Priest - The Heb. kohen, Gr. hierus, Lat. sacerdos, always denote one who offers sacrifices.
At first every man was his own priest, and presented his own sacrifices before God. Afterwards that office devolved on the head of the family, as in the cases of Noah (Gen. 8:20), Abraham (12:7; 13:4), Isaac (26:25), Jacob (31:54), and Job (Job 1:5).
The name first occurs as applied to Melchizedek (Gen. 14:18). Under the Levitical arrangements the office of the priesthood was limited to the tribe of Levi, and to only one family of that tribe, the family of Aaron. Certain laws respecting the qualifications of priests are given in Lev. 21:16-23. There are ordinances also regarding the priests' dress (Ex. 28:40-43) and the manner of their consecration to the office (29:1-37).
Their duties were manifold (Ex. 27:20, 21; 29:38-44; Lev. 6:12; 10:11; 24:8; Num. 10:1-10; Deut. 17:8-13; 33:10; Mal. 2:7). They represented the people before God, and offered the various sacrifices prescribed in the law.
In the time of David the priests were divided into twenty-four courses or classes (1 Chr. 24:7-18). This number was retained after the Captivity (Ezra 2:36-39; Neh. 7:39-42).
"The priests were not distributed over the country, but lived together in certain cities [forty-eight in number, of which six were cities of refuge, q.v.], which had been assigned to their use. From thence they went up by turns to minister in the temple at Jerusalem. Thus the religious instruction of the people in the country generally was left to the heads of families, until the establishment of synagogues, an event which did not take place till the return from the Captivity, and which was the main source of the freedom from idolatry that became as marked a feature of the Jewish people thenceforward as its practice had been hitherto their great national sin."
The whole priestly system of the Jews was typical. It was a shadow of which the body is Christ. The priests all prefigured the great Priest who offered "one sacrifice for sins" "once for all" (Heb. 10:10, 12). There is now no human priesthood. (See Epistle to the Hebrews throughout.) The term "priest" is indeed applied to believers (1 Pet. 2:9; Rev. 1:6), but in these cases it implies no sacerdotal functions. All true believers are now "kings and priests unto God." As priests they have free access into the holiest of all, and offer up the sacrifices of praise and thanksgiving, and the sacrifices of grateful service from day to day.
Prince - the title generally applied to the chief men of the state. The "princes of the provinces" (1 Kings 20:14) were the governors or lord-lieutenants of the provinces. So also the "princes" mentioned in Dan. 6:1, 3, 4, 6, 7 were the officers who administered the affairs of the provinces; the "satraps" (as rendered in R.V.). These are also called "lieutenants" (Esther 3:12; 8:9; R.V., "satraps"). The promised Saviour is called by Daniel (9:25) "Messiah the Prince" (Heb. nagid); compare Acts 3:15; 5:31. The angel Micheal is called (Dan. 12:1) a "prince" (Heb. sar, whence "Sarah," the "princes").
Priscilla - the wife of Aquila (Acts 18:2), who is never mentioned without her. Her name sometimes takes the precedence of his (Rom. 16:3; 2 Tim. 4:19). She took part with Aquila (q.v.) in insturcting Apollos (Acts 18:26).
Prison - The first occasion on which we read of a prison is in the history of Joseph in Egypt. Then Potiphar, "Joseph's master, took him, and put him into the prison, a place where the king's prisoners were bound" (Gen. 39:20-23). The Heb. word here used (sohar) means properly a round tower or fortress. It seems to have been a part of Potiphar's house, a place in which state prisoners were kept.
The Mosaic law made no provision for imprisonment as a punishment. In the wilderness two persons were "put in ward" (Lev. 24:12; Num. 15:34), but it was only till the mind of God concerning them should be ascertained. Prisons and prisoners are mentioned in the book of Psalms (69:33; 79:11; 142:7). Samson was confined in a Philistine prison (Judg. 16:21, 25). In the subsequent history of Israel frequent references are made to prisons (1 Kings 22:27; 2 Kings 17:4; 25:27, 29; 2 Chr. 16:10; Isa. 42:7; Jer. 32:2). Prisons seem to have been common in New Testament times (Matt. 11:2; 25:36, 43). The apostles were put into the "common prison" at the instance of the Jewish council (Acts 5:18, 23; 8:3); and at Philippi Paul and Silas were thrust into the "inner prison" (16:24; comp. 4:3; 12:4, 5).
Prophecy - or prediction, was one of the functions of the prophet. It has been defined as a "miracle of knowledge, a declaration or description or representation of something future, beyond the power of human sagacity to foresee, discern, or conjecture." (See PROPHET.)
The great prediction which runs like a golden thread through the whole contents of the Old Testament is that regarding the coming and work of the Messiah; and the great use of prophecy was to perpetuate faith in his coming, and to prepare the world for that event. But there are many subordinate and intermediate prophecies also which hold an important place in the great chain of events which illustrate the sovereignty and all-wise overruling providence of God.
