Poor – Potter's Field

Poor

poor ('ebhyon, dal, `ani, rush; ptochos):

I. In the Old Testament.

The poor have great prominence in the Bible; it is said, indeed, that there should be no poor among the Hebrews because Yahweh should so greatly bless them (Deuteronomy 15:4 the Revised Version (British and American) and the King James Version margin); but this was only to be realized on certain conditions of obedience (Deuteronomy 15:5), and in Deuteronomy 15:11 it is said,"The poor will never cease out of the land"; but they were to see to it that none was left in destitution. The very foundation of the Hebrew religion was God's pity on a poor and oppressed people.

1. The Terms Employed:

The words for "poor" are chiefly 'ebhyon, "desirous," "needy," "poor" (Exodus 23:6, etc.); dal, "moving," "swaying," hence, weak, poor, lowly (Exodus 23:3, etc.); dallah, "poverty," "weakness" (2 Kings 25:12, etc.); rush, perhaps "to shake," "tremble," "to be poor," "impoverished" (1 Samuel 18:23, etc.); `ani, also `anaw, "poor," "oppressed," from `anah, "to bend" or "bow down (Exodus 22:25, etc.); `aneh, Aramaic (Daniel 4:27), chelekhah, "wretchedness" (Genesis 1:14); yarash, "to make poor" (1 Samuel 2:7); machsor, "want" (Proverbs 21:17); micken, "a needy one" (Ecclesiastes 4:13; Ecclesiastes 9:15 bis,16).

2. Representations:

(1) Generally.--God (Yahweh and 'Elohim) is represented as having a special care for "the poor," which was illustrated in the deliverance of the nation from Egyptian poverty and bondage and was never to be forgotten by them (Deuteronomy 24:22); as punishing the oppressors of the poor and rewarding those who were kind to them; God Himself was the Protector and Saviour of the poor (Exodus 22:23): "If thou afflict them at all, and they cry at all unto me, I will surely hear their cry; and my wrath shall wax hot," etc. (Deuteronomy 15:9; Deuteronomy 24:15; 1 Samuel 2:8; Job 31:16; Psalms 9:18; Psalms 12:5; Proverbs 19:17; Isaiah 25:4; Ecclesiastes 5:8, "one higher than the high regardeth," etc.).

(2) Liberality to the poor is specially enjoined (Deuteronomy 15:7 f), and they were to beware of self-deception and grudging in this (Deuteronomy 15:9,Deuteronomy 15:10).

(3) Special provisions were made on behalf of the poor:

(a) Every third year a tithe was to be given "unto the Levite, to the sojourner, to the fatherless and to the widow" that Yahweh might bless them (Deuteronomy 14:28,Deuteronomy 14:29; Deuteronomy 26:12 f);

(b) the poor were to have the free use of all that grew spontaneously in field or vineyard during the Sabbatic year (Exodus 23:10 Leviticus 25:5,Leviticus 25:6);

(c) each year the gleanings of the fields and vineyards should belong to the poor, the corners of fields were to be left for them, and if a sheaf was forgotten it should remain (Leviticus 19:9,Leviticus 19:10; Leviticus 23:22; Deuteronomy 24:19);

(d) fruit and ripe grain in a field might be eaten by any hungry person, but none should be carried away (Deuteronomy 23:24,Deuteronomy 23:25);

(e) in the Feast of Weeks the poor were to participate (Deuteronomy 16:9–12);

(f) every seventh year there should be a "release" of debts (Deuteronomy 15:1 f) ; in the seventh year of servitude the Hebrew bond-servant should go free (Exodus 21:2), or in the Jubilee, if that came first, on which occasion--the fiftieth year--property that had been sold returned to its owner or his family (Leviticus 25:8–17);

