Oreb, The rock of -
the place where Gideon slew Oreb after the defeat of the
Midianites (Judg. 7:25; Isa. 10:26). It was probably the place
now called Orbo, on the east of Jordan, near Bethshean.
Oren -
ash or pine, the son of Jerahmeel (1 Chr. 2:25).
Organ -
some kind of wind instrument, probably a kind of Pan's pipes
(Gen. 4:21; Job 21:12; Ps. 150:4), which consisted of seven or
eight reeds of unequal length.
Orion -
Heb. Kesil; i.e., "the fool", the name of a constellation (Job
9:9; 38:31; Amos 5:8) consisting of about eighty stars. The
Vulgate renders thus, but the LXX. renders by Hesperus, i.e.,
"the evening-star," Venus. The Orientals "appear to have
conceived of this constellation under the figure of an impious
giant bound upon the sky." This giant was, according to
tradition, Nimrod, the type of the folly that contends against
God. In Isa. 13:10 the plural form of the Hebrew word is
rendered "constellations."
Ornan -
1 Chr. 21:15. (See ARAUNAH.)
Orpah -
forelock or fawn, a Moabitess, the wife of Chilion (Ruth 1:4;
4:10). On the death of her husband she accompanied Naomi, her
mother-in-law, part of the way to Bethlehem, and then returned
to Moab.
Orphans -
(Lam. 5:3), i.e., desolate and without protectors. The word
occurs only here. In John 14:18 the word there rendered
"comfortless" (R.V., "desolate;" marg., "orphans") properly
means "orphans." The same Greek word is rendered "fatherless" in
James 1:27.
Osprey -
Heb. 'ozniyyah, an unclean bird according to the Mosaic law
(Lev. 11:13; Deut. 14:12); the fish-eating eagle (Pandion
haliaetus); one of the lesser eagles. But the Hebrew word may be
taken to denote the short-toed eagle (Circaetus gallicus of
Southern Europe), one of the most abundant of the eagle tribe
found in Palestine.
Ossifrage -
Heb. peres = to "break" or "crush", the lammer-geier, or bearded
vulture, the largest of the whole vulture tribe. It was an
unclean bird (Lev. 11:13; Deut. 14:12). It is not a gregarious
bird, and is found but rarely in Palestine. "When the other
vultures have picked the flesh off any animal, he comes in at
the end of the feast, and swallows the bones, or breaks them,
and swallows the pieces if he cannot otherwise extract the
marrow. The bones he cracks [hence the appropriateness of the
name ossifrage, i.e., "bone-breaker"] by letting them fall on a
rock from a great height. He does not, however, confine himself
to these delicacies, but whenever he has an opportunity will
devour lambs, kids, or hares. These he generally obtains by
pushing them over cliffs, when he has watched his opportunity;
and he has been known to attack men while climbing rocks, and
dash them against the bottom. But tortoises and serpents are his
ordinary food...No doubt it was a lammer-geier that mistook the
bald head of the poet AEschylus for a stone, and dropped on it
the tortoise which killed him" (Tristram's Nat. Hist.).
Ostrich -
(Lam. 4:3), the rendering of Hebrew pl. enim; so called from its
greediness and gluttony. The allusion here is to the habit of
the ostrich with reference to its eggs, which is thus described:
"The outer layer of eggs is generally so ill covered that they
are destroyed in quantities by jackals, wild-cats, etc., and
that the natives carry them away, only taking care not to leave
the marks of their footsteps, since, when the ostrich comes and
finds that her nest is discovered, she crushes the whole brood,
and builds a nest elsewhere." In Job 39:13 this word in the
Authorized Version is the rendering of a Hebrew word (notsah)
which means "feathers," as in the Revised Version. In the same
verse the word "peacocks" of the Authorized Version is the
rendering of the Hebrew pl. renanim, properly meaning
"ostriches," as in the Revised Version. (See OWL ¯T0002815 [1].)
Othni -
a lion of Jehovah, a son of Shemaiah, and one of the temple
porters in the time of David (1 Chr. 26:7). He was a "mighty man
of valour."
Othniel -
lion of God, the first of the judges. His wife Achsah was the
daughter of Caleb (Josh. 15:16, 17; Judg. 1:13). He gained her
hand as a reward for his bravery in leading a successful
expedition against Debir (q.v.). Some thirty years after the
death of Joshua, the Israelites fell under the subjection of
Chushan-rishathaim (q.v.), the king of Mesopotamia. He oppressed
them for full eight years, when they "cried" unto Jehovah, and
Othniel was raised up to be their deliverer. He was the younger
brother of Caleb (Judg. 3:8, 9-11). He is the only judge
mentioned connected with the tribe of Judah. Under him the land
had rest forty years.
Ouches -
an Old English word denoting cavities or sockets in which gems
were set (Ex. 28:11).
Oven -
Heb. tannur, (Hos. 7:4). In towns there appear to have been
public ovens. There was a street in Jerusalem (Jer. 37:21)
called "bakers' street" (the only case in which the name of a
street in Jerusalem is preserved). The words "tower of the
furnaces" (Neh. 3:11; 12:38) is more properly "tower of the
ovens" (Heb. tannurim). These resemble the ovens in use among
ourselves.
There were other private ovens of different kinds. Some were
like large jars made of earthenware or copper, which were heated
inside with wood (1 Kings 17:12; Isa. 44:15; Jer. 7:18) or grass
(Matt. 6:30), and when the fire had burned out, small pieces of
dough were placed inside or spread in thin layers on the
outside, and were thus baked. (See FURNACE.)
Pits were also formed for the same purposes, and lined with
cement. These were used after the same manner.
Heated stones, or sand heated by a fire heaped over it, and
also flat irons pans, all served as ovens for the preparation of
bread. (See Gen. 18:6; 1 Kings 19:6.)
Owl -
(1.) Heb. bath-haya'anah, "daughter of greediness" or of
"shouting." In the list of unclean birds (Lev. 11:16; Deut.
14:15); also mentioned in Job 30:29; Isa. 13:21; 34:13; 43:20;
Jer. 50:39; Micah 1:8. In all these passages the Revised Version
translates "ostrich" (q.v.), which is the correct rendering.
(2.) Heb. yanshuph, rendered "great owl" in Lev. 11:17; Deut.
14:16, and "owl" in Isa. 34:11. This is supposed to be the
Egyptian eagle-owl (Bubo ascalaphus), which takes the place of
the eagle-owl (Bubo maximus) found in Southern Europe. It is
found frequenting the ruins of Egypt and also of the Holy Land.
"Its cry is a loud, prolonged, and very powerful hoot. I know
nothing which more vividly brought to my mind the sense of
desolation and loneliness than the re-echoing hoot of two or
three of these great owls as I stood at midnight among the
ruined temples of Baalbek" (Tristram).
The LXX. and Vulgate render this word by "ibis", i.e., the
Egyptian heron.
(3.) Heb. kos, rendered "little owl" in Lev. 11:17; Deut.
14:16, and "owl" in Ps. 102:6. The Arabs call this bird "the
mother of ruins." It is by far the most common of all the owls
of Palestine. It is the Athene persica, the bird of Minerva, the
symbol of ancient Athens.
(4.) Heb. kippoz, the "great owl" (Isa. 34:15); Revised
Version, "arrow-snake;" LXX. and Vulgate, "hedgehog," reading in
the text, kippod, instead of kippoz. There is no reason to doubt
the correctness of the rendering of the Authorized Version.
Tristram says: "The word [i.e., kippoz] is very possibly an
imitation of the cry of the scops owl (Scops giu), which is very
common among ruins, caves, and old walls of towns...It is a
migrant, returning to Palestine in spring."
(5.) Heb. lilith, "screech owl" (Isa. 34:14, marg. and R.V.,
"night monster"). The Hebrew word is from a root signifying
"night." Some species of the owl is obviously intended by this
word. It may be the hooting or tawny owl (Syrnium aluco), which
is common in Egypt and in many parts of Palestine. This verse in
Isaiah is "descriptive of utter and perpetual desolation, of a
land that should be full of ruins, and inhabited by the animals
that usually make such ruins their abode."
Ox -
Heb. bakar, "cattle;" "neat cattle", (Gen. 12:16; 34:28; Job
1:3, 14; 42:12, etc.); not to be muzzled when treading the corn
(Deut. 25:4). Referred to by our Lord in his reproof to the
Pharisees (Luke 13:15; 14:5).
Ox goad -
mentioned only in Judg. 3:31, the weapon with which Shamgar
(q.v.) slew six hundred Philistines. "The ploughman still
carries his goad, a weapon apparently more fitted for the hand
of the soldier than the peaceful husbandman. The one I saw was
of the 'oak of Bashan,' and measured upwards of ten feet in
length. At one end was an iron spear, and at the other a piece
of the same metal flattened. One can well understand how a
warrior might use such a weapon with effect in the battle-field"
(Porter's Syria, etc.). (See GOAD.)
Ozem -
strong. (1.) One of David's brothers; the sixth son of Jesse (1
Chr. 2:15).
