Part 32
Pillar of Cloud and Fire: The visible manifestation of the Divine presence in the journeyings of Israel at the time of the Exodus. Joh, it is narrated, went before the people " by day in a pillar of cloud, to lead them the way, and by night in a pillar of Are, to give them light The pillar of cloud by day, and the pillar of fire by night, departed not from before the people" (Ex 13 21.22; of 14 19.24; Nu 14 14). When the congregation was at rest, the cloud abode over the tabernacle (Ex 40 30; Nu 9 17; 14 14). When Jeh wished to communicate His will to Moses, the pillar descended to the door of the Tent of Meeting (Ex 33 9-11; Nu 12 5; Dt 31 15). These descriptions are not to be rationalistically explained; what is depicted is a true theophany. Criticism has sought to establish discrepancies between the allusions to the cloud in the ,JE and the P parts of the narrative, but these are not made out without straining; e.g. it is not the case that JE alone represents Jeh as speaking with Moses in the cloud at the door of the tabernacle. The same representation is found in Ex 29 42.43. ascribed to P. An acute discussion of the alleged discrepancies may be seen in H. M. Wiener, Essays in Peritatcuchal Criticism, S2fr.
Jajies Okb PILLAR OF SALT. Sec Slime; Lot.
Piuu Forest at Beirut.
PILLAR, PLAIN OF THE. Pillar.
See Plain of the
Lebanon and flourish in most parts of Pal when given a chance. These are the stone pine, Pinus pinca, and the Aleppo pine, P. halepensis; all the highlands looking toward the sea are suited to their growth. E. W. G. Masterman
PILLARS OF THE EARTH. in, 2.
See AfSTHONOMY,
PILLOW, pil'o. See Bolster; Cushion.
PINING, pin'ing, SICKNESS, sik'nes: In the account of the epileptic boy in Mk 9 18 it is said that "he pineth away." The vb. used here (frj/iaii/w, xeralno) means "to dry up," and is the same which
PILOT, pi'lot. See Ships and Boats.
PILTAI, pil'ti, pil-ta'I (^'0^9, piltay, probably
is used of the withering of plants, but seldom used in this metaphorical sense. The Eng. word is from the AS pinian and is often found in the Elizabethan literature, occurring 13 t in Shake.speare. In the OT it is found in Lev 26 39 {his) and in Ezk 24 23 and 33 10. In RV it replaces "consume" in Ezk 4 17. In all the.se passages it is the rendering of the Heb mci-kak, and means expressly being wasted on account of sin. In Lev 26 16 "pine away" is used in RV to replace "cause sorrow
".Jeh delivers"): One of the priests, described as "the chiefs of the fathers," in the days of Joiakim (Neh 12 17).
PIN (~ri^, yalhedh, from yaihadh, "to drive in a peg"[?]); A cylindrical piece of wood or metal
(e.g. brass, Ex 27 19) such as that used by weavers
in beating up the woof in the loom (Jgs 16 14, where Delilah fastened Sam.son's hair with the "pin"); or as a peg for hanging (Ezk 15 3; cf Isa 22 23 f; Ezr 9 8); or as a tent-pin, such as those used in the tabernacle (Ex 27 19; 35 18; 38 20.
of heart," and is the tr of the Heb dilbh; and in Dt 28 65 "sorrow of mind" is also replaced in RV by "pining of soul," the word so rendered being d^'abhon, which in these two passages is expressive of homesickness. In Isa 24 16 the reduplicated exclama-
31; 39 40; Nu 3 37; 4 32; Jgs 4 21, where AV translates "nail," RV "tent-pin"; cf 5 26, where Heb has the same word, EV "nail"). The tent-pin,
tion, "my leanness," of AV is changed into "I pine away," the word being rdzi. The starving people in Lam 4 9 are said to pine away, the word so tr"" being zubh. All these Heb words have a general meaning of to dry or to waste or wear away, or to be exhausted by morbid discharges.
