Presidents - Three
presidents are mentioned, of whom Daniel was the first (Dan. 6:2-7). The name
in the original is sarkhin, probably a Persian word meaning perfects or
ministers. Priest - The Heb. kohen, Gr. hierus,
Lat. sacerdos, always denote one who offers sacrifices.
At first every man
was his own priest, and presented his own sacrifices before God. Afterwards that
office devolved on the head of the family, as in the cases of Noah (Gen. 8:20),
Abraham (12:7; 13:4), Isaac (26:25), Jacob (31:54), and Job (Job 1:5).
The
name first occurs as applied to Melchizedek (Gen. 14:18). Under the Levitical
arrangements the office of the priesthood was limited to the tribe of Levi, and
to only one family of that tribe, the family of Aaron. Certain laws respecting
the qualifications of priests are given in Lev. 21:16-23. There are ordinances
also regarding the priests' dress (Ex. 28:40-43) and the manner of their consecration
to the office (29:1-37).
Their duties were manifold (Ex. 27:20, 21; 29:38-44;
Lev. 6:12; 10:11; 24:8; Num. 10:1-10; Deut. 17:8-13; 33:10; Mal. 2:7). They represented
the people before God, and offered the various sacrifices prescribed in the law.
In the time of David the priests were divided into twenty-four courses or classes
(1 Chr. 24:7-18). This number was retained after the Captivity (Ezra 2:36-39;
Neh. 7:39-42).
"The priests were not distributed over the country, but lived
together in certain cities [forty-eight in number, of which six were cities of
refuge, q.v.], which had been assigned to their use. From thence they went up
by turns to minister in the temple at Jerusalem. Thus the religious instruction
of the people in the country generally was left to the heads of families, until
the establishment of synagogues, an event which did not take place till the return
from the Captivity, and which was the main source of the freedom from idolatry
that became as marked a feature of the Jewish people thenceforward as its practice
had been hitherto their great national sin."
The whole priestly system of the
Jews was typical. It was a shadow of which the body is Christ. The priests all
prefigured the great Priest who offered "one sacrifice for sins" "once for all"
(Heb. 10:10, 12). There is now no human priesthood. (See Epistle to the Hebrews
throughout.) The term "priest" is indeed applied to believers (1 Pet. 2:9; Rev.
1:6), but in these cases it implies no sacerdotal functions. All true believers
are now "kings and priests unto God." As priests they have free access into the
holiest of all, and offer up the sacrifices of praise and thanksgiving, and the
sacrifices of grateful service from day to day.
Prince
- the title generally applied to the chief men of the state. The "princes
of the provinces" (1 Kings 20:14) were the governors or lord-lieutenants of the
provinces. So also the "princes" mentioned in Dan. 6:1, 3, 4, 6, 7 were the officers
who administered the affairs of the provinces; the "satraps" (as rendered in R.V.).
These are also called "lieutenants" (Esther 3:12; 8:9; R.V., "satraps"). The promised
Saviour is called by Daniel (9:25) "Messiah the Prince" (Heb. nagid); compare
Acts 3:15; 5:31. The angel Micheal is called (Dan. 12:1) a "prince" (Heb. sar,
whence "Sarah," the "princes").
Priscilla - the
wife of Aquila (Acts 18:2), who is never mentioned without her. Her name sometimes
takes the precedence of his (Rom. 16:3; 2 Tim. 4:19). She took part with Aquila
(q.v.) in insturcting Apollos (Acts 18:26).
Prison
- The first occasion on which we read of a prison is in the history of Joseph
in Egypt. Then Potiphar, "Joseph's master, took him, and put him into the prison,
a place where the king's prisoners were bound" (Gen. 39:20-23). The Heb. word
here used (sohar) means properly a round tower or fortress. It seems to have been
a part of Potiphar's house, a place in which state prisoners were kept.
The
Mosaic law made no provision for imprisonment as a punishment. In the wilderness
two persons were "put in ward" (Lev. 24:12; Num. 15:34), but it was only till
the mind of God concerning them should be ascertained. Prisons and prisoners are
mentioned in the book of Psalms (69:33; 79:11; 142:7). Samson was confined in
a Philistine prison (Judg. 16:21, 25). In the subsequent history of Israel frequent
references are made to prisons (1 Kings 22:27; 2 Kings 17:4; 25:27, 29; 2 Chr.
16:10; Isa. 42:7; Jer. 32:2). Prisons seem to have been common in New Testament
times (Matt. 11:2; 25:36, 43). The apostles were put into the "common prison"
at the instance of the Jewish council (Acts 5:18, 23; 8:3); and at Philippi Paul
and Silas were thrust into the "inner prison" (16:24; comp. 4:3; 12:4, 5).
Prophecy
- or prediction, was one of the functions of the prophet. It has been defined
as a "miracle of knowledge, a declaration or description or representation of
something future, beyond the power of human sagacity to foresee, discern, or conjecture."
(See PROPHET.)
The
great prediction which runs like a golden thread through the whole contents of
the Old Testament is that regarding the coming and work of the Messiah; and the
great use of prophecy was to perpetuate faith in his coming, and to prepare the
world for that event. But there are many subordinate and intermediate prophecies
also which hold an important place in the great chain of events which illustrate
the sovereignty and all-wise overruling providence of God.
Then there are many
prophecies regarding the Jewish nation, its founder Abraham (Gen. 12:1-3; 13:16;
15:5; 17:2, 4-6, etc.), and his posterity, Isaac and Jacob and their descendants
(12:7; 13:14, 15, 17; 15:18-21; Ex. 3:8, 17), which have all been fulfilled. The
twenty-eighth chapter of Deuteronomy contains a series of predictions which are
even now in the present day being fulfilled. In the writings of the prophets Isaiah
(2:18-21), Jeremiah (27:3-7; 29:11-14), Ezekiel (5:12; 8), Daniel (8; 9:26, 27),
Hosea (9:17), there are also many prophecies regarding the events which were to
befall that people.
There is in like manner a large number of prophecies relating
to those nations with which the Jews came into contact, as Tyre (Ezek. 26:3-5,
14-21), Egypt (Ezek. 29:10, 15; 30:6, 12, 13), Ethiopia (Nahum 3:8-10), Nineveh
(Nahum 1:10; 2:8-13; 3:17-19), Babylon (Isa. 13:4; Jer. 51:7; Isa. 44:27; Jer.
50:38; 51:36, 39, 57), the land of the Philistines (Jer. 47:4-7; Ezek. 25:15-17;
Amos 1:6-8; Zeph. 2:4-7; Zech. 9:5-8), and of the four great monarchies (Dan.
2:39, 40; 7:17-24; 8:9).
But the great body of Old Testament prophecy relates
directly to the advent of the Messiah, beginning with Gen. 3:15, the first great
promise, and extending in ever-increasing fulness and clearness all through to
the very close of the canon. The Messianic prophecies are too numerous to be quoted.
"To him gave all the prophets witness." (Comp. Micah 5:2; Hag. 2:6-9; Isa. 7:14;
9:6, 7; 11:1, 2; 53; 60:10, 13; Ps. 16:11; 68:18.)
Many predictions also were
delivered by Jesus and his apostles. Those of Christ were very numerous. (Comp.
Matt. 10:23:24; 11:23; 19:28; 21:43, 44; 24; 25:31-46; 26:17-35, 46, 64; Mark
9:1; 10:30; 13; 11:1-6, 14; 14:12-31, 42, 62; 16:17, etc.)
Prophet
- (Heb. nabi, from a root meaning "to bubble forth, as from a fountain," hence
"to utter", comp. Ps. 45:1). This Hebrew word is the first and the most generally
used for a prophet. In the time of Samuel another word, ro'eh, "seer",
began to be used (1 Sam. 9:9). It occurs seven times in reference to Samuel. Afterwards
another word, hozeh, "seer" (2 Sam. 24:11), was employed. In 1 Ch. 29:29
all these three words are used: "Samuel the seer (ro'eh), Nathan the prophet (nabi'),
Gad the seer" (hozeh). In Josh. 13:22 Balaam is called (Heb.) a kosem "diviner,"
a word used only of a false prophet.
The "prophet" proclaimed the message given
to him, as the "seer" beheld the vision of God. (See Num. 12:6, 8.) Thus a prophet
was a spokesman for God; he spake in God's name and by his authority (Ex. 7:1).
He is the mouth by which God speaks to men (Jer. 1:9; Isa. 51:16), and hence what
the prophet says is not of man but of God (2 Pet. 1:20, 21; comp. Heb. 3:7; Acts
4:25; 28:25). Prophets were the immediate organs of God for the communication
of his mind and will to men (Deut. 18:18, 19). The whole Word of God may in this
general sense be spoken of as prophetic, inasmuch as it was written by men who
received the revelation they communicated from God, no matter what its nature
might be. The foretelling of future events was not a necessary but only an incidental
part of the prophetic office. The great task assigned to the prophets whom God
raised up among the people was "to correct moral and religious abuses, to proclaim
the great moral and religious truths which are connected with the character of
God, and which lie at the foundation of his government."