Then there are many prophecies regarding the Jewish nation, its founder Abraham (Gen. 12:1-3; 13:16; 15:5; 17:2, 4-6, etc.), and his posterity, Isaac and Jacob and their descendants (12:7; 13:14, 15, 17; 15:18-21; Ex. 3:8, 17), which have all been fulfilled. The twenty-eighth chapter of Deuteronomy contains a series of predictions which are even now in the present day being fulfilled. In the writings of the prophets Isaiah (2:18-21), Jeremiah (27:3-7; 29:11-14), Ezekiel (5:12; 8), Daniel (8; 9:26, 27), Hosea (9:17), there are also many prophecies regarding the events which were to befall that people.
There is in like manner a large number of prophecies relating to those nations with which the Jews came into contact, as Tyre (Ezek. 26:3-5, 14-21), Egypt (Ezek. 29:10, 15; 30:6, 12, 13), Ethiopia (Nahum 3:8-10), Nineveh (Nahum 1:10; 2:8-13; 3:17-19), Babylon (Isa. 13:4; Jer. 51:7; Isa. 44:27; Jer. 50:38; 51:36, 39, 57), the land of the Philistines (Jer. 47:4-7; Ezek. 25:15-17; Amos 1:6-8; Zeph. 2:4-7; Zech. 9:5-8), and of the four great monarchies (Dan. 2:39, 40; 7:17-24; 8:9).
But the great body of Old Testament prophecy relates directly to the advent of the Messiah, beginning with Gen. 3:15, the first great promise, and extending in ever-increasing fulness and clearness all through to the very close of the canon. The Messianic prophecies are too numerous to be quoted. "To him gave all the prophets witness." (Comp. Micah 5:2; Hag. 2:6-9; Isa. 7:14; 9:6, 7; 11:1, 2; 53; 60:10, 13; Ps. 16:11; 68:18.)
Many predictions also were delivered by Jesus and his apostles. Those of Christ were very numerous. (Comp. Matt. 10:23:24; 11:23; 19:28; 21:43, 44; 24; 25:31-46; 26:17-35, 46, 64; Mark 9:1; 10:30; 13; 11:1-6, 14; 14:12-31, 42, 62; 16:17, etc.)
Prophet -
(Heb. nabi, from a root meaning "to bubble forth, as from a
fountain," hence "to utter", comp. Ps. 45:1). This Hebrew word
is the first and the most generally used for a prophet. In the
time of Samuel another word, ro'eh, "seer", began to be used
(1 Sam. 9:9). It occurs seven times in reference to Samuel.
Afterwards another word, hozeh, "seer" (2 Sam. 24:11), was
employed. In 1 Ch. 29:29 all these three words are used: "Samuel
the seer (ro'eh), Nathan the prophet (nabi'), Gad the seer"
(hozeh). In Josh. 13:22 Balaam is called (Heb.) a kosem
"diviner," a word used only of a false prophet.
The "prophet" proclaimed the message given to him, as the
"seer" beheld the vision of God. (See Num. 12:6, 8.) Thus a
prophet was a spokesman for God; he spake in God's name and by
his authority (Ex. 7:1). He is the mouth by which God speaks to
men (Jer. 1:9; Isa. 51:16), and hence what the prophet says is
not of man but of God (2 Pet. 1:20, 21; comp. Heb. 3:7; Acts
4:25; 28:25). Prophets were the immediate organs of God for the
communication of his mind and will to men (Deut. 18:18, 19). The
whole Word of God may in this general sense be spoken of as
prophetic, inasmuch as it was written by men who received the
revelation they communicated from God, no matter what its nature
might be. The foretelling of future events was not a necessary
but only an incidental part of the prophetic office. The great
task assigned to the prophets whom God raised up among the
people was "to correct moral and religious abuses, to proclaim
the great moral and religious truths which are connected with
the character of God, and which lie at the foundation of his
government."
Any one being a spokesman for God to man might thus be called
a prophet. Thus Enoch, Abraham, and the patriarchs, as bearers
of God's message (Gen. 20:7; Ex. 7:1; Ps. 105:15), as also Moses
(Deut. 18:15; 34:10; Hos. 12:13), are ranked among the prophets.
The seventy elders of Israel (Num. 11:16-29), "when the spirit
rested upon them, prophesied;" Asaph and Jeduthun "prophesied
with a harp" (1 Chr. 25:3). Miriam and Deborah were prophetesses
(Ex. 15:20; Judg. 4:4). The title thus has a general application
to all who have messages from God to men.
But while the prophetic gift was thus exercised from the
beginning, the prophetical order as such began with Samuel.
Colleges, "schools of the prophets", were instituted for the
training of prophets, who were constituted, a distinct order (1
Sam. 19:18-24; 2 Kings 2:3, 15; 4:38), which continued to the
close of the Old Testament. Such "schools" were established at
Ramah, Bethel, Gilgal, Gibeah, and Jericho. The "sons" or
"disciples" of the prophets were young men (2 Kings 5:22; 9:1,
4) who lived together at these different "schools" (4:38-41).
These young men were taught not only the rudiments of secular
knowledge, but they were brought up to exercise the office of
prophet, "to preach pure morality and the heart-felt worship of
Jehovah, and to act along and co-ordinately with the priesthood
and monarchy in guiding the state aright and checking all
attempts at illegality and tyranny."
In New Testament times the prophetical office was continued.