like that of today, was probably sharpened at one end (Jgs 4 21) and so shaped at the other as to permit the attaching of the cords so frequently mentioned in the same connection (Ex 35 18; 39 40; Nu 3 37; 4 32; cf Isa 33 20). From the acts of
Pining sickness in Isa 38 12 AV is a mistrans-
driving in the tent-pin {taka ) and pulling it out
(ndsa') are derived the technical Heb terms for pitching a tent and for breaking camp. Sec also Crisping Pin (Isa 3 22, RV "satchels"); Stake.
lation, the word so rendered, dalldh, meaning here the thrum by which the web is tied to the loom. The figure in the verse is that Hezekiah's life is being removed from the earth by his sickness as the web is removed from the loom by having the thrums cut, and being then rolled up. Both AVm and RVm have the correct reading, "from the thrum." LXX has iplSov iyyi'^ova-qs iKreixttv, erithou
Nathan Isaacs PINE, pin. See Pining Sickness.
PINE TREE, pin tre: (1) "tlTZJ 7? , "ef shemen, tr'^ RV "wild olive," AV "pine" (Neh 8 15); RV "oil-
tree," m "oleaster" (Isa 41 19); "olive-wood"
eggizoi'ises eklemein, and Vulg dum adhuc ordirer,
(1 K 6 23.31-33). See Oil Tree. (2) "iniri,
succidit me. The other reading is due to another
lidhhar (Isa, il 19, m "plane"; 60 13); tt^kt), peuke,
interpretation of the word which in a few passages,
as Jer 52 15, like its V dal, means something small,
"fir." Lagarde, from similarity of tidhhar to the Syr deddar, usually the "elm," considers this the best
poor, and decaying or weak, such as the lean kine
of Pharaoh's dream (Gen 41 19). Alex. Macalister
tr. Symmachus also tr'' tidhhar (Isa 41 19) by
TTTeKia, ptelea, the "elm." The elm, Ulmus campes-
Pinion Pithom THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA 2400
Moab plateau terminates to the W., the "top" or "head" of Pisgah being the point in which the ridge running out westward from the main mass culminates. The summit commands a wide view, and looks down upon the desert. The identifica-
PINION, pin'yun (^nX, 'ebher, nnjS, 'ebhrSh): RV has tr"^ these Heb words uniformly by "pinion," where AV uses either "wing" or "feathers," with which words they stand in parallelism in all passages. The shorter Heb word is found only once, in Jeh's parable to Ezekiel: "A great eagle with great wings and long pinions [AV "longwinged"], full of feathers, which had divers colors, came unto Lebanon, and took the top of the cedar" (Ezk 17 3). The fem. form i'cbhrdh) is used of the wings of the dove (Ps 68 13), of the ostrich (Job 39 13) and of the eagle (Dt 32 11). Once (Ps 91 4) it stands in a figurative expression for the protective care of Jeh, which
tion is made surer by the name TaVat e^-Sufa found here, which seems to correspond with the
field of Zophim.
'Ashdolh is the constr. pi. of 'ashedhah (sing, form not found), from 'eshedh, "foundation," "bottom," "lower part" (slope); ci Assyv ishdu, "foundation." Some would derive it from Aram, 'ashadh, "to pour," whence "fall" or "slope" (OHL, s.v.). Ashdoth-pisgah overlooked the Dead Sea from the E. (Dt 3 17; 4 49; Josh 12 3; 13 20). There can be no reasonable doubt that Ashdoth-pisgah
is bestowed on those that trust in Him.
H. L. E. LUERING PINNACLE, pin'a-k'l (irTtpiiYiov, pterugio7i [Mt 4 5; Lk 4 9, RVm "wing"]): "The pinnacle of the temple" is named as the place to which the devil took Jesus, and there tempted Him to cast Himself down. It is not known what precise elevated spot is meant, whether a part of the roof of the temple itself, or some high point in the adjacent buildings overlooking the deep ravine. It was more probably the latter.
signifies the steep slopes of the mountain descending into the contiguous valleys.
