Palestine Exploration (continued) – Paper Reeds

Page 494 of 710

Palestine Exploration (continued)

While the pottery is elaborately painted, it is but little molded. The older "combed" ornament practically disappears, while burnished ornament reaches high-water mark. Animal figures are common, the eyes often being elaborately modeled and stuck on; but it is infantile article Burials still occur in natural caves, but also in those hewn artificially; the bodies are carelessly deposited on the floor without coffins, generally in a crouching position, and stones are laid around and over them without system. Drink offerings always and food offerings generally are placed with the dead. Scarabs are found with the skeletons, and ornaments of bronze and silver, occasionally gold and beads, and sometimes weapons. Lamps also begin to be deposited, but in small numbers.

(d) During this period Menephtah "spoiled Gezer," and Israel established itself in Canaan. The excavations have given no hint of Menephtah's raid, unless it be found in an ivory pectoral bearing his cartouche. About 1400 BC a great wall, 4 ft. thick, was built of large and well-shaped stones and protected later by particularly fine towers, perhaps, as Macalister suggests, by the Pharaoh who captured Gezer and gave it as a dowry to his daughter, wife of King Solomon. A curious fact, which seemingly illustrates , is the large increase of the town shortly after the Hebrew invasion. "The houses are smaller and more crowded and the sacred area of the high place is built over." "There is no indication of an exclusively Israelite population around the city outside" (Macalister, v. Driver, Modern Research, 69). That land was taken for building purposes from the old sacred enclosure, and that new ideas in building plans and more heavily fortified buildings were now introduced have been thought to suggest the entrance among the ancient population of another element with different ideas. The finest palace of this period with very thick walls (3-9 ft.) carefully laid out at right angles, and certainly built near "the time of the Hebrew invasion," was perhaps the residence of Horam (). At this period seals begin (10 being found here, as against 28 in the next period, and 31 in the Hellenistic) and also iron tools; the use of the carpenter's compass is proved, the bow drill was probably in use, bronze and iron nails appear (wrought iron being fairly common from circa 1000 BC); a cooking-pot of bronze was found, and spoons of shell and bronze; modern methods of making buttons and button holes are finest from this period, pottery buttons being introduced in the next city. One incidental Bible reference to the alliance between Gezer and Lachish () finds unexpected illustration from the fact that a kind of pottery peculiar to Lachish, not having been found in any other of the Southern Palestinian towns, was found at Gezer. The pottery here in general shows the same method of construction as in the 3rd stratum, but the decoration and shapes deteriorate, while there is practically no molding. It shows much the same foreign influence as before, the styles being affected from Egypt, Crete, the Aegean, and especially Cyprus. From this period come 218 scarabs, 68 from the period previous and 93 from the period following. Ornamental colored specimens of imported Egyptian glass also occur, clear glass not being found till the next period. Little intercourse is proved with Babylon at this era: as against 16 Babylonian cylinders found in the previous period, only 4 were found in this and 15 in the next period. There is no marked change in the method of disposing of the dead, but the food vessels are of smaller size and are placed in the graves in great numbers, most of these being broken either through the use of poor vessels because of economy or with the idea of liberating the spirit of the object that it might serve the deceased in the spirit world. Lamps are common now in every tomb but there is a marked decrease in the quantity and value of ornamental objects. Religious emblems occur but rarely. The worship of Astarte (see ASHTORETH), the female consort of Baal, is most popular at this era, terra cotta figures and plaques of this goddess being found in many types and in large numbers. It is suggestive that these grow notably less in the next stratum. It is also notable that primitive idols are certainly often intentionally ugly (Vincent). So to this day Arabs ward off the evil eye.

