Prophets – Pygarg

Prophets

A class of men of God, especially in the Old Testament dispensation, inspired to foretell future and secret events; and who also revealed he will of God as to current events and duties, and were his ambassadors to men. But the word is sometimes used in a wider sense; thus Aaron was Moses; prophet, Ex 7:1, appointed to deliver to the people the messages that Moses received from God; the sacred musicians are said to prophecy, 1Ch 25:1; and Paul gives the name, according to the custom of the Greeks, to the poet Aratus, "a prophet of their own," Tit 1:12. Scripture does not withhold the name of prophet from impostors, although they falsely boasted of inspiration. As true prophets, when filled y the energy of God’s Spirit, were sometimes fervidly and vehemently agitated, similar motions were called prophesying when exhibited by persons who were filled with an evil spirit, "prophesied in his house," 1Sa 18:10. In the New Testament, the "prophets" were a class of men supernaturally endowed, and standing next to the apostles. They seem to have spoken from immediate inspiration, whether in reference to future events of to the mind of the Spirit generally, as in expounding the oracles of God. See 1Co 11:4; 14:1,30, etc. Thus it is said in Ac 13:1, that Judas and Silas were prophets; that there were in the church at Antioch certain prophets and teachers, that is, official instructors. God has set in the church, first apostles, then prophets, 1Co 12:28. See also Eph 2:20; Re 18:20; Ac 21:9.

The Old Testament prophets were special agents of Jehovah, raised up and sent as occasion required, to incite to duty, to convict of sin, to call to repentance and reformation, to instruct kings, and denounce against nations the judgments of God, 2Ki 17:13; Jer 25:4. They aided the priest and Levites in teaching religion to the people, especially in the kingdom of Israel, from which the true priests of the Lord withdrew, 2Ki 4:23; and cooperated with the kings in public measure to promote piety and virtue. They were humble, faithful, self-denying, fearless men, 2Ki 1:8; Zec 13:4; Mt 3:4; aloof from the pleasure and luxuries of life, 2Ki 5:15; often persecuted, and slain, Mt 23:34-37; Heb 11:32-38; Jas 2:10; but exerting a powerful influence as witnesses for God. Some of them were called from the plough and the herd, 1Ki 19:20; Am 7:14; Zec 13:5. There were also "schools of the prophets," first mentioned in the time of Samuel, established at Gibeah, Naiotyh, Bethel, Gilgal, and Jericho, where young men were instructed in religion and prepared to guide in religious worship, 1Sa 10:5; 19:20; 2Ki 2:3,5; 4:38. Many of the "sons of the prophets" here taught became not only religious teachers, but inspired prophets. Amos speaks of his own case as an exception, Am 7:14,15. There are several prophetesses mentioned in Scripture; as Miriam, Deborah, and Huldah; and in the New Testament, Anna, Elisabeth, and Mary, and the four daughters of Philip seem to have partaken for a time of prophetic inspiration.

The prophets received their messages from God, sometimes in visions, trances, and dreams. Compare Nu 24:2-16; Joe 2:28; Ac 10:11, 12 Re 1:10-20. These revelations were at times attended with overpowering manifestations of the Godhead; and at other times were simply breathed into the mind by the Spirit of God. Their messages were delivered to the kings, princes, and priests whom they most concerned, or to the people at large, in writing, or by word of mouth and in public places; often with miracles, or with symbolic actions designed to explain and enforce them, Isa 20:1-6; Jer 7:2; 19:1-15; Eze 3:10.

The Old Testament contains the inspired writings of sixteen of the Hebrew prophets; four of whom, Isaiah, Jeremiah, Ezekiel, and Daniel are called the greater prophets and the other twelve the minor prophets. Respecting the true chronological order of the prophets, there is in some cases great diversity of opinion. Below is given the arrangement preferred by some; while others, so far as the minor prophets ace concerned, adhere to that given in the Hebrew Bible and our common version. See each name in its place, for further particulars.

1. Jonah, during the reign of Jeroboam III, king of Israel, which commenced 825 B. C.; or perhaps as early as Joash, the predecessor of Jeroboam.