(2.) A son of Jerahmeel (1 Chr. 2:25).
Ozias -
son of Joram (Matt. 1:8); called also Uzziah (2 Kings 15:32,
34).
Ozni -
hearing, one of the sons of Gad; also called Ezbon (Gen. 46:16;
Num. 26:16).
Paarai -
opening of the Lord, "the Arbite," one of David's heroes (2 Sam.
23:35); called also Naarai, 1 Chr. 11:37.
Padan -
a plain, occurring only in Gen. 48:7, where it designates
Padan-aram.
Padan-aram -
the plain of Aram, or the plain of the highlands, (Gen. 25:20;
28:2, 5-7; 31:18, etc.), commonly regarded as the district of
Mesopotamia (q.v.) lying around Haran.
Pagiel -
God allots, a prince of the tribe of Asher (Num. 1:13), in the
wilderness.
Pahath-moab -
governor of Moab, a person whose descendants returned from the
Captivity and assisted in rebuilding Jerusalem (Ezra 2:6; 8:4;
10:30).
Paint -
Jezebel "painted her face" (2 Kings 9:30); and the practice of
painting the face and the eyes seems to have been common (Jer.
4:30; Ezek. 23:40). An allusion to this practice is found in the
name of Job's daughter (42:14) Kerenhappuch (q.v.). Paintings in
the modern sense of the word were unknown to the ancient Jews.
Palace -
Used now only of royal dwellings, although originally meaning
simply (as the Latin word palatium, from which it is derived,
shows) a building surrounded by a fence or a paling. In the
Authorized Version there are many different words so rendered,
presenting different ideas, such as that of citadel or lofty
fortress or royal residence (Neh. 1:1; Dan. 8:2). It is the name
given to the temple fortress (Neh. 2:8) and to the temple itself
(1 Chr. 29:1). It denotes also a spacious building or a great
house (Dan. 1:4; 4:4, 29: Esther 1:5; 7:7), and a fortified
place or an enclosure (Ezek. 25:4). Solomon's palace is
described in 1 Kings 7:1-12 as a series of buildings rather than
a single great structure. Thirteen years were spent in their
erection. This palace stood on the eastern hill, adjoining the
temple on the south.
In the New Testament it designates the official residence of
Pilate or that of the high priest (Matt. 26:3, 58, 69; Mark
14:54, 66; John 18:15). In Phil. 1:13 this word is the rendering
of the Greek praitorion, meaning the praetorian cohorts at Rome
(the life-guard of the Caesars). Paul was continually chained to
a soldier of that corps (Acts 28:16), and hence his name and
sufferings became known in all the praetorium. The "soldiers
that kept" him would, on relieving one another on guard,
naturally spread the tidings regarding him among their comrades.
Some, however, regard the praetroium (q.v.) as the barrack
within the palace (the palatium) of the Caesars in Rome where a
detachment of these praetorian guards was stationed, or as the
camp of the guards placed outside the eastern walls of Rome.
"In the chambers which were occupied as guard-rooms," says Dr.
Manning, "by the praetorian troops on duty in the palace, a
number of rude caricatures are found roughly scratched upon the
walls, just such as may be seen upon barrack walls in every part
of the world. Amongst these is one of a human figure nailed upon
a cross. To add to the 'offence of the cross,' the crucified one
is represented with the head of an animal, probably that of an
ass. Before it stands the figure of a Roman legionary with one
hand upraised in the attitude of worship. Underneath is the
rude, misspelt, ungrammatical inscription, Alexamenos worships
his god. It can scarcely be doubted that we have here a
contemporary caricature, executed by one of the praetorian
guard, ridiculing the faith of a Christian comrade."
Palestine -
originally denoted only the sea-coast of the land of Canaan
inhabited by the Philistines (Ex. 15:14; Isa. 14:29, 31; Joel
3:4), and in this sense exclusively the Hebrew name Pelesheth
(rendered "Philistia" in Ps. 60:8; 83:7; 87:4; 108:9) occurs in
the Old Testament.
Not till a late period in Jewish history was this name used to
denote "the land of the Hebrews" in general (Gen. 40:15). It is
also called "the holy land" (Zech. 2:12), the "land of Jehovah"
(Hos. 9:3; Ps. 85:1), the "land of promise" (Heb. 11:9), because
promised to Abraham (Gen. 12:7; 24:7), the "land of Canaan"
(Gen. 12:5), the "land of Israel" (1 Sam. 13:19), and the "land
of Judah" (Isa. 19:17).
The territory promised as an inheritance to the seed of
Abraham (Gen. 15:18-21; Num. 34:1-12) was bounded on the east by
the river Euphrates, on the west by the Mediterranean, on the
north by the "entrance of Hamath," and on the south by the
"river of Egypt." This extent of territory, about 60,000 square
miles, was at length conquered by David, and was ruled over also
by his son Solomon (2 Sam. 8; 1 Chr. 18; 1 Kings 4:1, 21). This
vast empire was the Promised Land; but Palestine was only a part
of it, terminating in the north at the southern extremity of the
Lebanon range, and in the south in the wilderness of Paran, thus
extending in all to about 144 miles in length. Its average
breadth was about 60 miles from the Mediterranean on the west to
beyond the Jordan. It has fittingly been designated "the least
of all lands." Western Palestine, on the south of Gaza, is only
about 40 miles in breadth from the Mediterranean to the Dead
Sea, narrowing gradually toward the north, where it is only 20
miles from the sea-coast to the Jordan.
Palestine, "set in the midst" (Ezek. 5:5) of all other lands,
is the most remarkable country on the face of the earth. No
single country of such an extent has so great a variety of
climate, and hence also of plant and animal life. Moses
describes it as "a good land, a land of brooks of water, of
fountains and depths that spring out of valleys and hills; a
land of wheat, and barley, and vines, and fig trees, and
pomegranates; a land of oil olive, and honey; a land wherein
thou shalt not eat bread without scarceness, thou shalt not lack
any thing in it; a land whose stones are iron, and out of whose
hills thou mayest dig brass" (Deut. 8:7-9).
"In the time of Christ the country looked, in all probability,
much as now. The whole land consists of rounded limestone hills,
fretted into countless stony valleys, offering but rarely level
tracts, of which Esdraelon alone, below Nazareth, is large
enough to be seen on the map. The original woods had for ages
disappeared, though the slopes were dotted, as now, with figs,
olives, and other fruit-trees where there was any soil.
Permanent streams were even then unknown, the passing rush of
winter torrents being all that was seen among the hills. The
autumn and spring rains, caught in deep cisterns hewn out like
huge underground jars in the soft limestone, with artificial
mud-banked ponds still found near all villages, furnished water.
Hills now bare, or at best rough with stunted growth, were then
terraced, so as to grow vines, olives, and grain. To-day almost
desolate, the country then teemed with population. Wine-presses
cut in the rocks, endless terraces, and the ruins of old
vineyard towers are now found amidst solitudes overgrown for
ages with thorns and thistles, or with wild shrubs and poor
gnarled scrub" (Geikie's Life of Christ).
From an early period the land was inhabited by the descendants
of Canaan, who retained possession of the whole land "from Sidon
to Gaza" till the time of the conquest by Joshua, when it was
occupied by the twelve tribes. Two tribes and a half had their
allotments given them by Moses on the east of the Jordan (Deut.
3:12-20; comp. Num. 1:17-46; Josh. 4:12-13). The remaining
tribes had their portion on the west of Jordan.
From the conquest till the time of Saul, about four hundred
years, the people were governed by judges. For a period of one
hundred and twenty years the kingdom retained its unity while it
was ruled by Saul and David and Solomon. On the death of
Solomon, his son Rehoboam ascended the throne; but his conduct
was such that ten of the tribes revolted, and formed an
independent monarchy, called the kingdom of Israel, or the
northern kingdom, the capital of which was first Shechem and
afterwards Samaria. This kingdom was destroyed. The Israelites
were carried captive by Shalmanezer, king of Assyria, B.C. 722,
after an independent existence of two hundred and fifty-three
years. The place of the captives carried away was supplied by
tribes brought from the east, and thus was formed the Samaritan
nation (2 Kings 17:24-29).
Nebuchadnezzar came up against the kingdom of the two tribes,
the kingdom of Judah, the capital of which was Jerusalem, one
hundred and thirty-four years after the overthrow of the kingdom
of Israel. He overthrew the city, plundered the temple, and
carried the people into captivity to Babylon (B.C. 587), where
they remained seventy years. At the close of the period of the
Captivity, they returned to their own land, under the edict of
Cyrus (Ezra 1:1-4). They rebuilt the city and temple, and
restored the old Jewish commonwealth.
For a while after the Restoration the Jews were ruled by
Zerubbabel, Ezra, and Nehemiah, and afterwards by the high
priests, assisted by the Sanhedrin. After the death of Alexander
the Great at Babylon (B.C. 323), his vast empire was divided
between his four generals. Egypt, Arabia, Palestine, and
Coele-Syria fell to the lot of Ptolemy Lagus. Ptolemy took
possession of Palestine in B.C. 320, and carried nearly one
hundred thousand of the inhabitants of Jerusalem into Egypt. He
made Alexandria the capital of his kingdom, and treated the Jews
with consideration, confirming them in the enjoyment of many
privileges.