Any one being a spokesman
for God to man might thus be called a prophet. Thus Enoch, Abraham, and the patriarchs,
as bearers of God's message (Gen. 20:7; Ex. 7:1; Ps. 105:15), as also Moses (Deut.
18:15; 34:10; Hos. 12:13), are ranked among the prophets. The seventy elders of
Israel (Num. 11:16-29), "when the spirit rested upon them, prophesied;" Asaph
and Jeduthun "prophesied with a harp" (1 Chr. 25:3). Miriam and Deborah were prophetesses
(Ex. 15:20; Judg. 4:4). The title thus has a general application to all who have
messages from God to men.
But while the prophetic gift was thus exercised from
the beginning, the prophetical order as such began with Samuel. Colleges, "schools
of the prophets", were instituted for the training of prophets, who were constituted,
a distinct order (1 Sam. 19:18-24; 2 Kings 2:3, 15; 4:38), which continued to
the close of the Old Testament. Such "schools" were established at Ramah, Bethel,
Gilgal, Gibeah, and Jericho. The "sons" or "disciples" of the prophets were young
men (2 Kings 5:22; 9:1, 4) who lived together at these different "schools" (4:38-41).
These young men were taught not only the rudiments of secular knowledge, but they
were brought up to exercise the office of prophet, "to preach pure morality and
the heart-felt worship of Jehovah, and to act along and co-ordinately with the
priesthood and monarchy in guiding the state aright and checking all attempts
at illegality and tyranny."
In New Testament times the prophetical office was
continued. Our Lord is frequently spoken of as a prophet (Luke 13:33; 24:19).
He was and is the great Prophet of the Church. There was also in the Church a
distinct order of prophets (1 Cor. 12:28; Eph. 2:20; 3:5), who made new revelations
from God. They differed from the "teacher," whose office it was to impart truths
already revealed.
Of the Old Testament prophets there are sixteen, whose prophecies
form part of the inspired canon. These are divided into four groups:
(1.) The
prophets of the northern kingdom (Israel), viz., Hosea, Amos, Joel, Jonah.
(2.)
The prophets of Judah, viz., Isaiah, Jeremiah, Obadiah, Micah, Nahum, Habakkuk,
Zephaniah.
(3.) The prophets of Captivity, viz., Ezekiel and Daniel.
(4.)
The prophets of the Restoration, viz., Haggai, Zechariah, and Malachi.
Propitiation
- that by which God is rendered propitious, i.e., by which it becomes consistent
with his character and government to pardon and bless the sinner. The propitiation
does not procure his love or make him loving; it only renders it consistent for
him to execise his love towards sinners.
In Rom. 3:25 and Heb. 9:5 (A.V., "mercy-seat")
the Greek word hilasterion is used. It is the word employed by the LXX.
translators in Ex. 25:17 and elsewhere as the equivalent for the Hebrew kapporeth,
which means "covering," and is used of the lid of the ark of the covenant (Ex.
25:21; 30:6). This Greek word (hilasterion) came to denote not only the mercy-seat
or lid of the ark, but also propitation or reconciliation by blood. On the great
day of atonement the high priest carried the blood of the sacrifice he offered
for all the people within the veil and sprinkled with it the "mercy-seat," and
so made propitiation.
In 1 John 2:2; 4:10, Christ is called the "propitiation
for our sins." Here a different Greek word is used (hilasmos). Christ is "the
propitiation," because by his becoming our substitute and assuming our obligations
he expiated our guilt, covered it, by the vicarious punishment which he endured.
(Comp. Heb. 2:17, where the expression "make reconciliation" of the A.V. is more
correctly in the R.V. "make propitiation.")
Proportion
of faith - (Rom. 12:6). Paul says here that each one was to exercise his gift
of prophecy, i.e., of teaching, "according to the proportion of faith." The meaning
is, that the utterances of the "prophet" were not to fluctuate according to his
own impulses or independent thoughts, but were to be adjusted to the truth revealed
to him as a beliver, i.e., were to be in accordance with it.
In post-Reformation
times this phrase was used as meaning that all Scripture was to be interpreted
with reference to all other Scripture, i.e., that no words or expressions were
to be isolated or interpreted in a way contrary to its general teaching. This
was also called the "analogy of faith."
Proselyte -
is used in the LXX. for "stranger" (1 Chr. 22:2), i.e., a comer to Palestine;
a sojourner in the land (Ex. 12:48; 20:10; 22:21), and in the New Testament for
a convert to Judaism. There were such converts from early times (Isa. 56:3; Neh.
10:28; Esther 8:17). The law of Moses made specific regulations regarding the
admission into the Jewish church of such as were not born Israelites (Ex. 20:10;
23:12; 12:19, 48; Deut. 5:14; 16:11, 14, etc.). The Kenites, the Gibeonites, the
Cherethites, and the Pelethites were thus admitted to the privileges of Israelites.
Thus also we hear of individual proselytes who rose to positions of prominence
in Israel, as of Doeg the Edomite, Uriah the Hittite, Araunah the Jebusite, Zelek
the Ammonite, Ithmah and Ebedmelech the Ethiopians.
In the time of Solomon
there were one hundred and fifty-three thousand six hundred strangers in the land
of Israel (1 Chr. 22:2; 2 Chr. 2:17, 18). And the prophets speak of the time as
coming when the strangers shall share in all the privileges of Israel (Ezek. 47:22;
Isa. 2:2; 11:10; 56:3-6; Micah 4:1). Accordingly, in New Testament times, we read
of proselytes in the synagogues, (Acts 10:2, 7; 13:42, 43, 50; 17:4; 18:7; Luke
7:5). The "religious proselytes" here spoken of were proselytes of righteousness,
as distinguished from proselytes of the gate.
The distinction between "proselytes
of the gate" (Ex. 20:10) and "proselytes of righteousness" originated only with
the rabbis. According to them, the "proselytes of the gate" (half proselytes)
were not required to be circumcised nor to comply with the Mosaic ceremonial law.
They were bound only to conform to the so-called seven precepts of Noah, viz.,
to abstain from idolatry, blasphemy, bloodshed, uncleaness, the eating of blood,
theft, and to yield obedience to the authorities. Besides these laws, however,
they were required to abstain from work on the Sabbath, and to refrain from the
use of leavened bread during the time of the Passover.
The "proselytes of righteousness",
religious or devout proselytes (Acts 13:43), were bound to all the doctrines and
precepts of the Jewish economy, and were members of the synagogue in full communion.
The name "proselyte" occurs in the New Testament only in Matt. 23:15; Acts
2:10; 6:5; 13:43. The name by which they are commonly designated is that of "devout
men," or men "fearing God" or "worshipping God."
Proverb
- a trite maxim; a similitude; a parable. The Hebrew word thus rendered (mashal)
has a wide signification. It comes from a root meaning "to be like," "parable."
Rendered "proverb" in Isa. 14:4; Hab. 2:6; "dark saying" in Ps. 49:4, Num. 12:8.
Ahab's defiant words in answer to the insolent demands of Benhadad, "Let not him
that girdeth on his harness boast himself as he that putteth it off," is a well
known instance of a proverbial saying (1 Kings 20:11).
Proverbs,
Book of - a collection of moral and philosophical maxims of a wide range of
subjects presented in a poetic form. This book sets forth the "philosophy of practical
life. It is the sign to us that the Bible does not despise common sense and discretion.
It impresses upon us in the most forcible manner the value of intelligence and
prudence and of a good education. The whole strength of the Hebrew language and
of the sacred authority of the book is thrown upon these homely truths. It deals,
too, in that refined, discriminating, careful view of the finer shades of human
character so often overlooked by theologians, but so necessary to any true estimate
of human life" (Stanley's Jewish Church).
As to the origin of this book, "it
is probable that Solomon gathered and recast many proverbs which sprang from human
experience in preceeding ages and were floating past him on the tide of time,
and that he also elaborated many new ones from the material of his own experience.
Towards the close of the book, indeed, are preserved some of Solomon's own sayings
that seem to have fallen from his lips in later life and been gathered by other
hands' (Arnot's Laws from Heaven, etc.)
This book is usually divided into three
parts: (1.) Consisting of ch. 1-9, which contain an exhibition of wisdom as the
highest good.
(2.) Consisting of ch. 10-24.
(3.) Containing proverbs of
Solomon "which the men of Hezekiah, the king of Judah, collected" (ch. 25-29).
These are followed by two supplements, (1) "The words of Agur" (ch. 30); and
(2) "The words of king Lemuel" (ch. 31).
Solomon is said to have written three
thousand proverbs, and those contained in this book may be a selection from these
(1 Kings 4:32). In the New Testament there are thirty-five direct quotations from
this book or allusions to it.