2. Joel, under Uzziah king of Judah, nearly 800 B. C., before Amos and Hosea came upon the stage.

3. Amos, under Uzziah king of Judah, and during the latter years of Jeroboam II, king of Israel. About 787 B. C.

4. Hosea, under Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, and under Jeroboam II And his successors, kings of Israel. From about 785 to 725 B. C.

5. Isaiah, near the death of Uzziah king of Judah, and the beginning of the reign of Jotham, B. C. 758, to the reign of Manasseh, B. C. 697.

6. Micah, under Jotham, Ahaz, and Hezekiah, kings of Judah. Jotham began to reign B. C. 758, and Hezekiah died B. C. 697. Thus Micah was contemporary with Isaiah

7. Nahum, in the latter part of the reign of Hezekiah, and after the expedition of Sennacherib. Between 710 and 700 B. C.

8. Zephaniah, soon after the beginning of the reign of Josiah, and before the destruction of Nineveh. About B. C. 630.

9. Jeremiah, in the thirteenth year of Josiah king of Judah, B. C. 628. Jeremiah continued to prophesy under Shallum, Jehoiakim, Jeconiah, and Zedekiah, to the taking of Jerusalem by the Chaldeans, B. C. 588. It is supposed he died two years afterwards in Egypt.

10. Habakkuk, in Judah, near the beginning of the reign of Jehoiakim, about 610 B. C., and before the coming of Nebuchadnezzar.

11. Obadiah, near the fall and captivity of Jerusalem, B. C. 588, and before the desolation of Idumaea.

12. Ezekiel, carried captive to Babylon with Jeconiah king of Judah, 598 B. C. He began to prophesy about B. C. 590; and continued, under Nebuchadnezzar, till fourteen years, after the final capture of Jerusalem B. C. 588.

13. Daniel, taken into Chaldea while young, B. C. 606, the fourth year of Jehoiadim king of Judah. He prophesied in Babylon to the end of the captivity and probably finished about 534 B. C.

14. Haggai, returned from the captivity B. C. 536, and prophesied in the second year of Darius son of Hystaspes, B. C. 520.

15. Zechariah, prophesied in Judea at the same time as Haggai, B. C. 520, and seems to have continued after him.

16. Malachi supposed to have prophesied about 416 B. C., in the latter part of the administration of Nehemiah at Jerusalem.

Christ, of whom all the prophets bore witness, Lu 24:27,44; Ac 10:43; 1Pe 1:10-11, is eminently THE PROPHET of his church in all ages, De 18:15-19; Ac 3:22-24; revealing to them, by his inspired servants, by himself, and by his Spirit, all we know of God and immortality.

Propitiantion

The offering which appeases the wrath of one against whom an offence has been committed. Christ is "the propitiation for our sins," Ro 3:25, inasmuch as his sacrifice alone removes the obstacles which prevented the mercy of God from saving sinners, and appeases the just wrath of the law, 1Jo 2:2; 4:10. The same Greek word is used in the Septuagint to denote an "atonement," Nu 5:8; a "sin-offering," Eze 44:27; and the covering of the Ark of the Covenant, Le 16:14; Heb 9:5. See MERCY SEAT.

Proselyte

In the Jewish sense, a foreigner who adopted the Jewish religion, a convert from heathenism to Judaism. The laws of the Hebrews make frequent mention of "the stranger that is within thy gates," Le 17:8-16; 24:16; Nu 15:14-16, and welcomed him to all the privileges of the people of God. Our Savior rebukes the blind zeal of the Pharisees to make proselytes to ceremonial Judaism, without caring for the circumcision of the heart, Mt 23:15; Ro 2:28,29.

According to the later rabbins, there were two species of proselytes among the Jews. The first were called "proselytes of the gate," and were foreigners, either bond or free, who lived among the Jews and conformed to their customs in regard to what the rabbins call "the seven precepts of Noah;" that is, they abstained from injurious language in respect to God, from idolatry, homicide, incest, robbery, resistance to magistrates, and from eating blood, or the flesh of animals killed without shedding their blood. The other class were called "proselytes of justice;" that is, complete, perfect proselytes, and were those who had abandoned their former religion, and bound themselves to the observance of the Mosaic Law in its full extent.

