BIBLES NET. COM
Dictionary]
Easton’s Bible Dictionary
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.
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.
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.”
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.”)
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.”
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.
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).
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 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).
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).
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).
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.)
“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.)
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).
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.
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.
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.
“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.
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.
1,200 feet high, about 7 miles north-west of Jericho, the
traditional scene of our Lord’s temptation (Matt.
4:8).
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).
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.
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.
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.)
(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.
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.
“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).
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).
10:29)=Reuel (q.v.), Ex. 2:18, the father-in-law of Moses,
and probably identical with Jethro (q.v.).
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).
descendants of Caleb, the son of Hezron (1 Chr. 2:44).
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.
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.
“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.”
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.
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.
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-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.
(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).
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.
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.)
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.
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.
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.
whose son Palti was one of the twelve spies (Num.
13:9).
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.
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).
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.
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.
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.). .)
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).
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.
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.)
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.
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).
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).
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.
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.
“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).
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).
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