Providence - literally
means foresight, but is generally used to denote God's preserving and governing
all things by means of second causes (Ps. 18:35; 63:8; Acts 17:28; Col. 1:17;
Heb. 1:3). God's providence extends to the natural world (Ps. 104:14; 135:5-7;
Acts 14:17), the brute creation (Ps. 104:21-29; Matt. 6:26; 10:29), and the affairs
of men (1 Chr. 16:31; Ps. 47:7; Prov. 21:1; Job 12:23; Dan. 2:21; 4:25), and of
individuals (1 Sam. 2:6; Ps. 18:30; Luke 1:53; James 4:13-15). It extends also
to the free actions of men (Ex. 12:36; 1 Sam. 24:9-15; Ps. 33:14, 15; Prov. 16:1;
19:21; 20:24; 21:1), and things sinful (2 Sam. 16:10; 24:1; Rom. 11:32; Acts 4:27,
28), as well as to their good actions (Phil. 2:13; 4:13; 2 Cor. 12:9, 10; Eph.
2:10; Gal. 5:22-25).
As regards sinful actions of men, they are represented
as occurring by God's permission (Gen. 45:5; 50:20. Comp. 1 Sam. 6:6; Ex. 7:13;
14:17; Acts 2:3; 3:18; 4:27, 28), and as controlled (Ps. 76:10) and overruled
for good (Gen. 50:20; Acts 3:13). God does not cause or approve of sin, but only
limits, restrains, overrules it for good.
The mode of God's providential government
is altogether unexplained. We only know that it is a fact that God does govern
all his creatures and all their actions; that this government is universal (Ps.
103:17-19), particular (Matt. 10:29-31), efficacious (Ps. 33:11; Job 23:13), embraces
events apparently contingent (Prov. 16:9, 33; 19:21; 21:1), is consistent with
his own perfection (2 Tim. 2:13), and to his own glory (Rom. 9:17; 11:36).
Psalms
- The psalms are the production of various authors. "Only a portion of the
Book of Psalms claims David as its author. Other inspired poets in successive
generations added now one now another contribution to the sacred collection, and
thus in the wisdom of Providence it more completely reflects every phase of human
emotion and circumstances than it otherwise could." But it is specially to David
and his contemporaries that we owe this precious book. In the "titles" of the
psalms, the genuineness of which there is no sufficient reason to doubt, 73 are
ascribed to David. Peter and John (Acts 4:25) ascribe to him also the second psalm,
which is one of the 48 that are anonymous. About two-thirds of the whole collection
have been ascribed to David.
Psalms 39, 62, and 77 are addressed to Jeduthun,
to be sung after his manner or in his choir. Psalms 50 and 73-83 are addressed
to Asaph, as the master of his choir, to be sung in the worship of God. The "sons
of Korah," who formed a leading part of the Kohathite singers (2 Chr. 20:19),
were intrusted with the arranging and singing of Ps. 42, 44-49, 84, 85, 87, and
88.
In Luke 24:44 the word "psalms" means the Hagiographa, i.e., the holy writings,
one of the sections into which the Jews divided the Old Testament. (See BIBLE.)
None
of the psalms can be proved to have been of a later date than the time of Ezra
and Nehemiah, hence the whole collection extends over a period of about 1,000
years. There are in the New Testament 116 direct quotations from the Psalter.
The Psalter is divided, after the analogy of the Pentateuch, into five books,
each closing with a doxology or benediction:
(1.) The first book comprises
the first 41 psalms, all of which are ascribed to David except 1, 2, 10, and 33,
which, though anonymous, may also be ascribed to him.
(2.) Book second consists
of the next 31 psalms (42-72), 18 of which are ascribed to David and 1 to Solomon
(the 72nd). The rest are anonymous.
(3.) The third book contains 17 psalms
(73-89), of which the 86th is ascribed to David, the 88th to Heman the Ezrahite,
and the 89th to Ethan the Ezrahite.
(4.) The fourth book also contains 17 psalms
(90-106), of which the 90th is ascribed to Moses, and the 101st and 103rd to David.
(5.) The fifth book contains the remaining psalms, 44 in number. Of these,
15 are ascribed to David, and the 127th to Solomon.
Ps. 136 is generally called
"the great hallel." But the Talmud includes also Ps. 120-135. Ps. 113-118, inclusive,
constitute the "hallel" recited at the three great feasts, at the new moon, and
on the eight days of the feast of dedication.
"It is presumed that these several
collections were made at times of high religious life: the first, probably, near
the close of David's life; the second in the days of Solomon; the third by the
singers of Jehoshaphat (2 Chr. 20:19); the fourth by the men of Hezekiah (29,
30, 31); and the fifth in the days of Ezra."
The Mosaic ritual makes no provision
for the service of song in the worship of God. David first taught the Church to
sing the praises of the Lord. He first introduced into the ritual of the tabernacle
music and song.
Divers names are given to the psalms. (1.) Some bear the Hebrew
designation shir (Gr. ode, a song). Thirteen have this title. It means
the flow of speech, as it were, in a straight line or in a regular strain. This
title includes secular as well as sacred song.
(2.) Fifty-eight psalms bear
the designation (Heb.) mitsmor (Gr. psalmos, a psalm), a lyric ode, or
a song set to music; a sacred song accompanied with a musical instrument.
(3.)
Ps. 145, and many others, have the designation (Heb.) tehillah (Gr. hymnos,
a hymn), meaning a song of praise; a song the prominent thought of which is the
praise of God.
(4.) Six psalms (16, 56-60) have the title (Heb.) michtam
(q.v.).
(5.) Ps. 7 and Hab. 3 bear the title (Heb.) shiggaion (q.v.).
Psaltery - a musical instrument, supposed to have
been a kind of lyre, or a harp with twelve strings. The Hebrew word nebhel, so
rendered, is translated "viol" in Isa. 5:12 (R.V., "lute"); 14:11. In Dan. 3:5,
7, 10, 15, the word thus rendered is Chaldaic, pesanterin, which is supposed to
be a word of Greek origin denoting an instrument of the harp kind.
Ptolemais
- a maritime city of Galilee (Acts 21:7). It was originally called "Accho"
(q.v.), and received the name Ptolemais from Ptolemy Soter when he was in possession
of Coele-Syria.
Puah - splendid. (1.) One of the
two midwives who feared God, and refused to kill the Hebrew male children at their
birth (Ex. 1:15-21).
(2.) A descendant of Issachar (Judg. 10:1).
Publican
- one who farmed the taxes (e.g., Zacchaeus, Luke 19:2) to be levied from
a town or district, and thus undertook to pay to the supreme government a certain
amount. In order to collect the taxes, the publicans employed subordinates (5:27;
15:1; 18:10), who, for their own ends, were often guilty of extortion and peculation.
In New Testament times these taxes were paid to the Romans, and hence were regarded
by the Jews as a very heavy burden, and hence also the collectors of taxes, who
were frequently Jews, were hated, and were usually spoken of in very opprobrious
terms. Jesus was accused of being a "friend of publicans and sinners" (Luke 7:34).
Publius - "the chief man of the island" of Malta
(Acts 28:7), who courteously entertained Paul and his shipwrecked companions for
three days, till they found a more permanent place of residence; for they remained
on the island for three months, till the stormy season had passed. The word here
rendered "chief man" (protos) is supposed by some to be properly a Maltese term,
the official title of the governor.
Pudens - bashful,
a Christian at Rome, who sent his greetings to Timothy (2 Tim. 4:21). (See CLAUDIA.)
Pul
- (1.) An Assyrian king. It has been a question whether he was identical with
Tiglath-pileser III. (q.v.), or was his predecessor. The weight of evidence is
certainly in favour of their identity. Pul was the throne-name he bore in Babylonia
as king of Babylon, and Tiglath-pileser the throne-name he bore as king of Assyria.
He was the founder of what is called the second Assyrian empire. He consolidated
and organized his conquests on a large scale. He subdued Northern Syria and Hamath,
and the kings of Syria rendered him homage and paid him tribute. His ambition
was to found in Western Asia a kingdom which should embrace the whole civilized
world, having Nineveh as its centre. Menahem, king of Israel, gave him the enormous
tribute of a thousand talents of silver, "that his hand might be with him" (2
Kings 15:19; 1 Chr. 5:26). The fact that this tribute could be paid showed the
wealthy condition of the little kingdom of Israel even in this age of disorder
and misgovernment. Having reduced Syria, he turned his arms against Babylon, which
he subdued. The Babylonian king was slain, and Babylon and other Chaldean cities
were taken, and Pul assumed the title of "King of Sumer [i.e., Shinar] and Accad."
He was succeeded by Shalmanezer IV.
(2.) A geographical name in Isa. 66:19.
Probably = Phut (Gen. 10:6; Jer. 46:9, R.V. "Put;" Ezek. 27:10).
Pulpit
- (Neh. 8:4). (See EZRA.)
Pulse
- (Dan. 1:12, 16), R.V. "herbs," vegetable food in general.
Punishment
- The New Testament lays down the general principles of good government, but
contains no code of laws for the punishment of offenders. Punishment proceeds
on the principle that there is an eternal distinction between right and wrong,
and that this distinction must be maintained for its own sake. It is not primarily
intended for the reformation of criminals, nor for the purpose of deterring others
from sin. These results may be gained, but crime in itself demands punishment.