These according to the rabbins, by means of circumcision, baptism, and an offering, obtained all the rites of Jewish citizenship, Ex 12:48-49. This distinction, however, is not observable in the Bible. Proselytes were numerous in our Savior’s day, and were found in many places remote from Jerusalem, Ac 2:10; 8:27. Many converts to Christianity were gathered from among them, Joh 12:20; Ac 6:5; 13:43; 17:4.

Proverb, The Book Of

A collection of pointed and sententious moral maxims, the fruit of Solomon’s profound sagacity and unexampled experience, but above all, of the inspiration of God. Solomon is said to have uttered three thousand proverbs, 1Ki 4:32, B. C. 1000. The first nine chapters of Proverbs are written in an admirable poetic style, and are more continuous than the succeeding Pr 10:1-22:29, which consist of separate maxims. Pr 25:1-29:27 are proverbs of Solomon collected under the direction of King Hezekiah. Pr 30:1-33 is ascribed to Agur, and affords examples of the enigmatic proverbs so popular in the East. Pr 31:1-31, by "king Lemuel," is mainly a beautiful picture of female excellence. By whose care this book was compiled in its present form, is unknown; there is no book of the Old Testament, however, whose canonical authority is better attested. The New Testament contains frequent quotations and allusions to it, Ro 12:20; 1Th 5:15; Heb 12:5-6; Jas 4:6; 1Pe 4:8; 2Pe 2:22. Its "winged words" are a rich storehouse of heavenly wisdom, and few questions can arise in actual life, on which they do not shed light.

Providence

Ac 24:2, a superintending and forecasting care. The providence of God upholds and governs every created thing. Its operation is coextensive with the universe, and as unceasing as the flow of time. All his attributes are engaged in it. He provideth for the raven his food, and satisfieth the desire of every living thing. The Bible shows us all nature looking up to him and depending upon him, Job 38:41; Ps 104:1-35; 145:15,16; 147:8-9; and uniformly declares that every occurrence, as well as every being, is perfectly controlled by him. There is no such thong as chance in the universe; "the lot is cast into the lap, but the whole disposing thereof is of the Lord," Pr 16:23. Not a sparrow, nor a hair of the head, falls to the ground without his knowledge, Isa 14:26-27; Mt 10:29-30; Ac 17:24- 29. Nothing that was not too minute for God to create, is too minute for him to preserve and control. The history of each man, the rise and fall of nations, and the progress of the church of Christ, reveal at every step the hand of Him who "worketh all things after the counsel of his own will."

Psalms, The Book Of

The Hebrew name for this book is TEHILLIM, praises, though many of the psalms are rather elegiac. Most of the psalms have the superscription mizmor, a poem song. This word is rendered in the Septuagint by psalmos, that is, a song sung to music, a lyric poem. The Greek psalterion means a stringed instrument; hence by a metaphor the book of Psalms is called Psalter. For the poetical characteristics of the Psalms, see POETRY.

Classification. —Some writers have classified the psalms according to their poetic character, into odes, elegies, etc. A preferable method is to divide them according to their contents. In this way they have been divided into six classes.

1. Hymns in praise of Jehovah; tehillim in the proper sense. These are directed to Jehovah as the God of all nature and the Creator of the universe, Ps 8:1-9; 104:1-35; as the protector and patron of Israel, Ps 20:1-9; 29:1-11; 33:1-22, or of individuals, with thanksgiving for deliverance from evils, Ps 18:1-50; 30:1-12; 46:1-47:9; or they refer to the more special attributes of Jehovah, Ps 90:1-17; 139:1-24. These psalms express thoughts of the highest sublimity in respect to God, providence, redemption, etc.

2. Temple hymns; sung at the consecration of the temple, the entrance of the ark, etc., or intended for the temple service, Ps 24:1-10; 132:1-18. So also "pilgrim songs," sung by those who came up to worship in the temple, etc.; as for example, the "songs of degrees," Ps 120:1-7, etc. See DEGREES, PSALMS OF.