Our Lord is frequently spoken of as a prophet (Luke 13:33;
24:19). He was and is the great Prophet of the Church. There was
also in the Church a distinct order of prophets (1 Cor. 12:28;
Eph. 2:20; 3:5), who made new revelations from God. They
differed from the "teacher," whose office it was to impart
truths already revealed.
Of the Old Testament prophets there are sixteen, whose
prophecies form part of the inspired canon. These are divided
into four groups:
(1.) The prophets of the northern kingdom (Israel), viz.,
Hosea, Amos, Joel, Jonah.
(2.) The prophets of Judah, viz., Isaiah, Jeremiah, Obadiah,
Micah, Nahum, Habakkuk, Zephaniah.
(3.) The prophets of Captivity, viz., Ezekiel and Daniel.
(4.) The prophets of the Restoration, viz., Haggai, Zechariah,
and Malachi.
In Rom. 3:25 and Heb. 9:5 (A.V., "mercy-seat") the Greek word
hilasterion is used. It is the word employed by the LXX.
translators in Ex. 25:17 and elsewhere as the equivalent for the
Hebrew kapporeth, which means "covering," and is used of the
lid of the ark of the covenant (Ex. 25:21; 30:6). This Greek
word (hilasterion) came to denote not only the mercy-seat or lid
of the ark, but also propitation or reconciliation by blood. On
the great day of atonement the high priest carried the blood of
the sacrifice he offered for all the people within the veil and
sprinkled with it the "mercy-seat," and so made propitiation.
In 1 John 2:2; 4:10, Christ is called the "propitiation for
our sins." Here a different Greek word is used (hilasmos).
Christ is "the propitiation," because by his becoming our
substitute and assuming our obligations he expiated our guilt,
covered it, by the vicarious punishment which he endured. (Comp.
Heb. 2:17, where the expression "make reconciliation" of the
A.V. is more correctly in the R.V. "make propitiation.")
In post-Reformation times this phrase was used as meaning that
all Scripture was to be interpreted with reference to all other
Scripture, i.e., that no words or expressions were to be
isolated or interpreted in a way contrary to its general
teaching. This was also called the "analogy of faith."
In the time of Solomon there were one hundred and fifty-three
thousand six hundred strangers in the land of Israel (1 Chr.
22:2; 2 Chr. 2:17, 18). And the prophets speak of the time as
coming when the strangers shall share in all the privileges of
Israel (Ezek. 47:22; Isa. 2:2; 11:10; 56:3-6; Micah 4:1).
Accordingly, in New Testament times, we read of proselytes in
the synagogues, (Acts 10:2, 7; 13:42, 43, 50; 17:4; 18:7; Luke
7:5). The "religious proselytes" here spoken of were proselytes
of righteousness, as distinguished from proselytes of the gate.
The distinction between "proselytes of the gate" (Ex. 20:10)
and "proselytes of righteousness" originated only with the
rabbis. According to them, the "proselytes of the gate" (half
proselytes) were not required to be circumcised nor to comply
with the Mosaic ceremonial law. They were bound only to conform
to the so-called seven precepts of Noah, viz., to abstain from
idolatry, blasphemy, bloodshed, uncleaness, the eating of blood,
theft, and to yield obedience to the authorities. Besides these
laws, however, they were required to abstain from work on the
Sabbath, and to refrain from the use of leavened bread during
the time of the Passover.
The "proselytes of righteousness", religious or devout
proselytes (Acts 13:43), were bound to all the doctrines and
precepts of the Jewish economy, and were members of the
synagogue in full communion.
The name "proselyte" occurs in the New Testament only in Matt.
23:15; Acts 2:10; 6:5; 13:43. The name by which they are
commonly designated is that of "devout men," or men "fearing
God" or "worshipping God."
As to the origin of this book, "it is probable that Solomon
gathered and recast many proverbs which sprang from human
experience in preceeding ages and were floating past him on the
tide of time, and that he also elaborated many new ones from the
material of his own experience. Towards the close of the book,
indeed, are preserved some of Solomon's own sayings that seem to
have fallen from his lips in later life and been gathered by
other hands' (Arnot's Laws from Heaven, etc.)
This book is usually divided into three parts: (1.) Consisting
of ch. 1-9, which contain an exhibition of wisdom as the highest
good.
(2.) Consisting of ch. 10-24.
(3.) Containing proverbs of Solomon "which the men of
Hezekiah, the king of Judah, collected" (ch. 25-29).
These are followed by two supplements, (1) "The words of Agur"
(ch. 30); and (2) "The words of king Lemuel" (ch. 31).
Solomon is said to have written three thousand proverbs, and
those contained in this book may be a selection from these (1
Kings 4:32). In the New Testament there are thirty-five direct
quotations from this book or allusions to it.
As regards sinful actions of men, they are represented as
occurring by God's permission (Gen. 45:5; 50:20. Comp. 1 Sam.
6:6; Ex. 7:13; 14:17; Acts 2:3; 3:18; 4:27, 28), and as
controlled (Ps. 76:10) and overruled for good (Gen. 50:20; Acts
3:13). God does not cause or approve of sin, but only limits,
restrains, overrules it for good.