After suffering persecution at the hands of Ptolemy's
successors, the Jews threw off the Egyptian yoke, and became
subject to Antiochus the Great, the king of Syria. The cruelty
and opression of the successors of Antiochus at length led to
the revolt under the Maccabees (B.C. 163), when they threw off
the Syrian yoke.
In the year B.C. 68, Palestine was reduced by Pompey the Great
to a Roman province. He laid the walls of the city in ruins, and
massacred some twelve thousand of the inhabitants. He left the
temple, however, unijured. About twenty-five years after this
the Jews revolted and cast off the Roman yoke. They were
however, subdued by Herod the Great (q.v.). The city and the
temple were destroyed, and many of the inhabitants were put to
death. About B.C. 20, Herod proceeded to rebuild the city and
restore the ruined temple, which in about nine years and a half
was so far completed that the sacred services could be resumed
in it (comp. John 2:20). He was succeeded by his son Archelaus,
who was deprived of his power, however, by Augustus, A.D. 6,
when Palestine became a Roman province, ruled by Roman governors
or procurators. Pontius Pilate was the fifth of these
procurators. He was appointed to his office A.D. 25.
Exclusive of Idumea, the kingdom of Herod the Great
comprehended the whole of the country originally divided among
the twelve tribes, which he divided into four provinces or
districts. This division was recognized so long as Palestine was
under the Roman dominion. These four provinces were, (1) Judea,
the southern portion of the country; (2) Samaria, the middle
province, the northern boundary of which ran along the hills to
the south of the plain of Esdraelon; (3) Galilee, the northern
province; and (4) Peraea (a Greek name meaning the "opposite
country"), the country lying east of the Jordan and the Dead
Sea. This province was subdivided into these districts, (1)
Peraea proper, lying between the rivers Arnon and Jabbok; (2)
Galaaditis (Gilead); (3) Batanaea; (4) Gaulonitis (Jaulan); (5)
Ituraea or Auranitis, the ancient Bashan; (6) Trachonitis; (7)
Abilene; (8) Decapolis, i.e., the region of the ten cities. The
whole territory of Palestine, including the portions alloted to
the trans-Jordan tribes, extended to about eleven thousand
square miles. Recent exploration has shown the territory on the
west of Jordan alone to be six thousand square miles in extent,
the size of the principality of Wales.
Pallu -
separated, the second son of Reuben (1 Chr. 5:3); called Phallu,
Gen. 46:9. He was the father of the Phalluites (Ex. 6:14; Num.
26:5, 8).
Palmer-worm -
(Heb. gazam). The English word may denote either a caterpillar
(as rendered by the LXX.), which wanders like a palmer or
pilgrim, or which travels like pilgrims in bands (Joel 1:4;
2:25), the wingless locusts, or the migratory locust in its
larva state.
Palm tree -
(Heb. tamar), the date-palm characteristic of Palestine. It is
described as "flourishing" (Ps. 92:12), tall (Cant. 7:7),
"upright" (Jer. 10:5). Its branches are a symbol of victory
(Rev. 7:9). "Rising with slender stem 40 or 50, at times even
80, feet aloft, its only branches, the feathery, snow-like,
pale-green fronds from 6 to 12 feet long, bending from its top,
the palm attracts the eye wherever it is seen." The whole land
of Palestine was called by the Greeks and Romans Phoenicia,
i.e., "the land of palms." Tadmor in the desert was called by
the Greeks and Romans Palmyra, i.e., "the city of palms." The
finest specimens of this tree grew at Jericho (Deut. 34:3) and
Engedi and along the banks of the Jordan. Branches of the palm
tree were carried at the feast of Tabernacles (Lev. 23:40). At
our Lord's triumphal entrance into Jerusalem the crowds took
palm branches, and went forth to meet him, crying, "Hosanna:
Blessed is the King of Israel that cometh in the name of the
Lord" (Matt. 21:8; John 12:13). (See DATE.)
Palm trees, The city of -
the name given to Jericho (q.v.), Deut. 34:3; Judg. 1:16; 3:13.
Palsy -
a shorter form of "paralysis." Many persons thus afflicted were
cured by our Lord (Matt. 4:24; 8:5-13; 9:2-7; Mark 2:3-11; Luke
7:2-10; John 5:5-7) and the apostles (Acts 8:7; 9:33, 34).
Palti -
deliverance from the Lord, one of the spies representing the
tribe of Benjamin (Num. 13:9).
Paltiel -
deliverance of God, the prince of Issachar who assisted "to
divide the land by inheritance" (Num. 34:26).
Paltite -
the designation of one of David's heroes (2 Sam. 23:26); called
also the Pelonite (1 Chr. 11:27).
Pamphylia -
Paul and his company, loosing from Paphos, sailed north-west and
came to Perga, the capital of Pamphylia (Acts 13:13, 14), a
province about the middle of the southern sea-board of Asia
Minor. It lay between Lycia on the west and Cilicia on the east.
There were strangers from Pamphylia at Jerusalem on the day of
Pentecost (2:10).
Pan -
a vessel of metal or earthenware used in culinary operations; a
cooking-pan or frying-pan frequently referred to in the Old
Testament (Lev. 2:5; 6:21; Num. 11:8; 1 Sam. 2:14, etc.).
The "ash-pans" mentioned in Ex. 27:3 were made of copper, and
were used in connection with the altar of burnt-offering. The
"iron pan" mentioned in Ezek. 4:3 (marg., "flat plate " or
"slice") was probably a mere plate of iron used for baking. The
"fire-pans" of Ex. 27:3 were fire-shovels used for taking up
coals. The same Hebrew word is rendered "snuff-dishes" (25:38;
37:23) and "censers" (Lev. 10:1; 16:12; Num. 4:14, etc.). These
were probably simply metal vessels employed for carrying burning
embers from the brazen altar to the altar of incense.
The "frying-pan" mentioned in Lev. 2:7; 7:9 was a pot for
boiling.
Pannag -
(Ezek. 27:17; marg. R.V., "perhaps a kind of confection") the
Jews explain as the name of a kind of sweet pastry. Others take
it as the name of some place, identifying it with Pingi, on the
road between Damascus and Baalbec. "Pannaga" is the Sanscrit
name of an aromatic plant (comp. Gen. 43:11).
Paper -
The expression in the Authorized Version (Isa. 19:7), "the paper
reeds by the brooks," is in the Revised Version more correctly
"the meadows by the Nile." The words undoubtedly refer to a
grassy place on the banks of the Nile fit for pasturage.
In 2 John 1:12 the word is used in its proper sense. The
material so referred to was manufactured from the papyrus, and
hence its name. The papyrus (Heb. gome) was a kind of bulrush
(q.v.). It is mentioned by Job (8:11) and Isaiah (35:7). It was
used for many purposes. This plant (Papyrus Nilotica) is now
unknown in Egypt; no trace of it can be found. The unaccountable
disappearance of this plant from Egypt was foretold by Isaiah
(19:6, 7) as a part of the divine judgment on that land. The
most extensive papyrus growths now known are in the marshes at
the northern end of the lake of Merom.
Paphos -
the capital of the island of Cyprus, and therefore the residence
of the Roman governor. It was visited by Paul and Barnabas on
their first missionary tour (Acts 13:6). It is new Paphos which
is here meant. It lay on the west coast of the island, about 8
miles north of old Paphos. Its modern name is Baffa.
Parable -
(Gr. parabole), a placing beside; a comparison; equivalent to
the Heb. mashal, a similitude. In the Old Testament this is used
to denote (1) a proverb (1 Sam. 10:12; 24:13; 2 Chr. 7:20), (2)
a prophetic utterance (Num. 23:7; Ezek. 20:49), (3) an enigmatic
saying (Ps. 78:2; Prov. 1:6). In the New Testament, (1) a
proverb (Mark 7:17; Luke 4:23), (2) a typical emblem (Heb. 9:9;
11:19), (3) a similitude or allegory (Matt. 15:15; 24:32; Mark
3:23; Luke 5:36; 14:7); (4) ordinarily, in a more restricted
sense, a comparison of earthly with heavenly things, "an earthly
story with a heavenly meaning," as in the parables of our Lord.
Instruction by parables has been in use from the earliest
times. A large portion of our Lord's public teaching consisted
of parables. He himself explains his reasons for this in his
answer to the inquiry of the disciples, "Why speakest thou to
them in parables?" (Matt. 13:13-15; Mark 4:11, 12; Luke 8:9,
10). He followed in so doing the rule of the divine procedures,
as recorded in Matt. 13:13.
The parables uttered by our Lord are all recorded in the
synoptical (i.e., the first three) Gospels. The fourth Gospel
contains no parable properly so called, although the
illustration of the good shepherd (John 10:1-16) has all the
essential features of a parable. (See List of Parables in
Appendix.)