It is worthy of note that LXX does not uniformly render Pisgah by a proper name, but sometimes by a derivative of laxeuo, "to hew" or "to dress stone" (Nu 21 20; 23 14; Dt 3 27; 4 49). Jerome (Onom, s.v. Asedoth) gives abscisum as the Lat equivalent of Fasga. He derives Pisgah from pdsagh, which, in new Heb, means "to split," "to cut off." This suggests a mountain the steep sides of which give it the appearance of having been "cut out." This description applies perfectly to Jebel Nebd as viewed from the Dead Sea. W. EwiNG
PINON, pi'non (TS"'?, plnon, "darkness"): One
of the "chiefs of Edom" (Gen 36 41; 1 Oh 1 52).
PIPE, pip. See Candlestick; Lamp; Music.
PISHON, pi'shon (')'nB''E, pishon; AV Pison,
PIRA, pi'ra (ot Ik Ileipds, hoi ek Peirds [1 Esd 5 19]) : Thought to be a repetition of Caphira
pi'son): A river of Eden (q.v.), said to compass the whole land of Havilah where there is gold, bdellium and onyx stone (Gen 2 11), most probably identified with the Karun River which comes down from the mountains of Media and formerly emptied into the Pers Gulf.
(q.v.) earlier in the verse.
PIRAM, pi'ram (DX")?
, pir'am, "indomitable"): King of Jarmuth, one of the five Amorite kings who leagued themselves against Joshua's invasion (Josh 10 3 ff).
PISIDIA, pi-sid'i-a (tt]v Ilio-iSCav, ten Pisidian [Acts 14 24]; in Acts 13 14, XABC give 'Av-
PIRATHON, ph-'a-thon, PIRATHONITE, pir'a-
Ti.6x'''°-'' '''V Hio-iStav, Aniioeheian tin Pisidian, "the Pisidian Antioch," the other MSS, 'AvTiixeiav
thon-it CjinynS
, pir'aihon, 'jinS'lS
, pir'athom; B,
'l>apa9M|x, Pharathom, A, ^paaSuii, Phraathom, ^apa-
T-tis Ilto-tSCas, Aniioeheian its Pisidias, "Antioch of Pisidia." The former, but not the latter, reading correctly describes the condition of affairs at the time when St. Paul traveled in the country; see below)
euveiT7)s, PharathuneUSs) : The home of Abdon the son of Hillel the Pirathonite (Jgs 12 13 ff AV), where also he was buried, "in the land of Ephraim in the mount of the Amalekites." The latter name may have clung to a district which at some former time had been held by the Amalekites. From this town also came Benaiah, one of David's chief captains (2 S 23 30; 1 Ch 11 31; 27 14). It is probably to be identified with Fer'aici, about 6 miles S. W. of Ndblus. A possible rival is Fir'on, 1.5 miles W. of Ndblus. G. A. Smith suggests a position at the head of Wddy Far'ah (HGHL, 355). Moore thinks
Pisidia, as a strict geographical term, was the name given to the huge block of mountain country
stretching northward from the Taurus
1. Situation range where the latter overlooked the and History Pamphylian coast land, to the valleys
which connected Apamea with Antioch, and Antioch with Iconium. It was bounded by Lycia on the W., by the Phrygian country on the N., and by Isauria on the E.; but there is no natural boundary between Pisidia and Isauria, and the frontier was never strictly drawn. The name
it may have been in Benjamin, Abdon being a Benjamite family (1 Ch 8 23.30; 9 36). It is just possible that the place may be identical with Pharathon, one of the towns fortified by Bacchides (1 Mace 9 50). W. EwiNQ
is used in its geographical sense in the Anabasis of Xenophon, who informs us that the Pisidians were independent of the king of Persia at the end of the 5th cent. BC. Alexander the Great had difficulty in reducing the Pisidian cities, and throughout ancient history we find the Pisidian mountains described as the home of a turbulent and warlike people, given to robbery and pillage. The task of subjugating them was intrusted by the Romans to the Galatian king Amyntas, and, at his death in 25 BC, Pisidia passed with the rest of his possessions into the Rorn province Galatia. Augustus now took seriously in hand the pacification of Pisidia and the Isaurian mountains on the E. Five military colonies were founded in Pisidia and the eastern mountains—Cremua, Comama, Olbasa, Parlais and Lystra—and all were connected by military roads with the main garrison city Antioch, which lay in Galatian Phrygia, near the northern border of
PISGAH, piz'ga (HJOSn, ha-pi!}gah; ia<ry6., Phnsgd, to XeXa^tuiievov, to lelaxeumenon, tj \a^-
euTT], he laxeute): This name, which has always the definite art., appears only in combination either with rd'sh, "head," "top," or 'ashdblh, not tr** in AV save in Dt 4 49, where it is rendered "springs," RV uniformly "slopes," RVm "springs."
