Paarai – Palestina

Paarai

pa'-a-ri (pa`aray, "devotee of Peor"): One of David's 37 valiant men (2 Samuel 23:35). Doubtless the "Naarai" of 1 Chronicles 11:37.

Pacatiana

pa-ka-ti-a'-na, pak-a-ti'-a-na (Pakatiane): About 295 AD, when the province of Asia was broken up, two new provinces were formed, Phrygia Prima (Pacatiana), of which Laodicea was "the chiefest city" (subscription to 1Ti the King James Version), and Phrygia Secunda (Salutaris).

See PHRYGIA, and HDB, III, 865.

Pace

pas (tsa`adh): A step in 2 Samuel 6:13, hence, about one yard.

Pachon

pa'-kon (Pachon): The name of a month mentioned in 3 Macc 6:38.

Paddan

pad'-an (Genesis 48:7; the King James Version Padan, padan). See next article.

Paddan-Aram

pad'-an-a'-ram or p.-ar'-am (paddan 'aram; Septuagint Mesopotamia tes Surias; the King James Version Padan-aram): In Genesis 48:7, Paddan stands alone, but as the Septuagint, Sam, and Peshitta read "Aram" also, it must in this verse have dropped out of the Massoretic Text. In the time of Abraham, padanu occurs on the Babylonian contract-tablets as a land measure, to which we may compare the Arabic feddan or "ox-gang." In the Assyrian syllabaries it is the equivalent of iklu, "a field," so that Paddan-aram would mean "the field of Aram," and with this we may compare Hosea 12:12 (Hebrew 12:13) and the use of the Hebrew sadheh in connection with Moab and Edom (Judges 5:4; Ruth 1:6).

Furthermore, [`padanu] and harranu are given as synonyms with the meaning of "road."

Paddan-aram occurs only in the Priestly Code (P), but it corresponds to the "Haran" of the older documents. The versions agree in translating both as Mesopotamia, and identify with the home of the patriarchs and the scene of Jacob's exile the district of Haran to the East of the Upper Euphrates valley. More in harmony with the length of Jacob's flight, as indicated by the time given (Genesis 31:22,Genesis 31:23), is Harran-el-`Awamid, an ancient site 10 miles to the East of Damascus, which satisfies all the demands of history.

See ARAM.

W .M. Christie

Paddle

pad'-'-l (yathedh): Deuteronomy 23:13 (Hebrew 14), the Revised Version margin "shovel."

Padon

pa'-don (padhon, "redemption"): One of the Nethinim (see NETHINIM) who returned with Zerubbabel (Ezra 2:44; Nehemiah 7:47); the "Phaleas" of 1 Esdras 5:29 (margin "Padon").

Pagiel

pa'-gi-el, pa'-ji-el, pa-gi'-el (pagh`i'el, "God's intervention"): Son of Ocran, of the tribe of Asher, among those enrolled by Moses at the numbering of Israel (Numbers 1:13; Numbers 2:27). When the tabernacle was set up, the heads of the families of Israel "brought their offerings" in rotation, and Pagiel, as prince of his tribe, came on the 11th day (Numbers 7:72). Numbers 7:72–77 describes his offering. In the journeyings of Israel he was "over the host of the tribe of the children of Asher" (Numbers 10:26), and possibly standard-bearer (compare Numbers 10:14,Numbers 10:22,Numbers 10:25).

Henry Wallace

Pahath-Moab

pa'-hath-mo'-ab (pachath mo'abh, "sheik of Moab"; in I Esdras 5:11; 8:31, "Phaath Moab"): A Jewish clan probably named after an ancestor of the above title. Part of the clan returned with Zerubbabel (Ezra 2:6; compare Nehemiah 7:11) under two family names, Jeshua and Joab; and a part came back with Ezra (Ezra 8:4). Hashub, a "son of Pahath-moab," is named among the repairers of both the wall and the "tower of the furnaces" at Jerusalem (Nehemiah 3:11). It is the name of one of the signatories "sealing" the "sure covenant" of Nehemiah 9:38 (Nehemiah 10:14). Some of the sons of this name had taken "strange wives" (Ezra 10:30)

Henry Wallace

Pai

pa'-i (pa`i; Phogor): The royal city of Hadad or Hadar, king of Edom (1 Chronicles 1:50). The name is given as "Pau" (pa`u) in Genesis 36:39. There is no indication of its position. It is not identified.