(g) they were to lend readily to the poor, and no interest or increase was to be taken from their brethren (Exodus 22:25; Leviticus 25:35–37; Deuteronomy 15:7 f); in Leviticus 25:39, no poor Hebrew was to be made a bond-servant, and, if a hired servant, he was not to be ruled with rigor (25:43); his hire was to be given him daily (Leviticus 19:13; Deuteronomy 24:15); no widow's raiment was to be taken in pledge (Deuteronomy 24:17), nor the handmill, nor the upper millstone so essential for daily life (Deuteronomy 24:6), a man's garment should be returned to him before sundown, and no house should be entered to seize or fetch any pledge (Deuteronomy 24:10–13); breach of these laws should be sin and their observance righteousness (Deuteronomy 24:13,Deuteronomy 24:15, etc.; see ALMS, ALMSGIVING);

(h) justice was to be done to the poor (Exodus 23:6; Deuteronomy 27:19, "Cursed be he that wresteth the justice due to the sojourner, fatherless, and widow"); (i) offerings were graduated according to means (Leviticus 5:7; Leviticus 12:8).

(4) Definite penalties were not always attached to those laws, and the prophets and psalmists have many complaints of the unjust treatment and oppression of the poor, contrary to the will of God, and frequent exhortations to justice and a due regard for them (Psalms 10:2,Psalms 10:9; Psalms 12:5; Psalms 14:6; Isaiah 3:14,Isaiah 3:15; Jeremiah 2:34; Ezekiel 16:49, "the iniquity of .... Sodom"; Ezekiel 18:12,Ezekiel 18:17; Ezekiel 22:29; Amos 2:7; Amos 4:1; Habakkuk 3:14; compare Job 20:19; Job 24:9,Job 24:14, etc.; Proverbs 14:31).

(5) The duty of caring for the poor is frequently and strongly set forth and divine promises attached to its fulfillment (Psalms 41:1; Psalms 72:12 ff; Proverbs 17:5; Proverbs 22:9; Proverbs 28:3,Proverbs 28:17; Isaiah 58:7; Jeremiah 22:16; Ezekiel 18:17; Daniel 4:27; Zechariah 7:10, etc.; compare Job 29:12,Job 29:16; Job 30:25; Job 31:19; Psalms 112:9).

(6) The day of the divine manifestation, the times of the Messiah, should bring deliverance and rejoicing to the poor (Psalms 72:12–15; Isaiah 11:4, "With righteousness shall he judge the poor," etc.; Isaiah 14:30; Isaiah 29:19; Isaiah 61:1 the Revised Version margin).

(7) The equality of rich and poor before God and the superiority of the righteous poor to the ungodly rich, etc., are maintained (Proverbs 19:1,Proverbs 19:22; Proverbs 22:1,Proverbs 22:2; Ecclesiastes 4:13).

(8) Ways in which men can willfully make themselves poor are mentioned (Proverbs 6:11; Proverbs 10:4; Proverbs 12:24; Proverbs 13:4,Proverbs 13:18; Proverbs 14:23; Proverbs 20:13; Proverbs 21:5,Proverbs 21:17; Proverbs 23:21; Proverbs 28:19).

3. The Godly Poor:

The chief words given above all mean poor, literally, but `ani (rendered also "afflicted") may also denote Israel as a nation in its afflictions and low estate, e.g. Psalms 68:10; Isaiah 41:17; Isaiah 49:13; Isaiah 51:21; Isaiah 54:11; in Ze 3:12, it is "the ideal Israel of the future." Dr. Driver remarks (art. "Poor," HDB) that such passages show that `ani (as also its frequent parallel 'ebhyon, and, though somewhat less distinctly, dal) came gradually "to denote the godly poor, the suffering righteous, the persons who, whether `bowed down' or `needy' or `reduced,' were the godly servants of Yahweh." The humble poor became in fact distinguished as the line in which faithfulness to Yahweh was maintained and spiritual religion developed. The less frequent word `anaw, often translated "meek," "humble," is regarded (see Driver in the place cited.) as having from the first a moral and religious significance. It is used of Moses (Numbers 12:3) and occurs in Psalms 10:12,Psalms 10:17; Psalms 22:26; Psalms 25:9, etc.; Proverbs 3:34; Proverbs 16:19; Isaiah 29:19; Isaiah 32:7; Isaiah 61:1; Amos 2:7; Ze 2:3.

