( 2 Corinthians 11:24-26). 42 Agabus prophesies a famine — Acts 11:28 44 Barnabas and Saul sent to Jerusalem 45 Joined by Mark, Barnabas’ sister’s son — Acts 12:25 Barnabas and Saul “separated” for the work — Acts 13:2 THE FIRST MISSIONARY JOURNEY. Antioch to Seleucia — Acts 13:4 In Cyprus at Salamis. Paphos — Acts 13:8 Saul’s name changed to Paul. Elymas blinded — Acts 13:9 Sailed from Paphos to Perga, in Pamphylia — Acts 13:13 Antioch in Pisidia. Discourse to the Jews — Acts 13:14 The Gospel preached to the Gentiles — Acts 13:46 Paul and Barnabas expelled from Pisidia — Acts 13:50 They come to Iconium — Acts 13:51 To Lystra. A cripple healed — Acts 14:6 The people propose to sacrifice to them — Acts 14:13 Paul stoned, and supposed to be dead — Acts 14:19 He recovers, and they go to Derbe — Acts 14:20 Lystra, Iconium, and Antioch — Acts 14:21 Passed through Pisidia to Pamphylia — Acts 14:24 Preached in Perga, Attalia, and Antioch — Acts 14:25,26 48 End of the first missionary journey Acts 14:27 50 Visit to Jerusalem with Barnabas and Titus (Galatians 2). 51 The Council at Jerusalem — Acts Barnabas and Silas sent with Paul to Antioch — Acts 15:22 Paul and Barnabas preach in Antioch — Acts 15:35 THE SECOND MISSIONARY JOURNEY ACTS 15:36 Paul and Silas go through Syria and Cilicia — Acts 15:41 Derbe. Lystra. Timothy called to help — Acts Phrygia, Galatia, Mysia ( Galatians 1:2) — Acts 16:6 52 Forbidden by the Spirit to go into Bithynia — Acts 16:7 Troas. Paul’s vision, “Come over and help us” — Acts 16:9 Samothracia and Neapolis. Philippi — Acts 16:12 Lydia of Thyatira baptized — Acts 16:15 Slave girl cured of sorcery — Acts 16:18 Paul and Cyrus whipped and imprisoned — Act 16:22 Delivered from prison — Acts 16:25 Amphipolis. Apollonia. Thessalonica — Acts Jason Paul persecuted on account of and Silas — Acts 17:9 They go to Berea — Acts 17:10 Paul goes to Athens. Silas and Timothy remain — Act 17:15 Discourse to the Greeks on Mars’ Hill — Acts 17:22 Dionysius and Damaris believe — Acts 17:34 53 Corinth. Tent-making with Aquila and Priscilla — Acts 18:1 Silas and Timothy join him at Corinth — Acts 18:5 The two epistles to the Thessalonians written. Crispus and many Corinthians believe — Acts 18:8 Paul before Gallio, the proconsul. Sosthenes beaten Acts 18:13 54 On the way to Jerusalem. At 18 Ephesus — Caesarea. Jerusalem. Antioch. (the dispute with Peter, Galatians 2) Acts 18:22 THE THIRD MISSIONARY JOURNEY Galatia and Phrygia — Acts 18:23 Epistle to the Galatians written at Ephesus. Apollos instructed by Aquila and Priscilla— “ Acts 18:24 56 Paul baptizes and gives the Holy Ghost — Acts 19:1 Two years in the hall of Tyrannus — Acts 19:9 Special miracles wrought by Paul — Acts 19:11 Books of divination burned — Acts 19:19 Supposed visit to Corinth ( 2 Corinthians 12:14; 13:1). 57 First Epistle to the Corinthians written at Ephesus.

Plans another journey, and sends Timothy and Erastus —- Acts 19:21 Great tumult raised by Demetrius in the theatre— Acts 19:23 Departs for Macedonia — Acts 20:1 Timothy joins Paul at Philippi ( 2 Corinthians 1:1; 13:14). The Second Epistle to the Corinthians was sent by Titus. Travels through Macedonia as far as Illyria ( Romans 15:19). 58 Corinth. Epistle to the Romans. Luke joins Paul at Corinth — Acts 20:5 Troas. Eutychus was killed by a fall, and restored — Acts 20:12 By land to Assos; by ship to Mitylene — Acts 20:14 Chios. Samos. Trogyllium. Miletus — Acts 20:17 Coos. Rhodes. Patara, past Cyprus to Tyre Urged not to go to Jerusalem — Acts 21:3 59 Ptolemais (Acre). Caesarea, at — Acts 21: Philip’s house — Acts 21:8 Agabus prophesies Paul’s danger at Jerusalem — Acts 21:11 Fifth and last visit to Jerusalem — Acts 21:17 Performs the Nazarite’s vow in the Temple — Acts 21:26 The Jews arrest him in the Temple — Acts 21:30 Beaten by the Jews, rescued by the Romans — Acts 21:32 Bound with chains — Acts 21:33 Paul’s defense, spoken in the Hebrew tongue — Acts 22:1 Persecuted for his mission to the Gentiles — Acts 22:22 Saved by his Roman citizenship — Acts 22:27 Before the council. Ananias the high priest — Acts 23:1 The dispute between Pharisees and Sadducees — Acts 23:6 Vision of the Lord Jesus. Paul cheered — Acts 23:11 Conspiracy of the Jews to kill him — Acts 23:12 The plot exposed by his sister’s son to Claudius Lysias — Acts 23:16 Paul sent under guard to Antipatris — Acts 23:31 Delivered to Felix at Caesarea — Acts 23:35 Accused by Tertullus — Acts 24:1 Paul defends himself before Felix — Acts 24:10 Plot of the high priest to kill him (Festus) — Acts 25:3 Paul before Festus — Acts 25:6,7 Paul appeals to Caesar — Acts 25:10 He is brought before Agrippa and Bernice — Acts 25:23 Defends himself before the king and queen — Acts 60 Paul was sent to Rome with other prisoners — Acts Sidon. Cyprus. Sea of Cilicia and Pamphylia — Acts 27:5 Myra in Lycia, Cnidus, Crete, Salome — Acts 27:7 Fair Havens. near Lasea — Acts 27:8 Aug.—Storm in Adria. Clauda — Acts 27:14 The ship was lightened by casting overboard the tackle— Acts 27:19 Vision of the angel by Paul — Acts 27:23 Prophesies the events of the voyage — Acts 27:26 All escaped safe to land. Shipwrecked — Acts 27:44 A viper fastens on Paul’s hand. Malta — Acts 28:3 The father of Publius healed by Paul — Acts 28:8 After three months they sail for Syracuse — Acts 28:11,12 Rhegium. Puteoli. Appii Forum” — Acts 28:13 Three Taverns — Acts 28:13-15 61 Rome. In his own house — Acts 28:16 He persuades the Jews — Acts 28:23 62 Writes to Philemon, Colossians, Ephesians and Philippians at Rome. 63 Goes to Macedonia ( Philippians 2:24). Asia Minor (Philippians 20:2). 64 Spain. Supposed visit ( Romans 15:24). 66 Asia Minor ( 1 Timothy 1:3). 67 Writes First Epistle to Timothy from Macedonia. Epistle to Titus from Ephesus. Nicopolis. 68 In prison at Rome. Paul writes the Second Epistle to Timothy. Beheaded in May or June. Pavement (Gabbaths ).

Pavilion A general term for an awning or tent. Three different words are thus translates in the Scriptures: “ He shall hide me in his pavilion, Psalm 27. The Hebrew soc means a hut. In Jeremiah 43:10, Nebuchadnezzar is alluded to as “spreading his royal pavilion” — the word SHAFRUR or SHAFRIR is the one used — meaning bright, or rich tapestry, famed in Babylonian times.

Pe (PE, mouth ). The 17th letter of the Hebrew alphabet (Psalm 119). . Peace (Hebrew: SHALOM, soundness, health, welfare, prosperity ). “Peace be unto thee” ( Judges 6:23; 1 Kings 2:33; Psalm 37:11,37, etc.). Peace as the opposite of war: “And I will gave peace in the land” ( Leviticus 26:6; Judges 4:17, etc.). Peace, as friendship, in Psalm 28:3; 41:9. “Peace be unto you,” was a common form of Eastern salutation ( John 20:19,21,26, etc.); “Your peace ,” ( Matthew 10:13). Peace-offering (Hebrew: SHELEM ); ( Leviticus 3:11—7:11). There were three kinds: 1. Praise or thanksgiving. 2. Votive. 3. Voluntary or free-will offerings. The sacrifice was accompanied by an offering of “unleavened cakes ming. led with oil, and unleavened wafers anointed with oil, of fine flour, fried” ( Leviticus 7:12-13). From the peace-offering the fat was burned on the altar; the right shoulder of the animal sacrificed was given to the priest; the breast was a wave-offing. The rest was to be eaten by the offerer upon the day of offering. This was the characteristic of the peace-offering, suggesting, figuratively, peace with God. ; .

Peacock (Hebrew: TUKIIM ). Imported into Palestine through the Tarshish navies of King Solomon ( 1 Kings 10:22; 2 Chronicles 9:21). The importation of peacocks is named with that of ivory and apes. The birds were probably brought from India or Ceylon, where there is reason to believe the navies visited. ( .) The Singhalese word (tokei) for peacock, bears a close resemblance to the Hebraic. Pearl (Hebrew: GABISH ). They are formed inside the shells of several species of mollusks,, and consist of carbonate of lime and animal matter; are hard and smooth, and have a silvery-white lustre. Pearls were held among the most precious stones in the ancient world. Their beauty is due to mature, alone, as they are not improved by Art. The “pearl of great price” is a fine specimen yielded by the pearl oyster, which is found in the Persian Gulf ( Matthew 13:45,46).

Pedahel (“God delivers”) Son of Ammihud ( Numbers 34:28).

Pedahzur (“God delivers”) Father of Gamaliel ( Numbers 1:10).

Pedaiah (“Jah delivers”) 1. Father of Zebudah ( 2 Kings 23:36). 2. Father of , brother of ( Chronicles 3:17-19). 3. Descendant of Parosh ( Nehemiah 3:25). 4. A priest who assisted Ezra ( Nehemiah 8:4). 5. Ancestors of Sallu ( Nehemiah 9:7). 6. A treasurer ( Nehemiah 13:13). 7. Father of Joel ( 1 Chronicles 27:20).

Pedigree GENEALOGY ( Numbers 1:18).

Peel, to (Hebrew: MARAT ). “Peeled” in Ezekiel 29:18, translates literally that the skin of the shoulder was peeled by the carrying of earth to form earth-works at the siege of Tyre. In Isaiah 18:2,7, “a nation scattered and peeled” is variously rendered. Gesenius suggests “a people drawn out and smoothed.”

Pekah (“open-eyed” ) Son of Remaliah, captain of Pekahiah whom he assassinated, and succeeded to his throne B.C. 758, and thus became eighteenth king of Israel. He reigned twenty years, in the seventeenth of which he combined with Rezin, king of Damascus, against Ahaz, king of Judah, (2 Kings and 2 Chronicles 28). (See the prophesies of Isaiah, Isaiah 7—9). The result was the seizure of Damascus and all the lands east of the Jordan and north of Galilee, by Tiglath-Pileser king of Assyria. Pekah was killed by Hosea, son of Elah, who headed a conspiracy, and afterward mounted the throne ( 2 Kings 15:25-38; 16:1-9). Assyrian inscriptions record the taking of Damascus byTIGLATH-PILESER.

Pekahiah (“Jah has opened his eyes” ) Son and successor of ; was the seventeenth king of Israel. He reigned two years, and was killed by Pekah, his general, who succeeded him. His death took place B.C. 758 ( 2 Kings 15:22-25).

Pekod A name given to the Chaldaeans in Jeremiah 50:21 and Ezekiel 23:23. The meaning of this word is uncertain; in one sense it would appear to be to visit, to punish. In another it means a prefect (officer).

Pelaiah (“whom Jah distinguished” ) 1. Son of Elioenai ( 1 Chronicles 3:24). 2. A Levite who assisted Ezra ( Nehemiah 8:7), and also sealed the covenant ( Nehemiah 10:10).

Pelaliah (“whom Jah judges” ) Son of Amzi, a priest ( Nehemiah 11:12).

Pelatiah (“whom Jah delivers” ) 1. Son of Hananiah ( 1 Chronicles 3:21). 2. A captain of the Simeonites ( 1 Chronicles 4:42). 3. One who sealed the covenant ( Nehemiah 10:22). 4. Son of Benaiah ( Ezekiel 11:5-12,13).

Peleg (“division” ) Son of ; brother of ( Genesis 10:25). .

Pellet (“deliverance” ) 1. Son of Jahdai ( 1 Chronicles 2:47). 2. Son of (3) ( 1 Chronicles 12:3).

Peleth (“swiftness” ) 1. Father of On who joined in the Rebellion ( Numbers 16:1). 2. Son of Jonathan ( 1 Chronicles 2:33).

