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 ( Gen 12:7;Gen 13:4), Isaac ( Gen 26:25), Jacob ( Gen 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 ( Ex 29:1-37).

Their duties were manifold ( Ex. 27:20,Ex. 27:21;Ex 29:38-44; Lev. 6:12; Lev 10:11; Lev 24:8; Num. 10:1-10; Deut. 17:8-13; Deut 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,Heb. 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 sacrifi ces 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, Dan. 6:3, Dan. 6:4, Dan. 6:6, Dan. 6:7were the officers who administered the affairs of the provinces; the "satraps" (as rendered in R.V.). These are also called "lieutenants" ( Esther 3:12;Esther 8:9; R.V., "satraps"). The promised Saviour is called by Daniel ( Esther 9:25) "Messiah the Prince" (Heb. nagid); compare Acts 3:15; Acts 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 Num 69:33; Num 79:11; Num 142:7). Samson was confined in a Philistine prison ( Judg. 16:21,Judg. 16:25). In the subsequent history of Israel frequent references are made to prisons (1 Kings 22:27; 2 Kings 17:4;2 Kings 25:27,2 Kings 17:29; 2 Chr. 16:10; Isa. 42:7; Jer. 32:2). Prisons seem to have been common in New Testament times ( Matt. 11:2;Matt 25:36,Matt. 11:43). The apostles were put into the "common prison" at the instance of the Jewish council ( Acts 5:18,Acts 5:23;Acts 8:3); and at Philippi Paul and Silas were thrust into the "inner prison" ( Acts 16:24; comp. 4:3; comp 12:4, comp. 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;Gen 13:16;Gen 15:5;Gen 17:2,Gen. 12:4-6, etc.), and his posterity, Isaac and Jacob and their descendants ( Gen 12:7;Gen 13:14,Gen 12:15,Gen 12:17;Gen 15:18-21; Ex. 3:8, Ex. 3:17), 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 Ex 2:18-21), Jeremiah Ex 27:3-7; Ex 29:11-14), Ezekiel Ex 5:12; Ex 8), Daniel Ex 8; 9:26, Ex 8; 9:27), Hosea Ex 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,Ezek. 26:14-21), Egypt ( Ezek. 29:10,Ezek. 29:15;Ezek 30:6,Ezek. 29:12,Ezek. 29:13), Ethiopia ( Nahum 3:8-10), Nineveh ( Nahum 1:10;Nahum 2:8-13;Nahum 3:17-19), Babylon ( Isa. 13:4; Jer. 51:7; Isa. 44:27; Jer. 50:38; Jer 51:36, Jer. 50:39, Jer. 50:57), 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,Dan. 2:40;Dan 7:17-24;Dan 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; Isa 9:6, Isa. 7:7; Isa 11:1, Isa. 7:2; Isa 53; Isa 60:10, Isa. 7:13; Ps. 16:11; Ps 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; 26:1 7-35, 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, Num. 12:8.) 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. 1:20,2 Pet. 1:21; comp. Heb. 3:7; Acts 4:25; Acts 28:25). Prophets were the immediate organs of God for the communication of his mind and will to men ( Deut. 18:18,Deut. 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;Deut 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 2:3,2 Kings 2:15;2 Kings 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;2 Kings 9:1,2 Kings 5:4) who lived together at these different "schools" 2 Kings 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;Luke 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; Eph 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 prop hecies 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.

Propitiation - that by which God is rendered propitious, i.e., by which it becomes consistent with his character and government to pardon and bless the sinner. The propitiation does not procure his love or make him loving; it only renders it consistent for him to execise his love towards sinners.

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;Ex 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;1 John 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.")

Proportion of faith - ( Rom. 12:6). Paul says here that each one was to exercise his gift of prophecy, i.e., of teaching, "according to the proportion of faith." The meaning is, that the utterances of the "prophet" were not to fluctuate according to his own impulses or independent thoughts, but were to be adjusted to the truth revealed to him as a beliver, i.e., were to be in accordance with it.

