Pleasure – Poet

Pleasure

plezh'-ur (chephets, ratson; eudokia, hedone: "Pleasure" is the translation of various Hebrew words, chiefly of chephets, "inclination," hence, "pleasure," "delight" (Job 21:21, "What pleasure hath he in his house?" the American Standard Revised Version "what careth he for"; Job 22:3, "Is it any pleasure to the Almighty?"; Psalms 111:2; Ecclesiastes 5:4; Ecclesiastes 12:1; in Isaiah 44:28; Isaiah 46:10; Isaiah 48:14; Isaiah 53:10, it has the sense of will or purpose, "He shall perform all my pleasure," etc.); of ratson, "delight," "acceptance," "good will" (Ezra 10:11; Nehemiah 9:37; Esther 1:8; Psalms 51:18; Psalms 103:21, etc.); nephesh, "soul," "desire" is translated "pleasure" (Deuteronomy 23:24; Psalms 105:22; Jeremiah 34:16).

In the New Testament "pleasure" is the translation of eudokia, "good thought or will," "good pleasure" (Luke 2:14 the Revised Version margin; Ephesians 1:5,Ephesians 1:9; Philippians 2:13; 2 Thessalonians 1:11 the Revised Version (British and American) "every desire of goodness," margin "Greek: `good pleasure of goodness.' Compare Romans 10:1").

"To take pleasure or to have pleasure" is eudokeo (2 Corinthians 12:10; 2 Thessalonians 2:12; Hebrews 10:6,Hebrews 10:8,Hebrews 10:38); eudokeo is once translated "good pleasure" (Luke 12:32, "It is your father's good pleasure to give you the kingdom"); the neuter participle of dokeo, "to think," etc.--meaning "it seems good to me"--to dokoun, is translated "pleasure" (Hebrews 12:10, "after their pleasure," the Revised Version (British and American) "as seemed good to them"); hedone, "sweetness," "pleasure," occurs in Luke 8:14; Titus 3:3; 2 Peter 2:13 (referring to the lower pleasures of life); thelema, "wish," "will" (Revelation 4:11, the Revised Version (British and American) "because of thy will"); charis, "favor" (Acts 24:27; Acts 25:9, the Revised Version (British and American) "favor"); spatalao "to live voluptuously" (1 Timothy 5:6, the Revised Version (British and American) "she that giveth herself to pleasure"); suneudokeo, "to think well with," "to take pleasure with others" (Romans 1:32, the Revised Version (British and American) "consent with"); truphao, "to live luxuriously" (James 5:5, the Revised Version (British and American) "lived delicately").

The verb "to pleasure" occurs in 2 Macc 2:27 as the translation of eucharistia, the Revised Version (British and American) "gratitude"; 12:11, ophelesein, the Revised Version (British and American) "to help."

W. L. Walker

Pledge

plej (verbs chabhal (10 times), `arabh (2 Kings 18:23 equals Isaiah 36:8); nouns chahal (Ezekiel 18:12,Ezekiel 18:16; Ezekiel 33:15), chabcholah (Ezekiel 18:7), `arubbah), (1 Samuel 17:18), erabhon (Genesis 38:17,Genesis 38:18,Genesis 38:20); also abhoT (Deuteronomy 24:10–13) and (the Revised Version (British and American) only) abhTiT (Habakkuk 2:6)): All these words have about the same meaning.

(1) The "pledge" is, as in modern English, security given for future payment (Genesis 38:17–24) or conduct (Habakkuk 2:6, where the conquered nations have given guaranties of their subserviency to the Chaldeans; the King James Version's "thick clay" here rests on a misreading of the Hebrew). In 2 Kings 18:23 (equals Isaiah 36:8) the "pledge" is a wager (so the Revised Version margin). Rabshakeh mockingly dares Hezekiah to stake a "pledge" that he can produce 2,000 men for the defense of Jerusalem, although the mighty Assyrian host has that number of horses alone. The general point of the obscure passage Proverbs 20:16 (equals 27:13) is that he who guarantees strangers needs a guaranty himself. 1 Samuel 17:18 is uncertain and the text may be corrupt. If not, the "pledge" is some (prearranged?) token of the welfare of David's brethren.

(2) Most of the occurrences of "pledge," however, deal with the debts of the very poor, who had no property that they could spare even temporarily. Consequently, the exaction of a pledge from such persons worked genuine hardship, and to take a pledge at all was a cruel act (Job 24:3), although of course the dishonesty of withholding a pledge (Ezekiel 18:7; Ezekiel 33:15) was worse. Lowest in the scale was the creditor who took the garment the borrower was wearing (Amos 2:8; Job 22:6; Job 24:9 margin), and special legislation controlled this practice. A garment (the outer "cloak" (see DRESS) not worn while doing manual labor) so taken must be restored at night (Exodus 22:26; Deuteronomy 24:12,Deuteronomy 24:13), for it was the usual covering of the sleeper. (Apparently, though, the creditor regained custody of it in the daytime until the debt was paid.) A widow's clothing, however, was entirely exempt (Deuteronomy 24:17), as was the handmill used for bread-making (Deuteronomy 24:6). The lender had no right of entry into the borrower's house to obtain the pledge (Deuteronomy 24:10,Deuteronomy 24:11), but it is not said that he could not dictate what he would accept; indeed, the contrary is inconceivable.

(3) the American Standard Revised Version gives "pledge" for the King James Version and the English Revised Version "faith" in 1 Timothy 5:12.

See also EARNEST.

Burton Scott Easton

Pleiades

pli'-a-dez, ple'-ya-dez, ple'-a-dez.

See ASTROLOGY, 10; ASTRONOMY, sec. II, 10.

