Poetry, Hebrew – Prophet

Poetry, Hebrew

1. Lyrical poetry . --Of the three kinds of poetry which are illustrated by the Hebrew literature, the lyric occupies the foremost place. That literature abounds with illustrations of all forms of Lyrical poetry, in its most manifold and wide-embracing compass, from such short ejaculations as the songs of the two Lamechs and Psal 15, 117 and others, to the longer chants of victors and thanksgiving, like the songs of Deborah and David. Judg 5; Psal 18. The Shemitic nations have nothing approaching to an epic poem, and in proportion to this defect the lyric element prevailed more greatly, commencing in the pre-Mosaic times, flourishing in rude vigor during the earlier periods of the judges, the heroic age of the Hebrews, growing with the nation’s growth and strengthening with its strength, till it reached its highest excellence in David, the warrior poet, and from thenceforth began slowly to decline.

2. Gnomic poetry . --The second grand division of Hebrew poetry is occupied by a class of poems which are peculiarly Shemitic, and which represent the nearest approaches made by the people of that race to anything like philosophic thought. Reasoning there is none: we have only results, and those rather the product of observation and reflection than of induction or argumentation. As lyric poetry is the expression of the poet’s own feelings and impulses, so gnomic poetry is the form in which the desire of communicating knowledge to others finds vent. Its germs are the floating proverbs which pass current in the mouths of the people, and embody the experiences of many with the wit of one. The utterer of sententious sayings was to the Hebrews the wise man, the philosopher. Of the earlier isolated proverbs but few examples remain.

3. Dramatic poetry . --It is impossible to assert that no form of the drama existed among the Hebrew people. It is unquestionably true, as Ewald observes, that the Arab reciters of romances will many times in their own persons act out a complete drama in recitation, changing their voice and gestures with the change of person and subject. Something of this kind may possibly have existed among the Hebrews; still there is no evidence that it did exist, nor any grounds for making even a probable conjecture with regard to it. But the mere fact of the existence of these rude exhibitions’ among the Arabs and Egyptians of the present day is of no weight when the question to be decided is whether the Song of Songs was designed to be so represented, as a simple pastoral drama, or whether the book of Job is a dramatic poem or not. Inasmuch as it represents an action and a progress, it is a drama as truly and really as any poem can be which develops the working of passion and the alter-nations of faith, hope, distrust, triumph and confidence and black despair, in the struggle which it depicts the human mind as engaged in while attempting to solve one of the most intricate problems it can be called upon to regard. It is a drama as life is a drama, the most powerful of all tragedies but that it is a dramatic poem, intended to be represented upon a stage, or capable of being so represented, may be confidently denied. One characteristic of Hebrew poetry, not indeed peculiar to it, but shared by it in common with the literature of other nations, is its intensely national and local coloring. The writers were Hebrews of the Hebrews, drawing their inspiration from the mountains and rivers of Palestine, which they have immortalized in their poetic figures, and even while uttering the sublimest and most universal truths never forgetting their own nationality in its narrowest and intensest form. Examples of this remarkable characteristic the Hebrew poets stand thick upon every page of these writings, and in striking contrast with the vague generalizations of the indian philosophic poetry. About one third of the Old Testament is poetry in the Hebrew --a large part of Job, Psalms, Proverbs, Ecclesiastes, the Song of Solomon, besides a great part of the prophets. Fragments of poetry are also found in the historical books. (The form which biblical poetry takes is not of rhyme and metre --the rhythm of quantity in the syllables --as with us, but the rhythm of the thought --there usually being two corresponding members to each distich or verse, which is called a parallelism. To some extent there is verbal rhythm. Sometimes there were alliterations, as in the 119th Psalm, which is divided up into sections, one for each letter of their alphabet, and each of the eight verses in a section begins with the same letter in the Hebrew; and chap. 31, vs. 10-31, of the book of Proverbs is an alphabetical acrostic in praise of "the virtuous woman." The poetry of the Hebrews, in its essential poetic nature, stands in the front rank. It abounds in metaphors and images and in high poetic feeling and fervor. --ED.)