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."

Proselyte - is used in the LXX. for "stranger" (1 Chr. 22:2), i.e., a comer to Palestine; a sojourner in the land ( Ex. 12:48;Ex 20:10;Ex 22:21), and in the New Testament for a convert to Judaism. There were such converts from early times ( Isa. 56:3; Neh. 10:28; Esther 8:17). The law of Moses made specific regulations regarding the admission into the Jewish church of such as were not born Israelites ( Ex. 20:10;Ex 23:12;Ex 12:19,Ex. 20:48; Deut. 5:14; Deut 16:11, Deut. 5:14, etc.). The Kenites, the Gibeonites, the Cherethites, and the Pelethites were thus admitted to the privileges of Israelites. Thus also we hear of individual proselytes who rose to positions of prominence in Israel, as of Doeg the Edomite, Uriah the Hittite, Araunah the Jebusite, Zelek the Ammonite, Ithmah and Ebedmelech the Ethiopians.

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. 2:17,2 Chr. 2:18). 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; Isa 11:10; Isa 56:3-6; Micah 4:1). Accordingly, in New Testament times, we read of proselytes in the synagogues, ( Acts 10:2,Acts 10:7;Acts 13:42,Acts 10:43,Acts 10:50;Acts 17:4;Acts 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; Acts 6:5; Acts 13:43. The name by which they are commonly designated is that of "devout men," or men "fearing God" or "worshipping God."

Proverb - a trite maxim; a similitude; a parable. The Hebrew word thus rendered (mashal) has a wide signification. It comes from a root meaning "to be like," "parable." Rendered "proverb" in Isa. 14:4; Hab. 2:6; "dark saying" in Ps. 49:4, Num. 12:8. Ahab's defiant words in answer to the insolent demands of Benhadad, "Let not him that girdeth on his harness boast himself as he that putteth it off," is a well known instance of a proverbial saying (1 Kings 20:11).

Proverbs, Book of - a collection of moral and philosophical maxims of a wide range of subjects presented in a poetic form. This book sets forth the "philosophy of practical life. It is the sign to us that the Bible does not despise common sense and discretion. It impresses upon us in the most forcible manner the value of intelligence and prudence and of a good education. The whole strength of the Hebrew language and of the sacred authority of the book is thrown upon these homely truths. It deals, too, in that refined, discriminating, careful view of the finer shades of human character so often overlooked by theologians, but so necessary to any true estimate of human life" (Stanley's Jewish Church).

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.

Providence - literally means foresight, but is generally used to denote God's preserving and governing all things by means of second causes ( Ps. 18:35;Ps 63:8; Acts 17:28; Col. 1:17; Heb. 1:3). God's providence extends to the natural world ( Ps. 104:14;Ps 135:5-7; Acts 14:17), the brute creation ( Ps. 104:21-29; Matt. 6:26; Matt 10:29), and the affairs of men (1 Chr. 16:31; Ps. 47:7; Prov. 21:1; Job 12:23; Dan. 2:21; Dan 4:25), and of individuals (1 Sam. 2:6; Ps. 18:30; Luke 1:53; James 4:13-15). It extends also to the free actions of men ( Ex. 12:36; 1 Sam. 24:9-15; Ps. 33:14, Ps. 33:15; Prov. 16:1; Prov 19:21; Prov 20:24; Prov 21:1), and things sinful (2 Sam. 16:10;2 Sam 24:1; Rom. 11:32; Acts 4:27, Acts 4:28), as well as to their good actions ( Phil. 2:13;Phil 4:13; 2 Cor. 12:9,2 Cor. 12:10; Eph. 2:10; Gal. 5:22-25).

As regards sinful actions of men, they are represented as occurring by God's permission ( Gen. 45:5;Gen 50:20. Comp. 1 Sam. 6:6; Ex. 7:13; Ex 14:17; Acts 2:3; Acts 3:18; Acts 4:27, Acts 2:28), 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,Prov. 16:33;Prov 19:21;Prov 21:1), is consistent with his own perfection (2 Tim. 2:13), and to his own glory ( Rom. 9:17;Rom 11:36).