(See MURDER ¯T0002621; THEFT.)
Endless,
of the impenitent and unbelieving. The rejection of this doctrine "cuts the ground
from under the gospel...blots out the attribute of retributive justice; transmutes
sin into misfortune instead of guilt; turns all suffering into chastisement; converts
the piacular work of Christ into moral influence...The attempt to retain the evangelical
theology in connection with it is futile" (Shedd).
Purification
- the process by which a person unclean, according to the Levitical law, and
thereby cut off from the sanctuary and the festivals, was restored to the enjoyment
of all these privileges.
The great annual purification of the people was on
the Day of Atonement (q.v.).
But in the details of daily life there were special
causes of cermonial uncleanness which were severally provided for by ceremonial
laws enacted for each separate case. For example, the case of the leper (Lev.
13, 14), and of the house defiled by leprosy (14:49-53; see also Matt. 8:2-4).
Uncleanness from touching a dead body (Num. 19:11; Hos. 9:4; Hag. 2:13; Matt.
23:27; Luke 11:44). The case of the high priest and of the Nazarite (Lev. 21:1-4,
10, 11; Num. 6:6, 7; Ezek. 44:25). Purification was effected by bathing and washing
the clothes (Lev. 14:8, 9); by washing the hands (Deut. 21:6; Matt. 27:24); washing
the hands and feet (Ex. 30:18-21; Heb. 6:2, "baptisms", R.V. marg., "washings;"
9:10); sprinkling with blood and water (Ex. 24:5-8; Heb. 9:19), etc. Allusions
to this rite are found in Ps. 26:6; 51:7; Ezek. 36:25; Heb. 10:22.
Pur,
Purim - a lot, lots, a festival instituted by the Jews (Esther 9:24-32) in
ironical commemoration of Haman's consultation of the Pur (a Persian word), for
the purpose of ascertaining the auspicious day for executing his cruel plot against
their nation. It became a national institution by the common consent of the Jews,
and is observed by them to the present day, on the 14th and 15th of the month
Adar, a month before the Passover.
Purse - (1.)
Gr. balantion, a bag (Luke 10:4; 22:35, 36).
(2.) Gr. zone, properly a girdle
(Matt. 10:9; Mark 6:8), a money-belt. As to our Lord's sending forth his disciples
without money in their purses, the remark has been made that in this "there was
no departure from the simple manners of the country. At this day the farmer sets
out on excursions quite as extensive without a para in his purse; and a modern
Moslem prophet of Tarshisha thus sends forth his apostles over this identical
region. No traveller in the East would hestitate to throw himself on the hospitality
of any village." Thomson's Land and the Book. (See SCRIP.)
Puteoli
- a city on the coast of Campania, on the north shore of a bay running north
from the Bay of Naples, at which Paul landed on his way to Rome, from which it
was distant 170 miles. Here he tarried for seven days (Acts 28:13, 14). This was
the great emporium for the Alexandrian corn ships. Here Paul and his companions
began their journey, by the "Appian Way," to Rome. It is now called Pozzuoli.
The remains of a huge amphitheatre, and of the quay at which Paul landed, may
still be seen here.
Put, Phut - (1.) One of the
sons of Ham (Gen. 10:6).
(2.) A land or people from among whom came a portion
of the mercenary troops of Egypt, Jer. 46:9 (A.V., "Libyans," but correctly, R.V.,
"Put"); Ezek. 27:10; 30:5 (A.V., "Libya;" R.V., "Put"); 38:5; Nahum 3:9.
Pygarg
- Heb. dishon, "springing", (Deut. 14:5), one of the animals permitted for
food. It is supposed to be the Antelope addax. It is described as "a large animal,
over 3 1/2 feet high at the shoulder, and, with its gently-twisted horns, 2 1/2
feet long. Its colour is pure white, with the exception of a short black mane,
and a tinge of tawny on the shoulders and back.", Tristram's Natural History.
Quails - The Israelites were twice relieved in
their privation by a miraculous supply of quails, (1) in the wilderness of Sin
(Ex. 16:13), and (2) again at Kibroth-hattaavah (q.v.), Num. 11:31. God "rained
flesh upon them as dust, and feathered fowls like as the sand of the sea" (Ps.
78:27). The words in Num. 11:31, according to the Authorized Version, appear to
denote that the quails lay one above another to the thickness of two cubits above
the ground. The Revised Version, however, reads, "about two cubits above the face
of the earth", i.e., the quails flew at this height, and were easily killed or
caught by the hand. Being thus secured in vast numbers by the people, they "spread
them all abroad" (11:32) in order to salt and dry them.
These birds (the Coturnix
vulgaris of naturalists) are found in countless numbers on the shores of the Mediterranean,
and their annual migration is an event causing great excitement.
Quarantania
- a mountain some 1,200 feet high, about 7 miles north-west of Jericho, the
traditional scene of our Lord's temptation (Matt. 4:8).
Quarries
- (1.) The "Royal Quarries" (not found in Scripture) is the name given to
the vast caverns stretching far underneath the northern hill, Bezetha, on which
Jerusalem is built. Out of these mammoth caverns stones, a hard lime-stone, have
been quarried in ancient times for the buildings in the city, and for the temples
of Solomon, Zerubbabel, and Herod. Huge blocks of stone are still found in these
caves bearing the marks of pick and chisel. The general appearance of the whole
suggests to the explorer the idea that the Phoenician quarrymen have just suspended
their work. The supposition that the polished blocks of stone for Solomon's temple
were sent by Hiram from Lebanon or Tyre is not supported by any evidence (comp.
1 Kings 5:8). Hiram sent masons and stone-squarers to Jerusalem to assist Solomon's
workmen in their great undertaking, but did not send stones to Jerusalem, where,
indeed, they were not needed, as these royal quarries abundantly testify.
(2.)
The "quarries" (Heb. pesilim) by Gilgal (Judg. 3:19), from which Ehud turned back
for the purpose of carrying out his design to put Eglon king of Moab to death,
were probably the "graven images" (as the word is rendered by the LXX. and the
Vulgate and in the marg. A.V. and R.V.), or the idol temples the Moabites had
erected at Gilgal, where the children of Israel first encamped after crossing
the Jordan. The Hebrew word is rendered "graven images" in Deut. 7:25, and is
not elsewhere translated "quarries."
Quartus - fourth,
a Corinthian Christian who sent by Paul his salutations to friends at Rome (Rom.
16:23).
Quaternion - a band of four soldiers. Peter
was committed by Herod to the custody of four quaternions, i.e., one quaternion
for each watch of the night (Acts 12:4). Thus every precaution was taken against
his escape from prison. Two of each quaternion were in turn stationed at the door
(12:6), and to two the apostle was chained according to Roman custom.
Queen
- No explicit mention of queens is made till we read of the "queen of Sheba."
The wives of the kings of Israel are not so designated. In Ps. 45:9, the Hebrew
for "queen" is not malkah, one actually ruling like the Queen of Sheba,
but shegal, which simply means the king's wife. In 1 Kings 11:19, Pharaoh's
wife is called "the queen," but the Hebrew word so rendered (g'birah) is simply
a title of honour, denoting a royal lady, used sometimes for "queen-mother" (1
Kings 15:13; 2 Chron. 15:16). In Cant. 6:8, 9, the king's wives are styled "queens"
(Heb. melakhoth).
In the New Testament we read of the "queen of the south",
i.e., Southern Arabia, Sheba (Matt. 12:42; Luke 11:31) and the "queen of the Ethiopians"
(Acts 8:27), Candace.
Queen of heaven - (Jer. 7:18;
44:17, 25), the moon, worshipped by the Assyrians as the receptive power in nature.
Quicksands - found only in Acts 27:17, the rendering
of the Greek Syrtis. On the north coast of Africa were two localities dangerous
to sailors, called the Greater and Lesser Syrtis. The former of these is probably
here meant. It lies between Tripoli and Barca, and near Cyrene. The Lesser Syrtis
lay farther to the west.
Quiver - the sheath for
arrows. The Hebrew word (aspah) thus commonly rendered is found in Job 39:23;
Ps. 127:5; Isa. 22:6; 49:2; Jer. 5:16; Lam. 3:13. In Gen. 27:3 this word is the
rendering of the Hebrew teli, which is supposed rather to mean a suspended
weapon, literally "that which hangs from one", i.e., is suspended from the shoulder
or girdle.
Quotations - from the Old Testament
in the New, which are very numerous, are not made according to any uniform method.
When the New Testament was written, the Old was not divided, as it now is, into
chapters and verses, and hence such peculiarities as these: When Luke (20:37)
refers to Ex. 3:6, he quotes from "Moses at the bush", i.e., the section containing
the record of Moses at the bush. So also Mark (2:26) refers to 1 Sam. 21:1-6,
in the words, "in the days of Abiathar;" and Paul (Rom. 11:2) refers to 1 Kings
ch. 17-19, in the words, "in Elias", i.e., in the portion of the history regarding
Elias.