II. In the New Testament.

In the New Testament ptochos, "trembling," "poor," "beggar," is almost exclusively the word translated "poor." It does not occur very frequently, but we see the same regard for the poor maintained as we have in the Old Testament; besides, the new principle of love and the example of Him who "though he was rich, yet for your sakes .... became poor" (ptocheuo, 2 Corinthians 8:9) necessarily carry in them this regard even more fully than in the Old Testament. Jesus announced His mission (Luke 4:18) by quoting Isaiah 61:1, "to preach good tidings (the King James Version "the gospel") to the poor" (or meek or humble); He gave as a proof of His Messiahship the fact that "the poor have the gospel (or good news of the Kingdom) preached to them" (Matthew 11:5; Luke 7:22); according to Luke 6:20, He pronounced a beatitude on the pious "poor" because the kingdom of God was theirs; in Matthew 5:3 it is "the poor in spirit" (the humble); we have the injunction to "give to the poor" (Matthew 19:21; Mark 10:21; Luke 18:22) who are "always with you" (Matthew 26:11; Mark 14:7; John 12:8), which does not mean that there must always be "the poor," but that, in contrast with Himself who was soon to leave them, the poor should remain and kindness could be shown to them at any time, which was His own practice (John 13:29); we are enjoined to call not the rich or well-to-do to our entertainments, but the poor (Luke 14:13; compare Luke 14:21); Zaccheus cited in his favor the fact that he gave `half of his goods to the poor' (Luke 19:8); special notice was taken by Jesus of the poor widow's contribution (Luke 21:3). The first church showed its regard for the poor in the distribution of goods "according as any man had need" (Acts 2:45; Acts 4:32; Acts 6:1); when the council at Jerusalem freed the Gentiles from the yoke of Judaism, they made it a condition, Paul says, "that we should remember the poor; which very thing I was also zealous to do" (Galatians 2:10); contributions were accordingly made "for the poor among the saints that are at Jerus" (Romans 15:26), and it was in conveying such contributions that Paul got into the circumstances that led to his arrest. God's ability and will to provide for those who give to the poor is quoted from Psalms 112:9 (2 Corinthians 9:9); James specially rebukes certain Christians of his day for their partiality for the rich and their dishonor of the poor (James 2:5–9), and John asks how, in the man who "hath the world's goods, and beholdeth his brother in need, and shutteth up his compassion from him," the love of God can dwell (1 John 3:17,John 3:18).

Ptochos is translated "beggar" (Luke 16:20,Luke 16:22) and "beggarly" (Galatians 4:9); penes, "one who works for his daily bread," "a poor man," is the word in 2 Corinthians 9:9; the poor widow of Mark 12:42 is described in Luke 21:2 as penichros, "very poor."

III. In the Apocrypha.

In the Apocrypha the poor are often mentioned; God's regard for them (Ecclesiasticus 21:5 (ptochos); 35:12,13); their oppression and wrongs (The Wisdom of Solomon 2:10 (penes); Ecclesiasticus 13:3,19,23 (ptochos); Baruch 6:28); the duty of care for and of giving to the poor (Tobit 4:7 (ptochos); Ecclesiasticus 29:8 (tapeinos); 29:9 (penes); 34:20-22); of justice and kindness to such (Ecclesiasticus 4:1,5,8; 7:32; 10:23 (ptochos)); "poor" in the sense of pitiable occurs in 2 Macc 4:47 (talaiporos), the Revised Version (British and American) "hapless."

IV. The Revised Version (British and American) Changes.

For "the poor of this world" (James 2:5) the Revised Version (British and American) has "them that are poor as to the world"; for "The poor .... shall trust in it" (Isaiah 14:32), "In her shall the afflicted .... take refuge"; instead of "Whereas also he that is born in his kingdom becometh poor" (Ecclesiastes 4:14), "Yea, even in his kingdom he was born poor"; "poor" for "humble" (Psalms 9:12; Psalms 10:12, margin "meek"), for "lowly" (Proverbs 16:19, margin "meek").