(e) This period, during which almost the entire prophetic literature was produced, is of peculiar interest. Gezer at this time as at every other period was in general appearance like a modern Arab village, a huge mass of crooked, narrow, airless streets, shut inside a thick wall, with no trace of sanitary conveniences, with huge cisterns in which dead men could lie undetected for centuries, and with no sewers. Even in the Maccabean time the only sewer found ran, not into a cesspool, but into the ground, close to the governor's palace. The mortality was excessively high, few old men being found in the cemeteries, while curvature of the spine, syphilis, brain disease, and especially broken, unset bones were common. Tweezers, pins and needles, kohl bottles, mirrors, combs, perfume boxes, scrapers (for baths) were common in this stratum and in all that follow it, while we have also here silver earrings, bracelets and other beautiful ornaments with the first sign of clear glass objects; tools also of many kinds of stone, bronze and iron, an iron hoe just like the modern one, and the first known pulley of bronze. The multitude of Hebrew weights found here have thrown much new light on the weight-standards of Palestine (see especially Macalister, Gezer, II, 287-92; E. J. Pilcher, PEFS, 1912; A. R. S. Kennedy, Expository Times, XXIV).

The pottery was poor in quality, clumsy and coarse in shape and ornament, except as it was imported, the local Aegean imitations being unworthy. Combed ornament was not common, and the burnished as a rule was limited to random scratches. Multiple lamps became common, and a large variety of styles in small jugs was introduced. The motives of the last period survive, but in a degenerate form. The bird friezes so characteristic of the 3rd Semitic period disappear. The scarab stamp goes out of use, but the impressions of other seals "now become fairly common as potter's marks." These consist either of simple devices (stars, pentacles, etc.) or of names in Old Hebrew script. These Hebrew-inscribed stamps were found at many sites and consist of two classes, (i) those containing personal names, such as Azariah, Haggai, Menahem, Shebaniah, etc., (ii) those which are confined to four names, often repeated--Hebron, Socoh, Ziph, Mamshith--in connection with a reference to the king, e.g. "For (or Of) the king of Hebron." These latter date, according to Dr. Macalister's final judgment, from the Persian period. He still thinks they represent the names of various potters or potters' guilds in Palestine (compare ; ; , and see especially Bible Side-Lights from Gezer, 150, etc.), but others suppose these names to represent the local measures of capacity, which differed in these various districts; others that these represented different tax-districts where wine jars would be used and bought. At any rate, we certainly have here the work of the king's potters referred to in . Another very curious Hebrew tablet inscription is the so-called Zodiacal Tablet, on which the signs of the Zodiac are figured with certain other symbols which were at first supposed to express some esoteric magical or religious meaning, but which seem only to represent the ancient agricultural year with the proper months indicated for sowing and reaping--being the same as the modern seasons and crops except that flax was cultivated in ancient times. An even more important literary memorial from this period consists of two cuneiform tablets written about three-quarters of a century after the Ten Tribes had been carried to Assyria and foreign colonies had been thrown into Israelite territory. This collapse of the Northern Kingdom was not marked by any local catastrophe, so far as the ruins indicate, any more than the collapse of the Canaanite kingdom when Israel entered Palestine; but soon afterward we find an Assyrian colony settled in Gezer "using the Assyrian language and letters .... and carrying on business with Assyrian methods." In one tablet (649 BC), which is a bill of sale for certain property, containing description of the same, appeared the name of the buyer, seals of seller and signature of 12 witnesses, one of whom is the Egyptian governor of the new town, another an Assyrian noble whose name precedes that of the governor, and still another a Western Asiatic, the others being Assyrian. It is a Hebrew "Nethaniah," who the next year, as the other tablet shows, sells his field, his seal bearing upon it a lunar stellar emblem. Notwithstanding the acknowledged literary work of high quality produced in Palestine during this period, no other hint of this is found clear down to the Greek period except in one neo-Babylonian tablet.