In general, the New Testament writers quote from the Septuagint (q.v.)
version of the Old Testament, as it was then in common use among the Jews. But
it is noticeable that these quotations are not made in any uniform manner. Sometimes,
e.g., the quotation does not agree literally either with the LXX. or the Hebrew
text. This occurs in about one hundred instances. Sometimes the LXX. is literally
quoted (in about ninety instances), and sometimes it is corrected or altered in
the quotations (in over eighty instances).
Quotations are sometimes made also
directly from the Hebrew text (Matt. 4:15, 16; John 19:37; 1 Cor. 15:54). Besides
the quotations made directly, there are found numberless allusions, more or less
distinct, showing that the minds of the New Testament writers were filled with
the expressions and ideas as well as historical facts recorded in the Old.
There
are in all two hundred and eighty-three direct quotations from the Old Testament
in the New, but not one clear and certain case of quotation from the Apocrypha
(q.v.).
Besides quotations in the New from the Old Testament, there are in
Paul's writings three quotations from certain Greek poets, Acts 17:28; 1 Cor.
15:33; Titus 1:12. These quotations are memorials of his early classical education.
Raamah - thunder. (1.) One of the sons of Cush
(Gen. 10:7). (2.) A country which traded with Tyre (Ezek. 27:22).
Raamiah
- thunder of the Lord, one of the princes who returned from the Exile (Neh.
7:7); called also Reelaiah (Ezra 2:2).
Raamses - (Ex.
1:11). (See RAMESES.)
Rabbah
- or Rab'bath, great. (1.) "Rabbath of the children of Ammon," the chief city
of the Ammonites, among the eastern hills, some 20 miles east of the Jordan, on
the southern of the two streams which united with the Jabbok. Here the bedstead
of Og was preserved (Deut. 3:11), perhaps as a trophy of some victory gained by
the Ammonites over the king of Bashan. After David had subdued all their allies
in a great war, he sent Joab with a strong force to take their city. For two years
it held out against its assailants. It was while his army was engaged in this
protracted siege that David was guilty of that deed of shame which left a blot
on his character and cast a gloom over the rest of his life. At length, having
taken the "royal city" (or the "city of waters," 2 Sam. 12:27, i.e., the lower
city on the river, as distinguished from the citadel), Joab sent for David to
direct the final assault (11:1; 12:26-31). The city was given up to plunder, and
the people were ruthlessly put to death, and "thus did he with all the cities
of the children of Ammon." The destruction of Rabbath was the last of David's
conquests. His kingdom now reached its farthest limits (2 Sam. 8:1-15; 1 Chr.
18:1-15). The capture of this city is referred to by Amos (1:14), Jeremiah (49:2,
3), and Ezekiel (21:20; 25:5).
(2.) A city in the hill country of Judah (Josh.
15:60), possibly the ruin Rubba, six miles north-east of Beit-Jibrin.
Rabbi
- my master, a title of dignity given by the Jews to their doctors of the
law and their distinguished teachers. It is sometimes applied to Christ (Matt.
23:7, 8; Mark 9:5 (R.V.); John 1:38, 49; 3:2; 6:25, etc.); also to John (3:26).
Rabboni - (id.) occurs only twice in the New Testament
(Mark 10:51, A.V., "Lord," R.V., "Rabboni;" John 20:16). It was the most honourable
of all the titles.
Rabmag - Assyrian Rab-mugi,
"chief physician," "who was attached to the king (Jer. 39:3, 13), the title of
one of Sennacherib's officers sent with messages to Hezekiah and the people of
Jerusalem (2 Kings 18:17-19:13; Isa. 36:12-37:13) demanding the surrender of the
city. He was accompanied by a "great army;" but his mission was unsuccessful.
Rabsaris - chief of the Heads, one of the three
officers whom Sennacherib sent from Lachish with a threatening message to Jerusalem
(2 Kings 18:17; Jer. 39:3, 13).
Rabshakeh - chief
of the princes, the name given to the chief cup-bearer or the vizier of the Assyrian
court; one of Sennacherib's messengers to Hezekiah. See the speech he delivered,
in the Hebrew language, in the hearing of all the people, as he stood near the
wall on the north side of the city (2 Kings 18:17-37). He and the other envoys
returned to their master and reported that Hezekiah and his people were obdurate,
and would not submit.
Raca - vain, empty, worthless,
only found in Matt. 5:22. The Jews used it as a word of contempt. It is derived
from a root meaning "to spit."
Rachab - =Rahab,
a name found in the genealogy of our Lord (Matt. 1:5).
Rachal
- traffic, a town in the tribe of Judah, to which David sent presents from
the spoils of his enemies (1 Sam. 30:29).
Rachel -
ewe, "the daughter", "the somewhat petulant, peevish, and self-willed though
beautiful younger daughter" of Laban, and one of Jacob's wives (Gen. 29:6, 28).
He served Laban fourteen years for her, so deep was Jacob's affection for her.
She was the mother of Joseph (Gen. 30:22-24). Afterwards, on Jacob's departure
from Mesopotamia, she took with her her father's teraphim (31:34, 35). As they
journeyed on from Bethel, Rachel died in giving birth to Benjamin (35:18, 19),
and was buried "in the way to Ephrath, which is Bethlehem. And Jacob set a pillar
upon her grave". Her sepulchre is still regarded with great veneration by the
Jews. Its traditional site is about half a mile from Jerusalem.
This name is
used poetically by Jeremiah (31:15-17) to denote God's people mourning under their
calamities. This passage is also quoted by Matthew as fulfilled in the lamentation
at Bethlehem on account of the slaughter of the infants there at the command of
Herod (Matt. 2:17, 18).
Raguel - friend of God,
(Num. 10:29)=Reuel (q.v.), Ex. 2:18, the father-in-law of Moses, and probably
identical with Jethro (q.v.).
Rahab - insolence;
pride, a poetical name applied to Egypt in Ps. 87:4; 89:10; Isa. 51:9, as "the
proud one."
Rahab, (Heb. Rahab; i.e., "broad," "large"). When the Hebrews were
encamped at Shittim, in the "Arabah" or Jordan valley opposite Jericho, ready
to cross the river, Joshua, as a final preparation, sent out two spies to "spy
the land." After five days they returned, having swum across the river, which
at this season, the month Abib, overflowed its banks from the melting of the snow
on Lebanon. The spies reported how it had fared with them (Josh. 2:1-7). They
had been exposed to danger in Jericho, and had been saved by the fidelity of Rahab
the harlot, to whose house they had gone for protection. When the city of Jericho
fell (6:17-25), Rahab and her whole family were preserved according to the promise
of the spies, and were incorporated among the Jewish people. She afterwards became
the wife of Salmon, a prince of the tribe of Judah (Ruth 4:21; 1 Chr. 2:11; Matt.
1:5). "Rahab's being asked to bring out the spies to the soldiers (Josh. 2:3)
sent for them, is in strict keeping with Eastern manners, which would not permit
any man to enter a woman's house without her permission. The fact of her covering
the spies with bundles of flax which lay on her house-roof (2:6) is an 'undesigned
coincidence' which strictly corroborates the narrative. It was the time of the
barley harvest, and flax and barley are ripe at the same time in the Jordan valley,
so that the bundles of flax stalks might have been expected to be drying just
then" (Geikie's Hours, etc., ii., 390).
Raham - merciful,
one of the descendants of Caleb, the son of Hezron (1 Chr. 2:44).
Rain
- There are three Hebrew words used to denote the rains of different seasons,
(1.) Yoreh (Hos. 6:3), or moreh (Joel 2:23), denoting the former or the early
rain. (2.) Melqosh, the "latter rain" (Prov. 16:15). (3.) Geshem, the winter rain,
"the rains." The heavy winter rain is mentioned in Gen. 7:12; Ezra 10:9; Cant.
2:11. The "early" or "former" rains commence in autumn in the latter part of October
or beginning of November (Deut. 11:14; Joel 2:23; comp. Jer. 3:3), and continue
to fall heavily for two months. Then the heavy "winter rains" fall from the middle
of December to March. There is no prolonged fair weather in Palestine between
October and March. The "latter" or spring rains fall in March and April, and serve
to swell the grain then coming to maturity (Deut. 11:14; Hos. 6:3). After this
there is ordinarily no rain, the sky being bright and cloudless till October or
November.
Rain is referred to symbolically in Deut. 32:2; Ps. 72:6; Isa. 44:3,
4; Hos. 10:12.
Rainbow - caused by the reflection
and refraction of the rays of the sun shining on falling rain. It was appointed
as a witness of the divine faithfulness (Gen. 9:12-17). It existed indeed before,
but it was then constituted as a sign of the covenant. Others, however (as Delitzsch,
Commentary on Pentateuch), think that it "appeared then for the first time in
the vault and clouds of heaven." It is argued by those holding this opinion that
the atmosphere was differently constituted before the Flood. It is referred to
three other times in Scripture (Ezek. 1:27, 28; Rev. 4:1-3; 10:1).