W. L. Walker

Poplar

pop'-lar (libhneh, "whiteness"; sturakinos, "storax" (Genesis 30:37), leuke, "poplar" (Hosea 4:13) (libhneh is so similar to the Arabic libna, the storax, that the latter certainly has the first claim to be the true translation)): "Jacob took him rods of fresh poplar," margin "storax tree" (Genesis 30:37). "They .... burn incense upon the hills, under oaks and poplars and terebinths, because the shadow thereof is good" (Hosea 4:13). In the latter reference the conjunction of the shrub, storax, with two great trees like the oak and terebinth--even though they all grow in the mountains--is strange. The storax cannot give a shade comparable with these trees. Had we other evidence of the storax being a sacred tree among the Hebrews, it might explain the difficulty.

The storax, Styrax officinalis (Natural Order Styraceae), is a very common shrub in Palestine which occasionally attains the height of 20 feet. The under surfaces of its oval leaves are covered with whitish hairs, and it has many beautiful pure-white flowers like orange blossoms--hence, its name "whiteness."

The poplar, the traditional translation in Hosea 4:13, flourishes in many parts of Palestine. The white poplar, Populus alba, Arabic Haur, is common everywhere; Euphratica occurs especially in the Jordan valley; the black poplar, P. nigra, and the Lombardy poplar, P. pyramidalis--probably an importation--are both plentiful in the plain of Coele-Syria, around Damascus and along the river banks of Syria.

E. W. G. Masterman

Poratha

po-ra'-tha, por'-a-tha (pora-tha'): One of the sons of Haman (Esther 9:8). The etymology is uncertain; perhaps from the Persian purdata, "given by fate."

Porch

porch: Chiefly in the Old Testament 'alam, used of the temples of Solomon and Ezekiel (see TEMPLE); once micderon, a "vestibule," in Judges 3:23. In the New Testament, the word occurs in connection with the high priest's palace (Matthew 26:71, pulon; Mark 14:68, proaulion), and as the rendering of stoa, a "portico," in John 5:2 (pool of Bethesda); and John 10:23; Acts 3:11; Acts 5:12.

See PORCH, PORTICO, SOLOMON'S.

Porch, Portico, Solomon's

por'-ti-ko, (he stoa he kaloumene Solomontos): This important element of Herod's temple, preserving in its name a traditional connection with Solomon, is thrice referred to in the New Testament, namely, in John 10:23; Acts 3:11, "the porch that is called Solomon's"; and Acts 5:12. In these passages the Greek word stoa is translated "porch" but in the Revised Version margin of Acts 3:11 more correctly "portico". In architecture a "porch" is strictly an exterior structure forming a covered approach to the entrance of a building; a "portico" is an ambulatory, consisting of a roof supported by columns placed at regular intervals--a roofed colonnade. The portico bearing Solomon's name was that running along the eastern wall in the Court of the Gentiles of Herod's temple. It had double columns, while that on the South known as the Royal Portico had four rows (compare Josephus, Ant, XV, xi, 3; BJ, V, v, and see TEMPLE, HEROD'S). The portico was the scene of Christ's teaching at the Feast of the Dedication (John 10:23), and was flocked to by the multitude after the healing of the lame man (Acts 3:11). There the apostles preached and wrought other miracles (Acts 5:12).

W. Shaw Caldecott

Porcius Festus

por'-shus.

See FESTUS.

Porcupine

por'-ku-pin (qippodh (Isaiah 14:23; Isaiah 34:11; Zechariah 3:1) the King James Version "bittern," the Revised Version (British and American) "porcupine"; Septuagint echinos "hedgehog"; qippoz (Isaiah 34:15), the King James Version "great owl," the English Revised Version "arrow-snake," the American Standard Revised Version "dart-snake"; Septuagint echinos; compare Arabic qunfud, or qunfudh, "hedgehog" or "porcupine." qippodh, is referred to the root qaphadh, "to draw one's self together" or "to roll oneself up," while qipoz is referred to the root qaphaz, and the root qaphats, "to draw together in order to spring." The resemblance between all these words, including the Arabic is obvious, and it is to be noted that the Septuagint has echinos in all the places cited):