Paradise -
a Persian word (pardes), properly meaning a "pleasure-ground" or
"park" or "king's garden." (See EDEN.) It came in
course of time to be used as a name for the world of happiness
and rest hereafter (Luke 23:43; 2 Cor. 12:4; Rev. 2:7). For
"garden" in Gen. 2:8 the LXX. has "paradise."
Parah -
the heifer, a town in Benjamin (Josh. 18:23), supposed to be
identical with the ruins called Far'ah, about 6 miles north-east
of Jerusalem, in the Wady Far'ah, which is a branch of the Wady
Kelt.
Paran -
abounding in foliage, or abounding in caverns, (Gen. 21:21), a
desert tract forming the north-eastern division of the peninsula
of Sinai, lying between the 'Arabah on the east and the
wilderness of Shur on the west. It is intersected in a
north-western direction by the Wady el-'Arish. It bears the
modern name of Badiet et-Tih, i.e., "the desert of the
wanderings." This district, through which the children of Israel
wandered, lay three days' march from Sinai (Num. 10:12, 33).
From Kadesh, in this wilderness, spies (q.v.) were sent to spy
the land (13:3, 26). Here, long afterwards, David found refuge
from Saul (1 Sam. 25:1, 4).
Paran, Mount -
probably the hilly region or upland wilderness on the north of
the desert of Paran forming the southern boundary of the
Promised Land (Deut. 33:2; Hab. 3:3).
Parbar -
(1 Chr. 26:18), a place apparently connected with the temple,
probably a "suburb" (q.v.), as the word is rendered in 2 Kings
23:11; a space between the temple wall and the wall of the
court; an open portico into which the chambers of the official
persons opened (1 Chr. 26:18).
Parched ground -
(Isa. 35:7), Heb. sharab, a "mirage", a phenomenon caused by the
refraction of the rays of the sun on the glowing sands of the
desert, causing them suddenly to assume the appearance of a
beautiful lake. It is called by the modern Arabs by the same
Hebrew name serab.
Parchment -
a skin prepared for writing on; so called from Pergamos (q.v.),
where this was first done (2 Tim. 4:13).
Pardon -
the forgiveness of sins granted freely (Isa. 43:25), readily
(Neh. 9:17; Ps. 86:5), abundantly (Isa. 55:7; Rom. 5:20). Pardon
is an act of a sovereign, in pure sovereignty, granting simply a
remission of the penalty due to sin, but securing neither honour
nor reward to the pardoned. Justification (q.v.), on the other
hand, is the act of a judge, and not of a sovereign, and
includes pardon and, at the same time, a title to all the
rewards and blessings promised in the covenant of life.
Parlour -
(from the Fr. parler, "to speak") denotes an "audience chamber,"
but that is not the import of the Hebrew word so rendered. It
corresponds to what the Turks call a kiosk, as in Judg. 3:20
(the "summer parlour"), or as in the margin of the Revised
Version ("the upper chamber of cooling"), a small room built on
the roof of the house, with open windows to catch the breeze,
and having a door communicating with the outside by which
persons seeking an audience may be admitted. While Eglon was
resting in such a parlour, Ehud, under pretence of having a
message from God to him, was admitted into his presence, and
murderously plunged his dagger into his body (21, 22).
The "inner parlours" in 1 Chr. 28:11 were the small rooms or
chambers which Solomon built all round two sides and one end of
the temple (1 Kings 6:5), "side chambers;" or they may have
been, as some think, the porch and the holy place.
In 1 Sam. 9:22 the Revised Version reads "guest chamber," a
chamber at the high place specially used for sacrificial feasts.
Parmashta -
strong-fisted, a son of Haman, slain in Shushan (Esther 9:9).
Parmenas -
constant, one of the seven "deacons" (Acts 6:5).
Parshandatha -
an interpreter of the law, the eldest of Haman's sons, slain in
Shushan (Esther 9:7).
Parthians -
were present in Jerusalem at Pentecost (Acts 2:9). Parthia lay
on the east of Media and south of Hyrcania, which separated it
from the Caspian Sea. It corresponded with the western half of
the modern Khorasan, and now forms a part of Persia.
Partridge -
(Heb. kore, i.e., "caller"). This bird, unlike our own
partridge, is distinguished by "its ringing call-note, which in
early morning echoes from cliff to cliff amidst the barrenness
of the wilderness of Judea and the glens of the forest of
Carmel" hence its Hebrew name. This name occurs only twice in
Scripture.
In 1 Sam. 26:20 "David alludes to the mode of chase practised
now, as of old, when the partridge, continuously chased, was at
length, when fatigued, knocked down by sticks thrown along the
ground." It endeavours to save itself "by running, in preference
to flight, unless when suddenly started. It is not an inhabitant
of the plain or the corn-field, but of rocky hill-sides"
(Tristram's Nat. Hist.).
In Jer. 17:11 the prophet is illustrating the fact that riches
unlawfully acquired are precarious and short-lived. The exact
nature of the illustration cannot be precisely determined. Some
interpret the words as meaning that the covetous man will be as
surely disappointed as the partridge which gathers in eggs, not
of her own laying, and is unable to hatch them; others
(Tristram), with more probability, as denoting that the man who
enriches himself by unjust means "will as surely be disappointed
as the partridge which commences to sit, but is speedily robbed
of her hopes of a brood" by her eggs being stolen away from her.
The commonest partridge in Palestine is the Caccabis
saxatilis, the Greek partridge. The partridge of the wilderness
(Ammo-perdix heyi) is a smaller species. Both are essentially
mountain and rock birds, thus differing from the English
partridge, which loves cultivated fields.
Paruah -
flourishing, the father of Jehoshaphat, appointed to provide
monthly supplies for Solomon from the tribe of Issachar (1 Kings
4:17).
Parvaim -
the name of a country from which Solomon obtained gold for the
temple (2 Chr. 3:6). Some have identified it with Ophir, but it
is uncertain whether it is even the name of a place. It may
simply, as some think, denote "Oriental regions."
Pasach -
clearing, one of the sons of Japhlet, of the tribe of Asher (1
Chr. 7:33).
Pas-dammim -
the border of blood = Ephes-dammim (q.v.), between Shochoh and
Azekah (1 Sam. 17:1; 1 Chr. 11:13).
Pashur -
release. (1.) The son of Immer (probably the same as Amariah,
Neh. 10:3; 12:2), the head of one of the priestly courses, was
"chief governor [Heb. paqid nagid, meaning "deputy governor"] of
the temple" (Jer. 20:1, 2). At this time the nagid, or
"governor," of the temple was Seraiah the high priest (1 Chr.
6:14), and Pashur was his paqid, or "deputy." Enraged at the
plainness with which Jeremiah uttered his solemn warnings of
coming judgements, because of the abounding iniquity of the
times, Pashur ordered the temple police to seize him, and after
inflicting on him corporal punishment (forty stripes save one,
Deut. 25:3; comp. 2 Cor. 11:24), to put him in the stocks in the
high gate of Benjamin, where he remained all night. On being set
free in the morning, Jeremiah went to Pashur (Jer. 20:3, 5), and
announced to him that God had changed his name to
Magor-missabib, i.e., "terror on every side." The punishment
that fell upon him was probably remorse, when he saw the ruin he
had brought upon his country by advising a close alliance with
Egypt in opposition to the counsels of Jeremiah (20:4-6). He was
carried captive to Babylon, and died there.
(2.) A priest sent by king Zedekiah to Jeremiah to inquire of
the Lord (1 Chr. 24:9; Jer. 21:1; 38:1-6). He advised that the
prophet should be put to death.
(3.) The father of Gedaliah. He was probably the same as (1).
Passage -
denotes in Josh. 22:11, as is generally understood, the place
where the children of Israel passed over Jordan. The words "the
passage of" are, however, more correctly rendered "by the side
of," or "at the other side of," thus designating the position of
the great altar erected by the eastern tribes on their return
home. This word also designates the fords of the Jordan to the
south of the Sea of Galilee (Judg. 12:5, 6), and a pass or rocky
defile (1 Sam. 13:23; 14:4). "Passages" in Jer. 22:20 is in the
Revised Version more correctly "Abarim" (q.v.), a proper name.
Passion -
Only once found, in Acts 1:3, meaning suffering, referring to
the sufferings of our Lord.
Passover -
the name given to the chief of the three great historical annual
festivals of the Jews. It was kept in remembrance of the Lord's
passing over the houses of the Israelites (Ex. 12:13) when the
first born of all the Egyptians were destroyed. It is called
also the "feast of unleavened bread" (Ex. 23:15; Mark 14:1; Acts
12:3), because during its celebration no leavened bread was to
be eaten or even kept in the household (Ex. 12:15). The word
afterwards came to denote the lamb that was slain at the feast
(Mark 14:12-14; 1 Cor. 5:7).
A detailed account of the institution of this feast is given
in Ex. 12 and 13. It was afterwards incorporated in the
ceremonial law (Lev. 23:4-8) as one of the great festivals of
the nation. In after times many changes seem to have taken place
as to the mode of its celebration as compared with its first
celebration (comp. Deut. 16:2, 5, 6; 2 Chr. 30:16; Lev.