Pollux

[CASTOR AND POLLUX AND POLLUX]

Polygamy

[MARRIAGE]

Pomegranate

The pomegranate tree, Punicu granatum , derives its name from the Latin pomum granatum , "grained apple." The Romans gave it the name of Punica, as the tree was introduced from Carthage. It belongs to the natural order Myrtaceae (Myrtle), being, however, rather a tall bush than a tree, The foliage is dark green, the flowers are crimson, the fruit, which is about the size of art orange, is red when which in Palestine is about the middle of October. It contains a quantity of juice. Mention is made in (Solomon 8:2) of spiced wine of the juice of the pomegranate. The rind is used in the manufacture of morocco leather, and together with the bark is sometimes used medicinally. Mr. Royle (Kitto’s Cyc., art "Rimmon") states that this tree is a native of Asia and is to be traced from Syria through Persia, even to the mountains of northern India. The pomegranate was early cultivated in Egypt; hence the complaint of the Israelites in the wilderness of Zin, (Numbers 20:5) this "is no place of figs, or of vines, or of pomegranates." Carved figures of the pomegranate adorned the tops of the pillars in Solomon’s temple, (1 Kings 7:18,20) etc.; and worked representations of this fruit, in blue, purple and scarlet, ornamented the hem of the robe of the ephod. (Exodus 28:33,34)

Pommels

only in (2 Chronicles 4:12,13) In (1 Kings 7:41) "bowls." The word signifies convex projections belonging to the capitals of pillars.

Pond

The ponds of Egypt, (Exodus 7:19; 13:5) were doubtless water left by the inundation of the Nile. Ponds for fish mentioned in (Isaiah 19:10)

Pontius Pilate

[PILATE]

Pontus

a large district in the north of Asia Minor, extending along the coast of the Pontus Euxinus Sea (Pontus), from which circumstance the name was derived. It corresponds nearly to the modern Trebizond. It is three times mentioned in the New Testament -- (Acts 2:9; 18:2; 1 Peter 1:1) All these passages agree in showing that there were many Jewish residents in the district. As to the annals of Pontus, the one brilliant passage of its history is the life of the great Mithridates. Under Nero the whole region was made of Roman province, bearing the name of Pontus. It was conquered by the Turks in A.D. 1461, and is still under their dominion.

Pool

Pools, like the tanks of India, are in many parts of Palestine and Syria the only resource for water during the dry season, and the failure of them involves drought and calamity. (Isaiah 42:15) Of the various pools mentioned in Scripture, perhaps the most celebrated are the pools of Solomon near Bethlehem called by the Arabs el-Burak , from which an aqueduct was carried which still supplies Jerusalem with wafer. (Ecclesiastes 2:6) Ecclus. 24:30, 31.

Poor

The general kindly spirit of the law toward the poor is sufficiently shown by such passages as (15:7) for the reason that (ver. 11) "the poor shall never cease out of the land." Among the special enactments in their favor the following must be mentioned:

1. The right of gleaning. (Leviticus 19:9,10; 24:19,21)

2. From the produce of the land in sabbatical years the poor and the stranger were to have their portion. (Exodus 23:11; Leviticus 25:6)

3. Re-entry upon land in the jubilee year, with the limitation as to town homes. (Leviticus 25:25-30)

4. Prohibition of usury and of retention of pledges. (Exodus 22:25-27; Leviticus 25:3,5,37) etc.

5. Permanent bondage forbidden, and manumission of Hebrew bondmen or bondwomen enjoined in the sabbatical and jubilee years. (Leviticus 25:39-42,47-54; 15:12-15)

6. Portions from the tithes to be shared by the poor after the Levites. (14:28; 26:12,13)

7. The poor to partake in entertainments at the feasts of Weeks and Tabernacles. (16:11,14) see Nehe 8:10

8. Daily payment of wages. (Leviticus 19:13) Principles similar to those laid down by Moses are inculcated in the New Testament, as (Luke 3:11; 14:13; Acts 6:1; Galatians 2:10; James 2:15)

Poplar

This is the rendering of the Hebrew word libneh , which occurs in (Genesis 30:37) and Hose 4:13 Several authorities are in favor of the rendering of the Authorized Version and think that "white poplar" (Populus alba) is the tree denoted: others understand the "storax tree" (Styrax officinale , Linn.). Both poplars and storax or styrax trees are common in Palestine, and either would suit the passages where the Hebrew term occurs. Storax is mentioned in Ecclus. 24:15, together with other aromatic substances. The Styrax officinale is a shrub from nine to twelve feet high, with ovate leaves, which are white underneath; the flowers are in racemes, and are white or cream-colored.

