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
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,
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
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,
(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
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;
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.
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
(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
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
(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
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; 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"
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
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
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
(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
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
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
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
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
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.
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
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;
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.
(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).
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.)
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).
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.
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
Rechab - horseman, or chariot. (1.) One
of Ishbosheth's "captains of bands" or leaders of predatory troops (2 Sam.
(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
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.
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.
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).