23:10-14; Num. 9:10, 11; 28:16-24). Again, the use of wine (Luke
22:17, 20), of sauce with the bitter herbs (John 13:26), and the
service of praise were introduced.
There is recorded only one celebration of this feast between
the Exodus and the entrance into Canaan, namely, that mentioned
in Num. 9:5. (See JOSIAH.) It was primarily a
commemorative ordinance, reminding the children of Israel of
their deliverance out of Egypt; but it was, no doubt, also a
type of the great deliverance wrought by the Messiah for all his
people from the doom of death on account of sin, and from the
bondage of sin itself, a worse than Egyptian bondage (1 Cor.
5:7; John 1:29; 19:32-36; 1 Pet. 1:19; Gal. 4:4, 5). The
appearance of Jerusalem on the occasion of the Passover in the
time of our Lord is thus fittingly described: "The city itself
and the neighbourhood became more and more crowded as the feast
approached, the narrow streets and dark arched bazaars showing
the same throng of men of all nations as when Jesus had first
visited Jerusalem as a boy. Even the temple offered a strange
sight at this season, for in parts of the outer courts a wide
space was covered with pens for sheep, goats, and cattle to be
used for offerings. Sellers shouted the merits of their beasts,
sheep bleated, oxen lowed. Sellers of doves also had a place set
apart for them. Potters offered a choice from huge stacks of
clay dishes and ovens for roasting and eating the Passover lamb.
Booths for wine, oil, salt, and all else needed for sacrifices
invited customers. Persons going to and from the city shortened
their journey by crossing the temple grounds, often carrying
burdens...Stalls to change foreign money into the shekel of the
temple, which alone could be paid to the priests, were numerous,
the whole confusion making the sanctuary like a noisy market"
(Geikie's Life of Christ).
Patara -
a city on the south-west coast of Lycia at which Paul landed on
his return from his third missionary journey (Acts 21:1, 2).
Here he found a larger vessel, which was about to sail across
the open sea to the coast of Phoenicia. In this vessel he set
forth, and reached the city of Tyre in perhaps two or three
days.
Pathros -
the name generally given to Upper Egypt (the Thebaid of the
Greeks), as distinguished from Matsor, or Lower Egypt (Isa.
11:11; Jer. 44:1, 15; Ezek. 30:14), the two forming Mizraim.
After the destruction of Jerusalem by Nebuchadnezzar, colonies
of Jews settled "in the country of Pathros" and other parts of
Egypt.
Patmos -
a small rocky and barren island, one of the group called the
"Sporades," in the AEgean Sea. It is mentioned in Scripture only
in Rev. 1:9. It was on this island, to which John was banished
by the emperor Domitian (A.D. 95), that he received from God the
wondrous revelation recorded in his book. This has naturally
invested it with the deepest interest for all time. It is now
called Patmo. (See JOHN.)
Patriarch -
a name employed in the New Testament with reference to Abraham
(Heb. 7:4), the sons of Jacob (Acts 7:8, 9), and to David
(2:29). This name is generally applied to the progenitors of
families or "heads of the fathers" (Josh. 14:1) mentioned in
Scripture, and they are spoken of as antediluvian (from Adam to
Noah) and post-diluvian (from Noah to Jacob) patriachs. But the
expression "the patriarch," by way of eminence, is applied to
the twelve sons of Jacob, or to Abraham, Isaac, and Jacob.
"Patriachal longevity presents itself as one of the most
striking of the facts concerning mankind which the early history
of the Book of Genesis places before us...There is a large
amount of consentient tradition to the effect that the life of
man was originally far more prolonged than it is at present,
extending to at least several hundred years. The Babylonians,
Egyptians, and Chinese exaggerated these hundreds into
thousands. The Greeks and Romans, with more moderation, limited
human life within a thousand or eight hundred years. The Hindus
still farther shortened the term. Their books taught that in the
first age of the world man was free from diseases, and lived
ordinarily four hundred years; in the second age the term of
life was reduced from four hundred to three hundred; in the
third it became two hundred; in the fourth and last it was
brought down to one hundred" (Rawlinson's Historical
Illustrations).
Patrobas -
a Christian at Rome to whom Paul sent salutations (Rom. 16:14).
Pau -
(Gen. 36:39) or Pai (1 Chr. 1:50), bleating, an Edomitish city
ruled over by Hadar.
Paul -
=Saul (q.v.) was born about the same time as our Lord. His
circumcision-name was Saul, and probably the name Paul was also
given to him in infancy "for use in the Gentile world," as
"Saul" would be his Hebrew home-name. He was a native of Tarsus,
the capital of Cilicia, a Roman province in the south-east of
Asia Minor. That city stood on the banks of the river Cydnus,
which was navigable thus far; hence it became a centre of
extensive commercial traffic with many countries along the
shores of the Mediterranean, as well as with the countries of
central Asia Minor. It thus became a city distinguished for the
wealth of its inhabitants.
Tarsus was also the seat of a famous university, higher in
reputation even than the universities of Athens and Alexandria,
the only others that then existed. Here Saul was born, and here
he spent his youth, doubtless enjoying the best education his
native city could afford. His father was of the straitest sect
of the Jews, a Pharisee, of the tribe of Benjamin, of pure and
unmixed Jewish blood (Acts 23:6; Phil. 3:5). We learn nothing
regarding his mother; but there is reason to conclude that she
was a pious woman, and that, like-minded with her husband, she
exercised all a mother influence in moulding the character of
her son, so that he could afterwards speak of himself as being,
from his youth up, "touching the righteousness which is in the
law, blameless" (Phil. 3:6).
We read of his sister and his sister's son (Acts 23:16), and
of other relatives (Rom. 16:7, 11, 12). Though a Jew, his father
was a Roman citizen. How he obtained this privilege we are not
informed. "It might be bought, or won by distinguished service
to the state, or acquired in several other ways; at all events,
his son was freeborn. It was a valuable privilege, and one that
was to prove of great use to Paul, although not in the way in
which his father might have been expected to desire him to make
use of it." Perhaps the most natural career for the youth to
follow was that of a merchant. "But it was decided that...he
should go to college and become a rabbi, that is, a minister, a
teacher, and a lawyer all in one."
According to Jewish custom, however, he learned a trade before
entering on the more direct preparation for the sacred
profession. The trade he acquired was the making of tents from
goats' hair cloth, a trade which was one of the commonest in
Tarsus.
His preliminary education having been completed, Saul was
sent, when about thirteen years of age probably, to the great
Jewish school of sacred learning at Jerusalem as a student of
the law. Here he became a pupil of the celebrated rabbi
Gamaliel, and here he spent many years in an elaborate study of
the Scriptures and of the many questions concerning them with
which the rabbis exercised themselves. During these years of
diligent study he lived "in all good conscience," unstained by
the vices of that great city.
After the period of his student-life expired, he probably left
Jerusalem for Tarsus, where he may have been engaged in
connection with some synagogue for some years. But we find him
back again at Jerusalem very soon after the death of our Lord.
Here he now learned the particulars regarding the crucifixion,
and the rise of the new sect of the "Nazarenes."
For some two years after Pentecost, Christianity was quietly
spreading its influence in Jerusalem. At length Stephen, one of
the seven deacons, gave forth more public and aggressive
testimony that Jesus was the Messiah, and this led to much
excitement among the Jews and much disputation in their
synagogues. Persecution arose against Stephen and the followers
of Christ generally, in which Saul of Tarsus took a prominent
part. He was at this time probably a member of the great
Sanhedrin, and became the active leader in the furious
persecution by which the rulers then sought to exterminate
Christianity.
But the object of this persecution also failed. "They that
were scattered abroad went everywhere preaching the word." The
anger of the persecutor was thereby kindled into a fiercer
flame. Hearing that fugitives had taken refuge in Damascus, he
obtained from the chief priest letters authorizing him to
proceed thither on his persecuting career. This was a long
journey of about 130 miles, which would occupy perhaps six days,
during which, with his few attendants, he steadily went onward,
"breathing out threatenings and slaughter." But the crisis of
his life was at hand. He had reached the last stage of his
journey, and was within sight of Damascus. As he and his
companions rode on, suddenly at mid-day a brilliant light shone
round them, and Saul was laid prostrate in terror on the ground,
a voice sounding in his ears, "Saul, Saul, why persecutest thou
me?" The risen Saviour was there, clothed in the vesture of his
glorified humanity. In answer to the anxious inquiry of the
stricken persecutor, "Who art thou, Lord?" he said, "I am Jesus
whom thou persecutest" (Acts 9:5; 22:8; 26:15).
This was the moment of his conversion, the most solemn in all
his life. Blinded by the dazzling light (Acts 9:8), his
companions led him into the city, where, absorbed in deep
thought for three days, he neither ate nor drank (9:11).
Ananias, a disciple living in Damascus, was informed by a vision
of the change that had happened to Saul, and was sent to him to
open his eyes and admit him by baptism into the Christian church
(9:11-16). The whole purpose of his life was now permanently
changed.