The burials in this period were much as previously, except that the caves were smaller and toward the end of the period shelves around the walls received the bodies. In one Semitic tomb as many as 150 vessels were found. Quite the most astonishing discovery at this level was that of several tombs which scholars generally agree to be "Philistine." They were not native Canaanite, but certainly Aegean intruders with relations with Crete and Cyprus, such as we would expect the Philistines to have (see PHILISTINES). The tombs were oblong or rectangular, covered with large horizontal slabs, each tomb containing but a single body, stretched out with the head to the East or West One tomb was that of a girl of 18 with articles of alabaster and silver about her, and wearing a Cretan silver mouth plate; another was a man of 40 with agate seal of Assyrian design, a two-handled glass vessel, etc.; another was a woman surrounded by handsome ornaments of bronze, lead, silver and gold, with a basalt scarab between her knees. The richest tomb was that of a girl whose head had been severed from the body; with her was a hemispherical bowl, ornamented with rosette and lotus pattern, and a horde of beautiful things. The iron in these tombs was noticeable (compare ), and in one tomb were found two ingots of gold, one of these being of the same weight almost to a fraction as that of Achan (). The most impressive discovery was the high place. This began as early as 2500-2000 BC, and grew by the addition of monoliths and surrounding buildings up to this era. The eight huge uncut pillars which were found standing in a row, with two others fallen (yet compare Benzinger, Hebrew Archaeology, 320), show us the actual appearance of this ancient worshipping-place so famous in the Bible (; ,; ). The top of one of these monoliths had been worn smooth by kisses; another was an importation, being possibly, as has been suggested, a captured "Aril"; another stone, near by, had a large cavity in its top, nearly 3 ft. long and 2 ft. broad and 1 ft. 2 inches deep, which is differently interpreted as being the block upon which the 'asherah, so often mentioned in connection with the matstsebhoth, may have been erected, or as an altar, or perhaps a layer for ritual ablutions. Inside the sacred enclosure was found a small bronze cobra (), and also the entrance to an ancient cave, where probably oracles were given, the excavators finding that this cave was connected with another by a small, secret passage--through which presumably the message was delivered. In the stratum underlying the high place was a cemetery of infants buried in large jars. "That the sacrificed infants were the firstborn, devoted in the temple, is indicated by the fact that none were over a week old" (Macalister). In all the Semitic strata bones of children were also found in corners of the houses, the deposits being identical with infant burials in the high place; and examination showed that these were not stillborn children. At least some of the burials under the house thresholds and under the foundation of walls carry with them the mute proofs of this most gruesome practice. In one place the skeleton of an old woman was found in a corner where a hole had been left just large enough for this purpose. A youth of about 18 had been cut in two at the waist and only the upper part of his body deposited. Before the coming into Palestine of the Israelites, a lamp began to be placed under the walls and foundations, probably symbolically to take the place of human sacrifice. A lamp and bowl deposit under the threshold, etc., begins in the 3rd Semitic period, but is rare till the middle of that period. In the 4th Semitic period it is common, though not universal; in the Hellenic it almost disappears. Macalister suspects that these bowls held blood or grape juice. In one striking case a bronze figure was found in place of a body. Baskets full of phalli were carried away from the high place. Various types of the Astarte were found at Gezer. When we see the strength and popularity of this religion against which the prophets contended in Canaan, "we are amazed at the survival of this world-religion," and we now see "why Ezra and Nehemiah were forced to raise the `fence of the law' against this heathenism, which did in fact overthrow all other Semitic religions" (George Adam Smith. PEFS, 1906, 288).

