Pilate; Pontius – Pishon; Pison

Pilate; Pontius

pi'-lat, pi'-lat, pon'-shi-us (Pontios Peilatos):

1. Name and Office

2. Pilate's Procuratorship

3. Pilate and Jesus Christ

4. Pilate in Tradition and Legend

5. Character of Pilate

LITERATURE

1. Name and Office:

The nomen Pontius indicates the stock from which Pilate was descended. It was one of the most famous of Samnite names; it was a Pontius who inflicted on a Roman army the disgrace of the Caudine Forks. The name is often met with in Roman history after the Samnites were conquered and absorbed. Lucius Pontius Aquila was a friend of Cicero and one of the assassins of Julius Caesar. The cognomen Pilatus indicates the familia, or branch of the gens Pontius, to which Pilate belonged. It has been derived from pileus, the cap worn by freedmen; this is improbable, as Pilate was of equestrian rank. It has also been derived from pilum, a spear. Probably the name was one that had descended to Pilate from his ancestors, and had long lost its meaning. The praenomen is nowhere mentioned. Pilate was 5th procurator of Judea. The province of Judea had formerly been the kingdom of Archclaus, and was formed when he was deposed (6 AD) Speaking roughly, it took in the southern half of Palestine, including Samaria. Being an imperial province (i.e. under the direct control of the emperor), it was governed by a procurator (see PROCURATOR; PROVINCE). The procurator was the personal servant of the emperor, directly responsible to him, and was primarily concerned with finance. But the powers of procurators varied according to the appointment of the emperor. Pilate was a procurator cum porestate, i.e. he possessed civil, military, and criminal jurisdiction. The procurator of Judea was in some way subordinate to the legate of Syria, but the exact character of the subordination is not known. As a rule a procurator must be of equestrian rank and a man of certain military experience. Under his rule, the Jews were allowed as much self-government as was consistent with the maintenance of imperial authority. The Sanhedrin was allowed to exercise judicial functions, but if they desired to inflict the penalty of death, the sentence had to be confirmed by the procurator.

2. Pilate's Procuratorship:

We have no certain knowledge of Pilate except in connection with his time of rule in Judea. We know nothing of his birth, his origin, or his earlier years. Tacitus, when speaking of the cruel punishments inflicted by Nero upon the Christians, tells us that Christ, from whom the name "Christian" was derived, was put to death when Tiberius was emperor by the procurator Pontius Pilate (Annals xv.44). Apart from this reference and what is told us in the New Testament, all our knowledge of him is derived from two Jewish writers, Josephus the historian and Philo of Alexandria.

Pilate was procurator of Judea, in succession to Gratus, and he held office for 10 years. Josephus tells (Ant., XVIII, iv, 2) that he ruled for 10 years; that he was removed from office by Vitellius, the legate of Syria, and traveled in haste to Rome to defend himself before Tiberius against certain complaints. Before he reached Rome the emperor had passed away. Josephus adds that Vitellius came in the year 36 AD to Judea to be present at Jerusalem at the time of the Passover. It has been assumed by most authorities (so HDB and EB) that Pilate had departed before this visit of Vitellius. They accordingly date the procuratorship of Pilate as lasting from 26 to 36 AD. As against this view, yon Dobschutx points out (RE under the word "Pilate") that by this reckoning Pilate must have taken at least a year to get to Rome; for Tiberius died on March. 16, 37 AD. Such delay is inconceivable in view of the circumstances; hence, von Dobschutz rightly dates the period of his procuratorship 27-37 AD. The procurator of Judea had no easy task, nor did Pilate make the task easier by his actions. He was not careful to conciliate the religious prejudices of the Jews, and at times this attitude of his led to violent collisions between ruler and ruled.

On one occasion, when the soldiers under his command came to Jerusalem, he caused them to bring with them their ensigns, upon which were the usual images of the emperor. The ensigns were brought in privily by night, put their presence was soon discovered. Immediately multitudes of excited Jews hastened to Caesarea to petition him for the removal of the obnoxious ensigns. For five days he refused to hear them, but on the sixth he took his place on the judgment seat, and when the Jews were admitted he had them surrounded with soldiers and threatened them with instant death unless they ceased to trouble him with the matter. The Jews thereupon flung themselves on the ground and bared their necks, declaring that they preferred death to the violation of their laws. Pilate, unwilling to slay so many, yielded the point and removed the ensigns (Josephus, Ant, XVIII, iii, 1; BJ, II, ix, 2, 3).