The mode of God's providential government is altogether
unexplained. We only know that it is a fact that God does govern
all his creatures and all their actions; that this government is
universal (Ps. 103:17-19), particular (Matt. 10:29-31),
efficacious (Ps. 33:11; Job 23:13), embraces events apparently
contingent (Prov. 16:9, 33; 19:21; 21:1), is consistent with his
own perfection (2 Tim. 2:13), and to his own glory (Rom. 9:17;
11:36).
Psalms 39, 62, and 77 are addressed to Jeduthun, to be sung
after his manner or in his choir. Psalms 50 and 73-83 are
addressed to Asaph, as the master of his choir, to be sung in
the worship of God. The "sons of Korah," who formed a leading
part of the Kohathite singers (2 Chr. 20:19), were intrusted
with the arranging and singing of Ps. 42, 44-49, 84, 85, 87, and
88.
In Luke 24:44 the word "psalms" means the Hagiographa, i.e.,
the holy writings, one of the sections into which the Jews
divided the Old Testament. (See BIBLE.)
None of the psalms can be proved to have been of a later date
than the time of Ezra and Nehemiah, hence the whole collection
extends over a period of about 1,000 years. There are in the New
Testament 116 direct quotations from the Psalter.
The Psalter is divided, after the analogy of the Pentateuch,
into five books, each closing with a doxology or benediction:
(1.) The first book comprises the first 41 psalms, all of
which are ascribed to David except 1, 2, 10, and 33, which,
though anonymous, may also be ascribed to him.
(2.) Book second consists of the next 31 psalms (42-72), 18 of
which are ascribed to David and 1 to Solomon (the 72nd). The
rest are anonymous.
(3.) The third book contains 17 psalms (73-89), of which the
86th is ascribed to David, the 88th to Heman the Ezrahite, and
the 89th to Ethan the Ezrahite.
(4.) The fourth book also contains 17 psalms (90-106), of
which the 90th is ascribed to Moses, and the 101st and 103rd to
David.
(5.) The fifth book contains the remaining psalms, 44 in
number. Of these, 15 are ascribed to David, and the 127th to
Solomon.
Ps. 136 is generally called "the great hallel." But the Talmud
includes also Ps. 120-135. Ps. 113-118, inclusive, constitute
the "hallel" recited at the three great feasts, at the new moon,
and on the eight days of the feast of dedication.
"It is presumed that these several collections were made at
times of high religious life: the first, probably, near the
close of David's life; the second in the days of Solomon; the
third by the singers of Jehoshaphat (2 Chr. 20:19); the fourth
by the men of Hezekiah (29, 30, 31); and the fifth in the days
of Ezra."
The Mosaic ritual makes no provision for the service of song
in the worship of God. David first taught the Church to sing the
praises of the Lord. He first introduced into the ritual of the
tabernacle music and song.
Divers names are given to the psalms. (1.) Some bear the
Hebrew designation shir (Gr. ode, a song). Thirteen have this
title. It means the flow of speech, as it were, in a straight
line or in a regular strain. This title includes secular as well
as sacred song.
(2.) Fifty-eight psalms bear the designation (Heb.) mitsmor
(Gr. psalmos, a psalm), a lyric ode, or a song set to music; a
sacred song accompanied with a musical instrument.
(3.) Ps. 145, and many others, have the designation (Heb.)
tehillah (Gr. hymnos, a hymn), meaning a song of praise; a
song the prominent thought of which is the praise of God.
(4.) Six psalms (16, 56-60) have the title (Heb.) michtam
(q.v.).
(5.) Ps. 7 and Hab. 3 bear the title (Heb.) shiggaion
(q.v.).
(2.) A descendant of Issachar (Judg. 10:1).
Pul -
(1.) An Assyrian king. It has been a question whether he was
identical with Tiglath-pileser III. (q.v.), or was his
predecessor. The weight of evidence is certainly in favour of
their identity. Pul was the throne-name he bore in Babylonia as
king of Babylon, and Tiglath-pileser the throne-name he bore as
king of Assyria. He was the founder of what is called the second
Assyrian empire. He consolidated and organized his conquests on
a large scale. He subdued Northern Syria and Hamath, and the
kings of Syria rendered him homage and paid him tribute. His
ambition was to found in Western Asia a kingdom which should
embrace the whole civilized world, having Nineveh as its centre.
Menahem, king of Israel, gave him the enormous tribute of a
thousand talents of silver, "that his hand might be with him" (2
Kings 15:19; 1 Chr. 5:26). The fact that this tribute could be
paid showed the wealthy condition of the little kingdom of
Israel even in this age of disorder and misgovernment. Having
reduced Syria, he turned his arms against Babylon, which he
subdued. The Babylonian king was slain, and Babylon and other
Chaldean cities were taken, and Pul assumed the title of "King
of Sumer [i.e., Shinar] and Accad." He was succeeded by
Shalmanezer IV.
(2.) A geographical name in Isa. 66:19. Probably = Phut (Gen.
10:6; Jer. 46:9, R.V. "Put;" Ezek. 27:10).
Pulse -
(Dan. 1:12, 16), R.V. "herbs," vegetable food in general.