(f) During the Maccabean epoch the people of Gezer built reservoirs (one having a capacity of 4,000,000 gallons) used well-paved rooms, favored complex house plans with pillars, the courtyard becoming less important as compared with the rooms, though domestic fowls were now for the first time introduced. The architectural decorations have all been annihilated (as elsewhere in Pal) except a few molded stones and an Ionic volute from a palace, supposed to be that of Simon Maccabeus because of the references in Josephus and because of a scribbled imprecation found in the courtyard: "May fire overtake (?) Simon's palace." This is the only inscription from all these post-exilic centuries, to which so much of the beautiful Bible literature is ascribed, except one grotesque animal figure on which is scrawled a name which looks a little like "Antiochus." Only a few scraps of Greek bowls, some Rhodian jar-handles, a few bronze and iron arrow heads, a few animal figures and a fragment of an Astarte, of doubtful chronology, remain from these four centuries. The potsherds prove that foreign imports continued and that the local potters followed classic models and did excellent work. The ware was always burnt hard; combed ornament and burnishing were out of style; molded ornament was usually confined to the rope design; painted decorations were rare; potter's marks were generally in Greek, though some were in Hebrew, the letters being of late form, and no names appearing similar to those found in Scripture. The tombs were well cut square chambers, with shafts hewn in the rock for the bodies, usually nine to each tomb, which were run into them head foremost. The doorways were well cut, the covers almost always being movable flat slabs, though in one case a swinging stone door was found--circular rolling stones or the "false doors" so often found in the Jerusalem tombs being unknown here. Little shrines were erected above the forecourt or vestibule. When the body decayed, the bones in tombs having these kukhin, shafts, were collected into ossuaries, the inscriptions on these ossuaries showing clearly the transition from Old Hebrew to the square character. After the Maccabean time the town was deserted, though a small Christian community lived here in the 4th century AD.

Pallu, Palluites

pal'-u, pal'-u-its (pallu', "distinguished"): A son of Reuben ( ("Phallu"); ; ,; ). Perhaps Peleth of is the same. Palluites, the patronymic, occurs in .

Palm (Of The Hand)

pam (kaph): The Hebrew word which is used in a variety of senses (see HAND; PAW) is usually translated "hand" in English Versions of the Bible, but the translation "palm" is found in 5 passages of the Old Testament, in 3 of which the Hebrew text adds the word yadh ("hand," ; ; ). It would properly mean the "hollow hand" (root kaphaph, "to bend," "to curve"), which receives or grasps things. It is therefore used in reference to filling the priest's hands with sacrificial portions (,). The palms of the hands of Dagon are mentioned as cut off, when the idol was found mutilated in the presence of the ark of Yahweh (), from which may be inferred that this idol probably was represented with hands spread out in blessing, as we find in numerous Babylonian representations of divinities.

In a beautiful metaphor God answers the repentant people of Jerusalem, who thought Yahweh had forgotten and forsaken them: "Behold, I have graven thee upon the palms of my hands" (; see also Ecclesiasticus 18:3). Daniel is touched upon the palms of his hands to wake him from sleep ().

In the New Testament we find the phrase, "to smite with the palms of the hands," as a translation of the Greek verb rhapizo (; see also 5:39 and Septuagint ; 1 Esdras 4:30), and, derived from the same verb, rhapisma, a blow of the palm on the cheek, etc. (; ; , where, however, in English Versions of the Bible the word "palm" has not been given). The marginal translation "to smite or strike with rods" (; ; ) and "strokes of rods" ( margin) does not seem to be applicable to the Greek text of the Old Testament and New Testament, while it is a frequent meaning of the words in classical language. It would therefore be better to eliminate these marginal additions.

H. L. E. Luering

Palm Tree

pam'-tre (tamar, same as the Aramaic and Ethiopic, but in Arabic = "date"; phoinix (; ; ; ; ; ; ; ; ; Song of Songs 7:7 ); tomer, Deborah "dwelt under the palm-tree" (); "They are like a palm-tree (margin "pillar"), of turned work" (); timorah (only in the plural), the palm tree as an architectural feature (,,; ; ; ); Greek only Ecclesiasticus 50:12; ; ):

1. Palm Trees:

The palm, Phoenix dactylifera (Natural Order Palmeae), Arabic nakhl, is a tree which from the earliest times has been associated with the Semitic peoples. In Arabia the very existence of man depends largely upon its presence, and many authorities consider this to have been its original habitat. It is only natural that such a tree should have been sacred both there and in Assyria in the earliest ages. In Palestine the palm leaf appears as an ornament upon pottery as far back as 1800 BC (compare PEF, Gezer Mere., II, 172). In Egypt the tall palm stem forms a constant feature in early architecture, and among the Hebrews it was extensively used as a decoration of the temple (,,; ; ). It is a symbol of beauty (Song of Songs 7:7) and of the righteous man:

"The righteous shall flourish like the palm-tree:

He shall grow like a cedar in Lebanon.