At another time he used the sacred treasure of the temple, called corban (qorban), to pay for bringing water into Jerusalem by an aqueduct. A crowd came together and clamored against him; but he had caused soldiers dressed as civilians to mingle with the multitude, and at a given signal they fell upon the rioters and beat them so severely with staves that the riot was quelled (Josephus, Ant, XVIII, iii, 2; BJ, II, ix, 4).

Philo tells us (Legatio ad Caium, xxxviii) that on other occasion he dedicated some gilt shields in the palace of Herod in honor of the emperor. On these shields there was no representation of any forbidden thing, but simply an inscription of the name of the donor and of him in whose honor they were set up. The Jews petitioned him to have them removed; when he refused, they appealed to Tiberius, who sent an order that they should be removed to Caesarea.

Of the incident, mentioned in Luke 13:1, of the Galileans whose blood Pilate mingled with their sacrifices, nothing further is known.

Josephus (Ant., XVIII, iv, 1, 2) gives an account of the incident which led to Pilate's downfall. A religious pretender arose in Samaria who promised the Samaritans that if they would assemble at Mt. Gerizim, he would show them the sacred vessels which Moses had hidden there. A great multitude assembled in readiness to ascend the mountain, but before they could accomplish their aim they were attacked by Pilate's cavalry, and many of them were slain. The Samaritans thereupon sent an embassy to Vitellius, the legate of Syria, to accuse Pilate of the murder of those who had been slain. Vitellius, who desired to stand well with the Jews, deposed Pilate from office, appointed Marcellus in his place, and ordered Pilate to go to Rome and answer the charges made against him before the emperor. Pilate set out for Rome, but, before he could reach it, Tiberius had died; and it is probable that, in the confusion which followed, Pilate escaped the inquisition with which he was threatened. From this point onward history knows nothing more of Pilate.

3. Pilate and Jesus Christ:

The shortest and simplest account of Pilate's dealings with Jesus Christ is given in the Gospel of Mark. There we are told that Jesus was delivered to Pilate; that Pilate asked Him if He was the king of the Jews, receiving an affirmative answer; that, to Pilate's surprise, Jesus answered nothing to the accusations of the chief priests; that Pilate tried to release Jesus according to an ancient custom; that the multitude, in spite of the protest of Pilate, demanded the release of Barabbas, and cried out that Jesus should be crucified; that Pilate scourged Jesus and delivered Him to be crucified; and that Jesus, when He had been scourged and mocked, was led away to be crucified. Mark tells further how Joseph of Arimathea begged of Pilate the body of Jesus. Pilate was surprised that Jesus died so quickly, and questioned the centurion about it. Pilate's surprise and question are peculiar to Mark. Being satisfied on this point, Pilate granted the body to Joseph. Matthew adds the dream and message of Pilate's wife (27:19); it also tells how Pilate washed his hands before the people, disclaiming responsibility for the death of Jesus, and how the people accepted the responsibility (27:24 f); also how Pilate granted a guard for the tomb (27:62-66). Luke alone narrates the sending of Jesus to Herod (23:6-12), and reports Pilate's three times repeated asseveration that he found no fault in Jesus (23:4,14,22). John gives by far the fullest narrative, which forms a framework into which the more fragmentary accounts of the Synoptics can be fitted with perfect ease. Some critics, holding that Mark alone is trustworthy, dismiss the additional incidents given in Matthew and Luke as apologetic amplifications; and many dismiss the narrative of Joh as wholly unworthy of credence. Such theories are based on preconceived opinions as to the date, authorship and reliability of the various Gospels. The reader who holds all the Gospels to be, in the main, authentic and trustworthy narratives will have no difficulty in perceiving that all four narratives, when taken together, present a story consistent in all its details and free from all difficulty. See GOSPELS. It should be noted that John evidently had special opportunities of obtaining exacter knowledge than that possessed by the others, as he was present at every stage of the trial; and that his narrative makes clear what is obscure in the accounts of the Synoptics.