Raisins
- dried grapes; mentioned 1 Sam. 25:18; 30:12; 2 Sam. 16:1; 1 Chr. 12:40.
Rakkath - shore-town, a "fenced city" of the tribe
of Naphtali (Josh. 19:35). The old name of Tiberias, according to the Rabbins.
Rakkon - a place upon the shore, a town belonging
to Dan (Josh. 19:46). It is now Tell er-Rakkeit, 6 miles north of Joppa, on the
sea-shore, near the mouth of the river 'Aujeh, i.e., "yellow water." (See KANAH.)
Ram
- exalted. (1.) The son of Hezron, and one of the ancestors of the royal line
(Ruth 4:19). The margin of 1 Chr. 2:9, also Matt. 1:3, 4 and Luke 3:33, have "Aram."
(2.) One of the sons of Jerahmeel (1 Chr. 2:25, 27).
(3.) A person mentioned
in Job 32:2 as founder of a clan to which Elihu belonged. The same as Aram of
Gen. 22:21.
Rama - (Matt. 2:18), the Greek form
of Ramah. (1.) A city first mentioned in Josh. 18:25, near Gibeah of Benjamin.
It was fortified by Baasha, king of Israel (1 Kings 15:17-22; 2 Chr. 16:1-6).
Asa, king of Judah, employed Benhadad the Syrian king to drive Baasha from this
city (1 Kings 15:18, 20). Isaiah (10:29) refers to it, and also Jeremiah, who
was once a prisoner there among the other captives of Jerusalem when it was taken
by Nebuchadnezzar (Jer. 39:8-12; 40:1). Rachel, whose tomb lies close to Bethlehem,
is represented as weeping in Ramah (Jer. 31:15) for her slaughtered children.
This prophecy is illustrated and fulfilled in the re-awakening of Rachel's grief
at the slaughter of the infants in Bethlehem (Matt. 2:18). It is identified with
the modern village of er-Ram, between Gibeon and Beeroth, about 5 miles due north
of Jerusalem. (See SAMUEL.)
(2.)
A town identified with Rameh, on the border of Asher, about 13 miles south-east
of Tyre, "on a solitary hill in the midst of a basin of green fields" (Josh. 19:29).
(3.) One of the "fenced cities" of Naphtali (Josh. 19:36), on a mountain slope,
about seven and a half miles west-south-west of Safed, and 15 miles west of the
north end of the Sea of Galilee, the present large and well-built village of Rameh.
(4.) The same as Ramathaim-zophim (q.v.), a town of Mount Ephraim (1 Sam. 1:1,
19).
(5.) The same as Ramoth-gilead (q.v.), 2 Kings 8:29; 2 Chr. 22:6.
Ramathaim-zophim
- the two heights of the Zophites or of the watchers (only in 1 Sam. 1:1),
"in the land of Zuph" (9:5). Ramathaim is another name for Ramah (4).
One of
the Levitical families descended from Kohath, that of Zuph or Zophai (1 Chr. 6:26,
35), had a district assigned to them in Ephraim, which from this circumstance
was called "the land of Zuph," and hence the name of the town, "Zophim." It was
the birth-place of Samuel and the seat of his authority (1 Sam. 2:11; 7:17). It
is frequently mentioned in the history of that prophet and of David (15:34; 16:13;
19:18-23). Here Samuel died and was buried (25:1).
This town has been identified
with the modern Neby Samwil ("the prophet Samuel"), about 4 or 5 miles north-west
of Jerusalem. But there is no certainty as to its precise locality. Some have
supposed that it may be identical with Arimathea of the New Testament. (See MIZPAH
¯T0002579).
Ramathite - the designation given to
Shimei, the manager of David's vineyard (1 Chr. 27:27).
Ramath-lehi
- elevation of Lehi, or the jawbone height; i.e., the Ramah of Lehi (Judg.
15:15-17). The phrase "in the jaw," ver. 19, Authorized Version, is in the margin,
also in the Revised Version, "in Lehi." Here Samson slew a thousand Philistines
with a jawbone.
Ramath-mizpeh - the height of Mizpeh
or of the watch-tower (Josh. 13:26), a place mentioned as one of the limits of
Gad. There were two Mizpehs on the east of the Jordan. This was the Mizpeh where
Jacob and Laban made a covenant, "Mizpeh of Gilead," called also Galeed and Jegar-sahadutha.
It has been identified with the modern es-Salt, where the roads from Jericho and
from Shechem to Damascus unite, about 25 miles east of the Jordan and 13 south
of the Jabbok.
Ramath of the south - (Heb. Ramath-negeb).
The Heb. negeb is the general designation for south or south-west of Judah. This
was one of the towns of Simeon (Josh. 19:8). It is the same as "south Ramoth"
(1 Sam. 30:27; R.V., "Ramoth of the south"). Its site is doubtful. Some have thought
it another name for Baalath-beer.
Rameses - "the
land of" (Gen. 47:11), was probably "the land of Goshen" (q.v.) 45:10. After the
Hebrews had built Rameses, one of the "treasure cities," it came to be known as
the "land" in which that city was built.
The city bearing this name (Ex. 12:37)
was probably identical with Zoan, which Rameses II. ("son of the sun") rebuilt.
It became his special residence, and ranked next in importance and magnificance
to Thebes. Huge masses of bricks, made of Nile mud, sun-dried, some of them mixed
with stubble, possibly moulded by Jewish hands, still mark the site of Rameses.
This was the general rendezvous of the Israelites before they began their march
out of Egypt. Called also Raamses (Ex. 1:11).
Ramoth
- heights. A Levitical city in the tribe of Issachar (1 Sam. 30:27; 1 Chr.
6:73), the same as Jarmuth (Josh. 21:29) and Remeth (q.v.), 19:21.
Ramoth-gilead
- heights of Gilead, a city of refuge on the east of Jordan; called "Ramoth
in Gilead" (Deut. 4:43; Josh. 20:8; 21:38). Here Ahab, who joined Jehoshaphat
in an endeavour to rescue it from the hands of the king of Syria, was mortally
wounded (1 Kings 22:1-36). A similar attempt was afterwards made by Ahaziah and
Joram, when the latter was wounded (2 Kings 8:28). In this city Jehu, the son
of Jehoshaphat, was anointed by one of the sons of the prophets (9:1, 4).
It
has with probability been identified with Reimun, on the northern slope of the
Jabbok, about 5 miles west of Jerash or Gerasa, one of the cities of Decapolis.
Others identify it with Gerosh, about 25 miles north-east of es-Salt, with which
also many have identified it. (See RAMATH-MIZPEH ¯T0003066.)
Ranges
- (1.) Lev. 11:35. Probably a cooking furnace for two or more pots, as the
Hebrew word here is in the dual number; or perhaps a fire-place fitted to receive
a pair of ovens.
(2.) 2 Kings 11:8. A Hebrew word is here used different from
the preceding, meaning "ranks of soldiers." The Levites were appointed to guard
the king's person within the temple (2 Chr. 23:7), while the soldiers were his
guard in the court, and in going from the temple to the palace. The soldiers are
here commanded to slay any one who should break through the "ranks" (as rendered
in the R.V.) to come near the king. In 2 Kings 11:15 the expression, "Have her
forth without the ranges," is in the Revised Version, "Have her forth between
the ranks;" i.e., Jehoiada orders that Athaliah should be kept surrounded by his
own guards, and at the same time conveyed beyond the precincts of the temple.
Ransom - the price or payment made for our redemption,
as when it is said that the Son of man "gave his life a ransom for many" (Matt.
20:28; comp. Acts 20:28; Rom. 3:23, 24; 1 Cor. 6:19, 20; Gal. 3:13; 4:4, 5: Eph.
1:7; Col. 1:14; 1 Tim. 2:6; Titus 2:14; 1 Pet. 1:18, 19. In all these passages
the same idea is expressed). This word is derived from the Fr. rancon; Lat. redemptio.
The debt is represented not as cancelled but as fully paid. The slave or captive
is not liberated by a mere gratuitous favour, but a ransom price has been paid,
in consideration of which he is set free. The original owner receives back his
alienated and lost possession because he has bought it back "with a price." This
price or ransom (Gr. lutron) is always said to be Christ, his blood, his death.
He secures our redemption by the payment of a ransom. (See REDEMPTION.)
Rapha - tall. (1.) A Benjamite, the son of Binea
(1 Chr. 8:2, 37), a descendant of Saul. (2.) Margin of 1 Chr. 20:4, 6, where "giant"
is given in the text.
Raphu - healed, a Benjamite,
whose son Palti was one of the twelve spies (Num. 13:9).
Raven
- Heb. 'orebh, from a root meaning "to be black" (comp. Cant. 5:11); first
mentioned as "sent forth" by Noah from the ark (Gen. 8:7). "Every raven after
his kind" was forbidden as food (Lev. 11:15; Deut. 14:14). Ravens feed mostly
on carrion, and hence their food is procured with difficulty (Job 38:41; Ps. 147:9).