Endless, of the impenitent and unbelieving. The rejection of this doctrine "cuts the ground from under the gospel...blots out the attribute of retributive justice; transmutes sin into misfortune instead of guilt; turns all suffering into chastisement; converts the piacular work of Christ into moral influence...The attempt to retain the evangelical theology in connection with it is futile" (Shedd).
Purification -
the process by which a person unclean, according to the
Levitical law, and thereby cut off from the sanctuary and the
festivals, was restored to the enjoyment of all these
privileges.
The great annual purification of the people was on the Day of
Atonement (q.v.).
But in the details of daily life there were special causes of
cermonial uncleanness which were severally provided for by
ceremonial laws enacted for each separate case. For example, the
case of the leper (Lev. 13, 14), and of the house defiled by
leprosy (14:49-53; see also Matt. 8:2-4). Uncleanness from
touching a dead body (Num. 19:11; Hos. 9:4; Hag. 2:13; Matt.
23:27; Luke 11:44). The case of the high priest and of the
Nazarite (Lev. 21:1-4, 10, 11; Num. 6:6, 7; Ezek. 44:25).
Purification was effected by bathing and washing the clothes
(Lev. 14:8, 9); by washing the hands (Deut. 21:6; Matt. 27:24);
washing the hands and feet (Ex. 30:18-21; Heb. 6:2, "baptisms",
R.V. marg., "washings;" 9:10); sprinkling with blood and water
(Ex. 24:5-8; Heb. 9:19), etc. Allusions to this rite are found
in Ps. 26:6; 51:7; Ezek. 36:25; Heb. 10:22.
(2.) Gr. zone, properly a girdle (Matt. 10:9; Mark 6:8), a
money-belt. As to our Lord's sending forth his disciples without
money in their purses, the remark has been made that in this
"there was no departure from the simple manners of the country.
At this day the farmer sets out on excursions quite as extensive
without a para in his purse; and a modern Moslem prophet of
Tarshisha thus sends forth his apostles over this identical
region. No traveller in the East would hestitate to throw
himself on the hospitality of any village." Thomson's Land and
the Book. (See SCRIP.)
(2.) A land or people from among whom came a portion of the
mercenary troops of Egypt, Jer. 46:9 (A.V., "Libyans," but
correctly, R.V., "Put"); Ezek. 27:10; 30:5 (A.V., "Libya;" R.V.,
"Put"); 38:5; Nahum 3:9.
These birds (the Coturnix vulgaris of naturalists) are found
in countless numbers on the shores of the Mediterranean, and
their annual migration is an event causing great excitement.
(2.) The "quarries" (Heb. pesilim) by Gilgal (Judg. 3:19),
from which Ehud turned back for the purpose of carrying out his
design to put Eglon king of Moab to death, were probably the
"graven images" (as the word is rendered by the LXX. and the
Vulgate and in the marg. A.V. and R.V.), or the idol temples the
Moabites had erected at Gilgal, where the children of Israel
first encamped after crossing the Jordan. The Hebrew word is
rendered "graven images" in Deut. 7:25, and is not elsewhere
translated "quarries."
In the New Testament we read of the "queen of the south",
i.e., Southern Arabia, Sheba (Matt. 12:42; Luke 11:31) and the
"queen of the Ethiopians" (Acts 8:27), Candace.
In general, the New Testament writers quote from the
Septuagint (q.v.) version of the Old Testament, as it was then
in common use among the Jews. But it is noticeable that these
quotations are not made in any uniform manner. Sometimes, e.g.,
the quotation does not agree literally either with the LXX. or
the Hebrew text. This occurs in about one hundred instances.
Sometimes the LXX. is literally quoted (in about ninety
instances), and sometimes it is corrected or altered in the
quotations (in over eighty instances).
Quotations are sometimes made also directly from the Hebrew
text (Matt. 4:15, 16; John 19:37; 1 Cor. 15:54). Besides the
quotations made directly, there are found numberless allusions,
more or less distinct, showing that the minds of the New
Testament writers were filled with the expressions and ideas as
well as historical facts recorded in the Old.
There are in all two hundred and eighty-three direct
quotations from the Old Testament in the New, but not one clear
and certain case of quotation from the Apocrypha (q.v.).
Besides quotations in the New from the Old Testament, there
are in Paul's writings three quotations from certain Greek
poets, Acts 17:28; 1 Cor. 15:33; Titus 1:12. These quotations
are memorials of his early classical education.
Rabbah -
or Rab'bath, great. (1.) "Rabbath of the children of Ammon," the
chief city of the Ammonites, among the eastern hills, some 20
miles east of the Jordan, on the southern of the two streams
which united with the Jabbok. Here the bedstead of Og was
preserved (Deut. 3:11), perhaps as a trophy of some victory
gained by the Ammonites over the king of Bashan. After David had
subdued all their allies in a great war, he sent Joab with a
strong force to take their city. For two years it held out
against its assailants. It was while his army was engaged in
this protracted siege that David was guilty of that deed of
shame which left a blot on his character and cast a gloom over
the rest of his life. At length, having taken the "royal city"
(or the "city of waters," 2 Sam. 12:27, i.e., the lower city on
the river, as distinguished from the citadel), Joab sent for
David to direct the final assault (11:1; 12:26-31). The city was
given up to plunder, and the people were ruthlessly put to
death, and "thus did he with all the cities of the children of
Ammon." The destruction of Rabbath was the last of David's
conquests. His kingdom now reached its farthest limits (2 Sam.