The Greek echinos is the hedgehog. The Arabic kunfudh is used in some localities for the hedgehog and in others for the porcupine, which is also called nis. The hedgehog is also called kibbabat-ush-shauk, or "ball of spines." These two animals are both found in Syria and Palestine, and, while both have spines, they are very different animals, though often confounded. The hedgehog, Erinaceus europeus, is one of the Insectivora. It eats not only insects but also snakes and other small animals, as well as fruits and roots. It is about 10 inches long, covered with short spines, and rolls itself into a ball when attacked. It inhabits the countries bordering the Mediterranean. The porcupine, Hystrix cristata, is a rodent, about 26 inches long, having long spines. It is herbivorous. It backs rapidly at its foes, thrusting its sharp spines into their flesh, not shooting its spines, as is often stated. It inhabits most of Europe and Asia. It is very different from the Canadian porcupine, Erethizon dorsatus, as well as from the tree porcupines of Mexico and Central and South America.

As to the rendering "bittern" for qippodh (Isaiah 14:23; Isaiah 34:15; Zechariah 3:1), while the etymology favors "hedgehog," the context favors a bird, especially in Isaiah 34:11, though it cannot be said that in any of the passages the context makes "hedgehog" an impossible rendering.

In Isaiah 34:15, for qippoz, most modern authorities (compare the Revised Version (British and American)) have some sort of serpent, referring to the Arabic root qafaz, "to spring." (See notes above on qaphaz and qaphats.) In this passage also the context is not unfavorable to a bird (compare the King James Version "great owl").

See BITTERN; OWL; SERPENT.

Alfred Ely Day

Porphyry

por'-fi-ri (in Esther 1:6, the Revised Version margin has "porphyry" (the King James Version margin "porphyre") for bahaT, English Versions of the Bible "red (marble)"; the Septuagint has smaragdtes, which was a green stone): Porphyry is an igneous rock containing distinct crystals of feldspar in a feldspathic matrix. It may be purple or of other colors, as green. "Porphyry" is from porphureos, "purple."

Porpoise

por'-pus (the Revised Version margin has "porpoise-skin" for `or tachash, the Revised Version (British and American) "sealskin," the King James Version "badgers' skins" (Exodus 25:5; Exodus 26:14; Exodus 35:7,Exodus 35:23; Exodus 36:19; Exodus 39:34; Numbers 4:6,Numbers 4:8,Numbers 4:10,Numbers 4:11,Numbers 4:12,Numbers 4:14,Numbers 4:25; Ezekiel 16:10)): The word denotes leather used in the furnishings of the tabernacle (for shoes in Ezekiel 16:10), and was probably the skin of the dugong, Halichore dugong, Arabic tukhas, which is found in the Red Sea.

See BADGER.

Port; Porter

port, por'-ter: "Port" in the sense of "gate" (of a city or building) is obsolete in modern English, and even in the King James Version is found only in Nehemiah 2:13. "Porter," as "gate-keeper," however, is still in some use, but "porter" now (but never in the English Versions of the Bible) generally means a burden-carrier. In the Old Testament, except in 2 Samuel 18:26; 2 Kings 7:10,2 Kings 7:11, the porter (sho`er) is a sacred officer of the temple or tabernacle, belonging to a particular family of the Levites, with a share in the sacred dues (Nehemiah 13:5; Nehemiah 12:47). The "porters" are mentioned only in Chronicles, Ezra and Nehemiah, and Chronicles has a special interest in them, relating that their duties were settled as far back as the time of David (1 Chronicles 26:1–19), and that the office extended further to the first settlement of Palestine and even to Moses' day (1 Chronicles 9:17–26). The office was evidently one of some dignity, and the "chief-porters" (1 Chronicles 9:26) were important persons. For some inscrutable reason the Revised Version (British and American) renders sho`er by "doorkeeper" in 1 Chronicles 15:1–26:32, but not elsewhere.

See DOORKEEPER.