The parts may be fitted together thus: Jesus is brought to Pilate (Matthew 27:2; Mark 15:1; Luke 23:1; John 18:28). Pilate asks for a specific accusation (John 18:29–32). Pilate enters the praetorium, questions Jesus about His alleged kingship, and receives the answer that He rules over the kingdom of truth, and over the hearts of men who acknowledge the truth. Pilate asks: "What is truth?" (reported briefly in Matthew 27:11; Mark 15:2; Luke 23:3, and with more detail John 18:33–38). Pilate brings Him forth (this is the only detail that needs to be supplied in order to make the harmony complete, and in itself it is probable enough), and many accusations are made against Him, to which, to Pilate's surprise, He makes no reply (Matthew 27:12–14; Mark 15:3–5). Pilate affirms His innocence, but the charges are repeated (Luke 23:4 f). Pilate sends Him to Herod, who in mockery clothes Him in shining raiment, and sends Him back (Luke 23:6–12). Pilate declares that neither Herod or himself can find any fault in Him, and offers to scourge Him and let Him go (Luke 23:13–16; John 18:38). Pilate offers to release Jesus in accordance with an ancient custom (Matthew 27:15–18; Mark 15:6–10; John 18:39). Pilate's wife sends him a message warning him not to harm Jesus because she has suffered many things in a dream because of Him (Matthew 27:19). The people, persuaded thereto by the chief priests and elders, choose Barabbas, and, in spite of the repeated protests of Pilate, demand that Jesus shall be crucified (Matthew 27:20–23; Mark 15:11–14; Luke 23:18–23; John 18:40). Pilate washes his hands before the people, and they take the guilt of the deed upon themselves and their children (Matthew 27:24 f). Pilate releases Barabbas and orders Jesus to be scourged (Matthew 27:26; Mark 15:15; Luke 23:24 f). Jesus is scourged and mocked, buffered and spit upon (Matthew 27:27–31; Mark 15:16–20; John 19:1–3). Pilate again declares the innocence of Jesus, brings Him out, and says: "Behold the man!" The chief priests and officers cry out: "Crucify him!" They accuse Him of making Himself the Son of God. Pilate, becoming more afraid at this saying, once more interviews the prisoner in the praetorium. He again tries to release Him, but is accused of treachery to the emperor. Overborne by this, Pilate sits on the judgment seat (see GABBATHA), and says: "Behold your King!" Again the cry goes up: "Away with him, crucify him!" Pilate says: "Shall I crucify your King?" The chief priests answered with a final renunciation of all that God had given them, saying: "We have no king but Caesar" (John 19:4–15). Pilate sentences Jesus and gives Him up to be crucified, and He is led away (Matthew 27:31; Mark 15:20; Luke 23:26; John 19:16). Pilate writes a title for the cross, and refuses to alter it (John 19:19–22). The Jews ask of Pilate that the legs of the three who were crucified might be broken (John 19:31). Joseph of Arimathea begs the body of Jesus from Pilate (Matthew 27:57,Matthew 27:58; Mark 15:42 Luke 23:50–52; John 19:38). Pilate is surprised that Jesus has died so soon, and questions the centurion (Mark 15:44). He gives up to Joseph the body of Jesus (Matthew 27:58; Mark 15:45; John 19:38). The chief priests and the Pharisees obtain permission from Pilate to take precautions against any theft of the body of Jesus (Matthew 27:62–66).

Pilate is mentioned three times in Acts: in a speech of Peter (3:13), in a thanksgiving of the church (4:27), and in a speech of Paul (13:28). He is also mentioned in 1 Timothy (6:13) as the one before whom Christ Jesus witnessed the good confession.

4. Pilate in Tradition and Legend:

Eusebius, who lived in the 4th centuries, tells us (Historia Ecclesiastica, II) on the authority of certain Greek historians that Pilate fell into such calamities that he committed suicide. Various apocryphal writings have come down to us, written from the 3rd to the 5th centuries, with others of a later date, in which legendary details are given about Pilate. In all these a favorable view is taken of his character; hence, the Coptic church came to believe that he became a Christian, and enrolled him among the number of its saints. His wife, to whom tradition gives the name of Claudia Procula, or Procla, is said to have been a Jewish proselyte at the time of the death of Jesus, and afterward to have become a Christian. Her name is honored along with Pilate's in the Coptic church, and in the calendar of saints honored by the Greek church her name is found against the date October 27.