8:1-15; 1 Chr. 18:1-15). The capture of this city is referred to
by Amos (1:14), Jeremiah (49:2, 3), and Ezekiel (21:20; 25:5).
(2.) A city in the hill country of Judah (Josh. 15:60),
possibly the ruin Rubba, six miles north-east of Beit-Jibrin.
This name is used poetically by Jeremiah (31:15-17) to denote
God's people mourning under their calamities. This passage is
also quoted by Matthew as fulfilled in the lamentation at
Bethlehem on account of the slaughter of the infants there at
the command of Herod (Matt. 2:17, 18).
Rahab, (Heb. Rahab; i.e., "broad," "large"). When the Hebrews
were encamped at Shittim, in the "Arabah" or Jordan valley
opposite Jericho, ready to cross the river, Joshua, as a final
preparation, sent out two spies to "spy the land." After five
days they returned, having swum across the river, which at this
season, the month Abib, overflowed its banks from the melting of
the snow on Lebanon. The spies reported how it had fared with
them (Josh. 2:1-7). They had been exposed to danger in Jericho,
and had been saved by the fidelity of Rahab the harlot, to whose
house they had gone for protection. When the city of Jericho
fell (6:17-25), Rahab and her whole family were preserved
according to the promise of the spies, and were incorporated
among the Jewish people. She afterwards became the wife of
Salmon, a prince of the tribe of Judah (Ruth 4:21; 1 Chr. 2:11;
Matt. 1:5). "Rahab's being asked to bring out the spies to the
soldiers (Josh. 2:3) sent for them, is in strict keeping with
Eastern manners, which would not permit any man to enter a
woman's house without her permission. The fact of her covering
the spies with bundles of flax which lay on her house-roof (2:6)
is an 'undesigned coincidence' which strictly corroborates the
narrative. It was the time of the barley harvest, and flax and
barley are ripe at the same time in the Jordan valley, so that
the bundles of flax stalks might have been expected to be drying
just then" (Geikie's Hours, etc., ii., 390).
Rain is referred to symbolically in Deut. 32:2; Ps. 72:6; Isa.
44:3, 4; Hos. 10:12.
Ram -
exalted. (1.) The son of Hezron, and one of the ancestors of the
royal line (Ruth 4:19). The margin of 1 Chr. 2:9, also Matt.
1:3, 4 and Luke 3:33, have "Aram."
(2.) One of the sons of Jerahmeel (1 Chr. 2:25, 27).
(3.) A person mentioned in Job 32:2 as founder of a clan to
which Elihu belonged. The same as Aram of Gen. 22:21.
(2.) A town identified with Rameh, on the border of Asher, about 13 miles south-east of Tyre, "on a solitary hill in the midst of a basin of green fields" (Josh. 19:29).
(3.) One of the "fenced cities" of Naphtali (Josh. 19:36), on a mountain slope, about seven and a half miles west-south-west of Safed, and 15 miles west of the north end of the Sea of Galilee, the present large and well-built village of Rameh.
(4.) The same as Ramathaim-zophim (q.v.), a town of Mount Ephraim (1 Sam. 1:1, 19).
(5.) The same as Ramoth-gilead (q.v.), 2 Kings 8:29; 2 Chr. 22:6.
Ramathaim-zophim -
the two heights of the Zophites or of the watchers (only in 1
Sam. 1:1), "in the land of Zuph" (9:5). Ramathaim is another
name for Ramah (4).
One of the Levitical families descended from Kohath, that of
Zuph or Zophai (1 Chr. 6:26, 35), had a district assigned to
them in Ephraim, which from this circumstance was called "the
land of Zuph," and hence the name of the town, "Zophim." It was
the birth-place of Samuel and the seat of his authority (1 Sam.
2:11; 7:17). It is frequently mentioned in the history of that
prophet and of David (15:34; 16:13; 19:18-23). Here Samuel died
and was buried (25:1).
This town has been identified with the modern Neby Samwil
("the prophet Samuel"), about 4 or 5 miles north-west of
Jerusalem. But there is no certainty as to its precise locality.
Some have supposed that it may be identical with Arimathea of
the New Testament. (See MIZPAH �T0002579).
The city bearing this name (Ex. 12:37) was probably identical
with Zoan, which Rameses II. ("son of the sun") rebuilt. It
became his special residence, and ranked next in importance and
magnificance to Thebes. Huge masses of bricks, made of Nile mud,
sun-dried, some of them mixed with stubble, possibly moulded by
Jewish hands, still mark the site of Rameses. This was the
general rendezvous of the Israelites before they began their
march out of Egypt. Called also Raamses (Ex. 1:11).
It has with probability been identified with Reimun, on the
northern slope of the Jabbok, about 5 miles west of Jerash or
Gerasa, one of the cities of Decapolis. Others identify it with
Gerosh, about 25 miles north-east of es-Salt, with which also
many have identified it. (See RAMATH-MIZPEH �T0003066.)