Pelethites (Hebrew: PELETHI, courier ). Mentioned with the Cherethites: they were the bodyguard of King David ( 2 Samuel 8:18; 22:23). .

Pelias BEDEIAH (1 Esdras 9:34).

Pelican (Hebrew: KAATH, to vomit). The bird is supposed to be so named from its habit of emptying the pouch under the beak to feed its young. Cormorant, translated in Isaiah 34:11, and Zephaniah 2:14, means pelican. It is mentioned as among unclean birds in Leviticus 11:18, and Deuteronomy 14:17. “A pelican in the wilderness” ( <19A206> Psalm 102:6) as a sign of desolation for the solitary habits of the bird and its inhabiting desolated spots.

Pelonite, the Two of David’s strong men are called Pelonites; Helez and Ahijah ( Chronicles 11:27,36)., Pelusium A city of ( Ezekiel 30:15).

Peniel, Penuel (“face of El” — God). ( Genesis 32:30). Where Jacob wrestled with a man who changed Jacob’s name to . It does not appear again until after years, when Gideon, on his way from Succoth, on the Jordan, chasing Zeba and Zalmunna, being faint from lack of food asked the people of this place for bread for his soldiers, and was denied ( Judges 8:8). He destroyed the tower of the city on his return ( Judges 8:17). Jeroboam rebuilt the place ( 1 Kings 12:25). It has never been mentioned since, and is now lost.

Peninnah (“coral”) Wife of ( 1 Samuel 1:2). . Penny, Penny-worth. Refer to . Greek: denarion; a Roman denarius. Pentateuch . Pentecost. .

Penuel .

Penuel 1. Founder of GEDOR ( 1 Chronicles 4:4). 2. A chief, son of Shashak ( 1 Chronicles 8:25). Peor (“the opening” ) 1. A mountain in Moab, from the top of which Balaam saw Israel encamped in the plain below ( Numbers 23:28). There was a shrine or holy high-place, on the summit, and the town of Beth Peor at its foot ( Deuteronomy 3:29). Baal Poor was named from this mountain. 2. There is a Beit Faghur, five miles southwest of Bethlehem, in Wady Biar, which is included in the list of towns in Judah, in the Septuagint, as Phagor ( Joshua 15:69). Perazim, Mount (“of divisions” ) Isaiah refers to it in his warnings of the divine vengeance which was threatened ( Isaiah 28:21). It must have been on some of the heights bordering the plain of Rephaim; and on its top a high place to Baal (Baal Perazim, 2 Samuel 5:20). Perdition .

Peres (“a beach” ) ( Daniel 5:28). Pharez, a fragment.

Peresh (“dung” ) Son of Machir ( 1 Chronicles 7:16) Perez Son of Judah. The children of Perez were of importance for several centuries ( 1 Chronicles 27:3). Perez-uzzah (Uzzah — “broken” ) ( ’s threshing-floor). Perfect Ten different words are used: 1. Hebrew: CALIL “perfect” in Ez, 16:14. “Perfection” in Lamentations 2:15. The verb CALAL translated “to perfect.” ( Ezekiel 27:4). 2. Hebrew: SHALEM “perfect” in Deuteronomy 25:15; 1 Chronicles 12:38; “perfected” 2 Chronicles 8:16; “Whole” in Deuteronomy 27:6; “Just” in Proverbs 40:1. 3. Hebrew: TACHLITH “perfect” in <19D922> Psalm 139:22; perfection in Job 11:7. 4. Hebrew: TAM , “perfect” in Job 1:1,8. “Upright” in Proverbs 29:10. 5. Hebrew: TOM translated “perfect” in <19A102> Psalm 101:2. “Full” ( Job 21:23). 6. Hebrew: TAMIM corresponding to 4 and 5 ( Genesis 5:9; Leviticus 22:21, etc.). 7. Greek: akribos ( Luke 1:3). “Perfectly” in 1 Thess. 5:2; “diligently” in Matt, 2:8. 8. Greek: artios ( 2 Timothy 3:17). The verb, “to make perfect” ( Hebrews 13:21). 9. Greek participle, pepleromenos . 10. Greek: teleios , Matthew 5:48. “Of full age” ( Hebrews 5:14). “Men” in 1 Corinthians 14:20.

Perfumes Perfumes were used freely by the Orientals ( Proverbs 27:9). The Hebrews made their perfumes from imported from Arabia, and from aromatic plants of their own country. Perfumes were used in the Temple service in and ( Exodus 30:22-38). They were used in private life both on the person and on garments ( Psalm 45:8), and beds ( Proverbs 7:17). When a royal person went abroad “pillars of smoke” were thrown about his path ( Song of Solomon 3:6). Perfume was not used in times of mourning ( Isaiah 3:24). . Perga The ancient capital of Pamphylia, on the river Cestrus, seven miles from the sea. Diana (Artemis) was worshiped there, in a fine temple near the town. The coins of the city bear figures of Diana and the temple. Paul landed here from Paphos ( Acts 13:13), and visited the city a second time on his return from the interior ( Acts 14:25). When Pamphylia was divided, Perga was made the capital of one section, and Side of the other. Called by the Turks Eski-Kalessi. Pergamos In Mysia three miles north of the ancient Caicus. ( ).

Perida (“kernel” ) Ancestor of children of Solomon’s servants who returned from captivity ( Nehemiah 7:57). .

Perizzite, the (“rustic” ) Ancient inhabitants of Canaan ( Genesis 15:20); of the six tribes (Canaanites, Hittites, Amorites, Perizzites, Hivites, and Jebusites), who inhabited the lands west of Jordan previous to the conquest of Joshua ( Joshua 17:15). They were scattered, not concentrating around cities. They were subdued by Joshua but not dispersed, as they appear in the history of Solomon ( 1 Kings 9:20, and in Ezra 9:1).

Persepolis The capital of Persia, and partly burned by Alexander, the temples — built of stone — only escaping. Antiochus Epiphanes attempted to capture and rob the temples, but was defeated (1 Macc. 6:1,2; 2 Macc. 9:2). This city has been supposed to be identical with Passargadae, the capital of Cyrus; but that city was 42 miles north of Persepolis, at a place now called Murgaub, where there is shown a tomb of Cyrus. The site of Persepolis is called Chehl-Minar (forty pillars, or minarets), from the remaining pillars of the palace built by Darius and Xerxes. Nanea (Diana, Artemis, Aphrodite), was the moon-goddess of the Persians, and had a temple in her honor, rich in gold shields, breastplates, and coverings of gold, and great treasures. The ruins of the palace now cover the platform, which is 350 by 380 feet, and 30 feet above the plain. A stairway of marble leading up to this platform is peculiar in having the rise only 3 or 4 inches for each step, with a tread of 14 inches, and the side approaches decorated with sculpture. The ruins here show such parts of buildings as have entirely disappeared from the remains in Assyria, such as gates, columns, window-frames, staircases, etc., and giving a new style of column — very tall and slender. Pasargadae was the ancient, and Persepolis the latter capital of Persia.

Perseus Son of Philip V and last king of Macedonia. He continued the war with Rome after his father’s death (B.C. 179). He was defeated B.C. 108 and died at Alba (1 Macc. 8:5). See the picture on page 203 of the book. Persia (“pure” ) The province of Fars — Farsistan; is now not very large; and north of the Persian Gulf. The ancient empire extended north to Media, south to the Persian Gulf, east to Caramania, and west to Susiana; and in its greatest prosperity, from India to Egypt and Thrace ( Ezekiel 38:5). The north country is mountainous, with very few valleys or plains, but very picturesque, and generally fertile, among which is the famous Shiraz of Arabian poetry. That part bordering the Gulf is sandy, like Arabia, and not very productive.’ The original religion was simple; required temples, but neither altars, images, nor priests, and was based on a belief in the double nature of the infinite power, good and evil (Ormuzd and Ahriman), which was symbolized by light and darkness. Sacrifice was not practiced. Magianism and fire-worship mingled with, and almost superseded the ancient faith (Gomates, a Magian, became emperor, or Shah, B.C. 522), and the worship grew more and more complicated until the empire was destroyed. The Ahasuerus of Esther is probably Xerxes, the son of Darius, by Atossa, the daughter of Cyrus, the founder of the empire. The marriage with Esther is supposed to have taken place in the seventh year of his reign, the year after his flight from defeat in Greece. Artaxerxes, his son, is mentioned by Ezra ( Ezra 7:11-28) and Nehemiah (who was the king’s cup-bearer, Nehemiah 2:1-9) as friendly to the Jews; and he is the last but one of the Persian kings mentioned in Scripture. The last was Darius the Persian ( Nehemiah 12:22).

Persian (Hebrew: PARSI). The Persians were probably of the same race as the Medes, both of the Aryan root. Their mention only occurs in the later periods of biblical history. In Daniel, Esther, Nehemiah and Ezra, a very complete idea of the Persian court and administration is presented. The vizier or secretary of state was invested with great power as illustrated in the cases of Haman and Mordecai. ( ). The royal signet was the badge of this office. The remarkable influence which Esther and Mordecai exercised over Xerxes was the result of the noble qualities of mind and body,, for which the Hebrew race was, and still is, conspicuous.

Persis (Greek: “destroying” ) A Christian woman at Rome ( Romans 16:12).

Peruda (“kernel”), ( Ezra 2:55).

Pestle, Pestils MORTAR ( 2 Chronicles 26:14; Proverbs 27:22).

Peter Originally or heard. (Cephas, a stone — Peter, a rock). The son of Jonas, and a native of Bethsaida, in Galilee. He was married (his wife’s name was Concordia?) at the time of his call to follow Jesus; and lived with his mother-in-law, at Capernaum. He was a fisherman, and was fishing with his father and brother, Andrew, when Jesus found him. Peter and his brother Andrew were, probably, disciples of John the Baptist. Peter, James, and John, only, of the twelve, were witnesses of the transfiguration and the agony in Gethsemane. It seems that Peter was more intimate than any of the other apostles with Jesus, for the taxcollector asked him if his Master paid tribute; and to him and John was given the duty of providing the lamb for the paschal supper, although Judas carried the purse. Peter walked on the Sea of Galilee, but his heart failed, and he cried for help. He frequently declared his faith in Jesus, although he was disappointed that the Christ was not the temporal prince that the Jews had looked for. He first refused to have Jesus wash his feet; but when he learned that it was a symbol, he wished to have his hands and head washed also. He boldly and vauntingly avowed his attachment to Jesus, and offered to lay down his life for him, and then disgracefully denied him the same day, and wept bitterly when conscious of what he had done. Jesus forgave him, accepted his renewed professions, and gave him a new commission to, work in his cause. After this time his character changed. Instead of a hasty zeal, he showed a sober dignity. He first proclaimed salvation through a crucified Saviour, and, when arrested with the others, boldly declared his faith and purpose before the Sanhedrin He, by a miracle, punished with death two who tried an experiment on the omniscience of the Holy Ghost; and rebuked Simon the magician, at Samaria, who wished to buy the secret of working miracles. At Joppa he was taught, in a vision, that the ancient ritual distinctions of clean and unclean were abolished. Herod put him in prison, at Jerusalem, and he was released by an angel. He first advocated an exemption from the ceremonial law of Moses. Paul rebuked him for timidly dissembling on the question of the equality of the Jews and Gentiles, at Antioch. Here the Gospel history ends, and we have tradition only for the rest of his life, which says that he traveled (as Paul did) among the cities and churches to which his epistles are addressed, in Pontus, Galatia, Bithynia, Cappadocia, and Asia; that he visited Rome, and was made bishop of the church there, and suffered martyrdom under Nero, being crucified with his head downward.

Pethahiah (“Jah sets free” ) 1. A priest of the nineteenth course ( 1 Chronicles 24:16). 2. A Levite ( Nehemiah 9:5). 3. Son of Meshezabeel ( Nehemiah 11:24).

Pethor (“a table” ) A town where Balaam resided ( Numbers 22:5).

Pethuel (“man of God” ) Father of Joel the prophet ( Joel 1:1).

Petra (Greek: “rock” ) The Greek translation of Sela, a celebrated Edomite city ( Isaiah 16:1).

Peulthai (“wages of Jah” ) Son of Obed-edom ( 1 Chronicles 26:5).

Phacareth Pochereth of Zebaim (1 Esdras 5:34).

Phaisur 1 (1 Esdras 9:22).

Phaldaius 4 (1 Esdras 9:44).

Phaleas (1 Esdras 5:29).

Phalec ( Luke 3:35).

Phallu ( Genesis 46:9).

Phalti son of Laish, to whom Saul gave Michal ( 1 Samuel 25:44).

Phanuel Father of Anna ( Luke 2:36).