Burton Scott Easton

Portion; Part

por'-shun: As far as a distinction between these words is possible in English, it lies in the fact that a "portion" is a "part" about whose destiny something is implied (Psalms 142:5, etc.). The Hebrew has no two synonyms similarly related, and in consequence the use of the words in English Versions of the Bible is settled either by rather arbitrary considerations (menah, is always "portion" in the Revised Version (British and American), but is "part" in the King James Version, Exodus 29:26; Leviticus 7:33; Leviticus 8:29) or by the context, irrespective of the Hebrew word used. So "part" and "portion" both represent dabhar, 1 Kings 6:38; Nehemiah 12:47; peh, Zechariah 13:8; Deuteronomy 21:17; chebhel, Joshua 17:5 (Revised Version); Ezekiel 47:13; meros, Luke 11:36; Luke 12:46. And in the vast majority of cases in the Old Testament both words represent simply some derivative of chalaq, normally the noun cheleq.

Burton Scott Easton

Posidonius

pos-i-do'-ni-us (Posidonios, al. Posidonios and Poseidon): One of the three envoys sent by the Syrian general Nicanor to treat with the Jews under Judas during his invasion of Judea, 161 BC (2 Macc 14:19). In 1 Macc 7:27 ff, proposals are sent by Nicanor to Judas, but no envoys are named, and it is there asserted in contradiction to 2 Maccabees that Judas broke off the negotiation because of the treacherous designs of Nicanor.

Possess; Possession

po-zes', po-zesh'-un: "Possess" in modern English means normally only "keep in one's possession." But in Elizabethan English it means also "take into possession," and, in fact, the word in the Old Testament always represents Hebrew verbs with the latter as their primary meaning (yarash, in nearly all cases, otherwise nachal, qanah, 'achaz; Aramaic chacan). Consequently, in almost every case "take possession of" could be substituted advantageously for "possess," but the Revised Version (British and American) has not thought the change worth carrying through. In the Apocrypha and New Testament, however, the distinction has been made, the King James Version's "possess" being retained for katecho, in 1 Corinthians 7:30; 2 Corinthians 6:10, but the same translation for ktaomai, is changed into "take us for a possession (Judith 8:22), "get" (Luke 18:12), "win" (Luke 21:19), and "possess himself of" (1 Thessalonians 4:4, a very obscure passage). In the noun possession, on the other hand, no such ambiguity exists, and attention need be called only to the following passages. In Deuteronomy 11:6, the King James Version has, "all the substance that was in their possession," Hebrew "all that subsisted at their feet," the Revised Version (British and American) "every living thing that followed them." the King James Version uses "possession" loosely in Acts 28:7 for chorion, the Revised Version (British and American) "lands." peripoiesis, from peripoieo, "cause to remain over," "gain," rendered "God's own possession" in Ephesians 1:14 the Revised Version (British and American) (the King James Version "possession") and 1 Peter 2:9 (the King James Version "peculiar," the King James Version margin "purchased"). "God's own" is a gloss but is implied in the context.

Burton Scott Easton

Possession, Demoniacal

de-mo-ni'-a-kal (Matthew 4:24; Matthew 8:16, etc.).

See DEMON, DEMONIAC, DEMONOLOGY.

Post

post (ruts, "to run," ratsim, "runners"): The "runners" formed the royal guard (1 Samuel 22:17; 1 Kings 14:27; 2 Kings 11:4,2 Kings 11:13; see GUARD). From them were chosen the couriers who carried royal letters and dispatches throughout the kingdom (2 Chronicles 30:6,2 Chronicles 30:10; Esther 3:13,Esther 3:15; Jeremiah 51:31). In the Persian service they were mounted on the swiftest horses (Esther 8:10,Esther 8:14; compare Xenophon, Cyrop. viii.6,17; Herodotus viii.98). They had the right to command the service of either men or animals in order to expedite their progress (compare Matthew 5:41; Mark 15:21, "compel," "impress").

Used in Job 9:25 and the King James Version The Wisdom of Solomon 5:9 (aggelia, the Revised Version (British and American) "message") of the swift passage of time.

See also HOUSE, II, 1, (4), (7).

M. O. Evans

Pot

pot: A term used as the translation of a number of Hebrew and Greek words whose fundamental meaning seems to describe them as intended for the most part to hold liquid or semi-liquid substances, but the pots of Exodus 27:3 are intended to hold ashes.