Poratha

one of the ten sons of Haman slain by the Jews in Shushan the palace. (Esther 9:8)

Porch

1. Ulam , or ulam . (1 Chronicles 28:11)

2. Misderon ulam , (Judges 3:23) strictly a vestibule, was probably a sort of veranda chamber in the works of Solomon, open in front and at the sides, but capable of being enclosed with awnings or curtains. The porch, (Matthew 26:71) may have been the passage from the street into the first court of the house, in which, in eastern houses, is the mastabah or stone bench, for the porter or persons waiting, and where also the master of the house often receives visitors and transacts business.

Porcius Festus

[FESTUS, PORCIUS]

Porter

This word when used in the Authorized Version does not bear its modern signification of a carrier of burdens, but denotes in every case a gate-keeper, from the Latin portarius , the man who attended to the porta or gate.

Possession

[DEMONIACS]

Post

1. Probably, as Gesenius argues, the door-case of a door, including the lintel and side posts. The posts of the doors of the temple were of olive wood. (1 Kings 6:33)

2. A courier or carrier of messages, used among other places in (Job 9:25)

Pot

The term "pot" is applicable to so many sorts of vessels that it can scarcely be restricted to any one in particular.

1. Asuc (2 Kings 4:2) the earthen jar, deep and narrow, without handles, probably like the Roman and Egyptian amphora, inserted in a stand of wood or stone.

2. Cheres , an earthen vessel for stewing or seething. (Leviticus 6:28; Ezekiel 4:9)

3. Dud , a vessel for culinary purposes, perhaps of smaller size. (1 Samuel 2:14) The "pots" set before the Rachabites, (Jeremiah 35:5) were probably bulging jars or bowls. The water-pots of Cana appear to have been large amphorae, such as are in use at the present day in Syria. These were of stone or hard earthenware. The water-pot of the Samaritan woman may have been a leathern bucket, such as Bedouin women use.

Potiphar

an Egyptian name, also written Potipherah, signifies belonging to the sun . Potiphar. with whom the history of Joseph is connected is described as an officer of Pharaoh chief of the executioners, an Egyptian." (Genesis 39:1) comp. Genesis37:36 (B.C. 1728.) He appears to have been a wealthy man. (Genesis 39:4-6) The view we have of Potiphar’s household is exactly in accordance with the representations on the monuments. When Joseph was accused, his master contented himself with casting him into prison. (Genesis 39:19,20) After this we hear no more of Potiphar. [JOSEPH]

Potipherah, Or Potipherah

was priest or prince of On, and his daughter Asenath was given Joseph to wife by Pharaoh. (Genesis 41:45,50; 46:20) (B.C. 1715.)

Potsherd

also in Authorized Version "sherd," a broken piece of earthenware. (Proverbs 26:23)

Pottage

[LENTILS]

Potters Field, The

a piece of ground which, according to the statement of St. Matthew, (Matthew 27:7) was purchased by the Priests with the thirty pieces of silver rejected by Judas, and converted into a burial-place for Jews not belonging to the city. [ACELDAMA]

Pottery

The art of pottery is one of the most common and most ancient of all manufactures. It is abundantly evident, both that the Hebrews used earthenware vessels in the wilderness and that the potter’s trade was afterward carried on in Palestine. They had themselves been concerned in the potter’s trade in Egypt, (Psalms 81:6) and the wall-paintings minutely illustrate the Egyptian process. The clay, when dug, was trodden by men’s feet so as to form a paste, (Isaiah 41:25) Wisd. 15:7; then placed by the potter on the wheel beside which he sat, and shaped by him with his hands. How early the wheel came into use in Palestine is not known, but it seems likely that it was adopted from Egypt. (Isaiah 45:9; Jeremiah 15:3) The vessel was then smoothed and coated with a glaze, and finally burnt in a furnace. There was at Jerusalem a royal establishment of potters, (1 Chronicles 4:23) from whose employment, and from the fragments cast away in the process, the Potter’s Field perhaps received its name. (Isaiah 30:11)

Pound

1. A weight. [See WEIGHTS AND MEASURES AND MEASURES]

2. A sum of money put in the Old Testament, (1 Kings 10:17; Ezra 2:69; Nehemiah 7:71) for the Hebrew maneh , worth in silver about . In the parable of the ten pounds, (Luke 19:12-27) the reference appears to be to a Greek pound, a weight used as a money of account, of which sixty went to the talent. It was worth to .