Pain

pan (chul, chil, chebhel, chalah, chalchalah, ka'-ebh, ke'ebh, metsar, makh'obh, `amal, tsir; basanizo, ponos, odin): These words signifying various forms of bodily or mental suffering are generally translated "pain"; 28 out of the 34 passages in which the word is used are in the poetical or prophetical books and refer to conditions of mental disquiet or dismay due to the punishment of personal or national sin. There is only one instance where the word is used as a historic record of personal physical pain: the case of the wife of Phinehas (1 Samuel 4:19), but the same word tsir is used figuratively in Isaiah 13:8; Isaiah 21:3; Daniel 10:16, and translated "pangs" or "sorrows." In other passages where we have the same comparison of consternation in the presence of God's judgments to the pangs of childbirth, the word used is chebhel, as in Isaiah 66:7; Jeremiah 13:21; Jeremiah 22:23; Jeremiah 49:24. In some of these and similar passages several synonyms are used in the one verse to intensify the impression, and are translated "pain," "pangs," and "sorrows," as in Isaiah 13:8.

The word most commonly used by the prophets is some form of chul or chil, sometimes with the addition "as of a woman in travail," as in Psalms 48:6; Isaiah 26:18; Jeremiah 6:24; Jeremiah 22:23; Micah 4:10. This pain is referred to the heart (Psalms 55:4) or to the head (Jeremiah 30:23; compare Jeremiah 30:5,Jeremiah 30:6). In Ezekiel 30:4, it is the penal affliction of Ethiopia, and in 30:16, the King James Version "Sin (Tanis) shall have great pain" (the Revised Version (British and American) "anguish"); in Isaiah 23:5 Egypt is sorely pained at the news of the fall of Tyre. Before the invading host of locusts the people are much pained (Joel 2:6 the King James Version). Pain in the sense of toil and trouble in Jeremiah 12:13 is the translation of chalah a word more frequently rendered grieving or sickness, as in 1 Kings 14:1; Proverbs 23:35; Song of Songs 2:5; Jeremiah 5:3. The reduplicated form chalchalah is especially used of a twisting pain usually referred to the loins (Isaiah 21:3; Ezekiel 30:4,Ezekiel 30:9; Nahum 2:10).

Pain in the original meaning of the word (as it has come down to us through the Old French from the Latin poena) as a penalty inflicted for personal sin is expressed by the words ka'ebh or ke'abh in Job 14:22; Job 15:20, and in the questioning complaint of the prophet (Jeremiah 15:18). As a judgment on personal sin pain is also expressed by makh'obh in Job 33:19; Jeremiah 51:8, but this word is used in the sense of afflictions in Isaiah 53:3 in the expression "man of sorrows." The Psalmist (Psalms 25:18) praying for deliverance from the afflictions which weighed heavily on him in turn uses the word `amal, and this word which primarily means "toil" or "labor," as in Ecclesiastes 1:3, or "travail" as in Isaiah 53:11, is translated "painful" in Psalms 73:16, as expressing Asaph's disquiet due to his misunderstanding of the ways of Providence. The "pains of hell" (Psalms 116:3 the King James Version), which got hold of the Psalmist in his sickness, is the rendering of the word metsar; the same word is translated "distress" in Psalms 118:5. Most of these words have a primary physical meaning of twisting, rubbing or constricting.

In the New Testament, odin is translated "pain" (of death, the Revised Version (British and American) "pang") in Acts 2:24. This word is used to express any severe pain, such as that of travail, or (as in Aeschylus, Choephori, 211) the pain of intense apprehension. The verb from this, odunomai, is used by the Rich Man in the parable to describe his torment (the Revised Version (British and American) "anguish") (Luke 16:24). The related verb sunodino is used in Romans 8:22 and is translated "travailing in pain together." In much the same sense, the word is used by Euripides (Helena, 727).

In Revelation 12:2 the woman clothed with the sun (basanizomene) was in pain to be delivered; the verb (basanizo) which means "to torture" is used both in Matthew 8:6 in the account of the grievously tormented centurion's servant, and in the description of the laboring of the apostles' boat on the stormy Sea of Galilee (Matthew 14:24). The former of these seems to have been a case of spinal meningitis. This verb occurs in Thucydides vii.86 (viii.92), where it means "being put to torture." In the two passages in Revelation where pain is mentioned the word is ponos, the pain which affected those on whom the fifth vial was poured (16:10), and in the description of the City of God where there is no more pain (21:4). The primary meaning of this word seems to be "toil," as in Iliad xxi.525, but it is used by Hippocrates to express disease (Aphorisma iv.44).