When they attack kids or lambs or weak animals, it is said that they first pick
out the eyes of their victims (Prov. 30:17). When Elijah was concealed by the
brook Cherith, God commanded the ravens to bring him "bread and flesh in the morning,
and bread and flesh in the evening" (1 Kings 17:3-6). (See ELIJAH.)
There
are eight species of ravens in Palestine, and they are everywhere very numerous
in that land.
Razor - The Nazarites were forbidden
to make use of the razor (Num. 6:5; Judg. 13:5). At their consecration the Levites
were shaved all over with a razor (Num. 8:7; comp. Ps. 52:2; Ezek. 5:1).
Reba
- fourth, one of the Midianite chiefs slain by the Israelites in the wilderness
(Num. 31:8; Josh. 13:21).
Rebekah - a noose, the
daughter of Bethuel, and the wife of Isaac (Gen. 22:23; 24:67). The circumstances
under which Abraham's "steward" found her at the "city of Nahor," in Padan-aram,
are narrated in Gen. 24-27. "She can hardly be regarded as an amiable woman. When
we first see her she is ready to leave her father's house for ever at an hour's
notice; and her future life showed not only a full share of her brother Laban's
duplicity, but the grave fault of partiality in her relations to her children,
and a strong will, which soon controlled the gentler nature of her husband." The
time and circumstances of her death are not recorded, but it is said that she
was buried in the cave of Machpelah (Gen. 49:31).
Rechab
- horseman, or chariot. (1.) One of Ishbosheth's "captains of bands" or leaders
of predatory troops (2 Sam. 4:2).
(2.) The father of Jehonadab, who was the
father of the Rechabites (2 Kings 10:15, 23; Jer. 35:6-19).
Rechabites
- the descendants of Rechab through Jonadab or Jehonadab. They belonged to
the Kenites, who accompanied the children of Israel into Palestine, and dwelt
among them. Moses married a Kenite wife (Judg. 1:16), and Jael was the wife of
"Heber the Kenite" (4:17). Saul also showed kindness to the Kenites (1 Sam. 15:6).
The main body of the Kenites dwelt in cities, and adopted settled habits of life
(30:29); but Jehonadab forbade his descendants to drink wine or to live in cities.
They were commanded to lead always a nomad life. They adhered to the law laid
down by Jonadab, and were noted for their fidelity to the old-established custom
of their family in the days of Jeremiah (35); and this feature of their character
is referred to by the prophet for the purpose of giving point to his own exhortation.
They are referred to in Neh. 3:14 and 1 Chr. 2:55. Dr. Wolff (1839) found in Arabia,
near Mecca, a tribe claiming to be descendants of Jehonadab; and recently a Bedouin
tribe has been found near the Dead Sea who also profess to be descendants of the
same Kenite chief.
Reconcilation - a change from
enmity to friendship. It is mutual, i.e., it is a change wrought in both parties
who have been at enmity.
(1.) In Col. 1:21, 22, the word there used refers
to a change wrought in the personal character of the sinner who ceases to be an
enemy to God by wicked works, and yields up to him his full confidence and love.
In 2 Cor. 5:20 the apostle beseeches the Corinthians to be "reconciled to God",
i.e., to lay aside their enmity.
(2.) Rom. 5:10 refers not to any change in
our disposition toward God, but to God himself, as the party reconciled. Romans
5:11 teaches the same truth. From God we have received "the reconciliation" (R.V.),
i.e., he has conferred on us the token of his friendship. So also 2 Cor. 5:18,
19 speaks of a reconciliation originating with God, and consisting in the removal
of his merited wrath. In Eph. 2:16 it is clear that the apostle does not refer
to the winning back of the sinner in love and loyalty to God, but to the restoration
of God's forfeited favour. This is effected by his justice being satisfied, so
that he can, in consistency with his own nature, be favourable toward sinners.
Justice demands the punishment of sinners. The death of Christ satisfies justice,
and so reconciles God to us. This reconciliation makes God our friend, and enables
him to pardon and save us. (See ATONEMENT.)
Recorder - (Heb. mazkir, i.e., "the mentioner,"
"rememberancer"), the office first held by Jehoshaphat in the court of David (2
Sam. 8:16), also in the court of Solomon (1 Kings 4:3). The next recorder mentioned
is Joah, in the reign of Hezekiah (2 Kings 18:18, 37; Isa. 36:3, 22). In the reign
of Josiah another of the name of Joah filled this office (2 Chr. 34:8). The "recorder"
was the chancellor or vizier of the kingdom. He brought all weighty matters under
the notice of the king, "such as complaints, petitions, and wishes of subjects
or foreigners. He also drew up papers for the king's guidance, and prepared drafts
of the royal will for the scribes. All treaties came under his oversight; and
he had the care of the national archives or records, to which, as royal historiographer,
like the same state officer in Assyria and Egypt, he added the current annals
of the kingdom."
Redeemer - Heb. goel; i.e., one
charged with the duty of restoring the rights of another and avenging his wrongs
(Lev. 25:48, 49; Num. 5:8; Ruth 4:1; Job 19:25; Ps. 19:14; 78:35, etc.). This
title is peculiarly applied to Christ. He redeems us from all evil by the payment
of a ransom (q.v.). (See REDEMPTION.)
Redemption - the purchase back of something that
had been lost, by the payment of a ransom. The Greek word so rendered is apolutrosis,
a word occurring nine times in Scripture, and always with the idea of a ransom
or price paid, i.e., redemption by a lutron (see Matt. 20:28; Mark 10:45). There
are instances in the LXX. Version of the Old Testament of the use of lutron
in man's relation to man (Lev. 19:20; 25:51; Ex. 21:30; Num. 35:31, 32; Isa. 45:13;
Prov. 6:35), and in the same sense of man's relation to God (Num. 3:49; 18:15).
There are many passages in the New Testament which represent Christ's sufferings
under the idea of a ransom or price, and the result thereby secured is a purchase
or redemption (comp. Acts 20:28; 1 Cor. 6:19, 20; Gal. 3:13; 4:4, 5; Eph. 1:7;
Col. 1:14; 1 Tim. 2:5, 6; Titus 2:14; Heb. 9:12; 1 Pet. 1:18, 19; Rev. 5:9). The
idea running through all these texts, however various their reference, is that
of payment made for our redemption. The debt against us is not viewed as simply
cancelled, but is fully paid. Christ's blood or life, which he surrendered for
them, is the "ransom" by which the deliverance of his people from the servitude
of sin and from its penal consequences is secured. It is the plain doctrine of
Scripture that "Christ saves us neither by the mere exercise of power, nor by
his doctrine, nor by his example, nor by the moral influence which he exerted,
nor by any subjective influence on his people, whether natural or mystical, but
as a satisfaction to divine justice, as an expiation for sin, and as a ransom
from the curse and authority of the law, thus reconciling us to God by making
it consistent with his perfection to exercise mercy toward sinners" (Hodge's Systematic
Theology).
Red Sea - The sea so called extends
along the west coast of Arabia for about 1,400 miles, and separates Asia from
Africa. It is connected with the Indian Ocean, of which it is an arm, by the Strait
of Bab-el-Mandeb. At a point (Ras Mohammed) about 200 miles from its nothern extremity
it is divided into two arms, that on the east called the AElanitic Gulf, now the
Bahr el-'Akabah, about 100 miles long by 15 broad, and that on the west the Gulf
of Suez, about 150 miles long by about 20 broad. This branch is now connected
with the Mediterranean by the Suez Canal. Between these two arms lies the Sinaitic
Peninsula.
The Hebrew name generally given to this sea is Yam Suph.
This word suph means a woolly kind of sea-weed, which the sea casts up
in great abundance on its shores. In these passages, Ex. 10:19; 13:18; 15:4, 22;
23:31; Num. 14:25, etc., the Hebrew name is always translated "Red Sea," which
was the name given to it by the Greeks. The origin of this name (Red Sea) is uncertain.
Some think it is derived from the red colour of the mountains on the western shore;
others from the red coral found in the sea, or the red appearance sometimes given
to the water by certain zoophytes floating in it. In the New Testament (Acts 7:36;
Heb. 11:29) this name is given to the Gulf of Suez.
This sea was also called
by the Hebrews Yam-mitstraim, i.e., "the Egyptian sea" (Isa. 11:15), and simply
Ha-yam, "the sea" (Ex. 14:2, 9, 16, 21, 28; Josh. 24:6, 7; Isa. 10:26, etc.).