Psalms - The psalms are the production of various authors. "Only a portion of the Book of Psalms claims David as its author. Other inspired poets in successive generations added now one now another contribution to the sacred collection, and thus in the wisdom of Providence it more completely reflects every phase of human emotion and circumstances than it otherwise could." But it is specially to David and his contemporaries that we owe this precious book. In the "titles" of the psalms, the genuineness of which there is no sufficient reason to doubt, 73 are ascribed to David. Peter and John ( Acts 4:25) ascribe to him also the second psalm, which is one of the 48 that are anonymous. About two-thirds of the whole collection have been ascribed to David.

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 t he 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.).

Psaltery - a musical instrument, supposed to have been a kind of lyre, or a harp with twelve strings. The Hebrew word nebhel, so rendered, is translated "viol" in Isa. 5:12 (R.V., "lute" Isa ; 14:11. In Dan. 3:5, Dan. 3:7, Dan. 3:10, Dan. 3:15, the word thus rendered is Chaldaic, pesanterin, which is supposed to be a word of Greek origin denoting an instrument of the harp kind.

Ptolemais - a maritime city of Galilee ( Acts 21:7). It was originally called "Accho" (q.v.), and received the name Ptolemais from Ptolemy Soter when he was in possession of Coele-Syria.

Puah - splendid. (1.) One of the two midwives who feared God, and refused to kill the Hebrew male children at their birth ( Ex. 1:15-21).

(2.) A descendant of Issachar ( Judg. 10:1).

Publican - one who farmed the taxes (e.g., Zacchaeus, Luke 19:2) to be levied from a town or district, and thus undertook to pay to the supreme government a certain amount. In order to collect the taxes, the publicans employed subordinates Luke 5:27; Luke 15:1; Luke 18:10), who, for their own ends, were often guilty of extortion and peculation. In New Testament times these taxes were paid to the Romans, and hence were regarded by the Jews as a very heavy burden, and hence also the collectors of taxes, who were frequently Jews, were hated, and were usually spoken of in very opprobrious terms. Jesus was accused of being a "friend of publicans and sinners" ( Luke 7:34).

Publius - "the chief man of the island" of Malta ( Acts 28:7), who courteously entertained Paul and his shipwrecked companions for three days, till they found a more permanent place of residence; for they remained on the island for three months, till the stormy season had passed. The word here rendered "chief man" (protos) is supposed by some to be properly a Maltese term, the official title of the governor.

Pudens - bashful, a Christian at Rome, who sent his greetings to Timothy (2 Tim. 4:21). (See CLAUDIA.)

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).

Pulpit - ( Neh. 8:4). (See EZRA.)

Pulse - ( Dan. 1:12,Dan. 1:16), R.V. "herbs," vegetable food in general.

Punishment - The New Testament lays down the general principles of good government, but contains no code of laws for the punishment of offenders. Punishment proceeds on the principle that there is an eternal distinction between right and wrong, and that this distinction must be maintained for its own sake. It is not primarily intended for the reformation of criminals, nor for the purpose of deterring others from sin. These results may be gained, but crime in itself demands punishment. (See MURDER ; THEFT.)

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 ( Dan 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,Lev. 21:10,Lev. 21:11; Num. 6:6, Num. 6:7; Ezek. 44:25). Purification was effected by bathing and washing the clothes ( Lev. 14:8,Lev. 14:9); 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; Ps 51:7; Ezek. 36:25; Heb. 10:22.

Pur, Purim - a lot, lots, a festival instituted by the Jews ( Esther 9:24-32) in ironical commemoration of Haman's consultation of the Pur (a Persian word), for the purpose of ascertaining the auspicious day for executing his cruel plot against their nation. It became a national institution by the common consent of the Jews, and is observed by them to the present day, on the 14th and 15th of the month Adar, a month before the Passover.