Praetorium

(in the Revised Version translated palace ,) (Matthew 27:27; John 18:28,33; 19:3) the headquarters of the Roman military governor, wherever he happened to be. In time of peace some one of the best buildings of the city which, was the residence of the proconsul or praetor, was selected for this purpose. Thus at Caesarea that of Herod the Great was occupied by Felix, (Acts 23:35) and at Jerusalem the new palace erected by the same prince was the residence of Pilate. After the Roman power was established in Judea, a Roman guard was always maintained in the Antonia. The praetorian camp at Rome, to which St. Paul refers, (Philemon 1:13) was erected by the emperor Tiberius, acting under the advice of Sejanus. It stood outside the walls, at some distance short of the fourth milestone. St. Paul appears to have been permitted, for the space of two years, to lodge, so to speak, "within the rules" of the praetorium, (Acts 28:30) Although still under the custody of a soldier.

Praltite, The

Helez "the Paltite" is named in (2 Samuel 23:26) among David’s mighty men. (B.C. 1015.)

Prayer

The object of this article will be to touch briefly on --

1. The doctrine of Scripture as to the nature and efficacy of prayer;

2. Its directions as to time, place and manner of prayer;

3. Its types and examples of prayer.

4. Scripture does not give any theoretical explanation of the mystery which attaches to prayer. The difficulty of understanding real efficacy arises chiefly from two sources: from the belief that man lives under general laws, which in all cases must be fulfilled unalterably; and the opposing belief that he is master of his own destiny, and need pray for no external blessing. Now, Scripture, while, by the doctrine of spiritual influence it entirely disposes of the latter difficulty, does not so entirely solve that part of the mystery which depends on the nature of God. It places it clearly before us, and emphasizes most strongly those doctrines on which the difficulty turns. Yet while this is so, on the other hand the instinct of prayer is solemnly sanctioned and enforced on every page. Not only is its subjective effect asserted, but its real objective efficacy, as a means appointed by God for obtaining blessing, is both implied and expressed in the plainest terms. Thus, as usual in the case of such mysteries, the two apparently opposite truths are emphasized, because they are needful: to man’s conception of his relation to God; their reconcilement is not, perhaps cannot be, fully revealed. For, in fact, it is involved in that inscrutable mystery which attends on the conception of any free action of man as necessary for the working out of the general laws of God’s unchangeable will. At the same time it is clearly implied that such a reconcilement exists, and that all the apparently isolated and independent exertions of man’s spirit in prayer are in some way perfectly subordinated to the one supreme will of God, so as to form a part of his scheme of providence. It is also implied that the key to the mystery lies in the fact of man’s spiritual unity with God in Christ, and of the consequent gift of the Holy Spirit. So also is it said of the spiritual influence of the Holy Ghost on each individual mind that while "we know not what to pray for, "the indwelling" Spirit makes intercession for the saints, according to the will of God." (Romans 8:26,27) Here, as probably in still other cases, the action of the Holy Spirit on the soul is to free agents what the laws of nature are to things inanimate, and is the power which harmonizes free individual action with the universal will of God.

5. There are no directions as to prayer given in the Mosaic law: the duty is rather taken for granted, as an adjunct to sacrifice, than enforced or elaborated. It is hardly conceivable that, even from the beginning public prayer did not follow every public sacrifice. Such a practice is alluded to in (Luke 1:10) as common; and in one instance, at the offering of the first-fruits, it was ordained in a striking form. (26:12-15) In later times it certainly grew into a regular service both in the temple and in the synagogue. But, besides this public prayer, it was the custom of all at Jerusalem to go up to the temple, at regular hours if possible, for private prayer, see (Luke 18:10; Acts 3:1) and those who were absent were wont to "open their windows toward Jerusalem," and pray "toward" the place of God’s presence. (1 Kings 8:46-49; Psalms 5:7; 28:2; 138:2; Daniel 6:10) The regular hours of prayer seem to have been three (see) (Psalms 55:17; Daniel 6:10) "the evening," that is the ninth hour (Acts 3:1; 10:3) the hour of the evening sacrifice, (Daniel 9:21) the "morning," that is, the third hour (Acts 2:15) that of the morning sacrifice; and the sixth hour, or "noonday." Grace before meat would seem to have been a common practice. See (Matthew 15:36; Acts 27:35) The posture of prayer among the Jews seems to have been most often standing, (1 Samuel 1:26; Matthew 6:5; Mark 11:25; Luke 18:11) unless the prayer were offered with especial solemnity and humiliation, which was naturally expressed by kneeling, (1 Kings 8:54) comp. 2Chr 6:13; Ezra 9:5; Psal 95:8; Dani 6:10 Or prostration. (Joshua 7:6; 1 Kings 18:42; Nehemiah 8:6)