They are planted in the house of Yahweh;

They shall flourish in the courts of our God.

They shall still bring forth fruit in old age;

They shall be full of sap and green" ().

The palm tree or branch is used extensively on Jewish coinage and most noticeably appears as a symbol of the land upon the celebrated Judea Capta coins of Vespasian. A couple of centuries or so later it forms a prominent architectural feature in the ornamentation of the Galilean synagogues, e.g. at Tell Chum (Capernaum). The method of artificial fertilization of the pistillate (female) flowers by means of the staminate (male) flowers appears to have been known in the earliest historic times. Winged figures are depicted on some of the early Assyrian sculptures shaking a bunch of the male flowers over the female for the same purpose as the people of modern Gaza ascend the tall trunks of the fruit-bearing palms and tie among the female flowers a bunch of the pollen-bearing male flowers.

2. Their Ancient Abundance in Palestine:

In Palestine today the palm is much neglected; there are few groves except along the coast, e.g. at the bay of Akka, Jaffa and Gaza; solitary palms occur all over the land in the courtyards of mosques (compare ) and houses even in the mountains. Once palms flourished upon the Mount of Olives (), and Jericho was long known as the "city of palm-trees" (; ; ; ; Josephus BJ, IV, viii, 2-3), but today the only palms are scarce and small; under its name Hazazon-tamar (), En-gedi would appear to have been as much a place of palms in ancient days as we know it was in later history. A city, too, called Tamar ("date palm") appears to have been somewhere near the southwestern corner of the Dead Sea (; ). Today the numerous salt-encrusted stumps of wild palm trees washed up all along the shores of the Dead Sea witness to the existence of these trees within recent times in some of the deep valleys around.

3. Palm Branches:

Branches of palms have been symbolically associated with several different ideas. A palm branch is used in ; to signify he "head," the highest of the people, as contrasted with the rush, the "tail," or humblest of the people. Palm branches appear from early times to have been associated with rejoicing. On the first day of the Feast of Tabernacles the Hebrews were commanded to take branches of palms, with other trees, and rejoice before God (; compare ; 2 Macc 10:7). The palm branch still forms the chief feature of the lulabh carried daily by every pious Jew to the synagogue, during the feast. Later it was connected with the idea of triumph and victory. Simon Maccabeus entered the Akra at Jerusalem after its capture, "with thanksgiving, and branches of palm trees, and with harps, and cymbals, and with viols, and hymns, and songs: because there was destroyed a great enemy out of Israel" (1 Macc 13:51 the King James Version; compare 2 Macc 10:7). The same idea comes out in the use of palm branches by the multitudes who escorted Jesus to Jerusalem () and also in the vision of the "great multitude, which no man could number .... standing before the .... Lamb, arrayed in white robes, and palms in their hands" (). Today palms are carried in every Moslem funeral procession and are laid on the new-made grave.

Palmer-Worm

pam'-er-wurm (gazam; Septuagint kampe (; ; )): "Palmer-worm" means "caterpillar," but the insect meant is probably a kind of locust.

See INSECTS; LOCUST.

Palsy; Paralysis

pol'-zi, pa-ral'-i-sis (paralusis): The English word "palsy" is derived from the Old French paralesie, which in Middle English was shortened into palesie, the form in which it appears in Wycliff's version. In the 16th century it appears as "palsy," the form used in the King James Version. This, however, is seldom used at the present day, the Latinized Greek form "paralysis" being more frequently employed, both in modern literature and in colloquial English "Sick of the palsy" is the translation either of the adjective paralutikos or of the participle of the verb paraluomai. The disease is one characterized by extreme loss of the power of motion dependent on some affection either of the motor centers of the brain or of the spinal cord. It is always serious, usually intractable, and generally sudden in onset (1 Macc 9:55 f). Miraculous cures by our Lord are related in general terms, as in ; . Aeneas () was probably a paralytic eight years bedridden. Though the Lord addressed the paralytic let down through the roof (; ; ) as "son," it was not necessarily a proof that he was young, and though He prefaces the cure by declaring the forgiveness of sin, we need not infer that the disease was the result of an evil life, although it may have been. Bennett conjectures that the centurion's palsied servant grievously tormented was suffering from progressive paralysis with respiratory spasms (see PAIN). The substantive paralusis is only once used in the Septuagint in , but here it refers to the loosing of the sword, not to the disease.