Immediately after his conversion he retired into the solitudes
of Arabia (Gal. 1:17), perhaps of "Sinai in Arabia," for the
purpose, probably, of devout study and meditation on the
marvellous revelation that had been made to him. "A veil of
thick darkness hangs over this visit to Arabia. Of the scenes
among which he moved, of the thoughts and occupations which
engaged him while there, of all the circumstances of a crisis
which must have shaped the whole tenor of his after-life,
absolutely nothing is known. 'Immediately,' says St. Paul, 'I
went away into Arabia.' The historian passes over the incident
[comp. Acts 9:23 and 1 Kings 11:38, 39]. It is a mysterious
pause, a moment of suspense, in the apostle's history, a
breathless calm, which ushers in the tumultuous storm of his
active missionary life." Coming back, after three years, to
Damascus, he began to preach the gospel "boldly in the name of
Jesus" (Acts 9:27), but was soon obliged to flee (9:25; 2 Cor.
11:33) from the Jews and betake himself to Jerusalem. Here he
tarried for three weeks, but was again forced to flee (Acts
9:28, 29) from persecution. He now returned to his native Tarsus
(Gal. 1:21), where, for probably about three years, we lose
sight of him. The time had not yet come for his entering on his
great life-work of preaching the gospel to the Gentiles.
At length the city of Antioch, the capital of Syria, became
the scene of great Christian activity. There the gospel gained a
firm footing, and the cause of Christ prospered. Barnabas
(q.v.), who had been sent from Jerusalem to superintend the work
at Antioch, found it too much for him, and remembering Saul, he
set out to Tarsus to seek for him. He readily responded to the
call thus addressed to him, and came down to Antioch, which for
"a whole year" became the scene of his labours, which were
crowned with great success. The disciples now, for the first
time, were called "Christians" (Acts 11:26).
The church at Antioch now proposed to send out missionaries to
the Gentiles, and Saul and Barnabas, with John Mark as their
attendant, were chosen for this work. This was a great epoch in
the history of the church. Now the disciples began to give
effect to the Master's command: "Go ye into all the world, and
preach the gospel to every creature."
The three missionaries went forth on the first missionary
tour. They sailed from Seleucia, the seaport of Antioch, across
to Cyprus, some 80 miles to the south-west. Here at Paphos,
Sergius Paulus, the Roman proconsul, was converted, and now Saul
took the lead, and was ever afterwards called Paul. The
missionaries now crossed to the mainland, and then proceeded 6
or 7 miles up the river Cestrus to Perga (Acts 13:13), where
John Mark deserted the work and returned to Jerusalem. The two
then proceeded about 100 miles inland, passing through
Pamphylia, Pisidia, and Lycaonia. The towns mentioned in this
tour are the Pisidian Antioch, where Paul delivered his first
address of which we have any record (13:16-51; comp. 10:30-43),
Iconium, Lystra, and Derbe. They returned by the same route to
see and encourage the converts they had made, and ordain elders
in every city to watch over the churches which had been
gathered. From Perga they sailed direct for Antioch, from which
they had set out.
After remaining "a long time", probably till A.D. 50 or 51, in
Antioch, a great controversy broke out in the church there
regarding the relation of the Gentiles to the Mosaic law. For
the purpose of obtaining a settlement of this question, Paul and
Barnabas were sent as deputies to consult the church at
Jerusalem. The council or synod which was there held (Acts 15)
decided against the Judaizing party; and the deputies,
accompanied by Judas and Silas, returned to Antioch, bringing
with them the decree of the council.
After a short rest at Antioch, Paul said to Barnabas: "Let us
go again and visit our brethren in every city where we have
preached the word of the Lord, and see how they do." Mark
proposed again to accompany them; but Paul refused to allow him
to go. Barnabas was resolved to take Mark, and thus he and Paul
had a sharp contention. They separated, and never again met.
Paul, however, afterwards speaks with honour of Barnabas, and
sends for Mark to come to him at Rome (Col. 4:10; 2 Tim. 4:11).
Paul took with him Silas, instead of Barnabas, and began his
second missionary journey about A.D. 51. This time he went by
land, revisiting the churches he had already founded in Asia.
But he longed to enter into "regions beyond," and still went
forward through Phrygia and Galatia (16:6). Contrary to his
intention, he was constrained to linger in Galatia (q.v.), on
account of some bodily affliction (Gal. 4:13, 14). Bithynia, a
populous province on the shore of the Black Sea, lay now before
him, and he wished to enter it; but the way was shut, the Spirit
in some manner guiding him in another direction, till he came
down to the shores of the AEgean and arrived at Troas, on the
north-western coast of Asia Minor (Acts 16:8). Of this long
journey from Antioch to Troas we have no account except some
references to it in his Epistle to the Galatians (4:13).
As he waited at Troas for indications of the will of God as to
his future movements, he saw, in the vision of the night, a man
from the opposite shores of Macedonia standing before him, and
heard him cry, "Come over, and help us" (Acts 16:9). Paul
recognized in this vision a message from the Lord, and the very
next day set sail across the Hellespont, which separated him
from Europe, and carried the tidings of the gospel into the
Western world. In Macedonia, churches were planted in Philippi,
Thessalonica, and Berea. Leaving this province, Paul passed into
Achaia, "the paradise of genius and renown." He reached Athens,
but quitted it after, probably, a brief sojourn (17:17-31). The
Athenians had received him with cold disdain, and he never
visited that city again. He passed over to Corinth, the seat of
the Roman government of Achaia, and remained there a year and a
half, labouring with much success. While at Corinth, he wrote
his two epistles to the church of Thessalonica, his earliest
apostolic letters, and then sailed for Syria, that he might be
in time to keep the feast of Pentecost at Jerusalem. He was
accompanied by Aquila and Priscilla, whom he left at Ephesus, at
which he touched, after a voyage of thirteen or fifteen days. He
landed at Caesarea, and went up to Jerusalem, and having
"saluted the church" there, and kept the feast, he left for
Antioch, where he abode "some time" (Acts 18:20-23).
He then began his third missionary tour. He journeyed by land
in the "upper coasts" (the more eastern parts) of Asia Minor,
and at length made his way to Ephesus, where he tarried for no
less than three years, engaged in ceaseless Christian labour.
"This city was at the time the Liverpool of the Mediterranean.
It possessed a splendid harbour, in which was concentrated the
traffic of the sea which was then the highway of the nations;
and as Liverpool has behind her the great towns of Lancashire,
so had Ephesus behind and around her such cities as those
mentioned along with her in the epistles to the churches in the
book of Revelation, Smyrna, Pergamos, Thyatira, Sardis,
Philadelphia, and Laodicea. It was a city of vast wealth, and it
was given over to every kind of pleasure, the fame of its
theatres and race-course being world-wide" (Stalker's Life of
St. Paul). Here a "great door and effectual" was opened to the
apostle. His fellow-labourers aided him in his work, carrying
the gospel to Colosse and Laodicea and other places which they
could reach.
Very shortly before his departure from Ephesus, the apostle
wrote his First Epistle to the Corinthians (q.v.). The
silversmiths, whose traffic in the little images which they made
was in danger (see DEMETRIUS ¯T0001013), organized a riot
against Paul, and he left the city, and proceeded to Troas (2
Cor. 2:12), whence after some time he went to meet Titus in
Macedonia. Here, in consequence of the report Titus brought from
Corinth, he wrote his second epistle to that church. Having
spent probably most of the summer and autumn in Macedonia,
visiting the churches there, specially the churches of Philippi,
Thessalonica, and Berea, probably penetrating into the interior,
to the shores of the Adriatic (Rom. 15:19), he then came into
Greece, where he abode three month, spending probably the
greater part of this time in Corinth (Acts 20:2). During his
stay in this city he wrote his Epistle to the Galatians, and
also the great Epistle to the Romans. At the end of the three
months he left Achaia for Macedonia, thence crossed into Asia
Minor, and touching at Miletus, there addressed the Ephesian
presbyters, whom he had sent for to meet him (Acts 20:17), and
then sailed for Tyre, finally reaching Jerusalem, probably in
the spring of A.D. 58.
While at Jerusalem, at the feast of Pentecost, he was almost
murdered by a Jewish mob in the temple. (See TEMPLE, HEROD'S
¯T0003611.) Rescued from their violence by the Roman commandant,
he was conveyed as a prisoner to Caesarea, where, from various
causes, he was detained a prisoner for two years in Herod's
praetorium (Acts 23:35). "Paul was not kept in close
confinement; he had at least the range of the barracks in which
he was detained. There we can imagine him pacing the ramparts on
the edge of the Mediterranean, and gazing wistfully across the
blue waters in the direction of Macedonia, Achaia, and Ephesus,
where his spiritual children were pining for him, or perhaps
encountering dangers in which they sorely needed his presence.
It was a mysterious providence which thus arrested his energies
and condemned the ardent worker to inactivity; yet we can now
see the reason for it. Paul was needing rest. After twenty years
of incessant evangelization, he required leisure to garner the
harvest of experience...During these two years he wrote nothing;
it was a time of internal mental activity and silent progress"
(Stalker's Life of St. Paul).