(2.) 2 Kings 11:8. A Hebrew word is here used different from
the preceding, meaning "ranks of soldiers." The Levites were
appointed to guard the king's person within the temple (2 Chr.
23:7), while the soldiers were his guard in the court, and in
going from the temple to the palace. The soldiers are here
commanded to slay any one who should break through the "ranks"
(as rendered in the R.V.) to come near the king. In 2 Kings
11:15 the expression, "Have her forth without the ranges," is in
the Revised Version, "Have her forth between the ranks;" i.e.,
Jehoiada orders that Athaliah should be kept surrounded by his
own guards, and at the same time conveyed beyond the precincts
of the temple.
Rapha -
tall. (1.) A Benjamite, the son of Binea (1 Chr. 8:2, 37), a
descendant of Saul. (2.) Margin of 1 Chr. 20:4, 6, where "giant"
is given in the text.
There are eight species of ravens in Palestine, and they are everywhere very numerous in that land.
Razor -
The Nazarites were forbidden to make use of the razor (Num. 6:5;
Judg. 13:5). At their consecration the Levites were shaved all
over with a razor (Num. 8:7; comp. Ps. 52:2; Ezek. 5:1).
(2.) The father of Jehonadab, who was the father of the
Rechabites (2 Kings 10:15, 23; Jer. 35:6-19).
(1.) In Col. 1:21, 22, the word there used refers to a change
wrought in the personal character of the sinner who ceases to be
an enemy to God by wicked works, and yields up to him his full
confidence and love. In 2 Cor. 5:20 the apostle beseeches the
Corinthians to be "reconciled to God", i.e., to lay aside their
enmity.
(2.) Rom. 5:10 refers not to any change in our disposition
toward God, but to God himself, as the party reconciled. Romans
5:11 teaches the same truth. From God we have received "the
reconciliation" (R.V.), i.e., he has conferred on us the token
of his friendship. So also 2 Cor. 5:18, 19 speaks of a
reconciliation originating with God, and consisting in the
removal of his merited wrath. In Eph. 2:16 it is clear that the
apostle does not refer to the winning back of the sinner in love
and loyalty to God, but to the restoration of God's forfeited
favour. This is effected by his justice being satisfied, so that
he can, in consistency with his own nature, be favourable toward
sinners. Justice demands the punishment of sinners. The death of
Christ satisfies justice, and so reconciles God to us. This
reconciliation makes God our friend, and enables him to pardon
and save us. (See ATONEMENT.)
Redemption -
the purchase back of something that had been lost, by the
payment of a ransom. The Greek word so rendered is
apolutrosis, a word occurring nine times in Scripture, and
always with the idea of a ransom or price paid, i.e., redemption
by a lutron (see Matt. 20:28; Mark 10:45). There are instances
in the LXX. Version of the Old Testament of the use of lutron
in man's relation to man (Lev. 19:20; 25:51; Ex. 21:30; Num.
35:31, 32; Isa. 45:13; Prov. 6:35), and in the same sense of
man's relation to God (Num. 3:49; 18:15).
There are many passages in the New Testament which represent
Christ's sufferings under the idea of a ransom or price, and the
result thereby secured is a purchase or redemption (comp. Acts
20:28; 1 Cor. 6:19, 20; Gal. 3:13; 4:4, 5; Eph. 1:7; Col. 1:14;
1 Tim. 2:5, 6; Titus 2:14; Heb. 9:12; 1 Pet. 1:18, 19; Rev.
5:9). The idea running through all these texts, however various
their reference, is that of payment made for our redemption. The
debt against us is not viewed as simply cancelled, but is fully
paid. Christ's blood or life, which he surrendered for them, is
the "ransom" by which the deliverance of his people from the
servitude of sin and from its penal consequences is secured. It
is the plain doctrine of Scripture that "Christ saves us neither
by the mere exercise of power, nor by his doctrine, nor by his
example, nor by the moral influence which he exerted, nor by any
subjective influence on his people, whether natural or mystical,
but as a satisfaction to divine justice, as an expiation for
sin, and as a ransom from the curse and authority of the law,
thus reconciling us to God by making it consistent with his
perfection to exercise mercy toward sinners" (Hodge's Systematic
Theology).
The Hebrew name generally given to this sea is Yam Suph.
This word suph means a woolly kind of sea-weed, which the sea
casts up in great abundance on its shores. In these passages,
Ex. 10:19; 13:18; 15:4, 22; 23:31; Num. 14:25, etc., the Hebrew
name is always translated "Red Sea," which was the name given to
it by the Greeks. The origin of this name (Red Sea) is
uncertain. Some think it is derived from the red colour of the
mountains on the western shore; others from the red coral found
in the sea, or the red appearance sometimes given to the water
by certain zoophytes floating in it. In the New Testament (Acts
7:36; Heb. 11:29) this name is given to the Gulf of Suez.
This sea was also called by the Hebrews Yam-mitstraim, i.e.,
"the Egyptian sea" (Isa. 11:15), and simply Ha-yam, "the sea"
(Ex. 14:2, 9, 16, 21, 28; Josh. 24:6, 7; Isa. 10:26, etc.).