3. Religious and moral songs of a general character; containing the poetical expression of emotions and feelings, and therefore subjective: as for example, confidence in God, Ps 23:1-6; 62:1-12; 125:1-5; devotedness to God, Ps 16:1-11; longing for the worship of the temple, Ps 42:1-43:5; prayers for the forgiveness of sin, etc. To this class belong the seven penitential psalms, as they are termed, Ps 6:1-10; 25:1-22; 32:1-11; 35:1-28; 38:1-22; 51:1-19; 130:1-8. Also didactic song; the poetical expression of some truth, maxim, etc., Ps 1:1-6; 15:1-5; 32:1-11; 34:1-22; 50:1-23; 128:1-6, etc. This is a numerous class.

4. Elegiac psalms, that is, lamentations, psalms of complaint, generally united with prayer for help.

5. Messianic psalms, as Ps 3:1-8; 22:1-31; 45:1-17; 69:1-36; 72:1-20; 110:1-7, etc.

6. Historical psalms, in which the ancient history manner, Ps 78:1-72; 105:1-45; 106:1-48; 114:1-8.

But it is impossible to form any perfect arrangement, because some psalms belong in part to two or more different classes. Besides the proper Messianic psalms, predictions of the Messiah are widely scattered through this book, and the attention of the devout reader is continually attracted by passages foretelling His character and His works. Not a few of these are alluded to in the New Testament; and it is unquestionable that the language and structure of many others not quoted were intended to bear witness to the Son of God. David himself was an eminent type of the Savior, and many events of his life shadowed forth his son and Lord. The mention of these in the inspired writings is not undesigned; the recorded trials and victories of David find in their reference to the Messiah their highest claim to a place in the sacred writings. Lord Bacon has remarked that many prophetic passages in the Old Testament are "of the nature of their Author, to whom a thousand years are as one day; and therefore they are not fulfilled punctually at once, but have springing and germinant accomplishment through many ages, though the height or fullness of them may refer to some one age."

Inscriptions—With the exception of twenty-five psalms, hence called orphan psalms, all the rest have inscriptions of various kinds. They refer to the author, the occasion, different kinds of song, the melody or rhythm, the instrumental accompaniment, the choir who shall perform, etc. These are mostly very obscure, because the music and musical instruments of the Hebrews are almost unknown to us. They are of very high antiquity, if not as old as the psalms themselves; and in the Hebrew are not detached from the psalms, as in modern translations. They appear with numerous variations in the ancient Greek and Syriac versions. Many words in these inscriptions remain untranslated, and can only be conjecturally interpreted. See HIGGAION, MASCHIL, etc.

Authors and age of the Psalms. —To David are assigned seventythree psalms in the Hebrew, and in the Septuagint eleven more. Ps 90:1-17 is ascribed to Moses. As to the authorship of the other psalms, much diversity of opinion has prevailed among biblical critics.

The whole collection of the Psalms appears to have first existed in five books, after the example, perhaps, of the Pentateuch. Each book closes with a doxology.

One psalm occurs twice, Ps 14:1-7; compare Ps 53:1-6. Some occur as parts of other psalms; as for example, Ps 70:1-5 forms also a part of Ps 40:1-17. So also some psalms are repeated from other books of Scripture; thus Ps 18:1-31; 2Sa 22:1-51. The final arrangement of the whole is generally referred to Ezra, 450 B. C.

These invaluable sacred songs exhibit the sublimest conceptions of God, as the creator, preserver, and governor of the universe; to say nothing of the prophetical character of many of them, and their relation to the Messiah and the great plan of man’s redemption. They present us with the most perfect models of child-like resignation and devotedness, of unwavering faith and confidence in God. They are an inspired epitome of the Bible, for purposes of devotion; and are peculiarly dear to the people of God, as expressing every phase of religious experience. Luther, in his prefaces to the Psalter, has the following beautiful language; "Where canst thou find nobler words of joy, than in the psalms of praise and thanksgiving? There thou mayest look into the hearts of all good men, as into beautiful and pleasant gardens, yea, as into heaven itself. How do grateful and fine and charming blossoms spring up there from every kind of pleasing and rejoicing thoughts towards God and his goodness! Again, where canst thou find more deep or mournful words of sorrow, than in the psalms of lamentation and woe? There thou mayest look again into the hearts of all good men, as upon death, yea, as if into hell. How dark and gloomy is it there, from anxious and troubled views of the wrath of God! I hold, however, that no better or finer book of models, or legends of saints and martyrs, has existed, or can exist on earth, than the Psalter. For we find here, not alone what one or two saints have done, but what the Head of all saints has done, and what all holy men still do; in what attitude they stand towards God and towards their friends and enemies; and how they conduct themselves in all dangers and sufferings. And besides this, all sorts of divine doctrines and precepts are contained in it. Hence it is that the Psalter is The Book of all good men; and every one, whatever his circumstances may be, finds in it psalms and words suited to his circumstances, and which are to him just as if they had been put there on his very account, and in such a way that; he himself could not have made or found or wished for better."