Pharacim Ancestor of servants of the Temple who returned from captivity (1 Esdras 5:31). Pharaoh (Hebrew: PAROH, the king; from PHRA, the sun ). The title of the kings of Egypt. The Egyptian king represents the sun-god. 1. The earliest mention of Pharaoh is in the history of Abraham ( Genesis 12:10-20); probably one of the shepherd-kings. 2. The Pharaoh of Joseph ( Genesis 37:36). 3. The Pharaoh of the oppression, “who knew not Joseph.” 4. The Pharaoh who enslaved the Israelites is supposed by some to have been Rameses II: by others, as of Assyrian descent, from Isaiah 52:4. The Exodus is dated in his time. 5. Pharaoh the father-in-law of Mered ( 1 Chronicles 4:18). 6. Pharaoh the father-in-law of Hadad ( 1 Kings 11:18) (see ); perhaps Osochor. 7. Pharaoh father-in-law of Solomon,PSUSENNES II ( 1 Kings 3:1). 8. Pharaoh, the ally of the Jews against Sennacherib ( Isaiah 36:6) 9. ( Jeremiah 46:2). This and the Pharaoh which follows are the only two mentioned with proper names. He appears to have been an enterprising king, and to have reigned 16 years. He opposed the Assyrians; defeating and fatally wounding Josiah, King of Judah ( 2 Kings 23:29,30). See, also, 2 Kings 23:30-34; <143601> Chronicles 36:1-4. This battle lost to Pharaoh all his Asiatic dominions ( 2 Kings 24:7). 10. (son of the sun) was the second successor of Necho, and mounted the throne B.C. 589. Several kings of Egypt are mentioned by their titles only, and it is important to give some account of them by way of distinction: 1. The Pharaoh of Abraham’s time, according to the best authors, was of the line called Shepherd-Kings of the fifteenth dynasty. The presents made to Abraham argue that Pharaoh was an owner of flocks and herds, and camels, which are not drawn on the monuments, or possessed by any other of Egypt’s kings besides the Shepherd line, and were regarded by the people as hateful animals. . 2. In the history of Joseph there are many particulars of the Pharaoh who made him his minister of state. In the account of the death of Jacob, Joseph is made to address a petition to the Pharaoh, in such a manner as to give the impression that it was a successor of the one who had advanced him to honor. Some discoveries at Zoan, Egypt, lately made, have determined the historical question, that the Pharaohs of Joseph’s time were shepherds, who had become Egyptianized, and built many monuments, which are known for several peculiarities. A strong argument is, the supposition that a native Egyptian king would not have elevated a Hebrew slave as he did Joseph. In our day, the Oriental rulers make viziers of barbers, or of anyone who has the requisite ability, without regard to rank, condition, or religion. 3. The “new king which knew not Joseph,” may have been a successor in the Shepherd line, but it is possible, if not probable, that he was of a new dynasty which did not favor the Hebrews. He set them harder tasks, building store cities; and attempted to diminish them by the use of midwives, but neither plan succeeded. This Pharaoh has been supposed to have been of the seventeenth dynasty, but it is difficult to determine the matter since the names of the whole line are unknown. His residence was at Avaris, in the sandy district, as we learn from the fact that Moses buried the of the Egyptian that he killed, in the sand. Kings whose names are found in the Turin Papyrus bear names which are Egyptian translations of Assyrian titles. 4. The Pharaoh of the Exodus is described to us as impious and superstitious, vacillating between right and wrong. He seems to have expected the same works from his magicians as from Moses and Aaron. He was ready to promise, and as ready to break his promise, a course of conduct that only ended when he and his army were destroyed in the Red Sea. A recently deciphered record of Thothmes III, contains many names bordering the Hebrew territory, and mentions the battle of Megiddo. The Egyptians were either friendly at that time, or deemed it prudent to remember the Red Sea, and not attack the Hebrews. The first king of Egypt after the Exodus who did attack them was , a foreigner in that country, and not acquainted with the Jews. The friendly Egyptians had certain privileges under the law Deuteronomy 23:7). 5. Bithiah a Pharaoh’s daughter married a Hebrew, Mered, not long after the Exodus. Mered had a sister Miriam, perhaps named after the sister of Moses. It is supposed that this Pharaoh’s daughter was taken in a foray from some caravan ( 1 Chronicles 4:18). 6. A Pharaoh gave shelter to Hadad and his followers, enemies of Solomon, assigning them land and provisions, and married his wife’s sister to him ( 1 Kings 11:18-20). Hadad returned to Palestine after the death of David and Joab. It is not known which this one was, any nearer than that he was probably the predecessor of the one who gave his daughter to Solomon for a wife. 7. Solomon married a Pharaoh’s daughter not later than the 11th year of his reign. This king has not been identified. He made a raid into Philistia, took a city (Gezer), and gave it for a present to his daughter, Solomon’s wife. This alliance to Egypt was distinctly forbidden in the law, and produced fearful disasters, both spiritual and temporal. Then after him came the Pharaohs Shishak, Zerah, and So. , and . Zerah (Userken), is called a Cushite ( 2 Chronicles 14:9). These were not called Pharaohs because they were not Egyptians, and had foreign names. 8. The Pharaoh who opposed Sennacherib was Tirhakah of Cush, also called the king of Mizraim. The symbol of a broken reed used in the Scriptures suggests the title of the king of Upper Egypt, SU-TEN, reedking, whose emblem was a bent reed. This Pharaoh was Sethos according to Herodotus, called Zet by Manetho. 9. The first Pharaoh whose proper name is given is Necho, on the monuments NEKU, who was of the twenty-sixth dynasty, and reigned for 16 years. His name is given to a part of the canal between the Nile and the Red Sea; and is credited with sending an expedition around Africa in ships; and a war against Assyria, in which he killed Josiah, king of Judah. In his account of this expedition, Herodotus calls Jerusalem Cadytis — almost the same in sound as its modern Arabic name El-Kuds (the Holy). Some suppose that Cadytis refers to Ketesh, on the Orontes, which was then the chief city in Syria. Necho at that time worshiped Apollo. On its return toward Egypt, at Carehemish, Nebuchadnezzar defeated this army, Necho probably not being with it. The Egyptian after that “came not again out of his land” toward Palestine ( 2 Kings 24:7). 10. Pharaoh Hophra was the second successor after Necho. He attacked Sidon, and fought a battle at sea with Tyre, and after losing an army in Cyrene, probably by Nebuchadnezzar, he was superseded by Amasis as Pharaoh, and he was strangled. He is supposed to have aided king Zedekiah in one of his wars ( Jeremiah 37:5,8). Ezekiel’s prophesy, and the history of Herodotus agree as to the character of this Pharaoh, describing him as an arrogant crocodile ( Jeremiah 39:3). There is no other Pharaoh mentioned in the Scriptures after Hophra. Pharaoh, Wife of Named Tahpenes; wife of the sixth Pharaoh.

Pharaoh’s Daughter Three daughters of Pharaoh appear in the Scriptures: 1. As the discoverer of the infant Moses, daughter of the third Pharaoh ( Exodus 2:5-10). 2. Daughter of the fifth Pharaoh — named Bithiah; she was wife of Mered, an Israelite ( 1 Chronicles 4:18). 3. Daughter of the seventh Pharaoh; married to Solomon ( 1 Kings 3:1; 8:8; 9:24). A house was built for her ( 1 Kings 7:8; 9:24).

Pharathoni (1 Macc. 9:50 ). In the south of Judaea? Lost.

Phares Son of Judah ( Matthew 1:3). Pharez (“a breach” ) 1. Twin son with 1 of Judah. The firstborn of the twin sons of Judah by his daughter-in-law Tamar ( Genesis 38:29). 2. In the line of David. In Ruth 4:12 occurs the passage — “Let thy house be like the house of Pharez, whom Tamar bare unto Judah!” 3. ( Numbers 26:60).

Pharira (1 Esdras 5:33 ). . Pharisees (Hebrew: PERUSHIM ). One of the three sects of Judaism in the time of Christ. The name means separated by special works. The sect included all Hebrews who separated themselves from every kind of Levitical impurity, following the Mosaic law of purity. They are first noticed as a sect about 150 B.C., but their origin is not recorded. Their influence was very great, ruling, beyond question, the Sanhedrin, and all Jewish society, except the slight opposition of the Sadducees, even overawing the civil courts; and as they had gathered to themselves all the worst features of Judaism in the time of Christ, and used this against any reform, and especially against the Messiah, it was needful that Jesus should protest against them; and the contest resulting from his protest grew fiercer and more relentless on the part of the Pharisees, ending only with the crucifixion. The applicant for admission to the sect was required to promise in the presence of three members: 1. That he would not eat of anything which had not been tithed, nor if there was any doubt about it; and 2. That he would keep the law of purity in all matters, most especially in family affairs. In this matter they made of the civil rule of tithes a religious obligation, and so set apart the tithe as a holy thing, and taught that the eating, of a holy thing was a deadly sin; and that if the tithe was not taken out, set apart, and paid to the priest, the whole produce was unlawful for food. The law of clean and unclean was also applied in the extreme. Their doctrines and rules are the basis of the faith of the orthodox party of the Jews to this day. The Essenes were a kind of intensified Pharisees. and the Sadducees were never a large or influential sect. The Pharisees made themselves the people’s party by teaching that God has given to all men alike the kingdom, the priesthood, and Holiness (2 Macc. 2:17). They tried to realize that the Jews were a people of priests, a holy nation, by diligent study of the law, a preparation for the office and duties of Rabbi, and by arranging the concerns of life on the model of those who minister in holy things. Their social meals were modeled after the paschal supper, with all its ablutions, blessings, and Levitical rules. That Jesus did not overstate their peculiar defects their own account of themselves will show. The Talmud says: “There are seven kinds of Pharisees; 1. Shechemites; who keep the law for what it will profit them. 2. Tumblers; always hanging down the head, and dragging the feet. 3. Bleeders; who to avoid looking at women shut their eyes and so bump their heads. 4. Mortars; wearing caps in the form of a mortar, covering the eyes from seeing impurities. 5. What-am-I-yet-to-doers; who as soon as one law is kept, ask what is next. 6. Fearers; who keep the law from fear of a judgment. 7. Lovers; who obey Jehovah because they love him with all the heart. Surely this indicates that they were impartially divided among fanatics and worldly-minded hypocrites; and yet they had developed the ideas of a Messiah, of a kingdom of heaven, the immortality of the soul, the future life. Of them were the devout Simeon, who took the infant Jesus in his arms; and also Zacharias, and Gamaliel, and Saul of Tarsus, who never uttered a word against the sect. Jesus described them as whited sepulchres, hidden graves, and in retaliation they were his most determined enemies. The spirit of proselytism ( Matthew 23:15) which was so strong in the time of Christ, led the way for the spread of Christianity as is plainly shown in Paul’s life. Their peculiar doctrines also opened the minds of men for the new facts of the life and work of Jesus.

Pharosh (, Ezra 8:3).

Pharpar (“swift”) One of the two rivers mentioned by Naaman as rivers of Damascus, better than all the waters of Israel ( 2 Kings 5:12). The Awaj is divided from the Barada ( ) by me ridge of the Jebel Aswad, which is no where less than eight miles wide. It has two sources in the southeast slopes of Hermon — one near the village of Arny, and the other near Beit Jenn, the two streams uniting below Sasa — and empties into the Hijaneh, the most southerly of the lakes east of Damascus. There are nearly 50 villages in its course, containing about 18,000 people (Porter, Five Years in Damascus).

Pharzites, the Descendants of ( Numbers 26:20).

Phazean 2 ( Nehemiah 7:51).

Phaselis In Lycia, near Pamphylia, on the coast. It was a city of importance in the sixth century B.C., but became a resort of pirates. It was a convenient port, on account of the lofty mountain Solyma (8,000 feet), which was only four miles back of the city, affording a landmark for sailors. Homer mentions the Solyma range in the Odyssey. The Romans broke up the pirates’ stronghold, under Publius Servilius Isauricus, B.C. 75, and Pompey. The Romans required all their allies to deliver up to Simon, the high priest, all Jewish exiles, naming this city among others (1 Macc. 15:23).

Phasiron An Arab tribe (1 Macc. 9:66).

Phassaron PASHUR (1 Esdras 5:25).

Phebe ( Phoebe) (“pure, bright”) (goddess of the moon). A servant of the church at ( Romans 16:1,2).DEACONESS. Phenice (the date-palm). Town on the south coast of Crete, now called Lutro. Paul was on the way there from Fair Havens when the storm drove the vessel into Adria ( Acts 27:12). The White Mountains rise 9,000 feet near the bay which is a safe harbor in winter.

Phenicians .

Pheresites PERIZZITES (1 Esdras 8:69).

Phibeseth ( Ezekiel 30:17).

Phichol (“mighty”) Captain in the army of ( Genesis 21:22,23). Philadelphia In Lydia, near Phrygia. ( ). There is a village on the ancient site called Atlah Shehr — “City of God.”

Philarches The name of an office. Commander of the cavalry (2 Macc. 8:32).

Philemon (Greek: affectionate). A Christian, probably a native of Colossae, to whom Paul addressed the Epistle. . In this Epistle Paul recommends the granting pardon to Onesimus, who conveyed the Epistle, with those to the Colossians and Ephesians, from Rome to Colossae. See Philemon 1:2 and Colossians 4:9,17. . Philemon was probably a man of wealth, influence and liberality.