At the end of these two years Felix (q.v.) was succeeded in
the governorship of Palestine by Porcius Festus, before whom the
apostle was again heard. But judging it right at this crisis to
claim the privilege of a Roman citizen, he appealed to the
emperor (Acts 25:11). Such an appeal could not be disregarded,
and Paul was at once sent on to Rome under the charge of one
Julius, a centurion of the "Augustan cohort." After a long and
perilous voyage, he at length reached the imperial city in the
early spring, probably, of A.D. 61. Here he was permitted to
occupy his own hired house, under constant military custody.
This privilege was accorded to him, no doubt, because he was a
Roman citizen, and as such could not be put into prison without
a trial. The soldiers who kept guard over Paul were of course
changed at frequent intervals, and thus he had the opportunity
of preaching the gospel to many of them during these "two whole
years," and with the blessed result of spreading among the
imperial guards, and even in Caesar's household, an interest in
the truth (Phil. 1:13). His rooms were resorted to by many
anxious inquirers, both Jews and Gentiles (Acts 28:23, 30, 31),
and thus his imprisonment "turned rather to the furtherance of
the gospel," and his "hired house" became the centre of a
gracious influence which spread over the whole city. According
to a Jewish tradition, it was situated on the borders of the
modern Ghetto, which has been the Jewish quarters in Rome from
the time of Pompey to the present day. During this period the
apostle wrote his epistles to the Colossians, Ephesians,
Philippians, and to Philemon, and probably also to the Hebrews.
This first imprisonment came at length to a close, Paul having
been acquitted, probably because no witnesses appeared against
him. Once more he set out on his missionary labours, probably
visiting western and eastern Europe and Asia Minor. During this
period of freedom he wrote his First Epistle to Timothy and his
Epistle to Titus. The year of his release was signalized by the
burning of Rome, which Nero saw fit to attribute to the
Christians. A fierce persecution now broke out against the
Christians. Paul was siezed, and once more conveyed to Rome a
prisoner. During this imprisonment he probably wrote the Second
Epistle to Timothy, the last he ever wrote. "There can be little
doubt that he appered again at Nero's bar, and this time the
charge did not break down. In all history there is not a more
startling illustration of the irony of human life than this
scene of Paul at the bar of Nero. On the judgment-seat, clad in
the imperial purple, sat a man who, in a bad world, had attained
the eminence of being the very worst and meanest being in it, a
man stained with every crime, a man whose whole being was so
steeped in every nameable and unnameable vice, that body and
soul of him were, as some one said at the time, nothing but a
compound of mud and blood; and in the prisoner's dock stood the
best man the world possessed, his hair whitened with labours for
the good of men and the glory of God. The trial ended: Paul was
condemned, and delivered over to the executioner. He was led out
of the city, with a crowd of the lowest rabble at his heels. The
fatal spot was reached; he knelt beside the block; the
headsman's axe gleamed in the sun and fell; and the head of the
apostle of the world rolled down in the dust" (probably A.D.
66), four years before the fall of Jerusalem.
Pavement -
It was the custom of the Roman governors to erect their
tribunals in open places, as the market-place, the circus, or
even the highway. Pilate caused his seat of judgment to be set
down in a place called "the Pavement" (John 19:13) i.e., a place
paved with a mosaic of coloured stones. It was probably a place
thus prepared in front of the "judgment hall." (See GABBATHA.)
Pavilion -
a tent or tabernacle (2 Sam. 22:12; 1 Kings 20:12-16), or
enclosure (Ps. 18:11; 27:5). In Jer. 43:10 it probably denotes
the canopy suspended over the judgement-seat of the king.
Peace offerings -
(Heb. shelamim), detailed regulations regarding given in Lev. 3;
7:11-21, 29-34. They were of three kinds, (1) eucharistic or
thanksgiving offerings, expressive of gratitude for blessings
received; (2) in fulfilment of a vow, but expressive also of
thanks for benefits recieved; and (3) free-will offerings,
something spontaneously devoted to God.
Peacock -
(Heb. tuk, apparently borrowed from the Tamil tokei). This bird
is indigenous to India. It was brought to Solomon by his ships
from Tarshish (1 Kings 10:22; 2 Chr. 9:21), which in this case
was probably a district on the Malabar coast of India, or in
Ceylon. The word so rendered in Job 39:13 literally means wild,
tumultuous crying, and properly denotes the female ostrich
(q.v.).
Pearl -
(Heb. gabish, Job 28:18; Gr. margarites, Matt. 7:6; 13:46; Rev.
21:21). The pearl oyster is found in the Persian Gulf and the
Red Sea. Its shell is the "mother of pearl," which is of great
value for ornamental purposes (1 Tim. 2:9; Rev. 17:4). Each
shell contains eight or ten pearls of various sizes.
Peculiar -
as used in the phrase "peculiar people" in 1 Pet. 2:9, is
derived from the Lat. peculium, and denotes, as rendered in the
Revised Version ("a people for God's own possession"), a special
possession or property. The church is the "property" of God, his
"purchased possession" (Eph. 1:14; R.V., "God's own
possession").
Pedahel -
redeemed of God, the son of Ammihud, a prince of Naphtali (Num.
34:28).
Pedahzur -
rock of redemption, the father of Gamaliel and prince of
Manasseh at the time of the Exodus (Num. 1:10; 2:20).
Pedaiah -
redemption of the Lord. (1.) The father of Zebudah, who was the
wife of Josiah and mother of king Jehoiakim (2 Kings 23:36).
(2.) The father of Zerubbabel (1 Chr. 3:17-19).
(3.). The father of Joel, ruler of the half-tribe of Manasseh
(1 Chr. 27:20).
(4.) Neh. 3:25.
(5.) A Levite (8:4).
(6.) A Benjamite (11:7).
(7.) A Levite (13:13).
Pekah -
open-eyed, the son of Remaliah a captain in the army of
Pekahiah, king of Israel, whom he slew, with the aid of a band
of Gileadites, and succeeded (B.C. 758) on the throne (2 Kings
15:25). Seventeen years after this he entered into an alliance
with Rezin, king of Syria, and took part with him in besieging
Jerusalem (2 Kings 15:37; 16:5). But Tiglath-pilser, who was in
alliance with Ahaz, king of Judah, came up against Pekah, and
carried away captive many of the inhabitants of his kingdom (2
Kings 15:29). This was the beginning of the "Captivity." Soon
after this Pekah was put to death by Hoshea, the son of Elah,
who usurped the throne (2 Kings 15:30; 16:1-9. Comp. Isa. 7:16;
8:4; 9:12). He is supposed by some to have been the "shephard"
mentioned in Zech. 11:16.
Pekahiah -
the Lord opened his eyes, the son and successor of Menahem on
the throne of Israel. He was murdered in the royal palace of
Samaria by Pekah, one of the captains of his army (2 Kings
15:23-26), after a reign of two years (B.C. 761-759). He "did
that which was evil in the sight of the Lord."
Pekod -
probably a place in Babylonia (Jer. 50:21; Ezek. 23:23). It is
the opinion, however, of some that this word signifies
"visitation," "punishment," and allegorically "designates
Babylon as the city which was to be destroyed."
Pelaiah -
distinguished of the Lord. (1.) One of David's posterity (1 Chr.
3:24).
(2.) A Levite who expounded the law (Neh. 8:7).
Pelatiah -
deliverance of the Lord. (1.) A son of Hananiah and grandson of
Zerubbabel (1 Chr. 3:21).
(2.) A captain of "the sons of Simeon" (4:42).
(3.) Neh. 10:22.
(4.) One of the twenty-five princes of the people against whom
Ezekiel prophesied on account of their wicked counsel (Ezek.
11:1-13).
Peleg -
division, one of the sons of Eber; so called because "in his
days was the earth divided" (Gen. 10:25). Possibly he may have
lived at the time of the dispersion from Babel. But more
probably the reference is to the dispersion of the two races
which sprang from Eber, the one spreading towards Mesopotamia
and Syria, and the other southward into Arabia.
Pelet -
deliverance. (1.) A descendant of Judah (1 Chr. 2:47).
(2.) A Benjamite who joined David at Ziklag (1 Chr. 12:3).
Peleth -
swiftness. (1.) A Reubenite whose son was one of the
conspirators against Moses and Aaron (Num. 16:1).
(2.) One of the sons of Jonathan (1 Chr. 2:33).
Pelethites -
mentioned always along with the Cherethites, and only in the
time of David. The word probably means "runners" or "couriers,"
and may denote that while forming part of David's bodyguard,
they were also sometimes employed as couriers (2 Sam. 8:18;
20:7, 23;1 Kings 1:38, 44; 1 Chr. 18:17). Some, however, think
that these are the names simply of two Philistine tribes from
which David selected his body-guard. They are mentioned along
with the Gittites (2 Sam. 15:18), another body of foreign troops
whom David gathered round him.