The great historical event connected with the Red Sea is the passage of the
children of Israel, and the overthrow of the Egyptians, to which there is frequent
reference in Scripture (Ex. 14, 15; Num. 33:8; Deut. 11:4; Josh. 2:10; Judg. 11:16;
2 Sam. 22:16; Neh. 9:9-11; Ps. 66:6; Isa. 10:26; Acts 7:36, etc.).
Red
Sea, Passage of - The account of the march of the Israelites through the Red
Sea is given in Ex. 14:22-31. There has been great diversity of opinion as to
the precise place where this occurred. The difficulty of arriving at any definite
conclusion on the matter is much increased by the consideration that the head
of the Gulf of Suez, which was the branch of the sea that was crossed, must have
extended at the time of the Exodus probably 50 miles farther north than it does
at present. Some have argued that the crossing took place opposite the Wady Tawarik,
where the sea is at present some 7 miles broad. But the opinion that seems to
be best supported is that which points to the neighbourhood of Suez. This position
perfectly satisfies all the conditions of the stupendous miracle as recorded in
the sacred narrative. (See EXODUS.)
Reed
- (1.) "Paper reeds" (Isa. 19:7; R.V., "reeds"). Heb. 'aroth, properly green
herbage growing in marshy places.
(2.) Heb. kaneh (1 Kings 14:15; Job 40:21;
Isa. 19:6), whence the Gr. kanna, a "cane," a generic name for a reed of any kind.
The reed of Egypt and Palestine is the Arundo donax, which grows to the height
of 12 feet, its stalk jointed like the bamboo, "with a magnificent panicle of
blossom at the top, and so slender and yielding that it will lie perfectly flat
under a gust of wind, and immediately resume its upright position." It is used
to illustrate weakness (2 Kings 18:21; Ezek. 29:6), also fickleness or instability
(Matt. 11:7; comp. Eph. 4:14).
A "bruised reed" (Isa. 42:3; Matt. 12:20) is
an emblem of a believer weak in grace. A reed was put into our Lord's hands in
derision (Matt. 27:29); and "they took the reed and smote him on the head" (30).
The "reed" on which they put the sponge filled with vinegar (Matt. 27:48) was,
according to John (19:29), a hyssop stalk, which must have been of some length,
or perhaps a bunch of hyssop twigs fastened to a rod with the sponge. (See CANE.)
Refiner
- The process of refining metals is referred to by way of illustrations in
Isa. 1:25; Jer. 6:29; Zech. 13:9; Mal. 3:2, 3.
Refuge,
Cities of - were six in number (Num. 35). 1. On the west of Jordan were (1)
Kadesh, in Naphtali; (2) Shechem, in Mount Ephraim; (3) Hebron, in Judah. 2. On
the east of Jordan were, (1) Golan, in Bashan; (2) Ramoth-Gilead, in Gad; and
(3) Bezer, in Reuben. (See under each of these names.)
Regem-melech
- friend of the king, one of the two messengers sent by the exiled Jews to
Jerusalem in the time of Darius (Zech. 7:2) to make inquiries at the temple.
Regeneration
- only found in Matt. 19:28 and Titus 3:5. This word literally means a "new
birth." The Greek word so rendered (palingenesia) is used by classical writers
with reference to the changes produced by the return of spring. In Matt. 19:28
the word is equivalent to the "restitution of all things" (Acts 3:21). In Titus
3:5 it denotes that change of heart elsewhere spoken of as a passing from death
to life (1 John 3:14); becoming a new creature in Christ Jesus (2 Cor. 5:17);
being born again (John 3:5); a renewal of the mind (Rom. 12:2); a resurrection
from the dead (Eph. 2:6); a being quickened (2:1, 5).
This change is ascribed
to the Holy Spirit. It originates not with man but with God (John 1:12, 13; 1
John 2:29; 5:1, 4).
As to the nature of the change, it consists in the implanting
of a new principle or disposition in the soul; the impartation of spiritual life
to those who are by nature "dead in trespasses and sins."
The necessity of
such a change is emphatically affirmed in Scripture (John 3:3; Rom. 7:18; 8:7-9;
1 Cor. 2:14; Eph. 2:1; 4:21-24).
Rehabiah - enlargement
of the Lord, the son of Eliezer, and grandson of Moses (1 Chr. 23:17; 24:21).
Rehob - street; broad place. (1.) The father of
Hadadezer, king of Tobah (2 Sam. 8:3, 12).
(2.) Neh. 10:11.
(3.) The same,
probably, as Beth-rehob (2 Sam. 10:6, 8; Judg. 18:28), a place in the north of
Palestine (Num. 13:21). It is now supposed to be represented by the castle of
Hunin, south-west of Dan, on the road from Hamath into Coele-Syria.
(4.) A
town of Asher (Josh. 19:28), to the east of Zidon.
(5.) Another town of Asher
(Josh. 19:30), kept possession of by the Canaanites (Judg. 1:31).
Rehoboam
- he enlarges the people, the successor of Solomon on the throne, and apparently
his only son. He was the son of Naamah "the Ammonitess," some well-known Ammonitish
princess (1 Kings 14:21; 2 Chr. 12:13). He was forty-one years old when he ascended
the throne, and he reigned seventeen years (B.C. 975-958). Although he was acknowledged
at once as the rightful heir to the throne, yet there was a strongly-felt desire
to modify the character of the government. The burden of taxation to which they
had been subjected during Solomon's reign was very oppressive, and therefore the
people assembled at Shechem and demanded from the king an alleviation of their
burdens. He went to meet them at Shechem, and heard their demands for relief (1
Kings 12:4). After three days, having consulted with a younger generation of courtiers
that had grown up around him, instead of following the advice of elders, he answered
the people haughtily (6-15). "The king hearkened not unto the people; for the
cause was from the Lord" (comp. 11:31). This brought matters speedily to a crisis.
The terrible cry was heard (comp. 2 Sam. 20:1):
"What portion have we in David?
Neither have we inheritance in the son of Jesse: To your tents, O Israel: Now
see to thine own house, David" (1 Kings 12:16).
And now at once the kingdom
was rent in twain. Rehoboam was appalled, and tried concessions, but it was too
late (18). The tribe of Judah, Rehoboam's own tribe, alone remained faithful to
him. Benjamin was reckoned along with Judah, and these two tribes formed the southern
kingdom, with Jerusalem as its capital; while the northern ten tribes formed themselves
into a separate kingdom, choosing Jeroboam as their king. Rehoboam tried to win
back the revolted ten tribes by making war against them, but he was prevented
by the prophet Shemaiah (21-24; 2 Chr. 11:1-4) from fulfilling his purpose. (See
JEROBOAM.)
In
the fifth year of Rehoboam's reign, Shishak (q.v.), one of the kings of Egypt
of the Assyrian dynasty, stirred up, no doubt, by Jeroboam his son-in-law, made
war against him. Jerusalem submitted to the invader, who plundered the temple
and virtually reduced the kingdom to the position of a vassal of Egypt (1 Kings
14:25, 26; 2 Chr. 12:5-9). A remarkable memorial of this invasion has been discovered
at Karnac, in Upper Egypt, in certain sculptures on the walls of a small temple
there. These sculptures represent the king, Shishak, holding in his hand a train
of prisoners and other figures, with the names of the captured towns of Judah,
the towns which Rehoboam had fortified (2 Chr. 11:5-12).
The kingdom of Judah,
under Rehoboam, sank more and more in moral and spiritual decay. "There was war
between Rehoboam and Jeroboam all their days." At length, in the fifty-eighth
year of his age, Rehoboam "slept with his fathers, and was buried with his fathers
in the city of David" (1 Kings 14:31). He was succeeded by his son Abijah. (See
EGYPT.)
Rehoboth
- broad places. (1.) A well in Gerar dug by Isaac (Gen. 26:22), supposed to
be in Wady er-Ruheibeh, about 20 miles south of Beersheba.
(2.) An ancient
city on the Euphrates (Gen. 36:37; 1 Chr. 1:48), "Rehoboth by the river."
(3.)
Named among the cities of Asshur (Gen. 10:11). Probably, however, the words "rehoboth'ir"
are to be translated as in the Vulgate and the margin of A.V., "the streets of
the city," or rather "the public square of the city", i.e., of Nineveh.
Rehum
- merciful. (1.) One of "the children of the province" who returned from the
Captivity (Ezra 2:2); the same as "Nehum" (Neh. 7:7).
(2.) The "chancellor"
of Artaxerxes, who sought to stir him up against the Jews (Ezra 4:8-24) and prevent
the rebuilding of the walls and the temple of Jerusalem.
(3.) A Levite (Neh.
3:17).
(4.) Neh. 10:25.
(5.) A priest (Neh. 12:3).
Rei
- friendly, one who maintained true allegiance to king David (1 Kings 1:8)
when Adonijah rebelled.
Reins - the kidneys, the
supposed seat of the desires and affections; used metaphorically for "heart."
The "reins" and the "heart" are often mentioned together, as denoting the whole
moral constitution of man (Ps. 7:9; 16:7; 26:2; 139:13; Jer. 17:10, etc.).
Rekem
- embroidered; variegated. (1.) One of the five Midianite kings whom the Israelites
destroyed (Num. 31:8). (2.) One of the sons of Hebron (1 Chr. 2:43, 44).
(3.)
A town of Benjamin (Josh. 18:27).