In Lu 24:44, the word "psalms" denotes one of the three divisions of the Hebrew Bible, the Hagiographa or devotional writings. See BIBLE. With regard to alphabetical psalms and psalms of degrees, see DEGREES, PSALMS OF, and LETTERS.

Psaltery

See HARP, and MUSIC.

Ptolemais

See ACCHO.

Publican

An officer of the revenue, employed in collecting taxes. Among the Romans there were two sorts of tax-gatherers; some were general receivers, who in each province had deputies; they collected the revenues of the empire, and accounted to the emperor. These were men of great consideration in the government; and Cicero says that among these were the flower of the Roman knights, the ornaments of the city, and the strength of the commonwealth. But the deputies, the under-collectors, the publicans of the lower order, were looked upon as so many thieves and pickpockets. Theocritus being asked which was the cruelest of all beasts, answered, "Among the beasts of the wilderness, the bear and the lion; among the beasts of the city, the publican and the parasite." Among the Jews, the name and profession of a publican were especially odious. They could not, without the utmost reluctance, see publicans exacting tributes and impositions laid on them by foreigners, the Romans. The Galileans, or Herodians, especially, submitted to this with the greatest impatience, and thought it even unlawful, De 17:15. Those of their own nation who undertook this office they looked upon as heathen, Mt 18:17. It is even said that they would not allow them to enter the temple or the synagogues, to engage in the public prayers or offices of judicature, or to give testimony in a court of justice.

There were many publicans in Judea in the time of our Savior; Zaccheus, probably, was one of the principal receivers, since he is called "chief among the publicans," Lu 19:2; but Matthew was only an inferior publican, Lu 5:27. The Jews reproached Jesus with being a "friend of publicans and sinners, and eating with them," Lu 7:34; but he, knowing the self-righteousness, unbelief and hypocrisy of his accusers, replied, "The publicans and harlots go into the kingdom of God before you," Mt 21:31. Compare also the beautiful demeanor of the penitent publican in the temple, and the self-justifying spirit of the Pharisee, Lu 18:10-14.

Publius

The prefect of Melita when Paul was shipwrecked on that island A. D. 60, Ac 28:7-9. Publius received the apostle and his company into his house, and entertained them with great humanity. The governor’s father, dangerously sick, and many others ill of various diseases, were miraculously healed; and their hospitable care of Paul and his friends continued through the three wintry months of their stay, and furnished them abundant supplies on their departure.

Pul

1. An Assyrian king, about 765 B. C., when Assyria is first mentioned in Scripture after the time of Nimrod. He invaded Israel during the reign of Menhem, but was induced to retire by a present of a thousand talents of silver, equivalent to at least a million and a half of dollars, 2Ki 15:19,20; 1Ch 5:26.

2. Isa 66:19, a region remote from Judea, associated with Lud, and supposed by Bochart to be traceable in the island Philae in the Nile, near the confines of Egypt and Ethiopia.

Pulse

A general name for peas, beans, and all large or leguminous seeds.

Punishments

The penalties inflicted in ancient times for various crimes and offences, varied in different nations, and at different times. Capital punishment for murder is generally agreed to have been permanently instituted at the origin of the human race; and Cain was only saved from it by a special interposition of God, Ge 4:14-15. It was reenacted, with reasons, after the deluge, Ge 9:5-6, and in the wilderness, Nu 35:9-34; and was early and widely recognized among mankind.