6. The only form of prayer given for perpetual use in the Old Testament is the one in (26:5-15) connected with the offering of tithes and first-fruits, and containing in simple form the important elements of prayer, acknowledgment of God’s mercy, self-dedication and prayer for future blessing. To this may perhaps be added the threefold blessing of (Numbers 6:24-26) couched as it is in a precatory form, and the short prayer of Moses, (Numbers 10:35,36) at the moving and resting of the cloud the former of which was the germ of the 68th Psalm. But of the prayers recorded in the Old Testament the two most remarkable are those of Solomon at the dedication of the temple, (1 Kings 8:23-58) and of Joshua the high priest, and his colleagues, after the captivity. (Nehemiah 9:5-38) It appears from the question of the disciples in (Luke 11:1) and from Jewish tradition, that the chief teachers of the day gave special forms of prayer to their disciples as the badge of their discipleship and the best fruits of their learning. All Christian prayer is, of course, based on the Lord’s Prayer; but its spirit is also guided by that of his prayer in Gethsemane and of the prayer recorded by St. John, (John 17:1) ... the beginning of Christ’s great work of intercession. The influence of these prayers is more distinctly traced in the prayers contained in the epistles, see (Romans 16:25-27; Ephesians 3:14-21; Philemon 1:3-11; Colossians 1:9-15; Hebrews 13:20,21; 1 Peter 5:10,11) etc., than in those recorded in the Acts. The public prayer probably in the first instance took much of its form and style from the prayers of the synagogues. In the record on prayer accepted and granted by God, we observe, as always, a special adaptation to the period of his dispensation to which they belong. In the patriarchal period, they have the simple and childlike tone of domestic application for the ordinary and apparently trivial incidents of domestic life. In the Mosaic period they assume a more solemn tone and a national bearing, chiefly that of direct intercession for the chosen people. More rarely are they for individuals. A special class are those which precede and refer to the exercise of miraculous power. In the New Testament they have a more directly spiritual hearing. It would seem the intention of Holy Scripture to encourage all prayer more especially intercession, in all relations and for all righteous objects.

Presents

[GIFT]

President

(sarac or sareca , only used (Daniel 6:1) ... the Chaldee equivalent for Hebrew shter , probably from sara , Zend. a "head"), a high officer in the Persian court, a chief, a president, used of the three highest ministers.

Priest

The English word is derived from the Greek presbyter , signifying an "elder" (Heb. cohen). Origin. --The idea of a priesthood connects itself in all its forms, pure or corrupted, with the consciousness, more or less distinct of sin. Men feel that they have broken a law. The power above them is holier than they are, and they dare not approach it. They crave for the intervention of some one of whom they can think as likely to be more acceptable than themselves. He must offer up their prayers, thanksgivings, sacrifices. He becomes their representative in "things pertaining unto God." He may become also (though this does not always follow) the representative of God to man. The functions of the priest and prophet may exist in the same person. No trace of a hereditary or caste priesthood meets us in the worship of the patriarchal age. Once and once only does the word cohen meet us as belonging to a ritual earlier than the time of Abraham. Melchizedek is "the priest of the most high God." (Genesis 14:18) In the worship of the patriarchs themselves, the chief of the family, as such, acted as the priest. The office descended with the birthright, and might apparently he transferred with it. When established. --The priesthood was first established in the family of Aaron, and all the sons of Aaron were priests. They stood between the high priest on the one hand and the Levites on the other. [HIGH PRIEST; LEVITES] The ceremony of their consecration is described in HIGH PRIEST - 1986 (Exodus 29:1; Leviticus 8:1) ... Dress. --The dress which the priests wore during their ministrations consisted of linen drawers, with a close-fitting cassock, also of linen, white, but with a diamond or chess-board pattern on it. This came nearly to the feet, and was to be worn in its garment shape. Comp. (John 19:23) The white cassock was gathered round the body with a girdle of needle work, in which, as in the more gorgeous belt of the high priest, blue, purple and scarlet were intermingled with white, and worked in the form of flowers. (Exodus 28:39,40; 39:2; Ezekiel 44:17-19) Upon their heads the were to wear caps or bonnets in the form of a cup-shaped flower, also of fine linen. In all their acts of ministration they were to be bare footed. Duties . --The chief duties of the priests were to watch over the fire on the altar of burnt offering, and to keep it burning evermore both by day and night, (Leviticus 6:12; 2 Chronicles 13:11) to feed the golden lamp outside the vail with oil (Exodus 27:20,21; Leviticus 24:2) to offer the morning and evening sacrifices, each accompanied with a meet offering and a drink offering, at the door of the tabernacle. (Exodus 29:38-44) They were also to teach the children of Israel the statutes of the Lord. (Leviticus 10:11; 33:10; 2 Chronicles 15:3; Ezekiel 44:23,24) During the journeys in the wilderness it belonged to them to cover the ark and all the vessels of the sanctuary with a purple or scarlet cloth before the Levites might approach them. (Numbers 4:5-15) As the people started on each days march they were to blow "an alarm" with long silver trumpets. (Numbers 10:1-8) Other instruments of music might be used by the more highly-trained Levites and the schools of the prophets, but the trumpets belonged only to the priests, The presence of the priests on the held of battle, (1 Chronicles 12:23,27; 2 Chronicles 20:21,22) led, in the later periods of Jewish history, to the special appointment at such times of a war priest. Other functions were hinted at in Deuteronomy which might have given them greater influence as the educators and civilizers of the people. They were to act (whether individually or collectively does not distinctly appear) as a court of appeal in the more difficult controversies in criminal or civil cases. (17:8-13) It must remain doubtful however how far this order kept its ground during the storms and changes that followed, Functions such as these were clearly incompatible with the common activities of men. Provision for support . --This consisted --