Philemon, Epistle to .

Philetus An apostate Christian, who Joined withHYMENAEUS andALEXANDER ( 1 Timothy 1:20, and 2 Timothy 2:18). Philip ( 1 ) (“fond of horses”) 1. Father of Alexander the Great (1 Macc. 1:1; 6:2). King of Macedonia, B.C. 359-336. 2. Governor at Jerusalem (B.C. 170). He was very cruel toward the Jews (2 Macc. 5:22). 3. The foster brother (2 Macc. 9:29) of Antiochus Epiphanes, regent of Syria and guardian of Antiochus V (B.C. 164), son of the king (1 Macc. 6:14,15,55,56,63). 4. Philip V, king of Macedonia, B.C. 220-179 (1 Macc. 8:15). Philip ( 2 ) One of the twelve apostles. A native of Bethsaida, in Galilee ( John 1:44). He became a disciple of John the Baptist, and was the fourth of the twelve in the order of his call. He introduced Nathanael, who was afterward called Bartholomew, the fifth apostle. Jesus asked Philip where bread ( John 6:5) was to be found for feeding the 5,000, and Philip did not even suspect the real source: nor did he seem to know the spiritual character of Jesus and his teaching much later, when he said to him “Lord show us the Father,” ( John 14:8), and he had heard the voice from heaven, which was sent for the special instruction of such as were so slow to perceive the light — although he was at Cana when the water was made wine. He consulted with Andrew before gratifying the request of the Jews from Greece to see Jesus (out of curiosity only?) Philip was with the other apostles in that upper room’ ( Acts 1:13) at Jerusalem, after the ascension, and on the day of Pentecost. Tradition says he preached in Phrygia. There is no account of his death.

Philippians, Epistle to . Philip, the Evangelist A resident (in the latter part of his life) of Caesarea, where he had a wife and family, of whom four daughters are mentioned as singers. He was one of the of the Church in Judaea ( Acts 6:5; 8:29). After Stephen was stoned he went to Samaria, where he baptized the magician Simon. From there he was sent by Peter to Gaza, and on the way (at Ain Karem?) he baptized the Ethiopian eunuch ( Acts 8:26-40). His tour extended from Azotus to Caesarea, where he settled, and was visited by Paul, Agabus, and others ( Acts 21:8,9). His death is not recorded. Philippi In Macedonia, nine miles from the sea, on the banks of the deep, rapid stream Gangites (now Angista). Paul says: “On the Sabbath we went out of the city by the river side, where prayer was wont to be made” ( Acts 16:13). The ancient walls can be traced along the course of the river; and there are remains of a gate leading to a bridge across the stream. Philippi was a Roman military colony, originally named Krenides (springs), or Datum; and the Jews were probably not permitted to worship inside of the walls. A ridge, 1,600 feet high, behind the city, divided a broad plain from the bay and town of Neapolis, in Thrace. The mines produced 1,000 talents of gold a year, from which Philip’s coins were made (see <See COIN OF MACEDONIA> ). The Via Egnatia passed through it. The ruins of the city are very extensive, but the place is not inhabited. The famous battle which ended the Roman Republic, was fought on this plain, near Philippi, between armies led by Octavius Caesar and Marc Antony on one side, and on the other by Brutus and Cassius, who were defeated with their republican forces (B.C. 42). Paul visited the city a third time ( Acts 20:6), where he remained, in company with Silas, for Some time. The church at Philippi was friendly to Paul, and sent him held frequently ( Philippians 4:10,15,18; 2 Corinthians 11:9; 1 Thessalonians 2:2), for which, and their other kindnesses, he wrote them an Epistle from Rome.

Philistia (emigrant). ( Psalm 40:8). A region extending from Joppa, miles south, to Gerar, being 10 miles wide at the north and 20 miles at the south, and generally called in the Scriptures. The prophets describe the people as the Philistines from Cephtor ( Amos 9:7), the remnant of the maritime district ( Jeremiah 47:4); and Moses as the Caphtorim that came out of Caphtor ( Deuteronomy 2:23) and drove out the Avim. This would require us to read Genesis 10:14, “and Cephtorim, whence came Philistim.” ( ). The most reasonable supposition seems to be that Philistia was settled by emigrants from Egypt, dating from the time of Amenoph, B.C. 1970, up to the time of the Judges in Israel, B.C. 1200. Since we have only ten or twelve words remaining out of their language, and these, it may be, affected by contact with the Hebrew forms, it is impossible to determine their origin as a race. They came after the Canaanites ( Genesis 10:19), who once occupied as far as Gaza and Gerar. Abimelech was king of the Philistines in Abraham’s time. Moses avoided them on account of their strength; and Joshua found a confederacy of five cities — Gaza, Gath, Askelon, Ashdod, and Ekron — ruled by princes, with whom he did not go to war. The first victory over them is recorded of Shamgar, who killed 600 with an ox-goad. They carried off the sacred ark after the battle of Aphek, and only restored it in David’s time, when their territory was added to the kingdom of Judah; and the great king made Ittai, a man of Garb, captain of his body-guard, who were Philistines (2 Samuel 15). For the location of the chief city of Philistia seeGATH. Their religion was similar to that of Phoenicia — nature-worship. Their name for God was Elohim; but they had other special divinities, such as Dagon, Derketo, Baal Zebub, and Ashtoreth, whose images were carried with them on their campaigns, besides charms which they wore on their persons (2 Macc. 12:40). Josephus speaks of a council of 500 rulers at Gaza (Antiquities xiii. 13, 3). Baal was a union of human (the head) and fish-like forms. Oracles, priests, sorcerers, altars, temples, etc., were scattered all over the land. Philistines (Hebrew: PELESHETH wandering ). .

Philologus (learned ). A Christian at Rome Romans 16:15 Philosophy There was no Hebrew system of philosophy. The divine law furnished the rule, about which no speculation was needed. Facts built upon a species of divine philosophy, which led from God to man. The Greek philosophy led the mind from man up toward God. The philosophy of the Hebrews was developed in their national life; their books recording acts and not thoughts. The two books, Job and Ecclesiastes, have many philosophical thoughts. . The Kabbala, mystical and speculative philosophy, arose in the time of the Captivity, and flourished most during the decay of the nation, when it was subject to the influence of other people, especially the Greeks. The Kabbala in its two great divisions, “the chariot,” which treated with the manifestation of God in Himself, and “the creation,” with His manifestation in Nature. The influence of other philosophies resulted in the adopting the Persian idea of emanation, and of the Incarnation, afterward a leading idea in the Christian Church. The books now known among Jews on these subjects do not claim an earlier date than A.D. 1000 to 1550, and are colored all through with Pantheism. There are diluted imitations of the teachings of Pythagoras; and are much affected with the mystery of numbers (see ). Numbers are used to express the idea of the Divine Wisdom, the universe being a harmonious thought of Divine Wisdom, which having been formed into letters becomes reflected into man’s soul; and he represents the whole universe repeated in miniature. This mingling of many systems, without definite design, produced a school of interpreters of the supposed hidden meanings of Scripture texts, whose influence is still felt in some quarters of the Christian Church. The Pharisees were Stoics in their philosophy (see ). The Sadducees advocated-human freedom in its purest and widest sense (see ). The Essenes taught a system of mystic asceticism (see ), which, with the other two sects, completed the cycle of doctrine. Much interesting detail on these points may be found in the fourth book of Maccabees (see ). In Proverbs there is a certain advance in the idea of wisdom as a philosophy, which was expanded in the , and in (see ), in which there is an approach to the doctrine of the Word, the Divine Logos, which John stated so clearly and truthfully. Philo had treated the subject, but not plainly, and the Gnostics mystified it beyond all possibility of understanding beginning or end. Ancient philosophy has been regarded as a kind of covenant between God and man, which stood to the pagan world as the Abrahamic covenant did to the Hebrews, and in a peculiar sense it was a preparation for Christianity, for which work the Greek philosophy was most fit.

Philosophy is a natural outgrowth of human thought in the west, as the promulgation of law is natural to the despotic character of the Oriental. Greek philosophy was based on simple reason, without reference to faith, which stood separate and distinct by itself. After the Christian Church was established, philosophy left Greece and renewed its vitality in Alexandria, Egypt (see .). But the grand questions of the creation, future life, and man’s true relation to God were left unsettled by philosophy, and were only answered by the simple and sublime words of the Old Testament and the New Testament. The spirit of Christianity is independent of history and of persons, and concerns the immediate relation of the soul to God.

Phinees Greek form of . 1. 1 (1 Esdras 5:5; 8:2,29). 2. 2 (2 Esdras 1:2a). 3. 3 (1 Esdras 8:63). 4. 2 (1 Esdras 5:31).

Phinehas (“mouth of brass” ) Son of 1 ( Exodus 6:25) and grandson of Aaron ( Exodus 6:25). He was promised the priesthood in his family forever for his services during the plague in Egypt ( Numbers 25:7; 10-13) Phoebe Referred to by Paul in Romans 16:1, as “our sister which is a servant of the church at Cenchreae.” She was probably the bearer of the Epistle to the Romans.

Phoenicia Phoenice (phoinix — palm tree). Phoinos , purple, another derivation of the name. Phoenix, the son of Agenor, and brother of Cadmus, is also honored as the source. This was the Greek name, while the native name was\parKENAAN, as may be seen on a coin of Laodicea, of the time of Antiochus Epiphanes; and from them — the strongest race — the country was called by the Hebrews the Land of Canaan. The country extended from the Ladder of Tyre, or rather the Ras el Abyad (White Cape), to the Nahr el Auly, above Sidon,28 miles; with a width at Sidon of two miles, and at Tyre of five; and was called by Josephus the great plain of Sidon (Antiquities v. 3, 1). Sidon and Tyre were 20 miles apart. ( and .). Sarepta was a colony of Sidon,8 miles south; and Tyre was either a colony of Sidon or received the honor of a change of the chief rule to it, after the war with the Philistines, because it was a stronger place than Sidon. Perhaps, at this time, the island was fortified. There were also colonies in Cyprus, the Grecian Isles, Lybia, and in Spain. Phoenicia was extended, in later times, north to the island of Aradus, and Antaradus, the boundary being the river Eleutherus, making a coast of 120 miles. Beirut is now the chief, and almost the only port of this region. Gebal was anciently famous for its ship-builders, sailors ( Ezekiel 27:9), and workers in stone. Tripolis (now Tarabulus) was colonized in three distinct districts a few rods apart, each walled in and named after the cities from whence the emigrants came — Tyre, Sidon and Aradus. Aradus (Arvad, Genesis 10:18) was on a small island, colonized from Sidon. Massive ruins are still standing there. Carthage, in Africa, was its most famous colony. (For rivers, etc. see ). The language was Semitic (that is, from Shem), to which family belong the Arabic, Aramaic, and the Hebrew, which are as nearly allied as are English and German. No other language was so widely spread, because of their mariners and colonists. The Greeks gave the honor of the invention of letters to the Phoenicians, having first received 16 letters from Cadmus (eastern or olden). ( ). The letters are supposed to have been originally rude pictures, in outline, of natural objects, as — Aleph, an ox’s head; Beth, a house; Gimel, a camel (the hump-back); Daleth, the tent-door; Lamed, an ox-goad; Ajin, an eye; Caph, the back of the head; Reish, the head; and Tau, a cross. The Egyptian phonetic characters were made on the same principle. The names of the Greek letters which end in a, are Aramaic in form. The religion was a nature-worship, recognizing male and female powers; whose symbols were the sun, moon and planets (7), which has been said to have been the most complete and beautiful form of idolatry ever devised. This system always had an influence over the Hebrews, more or less in different ages, recommended to the simple, pastoral Jews by the wealth and polished manners of the commercial Phoenicians. Solomon paid his respect to King Hiram by making shrines to his gods on Olivet, and his successors permitted houses to be built near the Temple for idolatrous practices ( Kings 23:7). The worst feature of the system was the sacrifice of children to the god Molech. The colonies of Phoenicia also inherited this dreadful superstition, and we read that when Carthage was besieged by Agathocles, there were offered as burnt sacrifices to the god Saturn (the planet), at the public expense, 200 boys of the aristocracy; and when they had gained a victory, the most beautiful captives were sacrificed in the same manner (Diod. xx. 14, 65). The worship of Astarte also tended to break down the restraints of virtue between the sexes, and to solemnize the most abominable practices. Twice were a large number of the priests of Baal destroyed by a reformer in Israel; by Elijah, who killed 450 of them on Mount Carmel, and by Jehu, who gathered all the Baal worshipers in Israel, and in true Oriental style gave each one a garment for the grand occasion, and then killed every one, and burned the images and destroyed the temple of Baal ( 2 Kings 10:18-28). The Phoenicians believed in the development theory, that the first created beings were without intellect, and progressed from one stage to another up to man (Sanchoniathon). Melchisedec was of this race and faith, worshiping Elyon, called their most high god; but Abraham worshiped Jehovah, the Lord ( Genesis 14:22). The country has always had a great many tribes, each holding to its peculiar religion, and they now live together, but separate, without friendship or mutual trust, suspecting and hating every other faith but their own; and this lack of common union is the great obstacle to their progress. There is a hopeful future for this people, for which the American mission is preparing the way quickening a desire and taste for education among the young of all classes, and of every faith, and meeting these new demands with schools of the best grades, good books, and qualified, earnest teachers. The material progress of the country will follow the advance in its moral elevation, as is the case in all other lands. The population is stated by Thompson (Land and Book, i. 246) to be less than two millions, divided among Muslims, the rulers (800,000), Kurds (50,000), Nusariyeh (Arabs, 150,000), Yezidy and Gypsies (20,000), Druses (100,000), Jews (25,000), Maronites (200,000), Greeks (150,000), Armenians (20,000), Jacobites (15,000), Romanists (80,000), and a few Protestants from England, Scotland and America, besides the roving tribes of Arabs who cannot be counted, or even estimated. The cities have a population of all classes, numbering in Tripoli 18,000, Beirut 50,000, Tyre 35,000, Acre 5,000, Khaifa 3,000, and Deir el Kamar, the Druse capital, 7,000; besides which there are a great number of small villages.