Alexander Macalister

Painfulness

pan'-fool-nes (mochthos): In the summary of his missionary labors in 2 Corinthians 11:27 the King James Version, Paul uses this word. The Revised Version (British and American) renders it "travail," which probably now expresses its meaning more closely, as in modern usage "painfulness" is usually restricted to the condition of actual soreness or suffering, although we still use "painstaking" in the sense of careful labor. The Greek word is used for toil or excessive anxiety, as in Euripides (Medea, 126), where it refers to that care for her children which she had lost in her madness. Tyndale uses "painfulness" in 1 John 4:18 as the translation of kolasis, which the King James Version renders "torment" and the Revised Version (British and American) "punishment."

Alexander Macalister

Paint

pant (from Old French peinctre, frequentative of peindre, Latin pingo, "to paint"):

(1) From Hebrew verb mashach, "to smear," "to anoint," "to paint," describing the painting of interiors with vermilion, perhaps resembling lacquer: "ceiled with cedar, and painted with vermilion" (Jeremiah 22:14). The shields of the Ninevite soldiers were red, presumably painted (Nahum 2:3).

(2) From noun pukh, "paint," "antimon," "stibium," "black mineral powder" used as a cosmetic, to lend artificial size and fancied beauty to the eye, always spoken of as a meretricious device, indicating light or unworthy character. Jezebel "painted her eyes, and attired her head" (2 Kings 9:30, literally, "put pukh into her eyes"). To the harlot city Jerusalem, Jeremiah (4:30) says, "deckest thee ...., enlargest thine eyes with paint" (pukh). the King James Version renders "rentest thy face," as if the stain were a cut, or the enlarging done by violence.

(3) From verb kachal, "to smear," "to paint." Ezekiel says to Oholah-Oholibah (Judah-Israel), "didst wash thyself, paint (kachal) thine eyes," as the adulteress prepares herself for her paramour (Ezekiel 23:40). The antimony, in an extremely fine powder (Arabic kuchl, from kachal), is placed in the eye by means of a very fine rod, bodkin, or probe, drawn between the edges of the eyelids. This distends the eye, and also increases its apparent size, the effect being increased by a line of stain drawn from the corner, and by a similar line prolonging the eyebrow.

See EYEPAINT; COLOR.

Philip Wendell Crannell

Painting

pan'-ting.

See CRAFTS, II, 12.

Pair

par: The margin of Song of Songs 4:2 (but not of the parallel 6:6) reads, "which are all of them in pairs," while the text has, "whereof every one hath twins." The Hebrew math'imoth, is from the root, ta'am, "to be double," and is perhaps susceptible of either meaning. But the description is of sheep, and the margin gives no comprehensible figure, while the text points to the exceedingly sleek and healthy appearance. "Pairs" seems to result from confusing the figure with the thing figured--the teeth, where each upper is paired with the corresponding lower.

Palace

pal'-as: In Hebrew chiefly 'armon, in the Revised Version (British and American) text translated "castle" in 1 Kings 16:18; 2 Kings 15:25; birah, hekhal, the same word often rendered "temple"; in Greek aule, in the Revised Version (British and American) translated "court" (Matthew 26:3,Matthew 26:18,Matthew 26:69; Mark 14:54,Mark 14:66; Luke 11:21; John 18:15). On the other hand, "palace" takes the place in the Revised Version (British and American) of the King James Version "common hall" or "judgment hall" (praitorion, Matthew 27:27; John 18:28,John 18:33; John 19:9; Acts 23:35). See JUDGMENT HALL. A description of Solomon's palace is given in 1 Kings 7:1–12 (see TEMPLE). Archaeology has brought to light the remains of great palaces in Egypt, Babylonia, Assyria (Sargon, Sennacherib, Assurbanipal, etc.), Susa, etc.

See HOUSE.

James Orr

Palaestra, Palestra

pa-les'-tra.

See GAMES, II, 3, (i).

Palal

pa'-lal (palal, "judge"): Son of Uzai, and one of the repairers of the wall (Nehemiah 3:25).

Palanquin

pal-an-ken': In Song of Songs 3:9 occurs 'appiryon, a word that has no Semitic cognates and is of dubious meaning. In form, however, it resembles the Sanskrit paryanka, and still more closely the Greek phoreion, both of which mean "litter bed." Hence, the Revised Version (British and American) "palanquin" (ultimately derived from paryanka). The margin "car of state" and the King James Version "chariot" are mere guesses.

Palestina

pal-es-ti'-na (pelesheth): Exodus 15:14; Isaiah 14:29,Isaiah 14:31 the King James Version; changed in the Revised Version (British and American) to PHILISTIA (which see).