Pleroma

ple-ro'-ma.

See FULLNESS.

Plow

plou (charash; arotrioo): No implement of the Bible is more frequently illustrated today than the plow. This is partly because there is every reason to believe that the plows still used throughout Egypt, Palestine, and Syria are counterparts of the ancient ones. The first plows were probably an adaptation of the ancient Egyptian hoe, where the handle was lengthened in order that animals might be hitched to it. To make it easier to break up the ground, it was pointed, and handles were added by which it could be guided. The ancient plow probably varied in type in different sections of the country, as it does today. In one form a young tree Of oak or other strong wood of a diameter of 3 or 4 inches is cut off just below a good-sized branch and again 15 or 20 inches above. The upper end of the severed trunk is pointed and forms the share. Between this and the side branch is fitted a brace. The branch is cut off 10 or 12 ft. from the trunk and forms the pole. A lighter stick, about 3 ft. long, projects upward from the share and forms the handle. The plow used in Syria is of slightly different construction. The handle and share are one continuous piece, so cut that there is a slight bend at the middle. The share is pointed and is used bare in the plains, or in more stony regions is shod with iron. The pole is of 2 pieces joined end to end. The thicker end of the pole is notched, so that it may be attached firmly to the share. The whole plow is so light that it can be easily carried on a man's shoulder. These plows literally scratch the soil, as the Hebrew word implies. They do not turn over the ground as the modern implement does. The plowman guides the plow with one hand, and with the other sometimes goads the oxen, and at other times with the chisel end of his goad breaks away the lumps of earth or other material which impedes the progress of his plow.

See YOKE.

In addition to the words which are found above, the following terms occur: `abhadh (literally, "to serve"), "worked" or "plowed" (Deuteronomy 21:4); palach (literally, "to break open," Psalms 141:7).

One special law is mentioned in connection with plowing, namely that an ox and an ass should not be yoked together (Deuteronomy 22:10), a prohibition which is utterly disregarded today. Oxen were principally used for plowing (Job 1:14). Often several yokes of oxen followed each other plowing parallel furrows across the field, a sight still common on the plains of Syria (1 Kings 19:19). Plowing was done by bond servants (Luke 17:7; compare `abhadh, Deuteronomy 21:4). Plowing cannot be done before the rains (Jeremiah 14:4); on the other hand the soil is too sticky to plow in the winter time (Proverbs 20:4). The law requiring one day of rest in every seven days included plowing time (Exodus 34:21).

Figurative: "The plowers plowed upon my back" typified deep affliction (Psalms 129:3; compare Psalms 141:7). "Plow iniquity" is urged in the sense of "plant iniquity." Doing evil was sure to bring evil consequences (Job 4:8; compare Micah 3:12). As surely as planting comes after plowing, so surely will Yahweh carry out His decree of destruction (Isaiah 28:23–25). "Judah shall plow," i.e. become enslaved (Hosea 10:11); compare "Foreigners shall be your plowmen" (Isaiah 61:5). "Will one plow there with oxen?" (Amos 6:12), "neither plowing nor harvest" (Genesis 45:6) are figures of desolation. Zion plowed as a field, i.e. utterly destroyed (Jeremiah 26:18). The plowman shall overtake the reaper, i.e. the soil shall be so fertile as to require no rest--typical of great abundance (Amos 9:13). No opportunity to plow because of lack of rain is a desolate picture of drought (Jeremiah 14:4). As the plowman expects to share in the fruits of the harvest, so might an apostle expect his temporal needs to be provided for (1 Corinthians 9:10). "If ye had not plowed with my heifer," i.e. used my wife, was Samson's reply to those who had secured the answer to his riddle from her (Judges 14:18). "Beat their swords into plowshares" (or hoes) (Isaiah 2:4; Micah 4:3) typified peace; "beat your plowshares into swords"--war (Joel 3:10). "Having put his hand to the plow, and looking back," i.e. longing for evil things when one has set his face toward doing what is right, unfits a man for the kingdom of God (Luke 9:62; compare Genesis 19:26; Philippians 3:13).

James A. Patch

Plucking Off The Hair

pluk'-ing.

See HAIR, 7; PUNISHMENTS.

Plumb-Line; Plummet

plum'-lin, plum'-et, plum'-it.

See TOOLS.

Pochereth-Hazzebaim

pok'-e-reth, po'-ke-reth, po-ke'-reth, -ha-ze-ba'-im (pokhereth hatstsebhayim (Ezra 2:57), or pokhereth ha-tsebhayim (Nehemiah 7:59), "binder (feminine) of the gazelles"): Name of the head of a post-exilic family. The first word is a feminine Kal participle; compare qoheleth ("preacher"), the Hebrew title of the Book of Eccl. BDB suggests that the feminine is that of office. King James Version has "Pochereth of Zebaim" in Ezr, but Ryle (Cambridge Bible, 235) notes that "of" is not in the 1611 edition

Poet

po'-et (poietes, "a maker"): Occurs in this sense only in Acts 17:28, where Paul quotes from the general expression of Greek mythology. The quotation if intended to be exact is probably from Aratus, as the words of Paul in his speech at Athens precisely agree with the opening words of the Phaenomena by Aratus. A similar but not identical expression is found in the Hymn to Zeus by Cleanthes. Aratus in his poem endeavors to posit Jupiter as the father and controller of all things, and worthy to be worshipped. In both his poem and that of Cleanthes, but especially in the latter, there is a true and lofty note of spiritual devotion. Paul takes this praise and devotion offered by the Greek poets to their unknown or fictitious gods and bestows it upon the one true God whom he declared unto the people of Athens.

C. E. Schenk