Phison PISON (Ecclesiasticus 24:25).

Phlegon (“burning” ) A Christian at Rome ( Romans 16:14).

Phoros PAROSH (1 Esdras 5:9).

Phrygia (“parched” ) Asia Minor. Inland, south of Bithynia and Galatia, west of Cappadocia and Lycaonia, north of Lycia and Pisidia, and east of Carla, Lydia, and Mysia. The empire once included nearly all Asia Minor. The surface is level, with few ridges, and very productive of grain, fruit, wine, cattle, sheep, and horses. Laodicea, Hierapolis, and Colossae (and perhaps Antioch) were the chief cities, mentioned in the New Testament.

Phud PHUT ( Judges 2:23).

Phurah (“bough” ) Servant ofGIDEON on his visit to the camp of the Midianites ( Judges 7:10, Phurim PURIM (Esther 11:1).

Phut, Put Son of ( Genesis 10:6). For the country and people, see .

Phuvah (“mouth” ) Son of Issachar ( Genesis 46:13). .

Phygellus (“fugitive” ) A Christian ( 2 Timothy 1:15), a native of Asia, who deserted Paul at Rome in a critical time. Phylactery (“safeguard” ) FRONTLETS. Physician .

Pi-beseth (Egyptian, bahest ). Bubastis is the Greek form. On the Pelusiac branch of the Nile. Called, also, Bubastite, and named from the goddess whom the Greeks identified with Artemis (Coptic Pascht). The city was built on an artificial elevation, raised by criminals (chiefly), from the mud taken from the canals leading from this place to Suez. Pascht was the goddess of fire, and had a grand temple in her honor, to which multitudes flocked yearly on pilgrimage, Herodotus describes the city very minutely (ii. 5-9). The only remains are a few stones of the finest red granite, and heaps of broken pottery, mud banks, etc. When Ezekiel prophesied its destruction it was in its period of greatest prosperity ( Ezekiel 30:17).

Picture Idolatrous representations, or images ( Isaiah 2:16).

Piece of Gold ( 2 Kings 5:5 ). .

Piece of Money ( Matthew 17:27 ). .

Piece of Silver “The piece of money” paid Judas is represented by the tetradrachm of Antiochus III, which was equal to a shekel. (See the picture on page 13.) ( Matthew 25:15). . Piety (Latin: pietas ). Dutiful conduct toward God, parents, etc., ( 1 Timothy 5:4).

Pigeon .

Pi-hahiroth (“mouth of the caverns,” or if Egyptian, “where sedge grows” ) Near Suez, a camping-place during the Exodus ( Exodus 14:2,9). There is a place there now called Ghuwoeibet el boos (the bed reeds). Pilate, Pontius (Latin:Pilatus, probably from pilum, armed with a javelin. Pontius — probably of Gens Pontia a plebeian clan of Samnite origin ) The sixth Roman procurator of Judaea the successor of Valerius Gratus under Tiberius Caesar ( Luke 3:1). Tacitus writes “The author of that name (Christian) or sect was Christ, who was capitally punished in the reign of Tiberius by Pontius Pilate.” The early fathers, Justin Martyr, Eusebius, Tertullian and others, say that Pilate sent to Rome an official report of the trial of Christ. Pilate oppressed the Jews, and violated the Roman law which respected the Jewish religion; of this there is the especial evidence of Josephus (Antiquities xviii. 3, 1). He disregarded the law in having brought into Jerusalem effigies upon the ensigns, and by an attempt to force their introduction. Also in appropriating sacred money or treasure for the construction of an aqueduct ( Luke 13:1). During the feasts the Roman governors resided in Jerusalem to preserve order. Thus, at the feast of the Passover, Pilate was in Jerusalem in his official residence, Herod’s palace. It was to the gates of this palace that the Jews brought Christ in the early morning, they not entering the house of a Gentile at the period of Passover ( John 18:28). Pilate therefore came out to hear the indictment. ( .) Pilate assumed his office about A.D. 25. After ten years an appeal from the Samaritans (whom he had oppressed) to Vitellius, the President of Syria, caused him to be sent to Rome, to answer the charges brought against him. Tiberius died ere he reached Rome. It is generally held that he committed suicide from mortification.

Pildash (“flame of fire” ) Son of Nahor ( Genesis 22:22).

Pileha (“a slice” ) A chief who sealed the covenant ( Nehemiah 10:24). Pillar (Hebrew: AMMUD; Greek: stulos ). Pillars were an important feature in Oriental architecture: 1. For monuments ( Genesis 28:18). 2. In building ( Judges 16:25). 3. As objects of idolatrous worship ( Deuteronomy 12:3). 4. Figuratively or symbolically ( Exodus 33:9-10).

Pilled (“peeled” ), ( Genesis 30:37,38 ). PEELED.

Pillon 1. CEBIR , braided), ( 1 Samuel 19:13,16). 2. Hebrew: plural CESATHOTH , cushions ( Ezekiel 13:18,20). 3. Hebrew: plural MERAASHOTH , under the head ( Genesis 28:11,18). 4. Greek: prosksphalaion, a cushion for the head ( Mark 4:28).

Piltai The head of the priestly house of Modiah ( Nehemiah 12:17).

Pine, Pine-Tree 1. Hebrew: TIDHAR ( Isaiah 41:19). Several varieties of pine grew upon Mount Lebanon. 2. SHEMEN ( Nehemiah 8:15), rendered “oil-tree.” . Pinnacle ( Matthew 4:5). Some high part of the Temple, or of the courts or wings belonging to it. Josephus says Herod built the royal gallery on the south part, from the top of which, if anyone looked down, he would become dizzy (Wars, v. 5; Antiquities xv. 11, 5; xx. 9, 7). Late explorations have discovered the actual height of the foundation wall to be about 150 feet, and the Temple buildings must have been 50 to 75 feet more; making over 200 feet (287 feet — Barclay, City of Great King, 251). Eusebius says that James, brother of Jesus, was precipitated from this height.

Pinon (“darkness” ) Founder of a tribe of Edom ( Genesis 36:4). Pipe (Hebrew: CHALIL ). One of the simplest, but most prominent, of .

Piper ( Revelation 18:22 ). .

Pira (1 Esdras 5:19 ). Repetition of .

Piram (“indomitable” ) King of Jarmuth ( Joshua 10:3,27).

Pirathon (“chief” ) Where Abdon was buried, in the land of Ephraim ( Judges 12:13,15). Benaiah, one of David’s captains, was from this city ( 2 Samuel 23:30). Now called Ferata, six miles southwest of Shechem, in Wada Aly, near the foot of the mountain Shekh Abraham (Rob. iii. 134).

Pirathonite Native of . 1. 1 (the judge), ( Judges 12:13,15). 2. 2 ( 2 Samuel 23:30). Pisgah (“to divide” — i, e., isolated peak ) Mountain in Moab ( Deuteronomy 3:17; 34:1; Joshua 12:3; 13:20). Although minutely described in the Scriptures, yet it has been difficult to locate. The present explanation of the matter is, that Abarim was the name of the range; Nebo one of the peaks; and Pisgah the top of Nebo. The passage would then read, “Moses went up to Mount Nebo, to the top of the hill.” ( ). The name Ras el Feshkah (the same as Pisgah) must have been transferred across the Dead Sea, as well as the name of the Jebel Mousa, southeast of Bethany.

Pisidia In Asia Minor, south of Phrygia, east of Lydia, west of Cilicia, and north of Pamphylia. It is mountainous, but has many fertile plains and valleys. The scenery is wild and grand (some cliffs rising 1,000 feet over a foaming torrent); heightened by forests of oak, pine, and other trees, orchards of fruit-trees, and vineyards. Its people, in the time that Paul traveled through it, were warlike highlanders, and probably exposed the Apostle to the “perils of robbers” that he mentions. Antioch was in Pisidia, though on the border of Phrygia. Pison (“overflowing” ) River in Eden ( Genesis 2:11).

Pispah (“spreading” ) Son of Jether ( 1 Chronicles 7:38). Pit Used with a figurative as well as literal meaning. 1. SHEOL ( Numbers 16:30,33), hollow. 2. SHAHATH ( Psalm 9:15), a pit dug into the earth. 3. BOR ( Genesis 37:30ff), a pit for water (a cistern).

Pitch A mineral pitch or asphalt. 1. ZEPHETH ( Exodus 2:3), liquid. 2. HEMAR , solid. 3. KOFER , in reference to its use in overlaying woodwork. Its nature is mentioned in Isaiah 34:9. Pitcher (Hebrew: KAD, barrel ) Water-jars with one or two handles, used by women for carrying water ( Genesis 24:15-20). They are carried on the head or shoulder. The Bedouin women use skin-bottles ( Genesis 21:14).

Pitdah One of the precious stones in the breastplate of the high priest ( Exodus 28:17). .

Pithom One of the store-cities built by the Israelites in Egypt, for the first oppressor ( Exodus 1:11.) Patumus of Herodotus (ii. 158). Now called Abhaseh, at the entrance of Wady Fumilat, on the line of the ancient canal to the Red Sea.

Pithon A descendant of Saul, son of Micah ( 1 Chronicles 8:35). Plagues, the, of Egypt The so-called plagues of Egypt form the chief part of the miraculous side of the great deliverance of the Israelites from Egyptian bondage. These plagues will teach essentially the same lessons that the deliverance itself teaches. Indeed, the meaning of the deliverance from Egypt will be best learned from considering these miracles, which show it not to have been a mere symbolic act — shadowing or foreshadowing by this temporal deliverance from worldly bondage a spiritual redemption from spiritual oppression — but to have been itself a conflict with the powers of evil, deep and various, and a victory over them, and so a real redemption from the oppression of spiritual wickedness. The Jewish people were not only oppressed with sore bondage in brick and mortar, but their spirits were led captive under Egyptian idolatries; and the sight and circumstances of this deliverance shook them clear of these enslaving influences, though not completely. The so-called plagues are ten in number: 1. The turning of the waters of the Nile into blood ( Exodus 7:15). 2. Bringing up frogs from the river ( Exodus 8:1). 3. The gnats or mosquitoes ( Exodus 8:16). 4. Of flies ( Exodus 8:20). 5. The murrain of beasts ( Exodus 9:6). 6. The boils upon men and beasts ( Exodus 9:8). 7. Hail, etc. ( Exodus 9:13). 8. The locusts (Exodus 10). 9. The darkness ( Exodus 10:21). 10. The destruction of the firstborn of man and beast (Exodus 11). The number ten is significant, ending, as it does, with the terrible blow struck direct from heaven — the full outpouring on Egypt of the divine wrath. , in .

Plain Eight different Hebrew words are translated by this one word plain, in our version. 1. ABEL (meadow — see ). 2. BIKA (to cleave, a valley). The valley between the two ranges of Lebanon is now called Buka. ( ). The same word is used to describe the plain on which the image was set up in the plain of Dura (Daniel 3). 3. HAK-KIKKAR (ciccar ), (to move in a circle, as a coin or a loaf), the plain around Jericho ( Genesis 13:10). 4. HAM-MISHOR (Oven place, plain), in Deuteronomy 3:10, it refers to the region now called El Belka, the high level table-lands (of Moab) east of the Dead Sea. 5. HA-ARABAH (dry region), the peculiar name of the valley of the Jordan. 6. HA-SHEFELAH (a low plain), the name of the Plain of Philistia. 7. ELON (oak, or grove of oaks). The mistranslation loses much of the beauty and force of the original, as may be seen by correcting the reading in Genesis 10:6, to oak or grove of Moreh; and the same in Deuteronomy 11:30; in Genesis 13:18, to oak grove of Mamre; in Judges 4:11, to grove of the wanderers (Zanaim — wanderers), (where Bedoins pitch their tents?); in Judges 9:6 to the oak of the covenant, or monumental oak (The Charter Oak, Boston Elm, and Penn s treaty Elm, are instances in our country); in Judges 9:37, to grove of Meonenim (magicians); and in 1 Samuel 10:3, to oak or grove of Tabor. 8. EMEK , (valley), applied to the Plain of Esdraelon and other valleys or plains, as Achor, Ajalon, Baca, Berachah, Bethrehob, Elah, Gibeon, Hebron, Jehoshaphat, Keziz, Rephaim, Shaveh, Siddim, and Succoth, besides the valley of “decision” in Joel 3:14.