1. Of one tenth of the tithes which the people paid to the Levites, i.e. one per cent on the whole produce of the country. (Numbers 18:26-28)

2. Of a special tithe every third year. (14:28; 26:12)

3. Of the redemption money, paid at the fixed rate of five shekels a head, for the first-born of man or beast. (Numbers 18:14-19)

4. Of the redemption money paid in like manner for men or things specially dedicated to the Lord. (Leviticus 27:5)

5. Of spoil, captives, cattle and the like, taken in war. (Numbers 31:25-47)

6. Of the shew-bread, the flesh of the burnt offerings, peace offerings, trespass offerings, (Leviticus 6:26,29; 7:6-10; Numbers 18:8-14) and in particular the heave-shoulder and the wave-breast. (Leviticus 10:12-15)

7. Of an undefined amount of the firstfruits of corn, wine and oil. (Exodus 23:19; Leviticus 2:14; 26:1-10)

8. On their settlement in Canaan the priestly families had thirteen cities assigned them, with "suburbs" or pasture-grounds for their flocks. (Joshua 21:13-19) These provisions were obviously intended to secure the religion of Israel against the dangers of a caste of pauper priests, needy and dependent, and unable to bear their witness to the true faith. They were, on the other hand as far as possible removed from the condition of a wealthy order. Coarses . --The priesthood was divided into four and twenty "courses" or orders, (1 Chronicles 24:1-19; 2 Chronicles 23:8; Luke 1:5) each of which was to serve in rotation for one week, while the further assignment of special services during the week was determined by lot. (Luke 1:9) Each course appears to have commenced its work on the Sabbath, the outgoing priests taking the morning sacrifice, and leaving that of the evening to their successors. (2 Chronicles 23:8) Numbers --If we may accept the numbers given by Jewish writers as at all trustworthy, the proportion of the priesthood population of Palestine during the last century of their existence as an order, must have been far greater than that of the clergy has ever been in any Christian nation. Over and above those that were scattered in the country and took their turn there were not fewer than 24,000 stationed permanently at Jerusalem,and 12,000 at Jericho. It was almost inevitable that the great mass of the order, under such circumstances, should sink in character and reputation. The reigns of the two kings David and Solomon were the culminating period of the glory of the Jewish priesthood. It will be interesting to bring together the few facts that indicate the position of the priests in the New Testament period of their history. The number scattered throughout Palestine was, as has been stated, very large. Of these the greater number were poor and ignorant. The priestly order, like the nation, was divided between contending sects. In the scenes of the last tragedy of Jewish history the order passes away without honor, "dying as a fool dieth." The high priesthood is given to the lowest and vilest of the adherents of the frenzied Zealots. Other priests appear as deserting to the enemy. The destruction of Jerusalem deprived the order at one blow of all but an honorary distinction.

Prince, Princess

The only special uses of the word "prince" are --

1. "Princes of provinces" (1 Kings 20:14) who were probably local governors or magistrates.

2. The "princes" mentioned in (Daniel 6:1) (see Esth 1:1) wore the predecessors of the satraps of Darius Hystaspes. The word princess is seldom used in the Bible, but the persons to which it alludes-- "daughters of kings" are frequently mentioned.