We find not unkindly references to Pilate in the recently discovered fragment of the Gospel of Peter, which was composed in the 2nd century. In the so-called Gospel of Nicodemus, which belongs to the 4th or 5th century, we find in the first part, called the Ac of Pilate, a long account of the trial of Jesus. It tells how the standards in the hall of judgment bowed down before Jesus, in spite of the efforts of the standard-bearers, and others who attempted it, to hold them erect. It tells also how many of those who had been healed by Jesus bore testimony to Him at the trial (see APOCRYPHAL GOSPELS). There has also come down to us, in various forms (e.g. in the Ac of Peter and Paul), a letter, supposed to be the report of Pilate to Tiberius, narrating the proceedings of the trial, and speaking of Jesus in the highest terms of praise. Eusebius, when he mentions this letter, avers that Tiberius, on perusing it, was incensed against the Jews who had sought the death of Jesus (Historia Ecclesiastica, II, 2). Elsewhere (Historia Ecclesiastica, IX, 5) he recounts that under Maximin forged Ac of Pilate, containing blasphemies against Christ, were circulated with consent of the emperor. None of these, if they ever existed, have come down to us. In the Paradosis Pilati we read that Caesar, being angry with Pilate for what he had done, brought him to Rome as a prisoner, and examined him. When the Christ was named, all the gods in the senate-chamber fell down and were broken. Caesar ordered war to be made on the Jews, and Pilate, after praying to Jesus, was beheaded. The head was taken away by an angel, and Procla, seeing this, died of joy. Another narrative, of late date, recounts that Pilate, at his trial, wore the seamless robe of Jesus; for this reason Caesar, though filled with anger, could not so much as say a harsh word to Pilate; but when the robe was taken off, he condemned Pilate to death. On hearing this, Pilate committed suicide. The body was sunk in the Tiber, but such storms were raised by demons on account of this that it was taken up and sunk in the Rhone at Vienne. The same trouble recurred there, and the body was finally buried in the territory of Losania (Lausanne). Tradition connects Mt. Pilatus with his name, although it is probable that the derivation is from pileatus, i.e. the mountain with a cloud-cap.

5. Character of Pilate:

Philo (Legatio ad Caium, xxxviii) speaks of Pilate in terms of the severest condemnation. According to him, Pilate was a man of a very inflexible disposition, and very merciless as well as obstinate. Philo calls him a man of most ferocious passions, and speaks of his corruption, his acts of insolence, his rapine, his habit of insulting people, his cruelty, his continual murders of people untried and uncondemned, and his never-ending and most grievous inhumanity. This is very highly colored and probably much exaggerated; certainly the instances given do not bear out this description of the man. Much of what he says of Pilate is in direct opposition to what we learn of him in the Gospels. There he appears to us as a man who, in spite of many undoubted faults, tries hard to conduct the trial with fairness. Pilate had the ethics of his class, and obviously tried to act up to the standard which he had formed. There was in him, however, no deep moral basis of character, as is shown by the utter skepticism of his question, "What is truth?" When he found that the doing of strict justice threatened to endanger his position, he reluctantly and with a great deal of shame gave way to the demands of the Jews. He sent Jesus to the cross, but not before he had exhausted every expedient for saving Him, except the simple and straightforward one of dismissing the case. He had the haughtiness of the dominant race, and a profound contempt for the people over which he ruled. This contempt, as we have seen, continually brought him into trouble. He felt deeply humiliated at having to give way to those whom he utterly despised, and, in the manner of a small mind, revenged himself on them by calling Christ their king, and by refusing to alter the mocking inscription on the cross. It is certain that Pilate, in condemning Jesus, acted, and knew that he acted against his conscience. He knew what was right, but for selfish and cowardly reasons refused to do it. He was faced by a great moral emergency, and he failed. We rest on the judgment of our Lord, that he was guilty, but not so guilty as the leaders of the chosen people.

LITERATURE.

The Gospels; Philo, Legatio ad Caium; Josephus, Josephus, Antiquities and BJ; the Annals of Tacitus; Eusebius, HE; Walker, Apocryphal Gospels, Acts, and Revelations in the "Ante-Nicene Christian Library," and for the Gospel according to Peter, volume IX of the same series err, New Testament Apocryphal Writings ("Temple Bible Series"), gives the text of the Gospel of Nicodemus and the Gospel of Peter.