Alexander Macalister

Palti

pal'-ti (palTi, "Yah delivers"):

(1) One of the "searchers" of Canaan sent by Moses (), representing Benjamin in the expedition (13:9).

(2) The man to whom Saul gave Michal, David's wife, after the estrangement (). He is "the captain of the people" of 2 Esdras 5:16 ("Phaltiel," margin "Psaltiel"). In , he is named "Phaltiel" (the King James Version), "Paltiel" (the Revised Version), and is there mentioned in connection with David's recovery of Michal.

Paltiel

pal'-ti-el (palTi'el, "God's deliverance"):

(1) A prince of Isaachar ().

(2) Same as PALTI, (2) (which see).

Paltite

pal'-tit (palTi (as Palti); The Septuagint has: Codex Vaticanus Kelothei; Codex Alexandrinus Phellonei): The description occurs but once in this form and is then applied to Helez, one of David's 30 valiant men (). Helez' name, however, occurs in and 27:10 as the "Pelonite." Doubtless there is some confusion of words. The word may be given as a patronymic of Palti, or it may designate a native of the village of Beth-pelet mentioned in and as being in Lower Judah. Helez, however, is described as "of the children of Ephraim" in .

Pamphylia

pam-fil'-i-a (Pamphulia): A country lying along the southern coast of Asia Minor, bounded on the North by Pisidia, on the East by Isauria, on the South by the Mediterranean Sea, and on the West by Lycia (; ).

1. Physical Features:

In the earliest time, Pamphylia was but a narrow strip of low-lying land between the base of the mountains and the sea, scarcely more than 20 miles long and half as wide. A high and imposing range of the Taurus Mountains practically surrounds it upon three sides, and, jutting out into the sea, isolates it from the rest of Asia Minor. Its two rivers, the Cestrus and the Cataractes, are said by ancient writers to have been navigable for several miles inland, but now the greater part of their water is diverted to the fields for irrigating purposes, and the general surface of the country has been constantly changed by the many rapid mountain streams. The level fertile coast land is therefore well watered, and the moist air, which is excessively hot and enervating, has always been laden with fever. Several roads leading from the coast up the steep mountain to the interior existed in ancient times; one of them, called the Kimax or the Ladder, with its broad stair-like steps 2,000 ft. high, may still be seen. Beyond the steps is the high land which was once called "Pisidia," but which the Romans, in 70 AD, made a part of Pamphylia.

2. Importance:

Pamphylia, unless in pre-historic times, was never an independent kingdom; it was subject successively to Lydia, Persia, Macedonia, Pergamos and Rome. Because of its comparatively isolated position, civilization there was less developed than in the neighboring countries, and the Asiatic influence was at most times stronger than the Greek As early as the 5th century BC a Greek colony settled there, but the Greek language which was spoken in some of its cities soon became corrupt; the Greek inscriptions, appearing upon the coins of that age, were written in a peculiar character, and before the time of Alexander the Great, Greek ceased to be spoken. Perga then became an important city and the center of the Asiatic religion, of which the Artemis of Perga, locally known as Leto, was the goddess. Coins were struck also in that city. Somewhat later the Greek city of Attalia, which was rounded by Attalus III Philadelphus (159-138 BC), rose to importance, and until recent years has been the chief port of entry on the southern coast of Asia Minor. About the beginning of our era, Side became the chief city, and issued a long and beautiful series of coins, possibly to facilitate trade with the pirates who found there a favorable market for their booty. Pamphylia is mentioned as one of the recipients of the "letters" of 1 Macc 15:23.