Principality

In several passages of the New Testament the term "principalities and powers" appears to denote different orders of angels,good or bad. See (Ephesians 6:12)

Prisca

(ancient), (2 Timothy 4:19) or Priscil’la (a diminutive from Prisca), the wife of Aquila. [AQUILA] To what has been said elsewhere under the head of AQUILA the following may be added: We find that the name of the wife is placed before that of the husband in (Romans 16:3; 2 Timothy 4:19) and (according to some of the best MSS.) in (Acts 18:26) Hence we should be disposed to conclude that Priscilla was the more energetic character of the two. In fact we may say that Priscilla is the example of what the married woman may do for the general service of the Church, in conJunction with home duties, as Phoebe is the type of the unmarried servant of the Church, or deaconess.

Prison

[For imprisonment as a punishment, see PUNISHMENTS] It is plain that in Egypt special places were used as prisons, and that they were under the custody of a military officer. (Genesis 40:3; 42:17) During the wandering in the desert we read on two occasions of confinement "in ward" -- (Leviticus 24:12; Numbers 15:34) but as imprisonment was not directed by the law, so we hear of none till the time of the kings, when the prison appears as an appendage to the palace, or a special part of it. (1 Kings 22:27) Private houses were sometimes used as places of confinement. By the Romans the tower of Antoni, was used as a prison at Jerusalem, (Acts 23:10) and at Caesarea the praetorium of Herod. The royal prisons In those days were doubtless managed after the Roman fashion, and chains, fetters and stocks were used as means of confinement. See (Acts 16:24) One of the readiest places for confinement was a dry or partially-dry wall or pit. (Jeremiah 35:6-11)

Prochorus

(leader of the chorus), one of the seven deacons, being the third of the list, and named next after Stephen and Philip. (Acts 6:5)

Proconsul

(for, or in place of, the consul). At the division of the provinces by Augustus, in the year B.C. 27, into senatorial and imperial, the emperor assigned to the senate such portions of territory as were peaceable and could be held without force of arms. Those which he retained were called imperial , and were governed by legates and procurators . [PROCURATOR] Over the senatorial provinces the senate appointed by lot yearly an officer, who was called "proconsul" and who exercised purely proconsul, civil functions. The provinces were in consequence called "proconsular."

Procurator

The Greek agemon , rendered "governor" in the Authorized Version, is applied in the New Testament to the officer who presided over the imperial province of Judea. It is used of Pontius Pilate, (Matthew 27:1) ... of Felix, Acts 23, 24, and of Festus. (Acts 26:30) It is explained under PROCONSUL that after the battle of Actium, B.C. 27, the provinces of the Roman empire were divided by Augustus into two portions, giving some to the senate and reserving to himself the rest. The imperial provinces were administered by legali . No quaestor came into the emperor’s provinces, but the property and revenues of the imperial treasury were administered by procuratores. Sometimes a province was governed by a procurator with the functions of a legatus. This was especially the case with the smaller provinces an the outlying districts of a larger province; and such is the relation in which Judea stood to Syria. The headquarters of the procurator were at Caesarea, (Acts 23:23) where he had a judgment seat, (Acts 25:6) in the audience chamber, (Acts 25:23) and was assisted by a council (Acts 25:12) whom he consulted in cases of difficulty. He was attended by a cohort as body-guard, (Matthew 27:27) and apparently went up to Jerusalem at the time of the high festivals, and there resided at the palace of Herod, in which was the praetorium or "judgment hall." (Matthew 27:27; Mark 15:16) comp. Acts 23:35