Plaiting Braiding the ( 1 Peter 3:3).

Planes ( Isaiah 44:13 ). Carving tools. .

Plane-tree (Ecclesiasticus 24:14 ). .

Planets ( 2 Kings 23:5 ). .

Plaster 1. A house infected with was to be re-plastered ( Leviticus 14:42,43,48). 2. The law was to be engraved on Mount Ebal, on stones coated with plaster ( Deuteronomy 27:2,4). 3. ( Daniel 5:5), the writing by the mystic hand was on the plaster of the wall. 4. A plaster of figs were applied to boils ( Isaiah 38:21).

Plat, to (Greek: pleko ). Interweaving ( Matthew 27:29 ).

Pleiades (Greek: pleo , “to sail”) A cluster of seven stars in the constellation Taurus. The sun enters Taurus about the middle of April; its appearance was a sign of Spring.

Plow SeeAGRICULTURE.

Plumb-line (Hebrew: ANAK ). A line with a weight attached ( Amos 7:7,8). .

Plummet (Hebrew: MESHKELITH ). Used in leveling ( Isaiah 27:17).

Pochereth (“snaring”) The children of Pochereth were among those who returned from captivity ( Ezra 2:57; Nehemiah 7:59). Poetry , in the . Poison References to poison in the Scripture are very rare and no death occurring through poison is recorded. The two Hebrew words: 1. CHEMAH , feverish heat,2. ROSH , applied to some poisonous herb. The crime of poisoning never prevailed among the Hebrews. It was studied as a science in the East, and common at Rome. There were many venomous snakes and insects in Palestine. The poison of snakes was used by the Scythians and Arabs to anoint their arrows; as also alluded to by Job ( Job 6:4). It is used figuratively in poetry for anger and hate ( Psalm 58:4).

Poll The head ( Numbers 1:2,18).

Poll To clip ( 2 Samuel 14:26). .

Polygamy .

Pomegranate (Hebrew: RIMMON). A bush with dark green foliage and crimson flowers. The fruit is red when ripe and very juicy. The rind is used in the manufacture of leather. It is a native of Asia. The pillars in Solomon’s Temple were adorned with carved figures of this fruit ( 1 Kings 7:18,20). A fragment of the fruit with its pearly seeds,, imbedded in ruby liquid, is very beautiful. Thy cheeks are like a piece of pomegranate” is the allusion of the poet to the fine transparent tint ( Song of Solomon 4:3).

Pommels (little apples), ( 2 Chronicles 4:12,13). .

Pond Hebrew: AGAM ). The ponds of Egypt ( Exodus 7:19) were doubtless water left by the inundation of the Nile. Ponds for fish are mentioned in Isaiah 19:10. Pontius Pilate . Pontus A district on the Black Sea ( Acts 2:9,10). Pool 1. Hebrew: AGAM , pond. 2. Hebrew: BERAKAH , blessing. 3. Hebrew: BEREKAH , a reservoir for water. These pools in many parts of Palestine and Syria are the only resource for water in a dry season ( Isaiah 43:15). Those of Solomon, three miles southwest of Bethlehem, and Bethesda in Jerusalem, are the most celebrated ( Ecclesiastes 2:6). . Poor The poor received special favors from the law ( Deuteronomy 11:7). 1. The right of ( Leviticus 19:9,19). 2. Their portion from the produce of the land in the ( Exodus 23:11). 3. Possession of land in the year ( Exodus 23:25,30). 4. and pledges ( Exodus 23:35,37). 5. Permanent bondage forbidden ( Deuteronomy 15:12,15). 6. Portions of tithes ( Deuteronomy 14:23). 7. Their entertainments at feasts ( Deuteronomy 16:11,14). 8. Payments of ( Leviticus 19:13).

Poplar (Hebrew: LIBNEH ).

Poplar and storax trees are common in Palestine ( Hosea 4:13).

Poratha (“favored”) Son of Haman ( Esther 9:8). Porch 1. ULAM , a vestibule, open in front and at the sides. Sometimes closed with awnings or curtains. 2. MISDRON , a corridor, connecting the principal rooms of the house ( Matthew 16:71).

Porcius Festus .

Port (Latin: porta ). Gate ( Nehemiah 2:13).

Porphyry (“purple” ) A hard rock of various colors, greatly prized for its beauty when polished (Esth. 1:6). . Porter (SHOER, a gate-keeper ), ( 1 Chronicles 9:21). .

Posidonius An envoy sent to Judas (2 Macc. 14:19).

Post The door-case of a door ( Isaiah 6:4). The posts of the Temple door were of olive-wood ( 1 Kings 6:33). 1. AJIL , door-case of a door ( Ezekiel 40:16). 2. AMMAH , cubit, a post ( Isaiah 6:4). 3. MEZUZAH , motion on a centre. 4. SAF , threshold ( Exodus 26:1). 5. RAZ , to run, posts (Esth. 3:13); also guard; and a runner or carrier of messages in Job 9:25. Our word “post” means a fixed place — as a post, station, military or for travelers; also, the one who carries messages or travels by post (that is, with horses supplied at the post), and also the letter carrier; and hence, post office. Pot This was applied to many kinds of vessels, bowl, basin, cup, etc. 1. ASUK , an earthen jar, deep and without handles. 2. CHERES , an earthen jar, used for baking ( Ezekiel 4:9). 3. DUD , a kettle, used for cooking ( 1 Samuel 2:14). 4. SIR , used for flesh ( Exodus 16:3). 5. MAZREF , fining-pot ( Proverbs 26:23; 27:21). 6. GEBIYIM , bulging jars in Jeremiah 35:5. The water-pots of Cana were made of stone or earthenware. They were also of precious metals for domestic or public use. The water-pot of the Samarian woman was either an earthen jar or a leather bottle. Pottery was a handicraft among the Hebrews, remains of which are found in the debris of the most ancient ruins.

Potiphar (“belonging to the sun” ) A captain of the guard to whom Joseph was sold ( Genesis 39:1).

Potipherah A priest of On. Father of Asenath. Wife of Joseph ( Genesis 41:45,50).

Potsherd (Hebrew: CHERES ). Earthen vessel or bottle. Anything mean and contemptible, or very dry ( Isaiah 30:14; 45:9; Job 2:8).

Potter’s Field Bought by the priests with the bribe of thirty pieces given to Judas ( Matthew 27:7). .

Pottery Was one of the most common and ancient of all manufactures. The clay, when wet, was trodden by the feet to form a paste, then placed on the Wheel, and shaped by the hands. The wheel consisted of a wooden disc, placed on another larger one, and turned by the hand, or by a treadle ( Isaiah 45:9). The vessel was then smoothed, and coated with a glaze, and burned in a furnace ( Isaiah 41:25).

Pound 1. (Hebrew: MANEH , a weight). . 2. A piece of money ( Luke 19:12-27). . MANEH .

Praetorium The headquarters of the Roman governor. See JUDGMENT HALL .

Prayer (Hebrew: TEHINNAH, supplication; TEFILLAH, to bow down ). To ask God for a blessing. Men have believed in all ages that the Divine Being hears prayer ( Deuteronomy 4:29; 1 Chronicles 28:9, etc.), and answers it graciously ( <19E518> Psalm 145:18,19; 2 Chronicles 7:1) and willingly. Prayer is also called “seeking the Lord” ( 1 Chronicles 16:10), entreating the face of the Lord (See FACE ), pouring out the heart or soul before Him or before His face ( Psalm 62:8; 1 Samuel 1:15), crying ( 1 Kings 8:28) or calling unto God, and a beseeching of God ( Psalm 55:16; Exodus 32:11). In the New Testament the approach of the soul unto God, with desire and request for help, is very distinctly stated in many passages ( Matthew 6:6; 7:7; Luke 10:2; John 14:13; Ephesians 6:18; Philippians 4:6; Colossians 4:2,3, etc.). Nowhere in the Bible is there any word of explanation of the reason for prayer; the fact is dealt with as a fact, as plain as day and night. The use of forms, in some cases, seems intended to secure the praise of men rather than of God ( Matthew 6:5). When the form is the most extensive and showy the true spirit is in danger of being lost. The Lord’s Prayer ( Matthew 6:9-13; Luke 11:2-4) is the model for all Christian prayer.

Prayer is first distinctly mentioned in Abraham’s time. Moses gave no special rules or laws for prayer, but we learn that it was considered as a privilege and a duty to which man’s own nature prompted him. The altar was the place where prayer was believed to be most acceptable in the patriarchal age, and the tabernacle, under the Mosaic covenant ( Samuel 1:10), which was changed for the Temple, was called “the house of prayer” ( Isaiah 56:7). Those who could, prayed in the Temple; others at a distance turned their faces toward it — a custom which is still in practice. The Muslims also turn their faces toward the city of Mecca, which contains the holy house, the kaaba. See 1 Kings 8:30; 2 Kings 19; Chronicles 7:14; Daniel 6:10; Jonah 2:4; Zechariah 7:2; Luke 2:37, 18:10; Acts 22:17. There is a certain power in outward symbols in helping men to realize the presence of God, in quickening their faith, and in carrying out the idea that sinful man can best approach his Maker by a sacrifice. These sentiments are as extensive as the human race. There are seven prayers recorded at their full length in the Scriptures (David’s prayer ( 2 Samuel 7:19-29); Solomon’s prayer (2 Chronicles 6); Hezekiah’s prayer (2 Kings 19); Jeremiah’s prayer (Jeremiah 32); Daniel’s prayer ( Daniel 9:3); Nehemiah’s prayer (Nehemiah 1; Nehemiah 9). Nearly all of the prayers recorded in the Old Testament were for temporal blessings — the Mosaic covenant promising no other; and many were intercessory, by priests or prophets, except, as may be learned from the Psalms, where there is shown a spirit of striving against sin and for help against temptation. The Hebrews prayed three times a day ( Psalm 4:17; Daniel 6:10), and particular times or hours were thought to be more fit than others, when prayer was thought to be more acceptable ( Psalm 69:13). Confession of sins to God was usual at the time of prayer as a part of the intercession. In the Christian Church, Jesus the Christ takes the place of the temple and the altar and the priests and prophets in the old dispensation. He is the intercessor for His people, asking of God the Father blessings for His sake. The Christian form of prayer includes the Hebrew idea of intercession, pleading for benefits; and also adds the higher spiritual desires based on the idea of the brotherhood of all men ( Matthew 5:44; 9:38; 1 Timothy 2:2,8; Philippians 4:6; James 5:14). It is supposed that if certain rules are neglected in prayer that God will not answer prayer ( Psalm 66:18; Proverbs 15:29; 28:9; James 4:3; Isaiah 1:15), nor if one of God’s commands is disobeyed ( 1 Samuel 8:18), or the supplicant is proud and independent ( Job 35:12; Luke 18:20), or a hypocrite ( Job 27:9), or if he doubts, wavers, or is doubleminded ( James 1:6; Jeremiah 29:13; Mark 11:24). Enmity in the heart and secret idolatry are also stumbling-blocks. For posture in prayer see .

Prayer is the free utterance of the soul’s wants to God the Father, asking benefits in the name of our Saviour, and interceding for the good of others also. Faith is quickened by prayer; and it may be said that prayer is an indication of the spiritual condition of the soul — it being to the soul what breath is to the body. Preach, to 1. (Hebrew: BASAR , to bring glad tidings (Psalm 40). 2. KARA , to call (Genesis 1; Genesis 5). 3. Greek: diangello , to announce fully ( Luke 9:60). 4. Greek: dialegomai , to discourse ( Acts 20:7). 5. Greek: euangellizo , good news ( Luke 3:18). 6. Greek: katangello , to publish ( Acts 4:2). 7. Kerusso , to proclaim ( Matthew 3:1). 8. Greek: laleo , to speak ( Mark 2:2). 9. Prokerusso , beforehand ( Acts 3:20). 10. Greek: Proeuangellizomai , to announce glad tidings beforehand ( Galatians 3:8). 11. Parresiazomai , to be free, in speech or action ( Acts 9:27). 12. Greek: plero , to fulfill ( Romans 15:19). 13. Greek: akoe , the hearing ( Hebrews 4:2). Preacher (Hebrew: KOHELETH ). A public instructor of the Gospel ( 1 Timothy 2:7). Preaching (Hebrew: KEBRIAH ). Public discourse of the prophets ( Matthew 12:41).