The mode of capital punishment usual among the Hebrew was stoning, De 13:9-10; Jos 17:18; Joh 8:7; but various other modes became known to them by intercourse with other nations: as decapitation, 2Ki 10:6-8; Mt 14:8-12; precipitation from rocks, 2Ch 25:12; Lu 4:29; hanging, Jos 8:29; Es 7:10; burning, Da 3:1-30; cutting asunder, Da 2:5; 3:29; Heb 11:27; beating, on a wheel-like frame, Heb 11:35; exposure to wild beasts, Da 6:1-28; 1Co 15:32; drowning, Mt 18:6; bruising in a mortar, Pr 27:22; and crucifixion, Joh 19:18. Minor punishments were scourging, Le 19:20; 2Co 11:24; retaliation in kind for an injury done, Ex 21:23-25; De 19:19; imprisonment, 2Ch 16:10; Mt 4:12; the stocks, Ac 16:24; banishment, Re 1:9; and personal torture, 2Ch 18:26; Isa 50:6; Mt 18:30; Heb 11:37.

Purim

Lots, a Jewish festival instituted by Esther and Mordecai, during the reign of Ahasuerus king of Persia, in memory of the providential deliverance of the Jews from the malignant designs of Haman. The propriety of the name appears form the fact that the lot was cast in the presence of Haman for every day from the first month to the twelfth, before an auspicious day was found for destroying the Jews; and thus the superstition of Haman was made the means of giving them time to turn his devices against himself, Pr 16:33; Es 3:7; 9:20-32. This festival was preceded by a day of fasting, and was observed by reading the book of Esther publicly in the synagogues, and by private festivities, mutual presents, alms, plays, and selfindulgence. Some think it is alluded to in Joh 5:1. It is still observed by the Jews, in the month of March.

Purple

The famous and costly Tyrian purple, the royal color of the ancients, is said to have been discovered by the Tyrian Hercules, whose dog having by chance eaten a shellfish called Purpura, and returning to his master with his lips tinged with a purple color, occasioned the discovery of this precious dye. Purple, however, is much more ancient than this, since we find it mentioned by Moses in several places. Two kinds of purple are mentioned in the Old Testament:

1. Argamon, rendered in our version "purple," denoting a reddish purple obtained from a species of muscle or shellfish found on the coasts of the Mediterranean.

2. Techieleth, rendered in the English Bible "blue." This was a bluish or cerulean purple, likewise obtained from another species of shellfish. The "scarlet" or "crimson," for the two words denote essentially the same color, was produced from the coccus in sect, coccus ilicis. All these were sacred colors among the Jews; and the latter was used for the highpriest’s ephod, and for veils, ribbons, and cloths, Ex 26:1,4,31,36; 28:31; Nu 4:6-12; 15:38.

The "purple" of the ancients seems to have included many different tints derived originally from the shellfish, and modified by various arts in which the Tyrians excelled. As each fish yielded but a few drops of coloring matter, the choicest purple bore a very high price. Purple robes were worn by the kings and first magistrates of ancient Rome, and Nero forbade their use by his subjects under pain of death. Our Savior was clothed with a royal robe of purple, in mockery of his title, "The King of the Jews" Joh 19:2,5. Compare also Judg 8:26; Es 8:15; Pr 31:22; Da 5:7; Lu 16:19. Moses used much wool dyed of a crimson and used much wool dyed of a crimson and purple color in the work of the tabernacle, and in the ornaments of the high priest, Ex 25:4; 26:1,31,36; 39:1; 2Ch 3:14. The Babylonians also clothed their idols in robes of a purple and azure color, Jer 10:9; Eze 23:15; 27:7,16.

Puteoli

The wells, now Pozzuoli, a maritime town in the Campania of Naples, on the northern side of the bay, eight miles northwest from that city. It was a Roman colony. Here Paul abode seven days, on his famous voyage and journey from Caesarea to Rome, Ac 28:13.

Pygarg

White-rump. This is properly the name of a species of eagle; but is applied, in De 14:5, to a quadruped, apparently a species of gazelle or antelope. So the Syriac version and Targums. Both the Arabic versions refer it to a species of mountain goat.