There is a great mass of literature on the subject, but there is no English monograph on Pontius Pilate. In German there is G.A. Muller, Pontius Pilatus der funfe Prokurator von Judaa (Stuttgart, 1888). See also the various articles on Pilate in books of reference on the New Testament, notably RE (von Dobschiitz), HDB (G. T. Purves), DCG (A. Souter), and Encyclopedia Biblica (W. J. Woodhouse). For the name of-Pilate see the articles on "Pontius Pilatus et les Pontii" by Ollivier in Review Biblical, volume V. For the Apocryphal Gospels see article on "Gospel of Nicodemus" in HDB, also article "Apocryphal Gospels," in the supplementary volume of HDB; Orr, New Testament Apocryphal Writings; Zahn, Geschichte des New Testament Kanons; Harnack, Altchristliche Litteraturgeschichte. For the trial of Jesus see Lives of Christ by Keim, Edersheim, Stalker, Andrews and others; Taylor Innes, Trial of Jesus Christ, a Legal Monograph, 1899; and for the historical background, Schurer, HJP.

J. Macartney Wilson

Pildash

pil'-dash (pildash, "steely"): Nephew of Abram (Genesis 22:22).

Pile

pil (medhurah, from dur, "heap up"): Isaiah 30:33, "The pile thereof is fire and much wood"; Ezekiel 24:9,Ezekiel 24:10, "I also will make the pile great. Heap on the wood, make the fire hot." Isaiah 30:33 may be paraphrased, `the pyre thereof is of much wood, burning fiercely.'

See TOPHETH.

Pileha

pil'-e-ha, pi'-le-ha.

See PILHA.

Pilgrim; Pilgrimage

pil'-grim, pil'-grimaj: "Pilgrim" in English Versions of the Bible for parepidemos (Hebrews 11:13; 1 Peter 2:11). "Pilgrimage" for maghor (Genesis 47:9 (the Revised Version margin "sojournings"); Psalms 119:54; and (the King James Version) Exodus 6:4 (the Revised Version (British and American) "sojournings")). Both the Hebrew (see GER) and Greek words contain the idea of foreign residence, but it is the residence and not travel that is implied. Consequently "pilgrim" is a poor translation, and "sojourner," "sojourning" should have been used throughout. In the New Testament passages heaven is thought of as the contrasted permanent dwelling-place, while the Old Testament usages seem to be without a contrast definitely in mind.

Pilha

pil'-ha (pilcha', "ploughman" (plowman); the King James Version Pileha): One of those who signed Nehemiah's covenant (Nehemiah 10:24).

Pill

See PEEL.

Pillar

pil'-ar (matstsebhah, `ammudh; stulos): In a good many cases the Revised Version (British and American) substitutes "pillars" for the King James Version "images" (matstsebhoth, Exodus 34:13; Deuteronomy 7:5; 1 Kings 14:23, etc.). In Genesis 19:26, where "pillar of salt" is given, the word is netsibh; in 1 Samuel 2:8 it is matsuq; while in most other single uses the Revised Version margin gives variant renderings, as in Judges 9:6 (mutstsabh), the Revised Version margin "garrison"; in 1 Kings 10:12 (mic`adh), the Revised Version margin "`a railing,' Hebrew `a prop'"; in 2 Kings 18:16 ('omenoth), the Revised Version margin "doorposts." The matstsebhoth were (1) memorial pillars, as in the "pillars" of Jacob at Bethel (Genesis 28:18,Genesis 28:22; compare Genesis 31:13; Genesis 35:14), in covenant with Laban (Genesis 31:45), at Rachel's grave (Genesis 35:20); Absalom's pillar (2 Samuel 18:18). Such pillars were legitimate (theory of a fetishistic character is not grounded); it is predicted in Isaiah 19:19 that such a pillar would be set up to Yahweh at the border of Egypt. (2) Idolatrous pillars, in Canaanitish and other heathen worships. These were to be ruthlessly broken down (the King James Version "images," see above; Exodus 23:24; Exodus 34:13; Deuteronomy 7:5, etc.; compare Leviticus 26:1). See IMAGES. The other word, `ammudh, is used of the pillar of cloud and fire (see below); of the pillars of the tabernacle and temple (see under the word); of the two pillars JACHIN AND BOAZ (which see); poetically of the "pillars" of heaven, of earth (Job 9:6; Job 26:11; Psalms 75:3; Psalms 99:7), etc. In the few instances of the word in the New Testament, the use is figurative. James, Cephas and John were reputed to be pillars" of the church at Jerusalem (Galatians 2:9); the church is "the pillar and ground of the truth" (1 Timothy 3:15); he that overcomes is made "a pillar" in the temple of God (Revelation 3:12); a strong angel had feet "as pillars of fire" (Revelation 10:1).