Prophet

The ordinary Hebrew word for prophet is nabi , derived from a verb signifying "to bubble forth" like a fountain; hence the word means one who announces or pours forth the declarations of God. The English word comes from the Greek prophetes (profetes), which signifies in classical Greek one who speaks for another , especially one who speaks for a god , and so interprets his will to man; hence its essential meaning is "an interpreter." The use of the word in its modern sense as "one who predicts" is post-classical. The larger sense of interpretation has not, however, been lost. In fact the English word ways been used in a closer sense. The different meanings or shades of meanings in which the abstract noun is employed in Scripture have been drawn out by Locke as follows: "Prophecy comprehends three things: prediction; singing by the dictate of the Spirit; and understanding and explaining the mysterious, hidden sense of Scripture by an immediate illumination and motion of the Spirit." Order and office . --The sacerdotal order was originally the instrument by which the members of the Jewish theocracy were taught and governed in things spiritual. Teaching by act and teaching by word were alike their task. But during the time of the judges, the priesthood sank into a state of degeneracy, and the people were no longer affected by the acted lessons of the ceremonial service. They required less enigmatic warnings and exhortations, under these circumstances a new moral power was evoked the Prophetic Order. Samuel himself Levite of the family of Kohath, (1 Chronicles 6:28) and almost certainly a priest, was the instrument used at once for effecting a reform in the sacerdotal order (1 Chronicles 9:22) and for giving to the prophets a position of importance which they had never before held. Nevertheless it is not to be supposed that Samuel created the prophetic order as a new thing before unknown. The germs both of the prophetic and of the regal order are found in the law as given to the Israelites by Moses, (13:1; 18:20; 17:18) but they were not yet developed, because there was not yet the demand for them. Samuel took measures to make his work of restoration permanent as well as effective for the moment. For this purpose he instituted companies or colleges of prophets. One we find in his lifetime at Ramah, (1 Samuel 19:19,20) others afterward at Bethel, (2 Kings 2:3) Jericho, (2 Kings 2:2,5) Gilgal; (2 Kings 4:38) and elsewhere. (2 Kings 6:1) Their constitution and object similar to those of theological colleges. Into them were gathered promising students, and here they were trained for the office which they were afterward destined to fulfill. So successful were these institutions that from the time of Samuel to the closing of the canon of the Old Testament there seems never to have been wanting due supply of men to keep up the line of official prophets. Their chief subject of study was, no doubt, the law and its interpretation; oral, as distinct from symbolical, teaching being thenceforward tacitly transferred from the priestly to the prophetic order. Subsidiary subjects of instruction were music and sacred poetry, both of which had been connected with prophecy from the time of Moses (Exodus 15:20) and the judges. (Judges 4:4; 5:1) But to belong to the prophetic order and to possess the prophetic gift are not convertible terms. Generally, the inspired prophet came from the college of prophets, and belonged to prophetic order; but this was not always the case. Thus Amos though called to the prophetic office did not belong to the prophetic order. (Amos 7:14) The sixteen prophets whose books are in the canon have that place of honor because they were endowed with the prophetic gift us well as ordinarily (so far as we know) belonging to the prophetic order. Characteristics . --What then are the characteristics of the sixteen prophets thus called and commissioned and intrusted with the messages of God to his people?

1. They were the national poets of Judea.

2. They were annalists and historians. A great portion of Isaiah, of Jeremiah, of Daniel of Jonah, of Haggai, is direct or in direct history.

3. They were preachers of patriotism, --their patriotism being founded on the religious motive.

4. They were preachers of morals and of spiritual religion. The system of morals put forward by the prophets, if not higher or sterner or purer than that of the law, is more plainly declared, and with greater, because now more needed, vehemence of diction.

5. They were extraordinary but yet authorized exponents of the law.

6. They held a pastoral or quasi-pastoral office.

7. They were a political power in the state.

8. But the prophets were something more than national poets and annalists, preachers of patriotism moral teachers, exponents of the law, pastors and politicians. Their most essential characteristic is that they were instruments of revealing God’s will to man, as in other ways, so specially by predicting future events, and in particular foretelling the incarnation of the Lord Jesus Christ and the redemption effected by him. We have a series of prophecies which are so applicable to the person and earthly life of Jesus Christ as to be thereby shown to have been designed to apply to him. And if they were designed to apply to him, prophetical prediction is proved. Objections have, been urged. We notice only one, vis., vagueness. It has been said that the prophecies are too darkly and vaguely worded to be proved predictive by the events which they are alleged to foretell. But to this might be answered,

9. That God never forces men to believe, but that there is such a union of definiteness and vagueness in the prophecies as to enable those who are willing to discover the truth, while the willfully blind are not forcibly constrained to see it.

10. That, had the prophecies been couched in the form of direct declarations, their fulfillment would have thereby been rendered impossible or at least capable of frustration.

11. That the effect of prophecy would have been far less beneficial to believers, as being less adapted to keep them in a state of constant expectation.

12. That the Messiah of revelation could not be so clearly portrayed in his varied character as God and man, as prophet, priest and king, if he had been the mere teacher."

13. That the state of the prophets, at the time of receiving the divine revelation, was such as necessarily to make their predictions fragmentary figurative, and abstracted from the relations of time.

14. That some portions of the prophecies were intended to be of double application, and some portions to be understood only on their fulfillment, Comp. (John 14:29; Ezekiel 36:33)