3. Introduction of Christianity:

Christianity was first introduced to Pamphylia by Paul and Barnabas (; ), but because their stay in the country was brief, or because of the difficulty of communication with the neighboring countries, or because of the Asiatic character of the population, it was slow in being established.

See also ATTALIA; PERGA; SIDE, the chief cities of Pamphylia.

E. J. Banks

Pan

Name of a utensil used in the preparation or the serving of food, and representing several words in the original. Passing over the use of the word in connections like , "things baked in pans," where the Hebrew word chabhittim refers, not to the pan itself, but to the cakes baked in the flat pan or griddle which was called machabhath (see below), and the "firepans" (machtah) (; , etc.) which seem to have been used to carry burning coals, we note the following words:

(1) machabhath, "pan" the King James Version, "baking-pan" the Revised Version (British and American), a dish of uncertain shape and size which was used in the preparation of the minchah or vegetable offering. See ; ; ; . On the basis of it might be assumed that the pan was rectangular in shape and of good size.

(2) kiyyor, rendered "pan" in . The same word is used in the phrase, "pan of fire" the Revised Version (British and American), "hearth of fire" the King James Version (); and it is also translated "laver" in the descriptions of the furnishing of tabernacle and temple (; , etc.). As it held water and was used for boiling meat and the like, it must have been a kind of pot or kettle.

(3) masreth, (). The connection gives no clue as to shape or size except that it must have been small enough to serve food in, and of the proper shape to hold a substance which could be poured out. Some authorities suggest a connection with the root se'or, "leaven," and think that this pan was like the kneading-trough in shape.

(4) sir, rendered "pan" in the King James Version, "pot" the Revised Version (British and American).

See POT.

(5) parur, "pan" in the King James Version, "pot" the Revised Version (British and American).

See POT.

(6) celachah (). Some kind of dish or pot. Slightly different forms of the same root are rendered "cruse" ( (tselochith), "dish" ( (tsallachath); and also in the Revised Version (British and American) in ; , instead of the probably incorrect "bosom" of the King James Version.

(7) lebes translated "pan" in 1 Esdras 1:12 the King James Version (the Revised Version (British and American) "cauldron").

(8) teganon, 2 Macc 7:3,5, with the verb teganizo, 7:5, is the usual Greek word for "frying-pan," but here a large sheet of metal must be meant (compare 4 Macc 8:13; 12:10,20).

LITERATURE.

Whitehouse, Primer of Hebrew Antiquities, 76, 77; Benzinger, Hebraische Archaologie, 70, 71; Nowack, Hebraische Archdologie, I, 144.

Walter R. Betteridge

Pannag

pan'-ag (pannagh; kasia; margin, "Perhaps a kind of confection"): One of the articles of commerce of Judah and Israel. The kasia of the Septuagint is said to be a shrub similar to the laurel. Nothing is known of the nature of pannag. Cheyne (EB, 3555) thinks the Heb letters have got misplaced and should be gephen, "vine," and he would join to it the debhash, "honey," which follows in the verse, giving a translation "grape honey," the ordinary dibbs of Palestine--an extremely likely article of commerce.

See HONEY.

Panoply

pan'-o-pli: 1 Macc 13:29 the Revised Version margin.

See ARMOR.

Pap

(shadh, shodh, "breast" (); mastos, "the breast" (; ; )): The English word, which goes back to Middle English "pappe" (see Skeat, Concise Etymological Dictionary of the English Language, 327) and is now obsolete, has been replaced in the Revised Version (British and American) by "breast." The Hebrew word signifies the "female breast"; the Greek word has a wider signification, including the male chest.

Paper

pa'-per.

See CRAFTS, II, 13; PAPYRUS; REED; WRITING.

Paper Reeds

redz: In the King James Version (the Revised Version (British and American) "meadows").

The International Standard Bible Encyclopedia, ed. James Orr (1915). Public domain. Text from the CrossWire Bible Society.