The great historical event connected with the Red Sea is the
passage of the children of Israel, and the overthrow of the
Egyptians, to which there is frequent reference in Scripture
(Ex. 14, 15; Num. 33:8; Deut. 11:4; Josh. 2:10; Judg. 11:16; 2
Sam. 22:16; Neh. 9:9-11; Ps. 66:6; Isa. 10:26; Acts 7:36, etc.).
Reed -
(1.) "Paper reeds" (Isa. 19:7; R.V., "reeds"). Heb. 'aroth,
properly green herbage growing in marshy places.
(2.) Heb. kaneh (1 Kings 14:15; Job 40:21; Isa. 19:6), whence
the Gr. kanna, a "cane," a generic name for a reed of any kind.
The reed of Egypt and Palestine is the Arundo donax, which
grows to the height of 12 feet, its stalk jointed like the
bamboo, "with a magnificent panicle of blossom at the top, and
so slender and yielding that it will lie perfectly flat under a
gust of wind, and immediately resume its upright position." It
is used to illustrate weakness (2 Kings 18:21; Ezek. 29:6), also
fickleness or instability (Matt. 11:7; comp. Eph. 4:14).
A "bruised reed" (Isa. 42:3; Matt. 12:20) is an emblem of a
believer weak in grace. A reed was put into our Lord's hands in
derision (Matt. 27:29); and "they took the reed and smote him on
the head" (30). The "reed" on which they put the sponge filled
with vinegar (Matt. 27:48) was, according to John (19:29), a
hyssop stalk, which must have been of some length, or perhaps a
bunch of hyssop twigs fastened to a rod with the sponge. (See CANE.)
This change is ascribed to the Holy Spirit. It originates not
with man but with God (John 1:12, 13; 1 John 2:29; 5:1, 4).
As to the nature of the change, it consists in the implanting
of a new principle or disposition in the soul; the impartation
of spiritual life to those who are by nature "dead in trespasses
and sins."
The necessity of such a change is emphatically affirmed in
Scripture (John 3:3; Rom. 7:18; 8:7-9; 1 Cor. 2:14; Eph. 2:1;
4:21-24).
(2.) Neh. 10:11.
(3.) The same, probably, as Beth-rehob (2 Sam. 10:6, 8; Judg.
18:28), a place in the north of Palestine (Num. 13:21). It is
now supposed to be represented by the castle of Hunin,
south-west of Dan, on the road from Hamath into Coele-Syria.
(4.) A town of Asher (Josh. 19:28), to the east of Zidon.
(5.) Another town of Asher (Josh. 19:30), kept possession of
by the Canaanites (Judg. 1:31).
"What portion have we in David?
Neither have we inheritance in the son of Jesse:
To your tents, O Israel:
Now see to thine own house, David" (1 Kings 12:16).
And now at once the kingdom was rent in twain. Rehoboam was
appalled, and tried concessions, but it was too late (18). The
tribe of Judah, Rehoboam's own tribe, alone remained faithful to
him. Benjamin was reckoned along with Judah, and these two
tribes formed the southern kingdom, with Jerusalem as its
capital; while the northern ten tribes formed themselves into a
separate kingdom, choosing Jeroboam as their king. Rehoboam
tried to win back the revolted ten tribes by making war against
them, but he was prevented by the prophet Shemaiah (21-24; 2
Chr. 11:1-4) from fulfilling his purpose. (See JEROBOAM.)
In the fifth year of Rehoboam's reign, Shishak (q.v.), one of
the kings of Egypt of the Assyrian dynasty, stirred up, no
doubt, by Jeroboam his son-in-law, made war against him.
Jerusalem submitted to the invader, who plundered the temple and
virtually reduced the kingdom to the position of a vassal of
Egypt (1 Kings 14:25, 26; 2 Chr. 12:5-9). A remarkable memorial
of this invasion has been discovered at Karnac, in Upper Egypt,
in certain sculptures on the walls of a small temple there.
These sculptures represent the king, Shishak, holding in his
hand a train of prisoners and other figures, with the names of
the captured towns of Judah, the towns which Rehoboam had
fortified (2 Chr. 11:5-12).
The kingdom of Judah, under Rehoboam, sank more and more in
moral and spiritual decay. "There was war between Rehoboam and
Jeroboam all their days." At length, in the fifty-eighth year of
his age, Rehoboam "slept with his fathers, and was buried with
his fathers in the city of David" (1 Kings 14:31). He was
succeeded by his son Abijah. (See EGYPT.)
(2.) An ancient city on the Euphrates (Gen. 36:37; 1 Chr.
1:48), "Rehoboth by the river."
(3.) Named among the cities of Asshur (Gen. 10:11). Probably,
however, the words "rehoboth'ir" are to be translated as in the
Vulgate and the margin of A.V., "the streets of the city," or
rather "the public square of the city", i.e., of Nineveh.
(2.) The "chancellor" of Artaxerxes, who sought to stir him up
against the Jews (Ezra 4:8-24) and prevent the rebuilding of the
walls and the temple of Jerusalem.
(3.) A Levite (Neh. 3:17).
(4.) Neh. 10:25.
(5.) A priest (Neh. 12:3).
(2.) One of the sons of Hebron (1 Chr. 2:43, 44).
(3.) A town of Benjamin (Josh. 18:27).