Precious Stones Alluded to very often in the Scriptures, and were known, used, and valued from the earliest times. Engraved gems worn in rings ( Song of Solomon 5:14), and used for private seals (Nehemiah 10), are mentioned in Genesis, and all through the Bible. The twelve stones of the high priest’s breast. plate were engraved with the name of one of the twelve tribes ( Exodus 28:17-21), and the whole when in their proper position on the breast of the high priest were called Urim and Thummim (light and perfection). The figurative uses of precious stones are very many, and highly poetical and important for instruction, and signify value, beauty, durability, excellence. 1. (SHAMIR ), the diamond, ( Jeremiah 17:1; Ezekiel 3:9; Zechariah 7:12), was known and used for its peculiar hardness in cutting other stones, and figuratively to describe the obduracy of the Israelites. The word is the same in all the texts, although rendered both diamond and adamant. The Greek siniris was a corundum, our emory. 2. (SHEBO ), ( Exodus 28:19), the second stone in the high priest’s breastplate. Named from the river Achates, Sicily, where it was first found by the Greeks, It is a quartz in colored layers. 3. (AHLAMAH ), third in the third row of the breastplate, and is alluded to in Revelation 21:20, as one of the stones of the heavenly Jerusalem. 4. (TARSHISH ) a yellowEMERALD. There is little or nothing to lead to any satisfactory conclusion as to its identity, except in Song of Solomon 5:14. The streets of Jerusalem shall be paved with beryl ( Revelation 21:20; Tobit 13:17). 5. a. (Hebrew: EKDAH ) bright, sparkling, gem. b. (BAREKATH ), the third stone in the first row of the breastplate ( Exodus 28:17); also one of the treasures of the king ( Ezekiel 28:13). It is a precious stone of a deep red color, commonly called garnet. 6. (Greek: Chalkedon ), a precious stone ( Revelation 21:19), resembling the agate; of various colors, but often light brown or blue, found in most parts of the world, named after Chalcedon. 7. (“golden stone”). A transparent precious stone, having the color of gold mixed with green. It has a fine lustre ( Revelation 21:20). Many suppose it to be the topaz of the moderns. 8. The tenth of those precious stones in the walls of the heavenly Jerusalem. Its color was golden green ( Revelation 21:20). 9. is the leek-green variety of agate. 10. (NOPHECH ; Greek: smaragdos). First in the second row on the breastplate of the high priest ( Exodus 28:18). Used as a seal or signet (Ecclesiasticus 32:6), and spoken of as one of the foundations of Jerusalem ( Revelation 21:19). It is of a fine green color, found anciently in Ethiopia, in modern times it is found only in South America ( Exodus 28:18). It ranks next in value to the diamond. 11. (Greek: huakinthos ), (hyacinth). A precious stone, of a dark purple color ( Revelation 21:26). It loses its color when heated, and resembles the diamond. 12. (SHOHAM , “a nail”). An agate colored like a finger nail ( Exodus 28:20; Genesis 2:12). 13. (PENINIM ). A red sapphire diamond, and more valuable than a diamond of the same weight ( Isaiah 54:12). 14. (SAPPIR ). Next in hardness and value to the diamond ( Exodus 28:18), of a blue color and of various shades. Pliny described it as the lapis lazuli (Ultramarine), but that could not have been the kind in the breastplate. 15. (ODEM ). Josephus says sardonyx (Antiquities iii. 7, 6). Now called carnelian from its flesh color. The Hebrew name means red like flesh. The Sardius is a kind of flint, or chalcedony, and is valued more as it is deeper red. The name Sardius was given it at Sardis, where it was worked and engraved. It was in the high priest’s breastplate ( Exodus 28:17), and is alluded to by John in the Revelation ( Revelation 4:3). 16. (YAHALOM ). A chalcedony with layers of several shades, much used in finger rings for the signet ( Revelation 21:20). Rendered diamond in the A.V. 17. (PITDAH , Greek: topazion ). Second in the breastplate of the high priest ( Exodus 28:17), and the ninth in the foundation of the heavenly Jerusalem ( Revelation 21:20). Its color is wine yellow, of every degree of shade from dark red sometimes lilac, to pale grayish yellow, or celadon green. It was highly prized Job says that wisdom is more valuable than the petdah of Cush ( Job 28:19). There is a topaz island in the Red Sea, where it is found. , . , HARASH ( Exodus 28:11). Print, to HAKAK to cut in ( Job 19:23,24). Preparation, the ( Mark 15:42 ). .

Presbytery (from Greek, meaning “old”, “older” ) A body of elders in the Christian Church (1 Timothy 4). Also a body consisting of pastors, ruling elders, laymen, commissioned to represent the churches belonging to the presbytery. This work is subject to the revision of the synod.

Press ( Joel 3:13 ). .

Pretorium orPRAETORIUM (leader). The headquarters of the Roman military governor. ( Mark 15:16).

Prevent, to (Latin: prevenio, “to come before” ) Hebrew: KADEM , to anticipate), ( 2 Samuel 22:6,19). Greek: prophthano , “to precede” (1 Thess. 4:15.

Prick (“goods” ): “To kick against the pricks” ( Acts 9:5), should read, to kick-against the goads; as an ox kicking against the goad in the hand of the driver. Priest (Hebrew: KOHEN, to foretell? or a mediator, a messenger ), Job 33:23 ). The word priest means one who presides over things relating to God, or, as Paul says, “Every high priest taken from among men, is constituted on the behalf of men, with respect to their concerns with God, that he may present both gifts and sacrifices for sins” ( Hebrews 5:1). Adam is the first recorded priest; Noah was the first after the deluge. It is probable that the patriarchs were priests, as in Job 1:5. The prophet differed from the priest in receiving supernatural communications of knowledge, of the past, present, and future. In the patriarchal system, the firstborn male was the priest of the family, and succeeded his father. The Mosaic system substituted the tribe of Levi, instead of the firstborn (Exodus 28). The Hebrews were promised that, if they would keep the law of Moses, they should be “a peculiar treasure,” “a kingdom of priests,” “a holy nation” ( Exodus 19:5,6). (For dress of the priest, see . See pictures of priests, on pages 16, 69, 77, 131 in the book.) The age at which they were permitted to serve was not definitely fixed, as in the case of the Levites, but was, probably, at maturity — from 20 years old. The support of the high priest was, the tithe of one-tenth of the tithes assigned to the Levites ( Numbers 18:28; Nehemiah 10:38). The candidate for orders must prove his descent from Aaron; be free from bodily defects ( Leviticus 21:16-23); must not mourn outwardly; must marry only a young woman. They were to keep the sanctuary and altar ( Numbers 18:5); to keep the fire always burning on the altar ( Leviticus 1:7; 6:13); to prepare the burnt offerings, and kill the passover lamb ( 2 Chronicles 29:34; Ezra 6:20); to do the work of a certain part of the sacrifices, generally (; ): to attend to the services of atonement; to blow the trumpets for all occasions; to prepare the ointment, or perfumed oil, and the water of separation; act as assessors in judicial matters; to assist in the: work of organizing and encouraging the army; and to keep the books of the law ( Deuteronomy 20:1-4; 21:5, 31:9). They were permitted to eat, at the sanctuary, the flesh of the various offerings; and also to carry away — to be eaten in Jerusalem — certain parts of offerings; and had a right to the first-fruits of oil, wine, and grain, and certain parts of sacrifices (Deuteronomy 18); the price of redemption of man and of unclean beasts; restitutions, and all devoted things; the skins of the sacrificed animals (which was a very rich perquisite); donations; and might own land ( 1 Kings 2:26; Jeremiah 32:7,8). The total income is supposed to have been about one-fifth of the entire national income (see Genesis 47:24). The priesthood was a perpetual inheritance, transmitted from father to son. After the Captivity, those who could not prove their descent from Aaron lost their privileges as priests. The corruption of the priesthood, by making their office a means of amassing wealth, and intriguing, in politics, for political power, hastened the ruin of the Jewish nation. Christ is described in the New Testament as the firstborn, the king, the anointed, a priest after the order of Melchizedek (Hebrews 7—8). The priesthood in the Christian Church is a spiritual matter, deriving its powers and privileges from the Holy Spirit. Prince Governor of districts or local magistrates. is the ( Acts 3:15). “the prince of this world” ( John 12:31). .

Princess (“noble lady” ) “Queen” ( Isaiah 49:23). Lady ( Judges 5:29). Principality (“rulers” ) The dominion of a ( Jeremiah 13:18). Print, to (Hebrew: MATHAN “to give” ), ( Genesis 1:29). ; . “Printed,” in Job 19:23, should be “written” or “marked down.”

Prisca (“ancient” ) ( 2 Timothy 4:19) Priscilla The wife of ( Romans 16:3). The position, in several ancient manuscripts, of the name of Priscilla before that of her husband, indicates that she was the more active of the two in the church, as appears in her teaching of Apollos. She is the type of the married servant of the church, as Phebe is of the unmarried. Her assistance was asked by Timothy as of the utmost value in pointing out the actual wants and condition of the needy members of the Church. Prison Special places used as prisons were under the custody of a military officer ( Genesis 40:3). Private houses now sometimes used as places of confinement ( Jeremiah 37:15). . Prison-gate A gate of the wall enclosing the Temple.

Prochorus (“leader of the chorus” ) A Deacon ( Acts 6:5). .

Proconsul (Greek: anthupatos, “to be deputy” ) A division of conquered provinces not requiring military rule, was governed by the Roman Senate by proconsuls, civil officers, and their districts were called proconsular. The term was usually one year. A coin of Ephesus gives the title ( Acts 19:38). They did not have the power of life and death.

Procurator Is the Latin name of the Roman ruler, translated in the New Testament Greek: egemon . They were similar in power to the proconsul, and were selected from among those who had been consuls or praetors, or senators. Their term of office depended on the will of the emperor. They wore a military dress and sword, and were attended by six lictors. They had the power of life and death. The headquarters in Judaea were at Caesarea, but held judicial wherever they were, as Pilate at Jerusalem. The high priest could be removed at will by him.

Progenitors Parents or ancestors ( Genesis 49:26). .

Prognosticators, monthly ( Isaiah 47:13 ). . Prophet (Hebrew: NABI ). Signifies an inspired person, an announcer of the words of another, not from his own influence and will ( Exodus 7:1; 4:16); to foretell the future and secret events, and who revealed the will of God. The Old Testament prophets were special agents of Jehovah, raised up and sent, as occasion required, to incite to duty, to convict of sin, to call to repentance and reformation, to instruct kings and denounce against nations the judgments of God ( 2 Kings 17:13). The prophets received their messages from God in visions, trances and dreams ( Numbers 24:2-16). The Old Testament contains the inspired writings of sixteen of the Hebrew prophets, four of whom, Isaiah, Jeremiah, Ezekiel and Daniel, are called the greater, and the other twelve the minor prophets. Christ, of whom all the prophets bore witness ( Luke 24:27,44), is of His Church in all ages ( Deuteronomy 18:15), revealing to them by His inspired servants, by Himself and by His spirit all we know of God and immortality. Prophetess (Hebrew: NEBIAH ). A female ( Exodus 15:20). ; . Propitiation One who makes ( 1 John 2:2).

Prorex (“for the king” ) Viceroy ( 2 Kings 1:17).

Proselyte (Greek: proselutos; Hebrew: GERIM ). This word is often used in the Septuagint as the rendering,, of the Hebrew: GER, a sojourner, translated a stranger” ( Exodus 12:48; 20:10; 22:21, etc.). The word from meaning “one who comes to,” means, also, one “who comes over” from one faith to another. The law was liberal to strangers (GERIM ), ordaining that they should be treated with forbearance and kindness ( Exodus 22:21; 23:9; Leviticus 19:33,34). “The stranger that dwelleth with you shall be unto you as one born among you, and thou shalt love him as thyself, for ye were strangers,” etc. The stranger or sojourner was ordered to be welcomed to the Passover Feast upon his observance of certain regulations ( Exodus 12:43,45). The word in the sense of convert appears in the history and the writings of the prophets in Isaiah 56:3-8, “the sons of the stranger that join themselves to the Lord. The conquests of Alexander, the wars between Egypt and Syria, the struggle under Maccabees, and the occupation by Rome, brought the Jews into wide notice, and gave opportunities for proselytism. Such proselytes attended the Jewish worship and made pilgrimages to the feasts at Jerusalem ( Acts 2:10). The admission into Judaism of a convert was by circumcision. Converts to Judaism were classed: 1. As love-proselytes. 2. Man-for-woman or woman-for-man proselytes; where the husband followed the wife’s religion or the reverse. 3. Esther-proselytes, where conformity was assumed to escape danger (Esth. 8:17). 4. King’s-table-proselytes, converts for the hope of court, favor — as under David and Solomon. 5. Lion-proselytes, converts in the fear of a divine judgment — as the Samaritans ( 2 Kings 17:26). Proselytes became numerous during and immediately after Christ’s period; many were converted in parts remote from Jerusalem ( Acts 2:10; 8:27).