(1) cir, the most common word for "pot." It designates most frequently some household utensil, probably a pot or kettle for boiling. So 2 Kings 4:38 ff; Exodus 16:3; Jeremiah 1:13 the King James Version; Ezekiel 11:3,Ezekiel 11:7,Ezekiel 11:11, "caldron"; 24:3,6 the King James Version; Micah 3:3; Zechariah 14:21, etc. It is also used as the name of some vessel of the sanctuary. So Exodus 27:3, where the context shows it was intended to hold ashes; 1 Kings 7:45; 2 Chronicles 4:16; 2 Kings 25:14. In Psalms 60:8; Psalms 108:9, it is a pot for washing.

(2) parur (Numbers 11:8; 1 Samuel 2:14), a vessel for boiling; in Judges 6:19, a vessel for holding broth.

(3) dudh, rendered "pot" in Psalms 81:6 in the King James Version, "basket" in the Revised Version (British and American); "pot" both the King James Version and the Revised Version (British and American) in Job 41:20.

(4) tsintseneth (Exodus 16:33), the jar in which the manna was placed. This jar or pot is mentioned in Hebrews 9:4 under the name stamnos.

(5) 'acon (2 Kings 4:2), some kind of jar for holding oil.

(6) xestes (Mark 7:4), some kind of household utensil.

Mention may also be made of the word rendered "pot" in Leviticus 6:28 the King James Version, where the Revised Version (British and American) renders more correctly by the general term "vessel"; for the King James Version "pots" (Psalms 68:13) the Revised Version (British and American) substitutes "sheepfolds." The root is uncertain. Those who render "sheepfolds" connect with the related root in Genesis 49:14; Judges 5:16. Others render "fireplaces" or "ash heaps." See also "range for pots," in Leviticus 11:35; "pots," Jeremiah 35:5 the King James Version, correctly "bowls" the Revised Version (British and American); "refining pots" in Proverbs 17:3; Proverbs 27:21.

See also FOOD.

Walter R. Betteridge

Potentate

po'-ten-tat (dunastes, "mighty one," from dunamai, "to be able"): A person who possesses great power and authority. Only in 1 Timothy 6:15, "the blessed and only Potentate" (= God). The same Greek word is used of Zeus in Sophocles (Ant. 608), and of God in Apocrypha (e.g. Sirach 46:5; 2 Macc 15:3,13). It is used of men in Luke 1:52 (the King James Version "the mighty," the Revised Version (British and American) "princes") and Acts 8:27 ("of great authority").

Poti-Phera

po-tif'-e-ra (poTi phera`; Egyptian Padipara, "the (one) given of the sun-god"; compare Hebrew Nathaniel, "the gift of God," Genesis 41:45,Genesis 41:50; Genesis 46:20): There is no certain evidence from Egypt that this name was in existence until the XXIInd Dynasty, about 950 BC. But names of the Hyksos period, and, indeed, any kind of Hyksos inscriptions, are so scarce on account of the destruction of Hyksos monuments by the Egyptians of later times that the absence of such names is really no evidence on the subject. The fact that this name has not been discovered earlier than 950 BC does not give any warrant for the claim that the narrative is of a late date.

M. G. Kyle

Potiphar

pot'-i-far (poTiphar; compare Egyptian Potiphera (Genesis 39:1 f)): A high Egyptian official who became the master of Joseph. It is particularly mentioned that he was an Egyptian, i.e. one of the native Egyptian officials at the Hyksos court.

Potsherd

pot'-shurd (cheres): A piece of earthenware (Job 2:8; Psalms 22:15; Isaiah 45:9). the Revised Version (British and American) renders the word in Proverbs 26:23, "an earthen vessel," and in Job 41:30 substitutes "sharp potsherds" for "sharp stones." Sirach 22:7 refers to the art of "gluing a potsherd (ostrakon) together."

See HARSITH; OSTRACA.

Potsherd Gate

(Jeremiah 19:2).

See HARSITH.

Pottage

pot'-aj.

See FOOD, III.

Potter's Field

pot'-erz.

See ACELDAMA.