Pelicans -
are frequently met with at the waters of Merom and the Sea of
Galilee. The pelican is ranked among unclean birds (Lev. 11:18;
Deut. 14:17). It is of an enormous size, being about 6 feet
long, with wings stretching out over 12 feet. The Hebrew name
(kaath, i.e., "vomiter") of this bird is incorrectly rendered
"cormorant" in the Authorized Version of Isa. 34:11 and Zeph.
2:14, but correctly in the Revised Version. It receives its
Hebrew name from its habit of storing in its pouch large
quantities of fish, which it disgorges when it feeds its young.
Two species are found on the Syrian coast, the Pelicanus
onocrotalus, or white pelican, and the Pelicanus crispus, or
Dalmatian pelican.
Penny -
(Gr. denarion), a silver coin of the value of about 7 1/2d. or
8d. of our present money. It is thus rendered in the New
Testament, and is more frequently mentioned than any other coin
(Matt. 18:28; 20:2, 9, 13; Mark 6:37; 14:5, etc.). It was the
daily pay of a Roman soldier in the time of Christ. In the reign
of Edward III. an English penny was a labourer's day's wages.
This was the "tribute money" with reference to which our Lord
said, "Whose image and superscription is this?" When they
answered, "Caesar's," he replied, "Render therefore to Caesar
the things that are Caesar's; and to God the things that are
God's" (Matt. 22:19; Mark 12:15).
Pentateuch -
the five-fold volume, consisting of the first five books of the
Old Testament. This word does not occur in Scripture, nor is it
certainly known when the roll was thus divided into five
portions Genesis, Exodus, Leviticus, Numbers, Deuteronomy.
Probably that was done by the LXX. translators. Some modern
critics speak of a Hexateuch, introducing the Book of Joshua as
one of the group. But this book is of an entirely different
character from the other books, and has a different author. It
stands by itself as the first of a series of historical books
beginning with the entrance of the Israelites into Canaan. (See JOSHUA.)
The books composing the Pentateuch are properly but one book,
the "Law of Moses," the "Book of the Law of Moses," the "Book of
Moses," or, as the Jews designate it, the "Torah" or "Law." That
in its present form it "proceeds from a single author is proved
by its plan and aim, according to which its whole contents refer
to the covenant concluded between Jehovah and his people, by the
instrumentality of Moses, in such a way that everything before
his time is perceived to be preparatory to this fact, and all
the rest to be the development of it. Nevertheless, this unity
has not been stamped upon it as a matter of necessity by the
latest redactor: it has been there from the beginning, and is
visible in the first plan and in the whole execution of the
work.", Keil, Einl. i.d. A. T.
A certain school of critics have set themselves to reconstruct
the books of the Old Testament. By a process of "scientific
study" they have discovered that the so-called historical books
of the Old Testament are not history at all, but a miscellaneous
collection of stories, the inventions of many different writers,
patched together by a variety of editors! As regards the
Pentateuch, they are not ashamed to attribute fraud, and even
conspiracy, to its authors, who sought to find acceptance to
their work which was composed partly in the age of Josiah, and
partly in that of Ezra and Nehemiah, by giving it out to be the
work of Moses! This is not the place to enter into the details
of this controversy. We may say frankly, however, that we have
no faith in this "higher criticism." It degrades the books of
the Old Testament below the level of fallible human writings,
and the arguments on which its speculations are built are
altogether untenable.
The evidences in favour of the Mosaic authorship of the
Pentateuch are conclusive. We may thus state some of them
briefly:
(1.) These books profess to have been written by Moses in the
name of God (Ex. 17:14; 24:3, 4, 7; 32:7-10, 30-34; 34:27; Lev.
26:46; 27:34; Deut. 31:9, 24, 25).
(2.) This also is the uniform and persistent testimony of the
Jews of all sects in all ages and countries (comp. Josh. 8:31,
32; 1 Kings 2:3; Jer. 7:22; Ezra 6:18; Neh. 8:1; Mal. 4:4; Matt.
22:24; Acts 15:21).
(3.) Our Lord plainly taught the Mosaic authorship of these
books (Matt. 5:17, 18; 19:8; 22:31, 32; 23:2; Mark 10:9; 12:26;
Luke 16:31; 20:37; 24:26, 27, 44; John 3:14; 5:45, 46, 47; 6:32,
49; 7:19, 22). In the face of this fact, will any one venture to
allege either that Christ was ignorant of the composition of the
Bible, or that, knowing the true state of the case, he yet
encouraged the people in the delusion they clung to?
(4.) From the time of Joshua down to the time of Ezra there
is, in the intermediate historical books, a constant reference
to the Pentateuch as the "Book of the Law of Moses." This is a
point of much importance, inasmuch as the critics deny that
there is any such reference; and hence they deny the historical
character of the Pentateuch. As regards the Passover, e.g., we
find it frequently spoken of or alluded to in the historical
books following the Pentateuch, showing that the "Law of Moses"
was then certainly known. It was celebrated in the time of
Joshua (Josh. 5:10, cf. 4:19), Hezekiah (2 Chr. 30), Josiah (2
Kings 23; 2 Chr. 35), and Zerubbabel (Ezra 6:19-22), and is
referred to in such passages as 2 Kings 23:22; 2 Chr. 35:18; 1
Kings 9:25 ("three times in a year"); 2 Chr. 8:13. Similarly we
might show frequent references to the Feast of Tabernacles and
other Jewish institutions, although we do not admit that any
valid argument can be drawn from the silence of Scripture in
such a case. An examination of the following texts, 1 Kings 2:9;
2 Kings 14:6; 2 Chr. 23:18; 25:4; 34:14; Ezra 3:2; 7:6; Dan.
9:11, 13, will also plainly show that the "Law of Moses" was
known during all these centuries.
Granting that in the time of Moses there existed certain oral
traditions or written records and documents which he was
divinely led to make use of in his history, and that his writing
was revised by inspired successors, this will fully account for
certain peculiarities of expression which critics have called
"anachronisms" and "contradictions," but in no way militates
against the doctrine that Moses was the original author of the
whole of the Pentateuch. It is not necessary for us to affirm
that the whole is an original composition; but we affirm that
the evidences clearly demonstrate that Moses was the author of
those books which have come down to us bearing his name. The
Pentateuch is certainly the basis and necessary preliminary of
the whole of the Old Testament history and literature. (See DEUTERONOMY.)
Pentecost -
i.e., "fiftieth", found only in the New Testament (Acts 2:1;
20:16; 1 Cor. 16:8). The festival so named is first spoken of in
Ex. 23:16 as "the feast of harvest," and again in Ex. 34:22 as
"the day of the firstfruits" (Num. 28:26). From the sixteenth of
the month of Nisan (the second day of the Passover), seven
complete weeks, i.e., forty-nine days, were to be reckoned, and
this feast was held on the fiftieth day. The manner in which it
was to be kept is described in Lev. 23:15-19; Num. 28:27-29.
Besides the sacrifices prescribed for the occasion, every one
was to bring to the Lord his "tribute of a free-will offering"
(Deut. 16:9-11). The purpose of this feast was to commemorate
the completion of the grain harvest. Its distinguishing feature
was the offering of "two leavened loaves" made from the new corn
of the completed harvest, which, with two lambs, were waved
before the Lord as a thank offering.
The day of Pentecost is noted in the Christian Church as the
day on which the Spirit descended upon the apostles, and on
which, under Peter's preaching, so many thousands were converted
in Jerusalem (Acts 2).
Penuel -
face of God, a place not far from Succoth, on the east of the
Jordan and north of the river Jabbok. It is also called
"Peniel." Here Jacob wrestled (Gen. 32:24-32) "with a man" ("the
angel", Hos. 12:4. Jacob says of him, "I have seen God face to
face") "till the break of day."
A town was afterwards built there (Judg. 8:8; 1 Kings 12:25).
The men of this place refused to succour Gideon and his little
army when they were in pursuit of the Midianites (Judg. 8:1-21).
On his return, Gideon slew the men of this city and razed its
lofty watch-tower to the ground.
Peor -
opening. (1.) A mountain peak (Num. 23:28) to which Balak led
Balaam as a last effort to induce him to pronounce a curse upon
Israel. When he looked on the tribes encamped in the acacia
groves below him, he could not refrain from giving utterance to
a remarkable benediction (24:1-9). Balak was more than ever
enraged at Balaam, and bade him flee for his life. But before he
went he gave expression to that wonderful prediction regarding
the future of this mysterious people, whose "goodly tents" were
spread out before him, and the coming of a "Star" out of Jacob
and a "Sceptre" out of Israel (24:14-17).
(2.) A Moabite divinity, called also "Baal-peor" (Num. 25:3,
5, 18; comp. Deut. 3:29).
Perazim, Mount -
mount of breaches, only in Isa. 28:21. It is the same as
BAAL-PERAZIM (q.v.), where David gained a victory over the
Philistines (2 Sam. 5:20).
Peres -
divided, one of the mysterious words "written over against the
candlestick upon the plaster of the wall" of king Belshazzar's
palace (Dan. 5:28). (See MENE.)