Pillar of Cloud and Fire:

The visible manifestation of the divine presence in the journeyings of Israel at the time of the Exodus. Yahweh, it is narrated, went before the people "by day in a pillar of cloud, to lead them the way, and by night in a pillar of fire, to give them light ..... The pillar of cloud by day, and the pillar of fire by night, departed not from before the people" (Exodus 13:21,Exodus 13:22; compare Exodus 14:19,Exodus 14:24; Numbers 14:14). When the congregation was at rest, the cloud abode over the tabernacle (Exodus 40:36; Numbers 9:17; Numbers 14:14). When Yahweh wished to communicate His will to Moses, the pillar descended to the door of the Tent of Meeting (Exodus 33:9–11; Numbers 12:5; Deuteronomy 31:15). These descriptions are not to be rationalistically explained; what is depicted is a true theophany. Criticism has sought to establish discrepancies between the allusions to the cloud in the JE and the P parts of the narrative, but these are not made out without straining; e.g. it is not the case that JE alone represents Yahweh as speaking with Moses in the cloud at the door of the tabernacle. The same representation is found in Exodus 29:42,Exodus 29:43, ascribed to Pillar. An acute discussion of the alleged discrepancies may be seen in H.M. Wiener, Essays in Pentateuchal Criticism, 82 ff.

James Orr

Pillar Of Salt

See SLIME; LOT.

Pillar, Plain Of The

See PLAIN OF THE PILLAR.

Pillars Of The Earth

See ASTRONOMY, sec. III, 2.

Pillow

pil'-o.

See BOLSTER; CUSHION.

Pilot

pi'-lot.

See SHIPS AND BOATS.

Piltai

pil'-ti, pil-ta'-i (pilTay, probably "Yahweh delivers"): One of the priests, described as "the chiefs of the fathers," in the days of Joiakim (Nehemiah 12:17).

Pin

(yathedh, from yathadh, "to drive in a peg"(?)): A cylindrical piece of wood or metal (e.g. brass, Exodus 27:19) such as that used by weavers in beating up the woof in the loom (Judges 16:14, where Delilah fastened Samson's hair with the "pin"); or as a peg for hanging (Ezekiel 15:3; compare Isaiah 22:23 Ezra 9:8); or as a tent-pin, such as those used in the tabernacle (Exodus 27:19; Exodus 35:18; Exodus 38:20,Exodus 38:31; Exodus 39:40; Numbers 3:37; Numbers 4:32; Judges 4:21, where the King James Version translates "nail," the Revised Version (British and American) "tent-pin"; compare Judges 5:26, where Hebrew has the same word, English Versions of the Bible "nail"). The tent-pin, like that of today, was probably sharpened at one end (Judges 4:21) and so shaped at the other as to permit the attaching of the cords so frequently mentioned in the same connection (Exodus 35:18; Exodus 39:40; Numbers 3:37; Numbers 4:32; compare Isaiah 33:20). From the acts of driving in the tent-pin (Taqa`) and pulling it out (nasa') are derived the technical Hebrew terms for pitching a tent and for breaking camp.

See also CRISPING PINS (Isaiah 3:22, the Revised Version (British and American) "satchels"); STAKE.

Nathan Isaacs

Pine

pin.

See PINING SICKNESS.