Proverbs .

Provender Food for cattle ( Genesis 24:25). , , , etc.

Providence Foresight ( Acts 24:2). . Province (Hebrew: MEDINAH ). A small district ruled by a judge ( 1 Kings 20:14,15,19).

Provision . To lay up a supply of food, or what is desired ( Romans 13:14).

Pruning-hook ( Isaiah 18:5 ). .

Psalm (Hebrew: MIZMOR, a song of praise ), ( 1 Corinthians 14:26). MUSIC .

Psalms, Psalter . Psaltery (Hebrew: NEBEL ). .

Ptolemais (“Ptolemy’s city” ) Acho, Acre (1 Macc. 5:15,55; 10:1,58,60; 12:48; Acts 21:7).

Ptolemee 1. Son of Dorymenes (1 Macc. 3:38). He was active in the expedition which Lysias organized (1 Macc. 3:38). He had great influence with Antiochus Epiphanes. 2. Son of Agesarchus, governor of Cyprus (2 Macc. 8:8). 3. Son of Abubus, who married Simon’s daughter. He was governor of the district of Jericho. He murdered Simon and two of his sons (1 Macc. 16:11). 4. Father of , the Greek translator of (Esth. 11:1). 5. , (1 Macc. 1:18). 6. Son of (Esth. 11:1). .

Ptolemy , (“the warlike”) The Greek title of the king of Egypt, as Pharaoh was the Egyptian title: first known to history in the time of Alexander, B.C. 323.

PTOLEMY I. —SOTER. Was the son of Lagus, a Macedonian, a natural son of Philip the King. Alexander made him a ruler in Egypt, where he made a strong government. Daniel alludes to him ( Daniel 11:5), as one who should receive a part of Alexander’s kingdom, by the title “King of the South.” He treacherously captured Jerusalem on a Sabbath. Having carried many Jews to Alexandria, he gave them the full privileges of citizens in the new city. ( ).

PTOLEMY II. —PHILADELPHUS Youngest son of Ptolemy I, and was made king two years before his father’s death. His daughter Berenice married Antiochus II; (see p. 18). This reign was a trying time for Judaism, and for the intellectual development of the ancient world (ALEXANDRIA).

Philadelphus was a patron of art and science, and collected famous men and a large library. Daniel alludes to him in Daniel 11.

PTOLEMY III. —EUERGETES — B.C. 247-222. Oldest son of Ptolemy Philadelphus, brother of Berenice (5). His sister’s murder gave him an occasion for invading Syria (B.C. 246), alluded to in Daniel 11:7. He recovered the images stolen out of Egypt by Cambyses, and brought home a vast treasure, earning the title of Benefactor (euergetes ), and almost miraculously escaped from the threatened attacks of Seleucus ( Daniel 11:9), and developed the resources of his country.

PTOLEMY IV. —PHILOPATOR — B.C. 222-205. He was a sensual and effeminate man, but energetic ruler. Daniel alludes to him ( Daniel 11:10-12). He offered sacrifices at Jerusalem in honor of his victories; but on attempting to enter the Holy of Holies he was struck with paralysis, for which he attempted to take revenge on the Alexandrian Jews, but was turned from his purpose by certain strange signs, which are differently reported by various historians. . He was succeeded by\parPTOLEMY V. —EPIPHANES — B.C. 205-181. It was during this reign that , the rightful high priest, who had been driven away from Jerusalem, built a temple at Leontopolis. Daniel again pictures the actual condition of affairs in the words: “The robbers of the people exalted themselves to establish the vision” ( Daniel 11:14). “Many stood up against the king of the South” (Egypt);”so the king of the North (Antiochus) came and east up a mount, and took the most fenced city” (Sidon), to which Scopas, the general of Ptolemy, had fled, “and the arms of the South did not withstand” (Antiochus defeated the Egyptians at Paneas, B.C. 198 — Daniel 11:14,15). The Romans then came in to make peace; “gave him (Ptolemy, his, Antiochus’, daughter) a young maiden” (as his wife, Daniel 11:18), who did “not stand on his side,” but supported her husband against her father.

PTOLEMY VI. —PHILOMETER — B.C. 181-146. Was son of Ptolemy V and Cleopatra, and was a child when his father was poisoned, the government being managed by his mother, who preserved peace with Syria until she died, B.C. 173. Antiothus Epiphanes invaded Egypt, but was forced to retreat by the Roman power. (See Daniel 11:25-30). In this prophesy the ships of Chittim are the Romans.PTOLEMY EUERGETES II was ruler of Cyrene (1 Macc. 11:18). Philometor is the last of the line mentioned in the Scriptures. In his reign the Jews were divided by the temple at Leontopolis. Onias, son of Onias III (see ), fled to Egypt from the political and priestly corruption at Jerusalem, and entered the service of the Ptolemy, with another Jew, Dositheus, and rose to supreme command, rendering important services to the Egyptian cause, in favor of Ptolemy Physcon against his brother. This service he made the basis of a demand for a ruined temple of Diana at Leontopolis, which he proposed to rebuild in imitation of the Temple at Jerusalem, quoting as divine authority Isaiah 19:18. The building was made the same, but the furniture was different. Instead of the seven-branched candlestick there was a single lamp, suspended by a gold chain (Josephus, Wars, vii. 10, 3). The altar and offerings were the same, and the service was by priests and Levites of clear descent. The building of the temple is dated about B.C. 149, but cannot be definitely fixed. Priests who had served in Egypt were forbidden to serve in Jerusalem, and the temple never had any great favor in Palestine, being looked upon as a kind of idolatrous shrine. There were many Jews in Egypt ( Jeremiah 43:6,7), and Ptolemy Sorer increased the number by policy and by force (Antiquities xii. ii. 1), and. they had great influence in Egypt (Antiquities xii. 4); and one is mentioned as the tutor (counselor) of the Ptolemy. The Romans, in B.C. 71, plundered and closed the temple at Leontopolis (Josephus, Wars, vii. 10).

Pua Son of Issachar ( Numbers 26:23).

Puah (“mouth” ) 1. Father of Tola ( Judges 10:1). 2. Son of Issachar? ( 1 Chronicles 7:1). 3. (“splendid”). One of the mid-wives whom Pharaoh ordered to kill the Hebrew male children ( Exodus 1:15).

Pubastum ( Ezekiel 30:17 ). . Publican (Latin: publicanus; Greek: telones ). Collectors of the Roman revenue. The publicans of the New Testament were regarded as traitors and classed with sinners ( Matthew 9:11), harlots ( Matthew 21:31,32), and with the heathen ( Matthew 18:17). No money received from them was permitted to go into the alms-box. They were not allowed to sit in judgment or give testimony. Some of them were the earliest disciples of John the Baptist and of Christ ( Luke 18:13).

Publius (“public” ) Governor of ( Acts 28:7,8).

Pudens (“bashful” ) A Christian friend of Timothy ( 2 Timothy 4:21), at Rome. Martial, the Spanish poet, who lived at Rome about A.D. 66, mentions two or three friends, Pudens, Claudia, and Linus, who were the same as the friends of Paul and Timothy.

Puhites (“Jah is revelation” ) Descendants of the family of Kirjath-Jearim.

Pul ( 1 ) Error for Phut or Put.

Pul ( 2 ) (“king” ) An Assyrian king, the first mentioned in Scripture. He made an expedition against king of Israel. But we learn from the Assyrian monuments that Jehu had already paid tribute to Shalmanezer II, as recorded on the black obelisk. It is difficult, if not Impossible, to identify Pul with any known Assyrian king. None of the monuments have a name at all like Pul. The monuments tell us that Tiglath-pileser took tribute of Menahem, and they say nothing of Pul. He may have been a usurper holding power in Western Assyria, and able to descend into Palestine; or a Babylonian, who grew to great command in those days. The period of Pul’s invasion may be thus fixed: Tigiath-pileser records that he took tribute from Menahem — a war which was carried on from his fourth to his eighth year, about B.C. 741 to 737. Menahem reigned ten years, so that Pul’s expedition could not be earlier than B.C. 751, or later than B.C. 745.

Pulpit (Hebrew: MIGDAL ). An elevated stage, usually translated “tower” ( Nehemiah 8:4).

Pulse (Hebrew: ZEROHIM, ZERONIM “to scatter, to sow “ ) A general name of peas, beans, and such kinds of garden sauce ( Daniel 1:12,16).

Punishments Punishments were twofold — capital and secondary. CAPITAL: 1. Stoning ( Exodus 17:4). 2. Hanging ( Numbers 25:4). 3. Burning ( Genesis 38:24). 4. By the sword ( Exodus 19:13). 5. Strangling ( John 18:31). 6. Drowning ( Matthew 18:6). 7. Sawing asunder ( 2 Samuel 12:31). 8. Pounding in a mortar or beating to death ( Proverbs 27:22). 9. Precipitation (2 Macc. 6:10). SECONDARY: 1. Retaliation ( Exodus 21:24-25). 2. Compensation in money, or goods, or service ( Exodus 21:18-36). 3. Stripes ( Deuteronomy 25:3). 4. Scourging ( Judges 8:16).

PUNISHMENTS, for crime, or offense against the law, were inflicted directly on the person, or indirectly on his goods, or relatives. Capital punishment was instituted among the covenant people by Noah ( Genesis 9:5,6), because murder was an offense against the image of God. The system of blood avenging was also set on foot by him, requiring the near relative to slay the murderer, even among near kinsmen. The patriarch of the family or tribe dispensed justice in the case ( Genesis 26:11,29; 38:24). The mode was usually by stoning. Cutting off the head with the sword is not sanctioned in the Mosaic law, except that it might be a retaliation in kind, as in the case of Agag ( 1 Samuel 15:33). Precipitation from a rock, or high place, was borrowed from other nations, as also cutting asunder ( Daniel 2:5; 3:29; Luke 12:46); and whipping or beating to death ( Hebrews 10:35). Casting into a den of lions is still practiced in Morocco. Moses permitted the hanging of the body on a tree after death, but it must be buried the same night ( Deuteronomy 21:22). Hanging alive was a Canaanite mode ( 2 Samuel 21:9). Stones were heaped over the body (buried or unburied), as a mark of contempt ( Joshua 7:25,26), and “to make heaps” of a city was a peculiar ignominy ( Isaiah 25:2; Jeremiah 9:11), as also to burn a dead body, which was only permitted in two cases ( Leviticus 20:14; 21:9). Crucifixion was practiced in the last days of the nation. Scourging (whipping on the bare back) was limited to 40 stripes (which were in later limited, by custom to 39, lest by accident the number 40 be exceeded, 2 Corinthians 40:24). The soles of the feet were beaten with rods, or a lash, when the victim was lying on his face, and assistants held his feet in position ( Leviticus 19:20; Deuteronomy 22:18; 25:2,3). Servants might be whipped ( Exodus 21:20). Offenses against the rules of the church were punished by whipping ( Matthew 10:17; Acts 26:11) in the synagogue. The law of retaliation was regulated by rules, so as to prevent mere revenge ( Exodus 21:23-25; Leviticus 24:19-22), and a system of compensation was adopted (Exodus 21). A false accuser suffered what he proposed to inflict wrongfully on another ( Deuteronomy 19:19). Imprisonment was practiced for convenience rather than punishment ( Leviticus 24:12). Debtors were shut up until they paid ( Matthew 18:30); stocks were used ( Matthew 18:27). . There is no direct reference to rewards or punishments in the future life in the Old Testament. .

Punites, the Descendants of , son of Issachar, ( Numbers 26:23).

Punon (“darkness” ) Identified with Pinon, the site of the copper-mines (Num, 33:42,43), between Petra and Zoar. Kalaat Phenan is a ruined castle on a spur of Mount Seir, and probably marks the ancient site.

Pur (“a lot” ), ( Esther 3:7 ). PURIM.

Purification (Latin: “making clean” ) In all cases consisted by the use of waters — by ablution or sprinkling.

Purim The annual feast in memory of Esther. .

Purse A , in which the Hebrews carried their money when on a journey ( Genesis 43:35); and merchants carried their weights ( Deuteronomy 25:13). The was used as a purse ( Matthew 10:9).

Put ( 1 Chronicles 1:8 ). .

Puteoli Eight miles northwest of Naples, on the shore; once called the Bay of Cumae (see Virgil), and also Puteolanus. It was a famous watering-place, on account of its many warm springs. Ships landed cargoes of grain, and also passengers from the Levant, at this, the best harbor near Rome. The harbor was protected by a mole, the ruins of which are still to be seen. Scipio sailed from this port to Spain; Cicero had a villa in the vicinity, and Hadrian was buried near. Now called Puzzuoli.

Putiel (“afflicted by God” ) Daughter of Putiel, and mother of Phinehas ( Exodus 6:25).

Pygarg A clean animal ( Deuteronomy 14:5), of the antelope species.