Pine Tree

pin tre: (1) `ets shemen, translated the Revised Version (British and American) "wild olive," the King James Version "pine" (Nehemiah 8:15); the Revised Version (British and American) "oil-tree," m "oleaster" (Isaiah 41:19); "olive-wood" (1 Kings 6:23,1 Kings 6:31–33). See OIL TREE. (2) tidhhar (Isaiah 41:19, margin "plane"; Isaiah 60:13); peuke, "fir." Lagarde, from similarity of tidhhar to the Syriac deddar, usually the "elm," considers this the best translation. Symmachus also translated tidhhar (Isaiah 41:19) by ptelea, the "elm." The elm, Ulmus campestris, is rare in Palestine and the Lebanon, though it is found today N. of Aleppo. Post (HDB, III, 592-93) considers that

(1) should be translated as "pine," which he describes as a "fat wood tree"; it is perhaps as probably a correct translation for

(2), but great uncertainty remains.

Two species of pine are plentiful in the Lebanon and flourish in most parts of Palestine when given a chance. These are the stone pine, Pinus pinea, and the Aleppo pine, P. halepensis; all the highlands looking toward the sea are suited to their growth.

E. W. G. Masterman

Pining Sickness

pin'-ing, sik'-nes: In the account of the epileptic boy in Mark 9:18 it is said that "he pineth away." The verb used here (xeraino) means "to dry up," and is the same which is used of the withering of plants, but seldom used in this metaphorical sense. The English word is from the Anglo-Saxon pinjan and is often found in the Elizabethan literature, occurring 13 times in Shakespeare. In the Old Testament it is found in Leviticus 26:39 (bis) and in Ezekiel 24:23 and 33:10. In the Revised Version (British and American) it replaces "consume" in Ezekiel 4:17. In all these passages it is the rendering of the Hebrew maqaq, and means expressly being wasted on account of sin. In Leviticus 26:16 "pine away" is used in the Revised Version (British and American) to replace "cause sorrow of heart," and is the translation of the Hebrew dubh; and in Deuteronomy 28:65 "sorrow of mind" is also replaced in the Revised Version (British and American) by "pining of soul," the word so rendered being de'abhon, which in these two passages is expressive of homesickness. In Isaiah 24:16 the reduplicated exclamation, "my leanness," of the King James Version is changed into "I pine away," the word being razi. The starving people in Lamentations 4:9 are said to pine away, the word so translated being zubh. All these Hebrew words have a general meaning of to dry or to waste or wear away, or to be exhausted by morbid discharges.

Pining sickness in Isaiah 38:12 the King James Version is a mistranslation, the word so rendered, dallah, meaning here the thrum by which the web is tied to the loom. The figure in the verse is that Hezekiah's life is being removed from the earth by his sickness as the web is removed from the loom by having the thrums cut, and being then rolled up. Both the King James Version margin and the Revised Version margin have the correct reading, "from the thrum." Septuagint has erithou eggizouses ektemein, and Vulgate (Jerome's Latin Bible, 390-405 A.D.) dum adhuc ordirer, succidit me. The other reading is due to another interpretation of the word which in a few passages, as Jeremiah 52:15, like its root dal, means something small, poor, and decaying or weak, such as the lean kine of Pharaoh's dream (Genesis 41:19).

Alexander Macalister

Pinion

pin'-yun ('ebher, 'ebhrah): the Revised Version (British and American) has translated these Hebrew words uniformly by "pinion," where the King James Version uses either "wing" or "feathers," with which words they stand in parallelism in all passages. The shorter Hebrew word is found only once, in Yahweh's parable to Ezekiel: "A great eagle with great wings and long pinions (the King James Version "longwinged"), full of feathers, which had divers colors, came unto Lebanon, and took the top of the cedar" (Ezekiel 17:3). The feminine form ('ebhrah) is used of the wings of the dove (Psalms 68:13), of the ostrich (Job 39:13) and of the eagle (Deuteronomy 32:11). Once (Psalms 91:4) it stands in a figurative expression for the protective care of Yahweh, which is bestowed on those that trust in Him.

H. L. E. Luering

Pinnacle

pin'-a-k'-l (pterugion (Matthew 4:5; Luke 4:9, the Revised Version margin "wing")) "The pinnacle of the temple" is named as the place to which the devil took Jesus, and there tempted Him to cast Himself down. It is not known what precise elevated spot is meant, whether a part of the roof of the temple itself, or some high point in the adjacent buildings overlooking the deep ravine. It was more probably the latter.

Pinon

pi'-non (pinon, "darkness"): One of the "chiefs of Edom" (Genesis 36:41; 1 Chronicles 1:52).

Pipe

pip.

See CANDLESTICK; LAMP; MUSIC.

Pira

pi'-ra (hoi ek Peirds (1 Esdras 5:19)): Thought to be a repetition of CAPHIRA (which see) earlier in the verse.

Piram

pi'-ram (pir'am, "indomitable"): King of Jarmuth, one of the five Amorite kings who leagued themselves against Joshua's invasion (Joshua 10:3).

Pirathon; Pirathonite

pir'-a-thon, pir'-a-thon-it (pir`athon, pir`athoni; Codex Vaticanus Pharathom; Codex Alexandrinus Phraathom, Pharathuneites): The home of Abdon the son of Hillel the Pirathonite (Judges 12:13 the King James Version), where also he was buried, "in the land of Ephraim in the mount of the Amalekites." The latter name may have clung to a district which at some former time had been held by the Amalekites. From this town also came Benaiah, one of David's chief captains (2 Samuel 23:30; 1 Chronicles 11:31; 1 Chronicles 27:14). It is probably to be identified with Fer`ata, about 6 miles Southwest of Nablus. A possible rival is Fir`on, 15 miles West of Nablus. G.A. Smith suggests a position at the head of Wady Far`ah (HGHL, 355). Moore thinks it may have been in Benjamin, Abdon being a Benjamite family (1 Chronicles 8:23,1 Chronicles 8:30; 1 Chronicles 9:36). It is just possible that the place may be identical with Pharathon, one of the towns fortified by Bacchides (1 Macc 9:50).

W. Ewing

Pisgah

piz'-ga (ha-picgah; Phasga, to lelaxeumenon, he laxeute): This name, which has always the definite article, appears only in combination either with ro'sh, "head," "top," or 'ashdoth, not translated in the King James Version save in Deuteronomy 4:49, where it is rendered "springs" the Revised Version (British and American) uniformly "slopes," the Revised Version margin "springs."

Pisgah is identified with Nebo in Deuteronomy 34:1; compare 3:27. "The top of Pisgah, which looketh down upon the desert" marks a stage in the march of the host of Israel (Numbers 21:20). Hither Balak brought Balaam to the field of Zophim (Numbers 23:14). Here Moses obtained his view of the Promised Land, and died. See NEBO. Many scholars (e.g. Buhl, GAP, 122; Gray, "Numbers," ICC, 291) take Pisgah as the name applying to the mountain range in which the Moab plateau terminates to the West, the "top" or "head" of Pisgah being the point in which the ridge running out westward from the main mass culminates. The summit commands a wide view, and looks down upon the desert. The identification is made surer by the name Tal'at es-Sufa found here, which seems to correspond with the field of Zophim.

'Ashdoth is the construct plural of 'ashedhah (singular form not found), from 'eshedh, "foundation," "bottom," "lower part" (slope); compare Assyrian ishdu, "foundation." Some would, derive it from Aramaic 'ashadh, "to pour," whence "fall" or "slope" (OHL, under the word). Ashdoth-pisgah overlooked the Dead Sea from the East (Deuteronomy 3:17; Deuteronomy 4:49; Joshua 12:3; Joshua 13:20). There can be no reasonable doubt that Ashdoth-pisgah signifies the steep slopes of the mountain descending into the contiguous valleys.

It is worthy of note that Septuagint does not uniformly render Pisgah by a proper name, but sometimes by a derivative of laxeuo, "to hew" or "to dress stone" (Numbers 21:20; Numbers 23:14; Deuteronomy 3:27; Deuteronomy 4:49). Jerome (Onomasticon, under the word Asedoth) gives abscisum as the Latin equivalent of Fasga. He derives Pisgah from pacagh, which, in new Hebrew, means "to split," "to cut off." This suggests a mountain the steep sides of which give it the appearance of having been "cut out." This description applies perfectly to Jebel Neba as viewed from the Dead Sea.

W. Ewing

Pishon; Pison

pi'-shon pi'-son (pishon; the King James Version): A river of EDEN (which see), said to compass the whole land of Havilah where there is gold, bdellium and onyx stone (Genesis 2:11), most probably identified with the Karun River which comes down from the mountains of Media and formerly emptied into the Persian Gulf.