Pi-sgah is identified with Nebo in Dt 34 1; cf 3 27. "The top of Pisgah, which looketh down upon the desert" marks a stage in the march of the host of Israel (Nu 21 20). Hither Balak brought Balaam to the field of Zophim (23 14). Here Moses obtained his view of the Promised Land, and died. See Nebo. Many scholars (e.g. Buhl, GAP, 122; Gray, "Numbers," /CC, 291) take Pisgah as the name applying to the mountain range in which the
2401 THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA Pinion Pithom
, pispa', "dispersion," AV Pispah): A son of Jethcr, an Asheritc (1 Ch 7 38).
Pisidia. An inscription discovered in 1912 shows that Quirinius, who is mentioned in Lk 2 2 as governor of Syria in the year of Christ's birth, was an honorary magistrate of the colony of Antioch; his connection with Antioch dates from his campaign against the Homonades—who had resisted and killed Amyntas—about 8 EC (see Ramsay in Expos, November, 1912, 385 ff, 406). The military system set up in Pisidia was based on that of Antioch, and from this fact, and from its proximity to Pisidia, Antioch derived its title "the Pisidian," which served to distinguish it from the other cities called Antioch. It is by a mistake arising from confusion with a later political arrangement that Antioch is designated "of Pisidia" in the majority of the MSS.
PISPA, iiis'pa (XBDS
PIT: The word translates different Heb words
of which the mo.st important are: (1) "1"!^, hor, "pit" or "cistern," made by digging (Gen 3'r20); hence "dungeon" (.Jer 38 6, m "pit"); (2) HS?
fi^'er, "pit" or "well" made by digging (Gen 21 2.5);
(3) 3i5Tp , sh'''ol, generally rendered "hell" in AV (see Hell); (4) riniB, shahath, a pit in the ground to catch wild animals. (1), (2) and (4) above are used metaphorically of the pit of the "grave" or of "sheol" (Ps 28 1; 30 3; Job 33 24). AV sometimes incorrectly renders (4) by "corruption." (.5) nnS, pahath, "pit," literally (2 S 17 9), and figuratively (Jer 48 43). In the NT "pit" renders pbBvvos, bdthunos (Mt 15 14), which means any kind of hole in the ground. In the corresponding passage Lk (14 5 AV) has 'Ppia.p, phrear, "well," the same as (2) above. For "bottomless pit" (Rev 9 1, AV, etc) see Abyss. T. Lewis
Pisidia remained part of the province Galatia
till 74 AD, when the greater (southern) part of it was assigned to the new double province LyciaPamphylia, and the cities in this portion of Pisidia now ranked as Pamphylian. The northern part of Pisidia continued to belong to Galatia, until, in the time of Diocletian, the southern part of the province Galatia (including the cities of Antioch and Iconium), with parts of Lycaonia and Asia, were formed into a province called Pisidia, with Antioch as capital. Antioch was now for the first time correctly described as a city "of Pisidia," although there is reason to believe that the term "Pisidia" had already been extended northward in popular usage to include part at least of the Phrygian region of Galatia. This perhaps explains the reading "Antioch of Pisidia" in the Codex Bezae, whose readings usually reflect the conditions of the 2d cent, of our era in Asia Minor. This use of the term was of course political and adminis-
PITCH, pich: The tr of the noun 133, hopher, and the vb. 1S3, kdphar, in Gen 6 14 and of the noun nST, zepheth, in Ex 2 3; Isa 34 9. In Gen 6 14 the words are the ordinary forms for "covering," "cover," so that the tr "pitch" is largely guesswork, aided by the LXX, which reads dacpa^ros,
dsphaltos, "bitumen," here, and by the fact that pitch is a usual "covering" for vessels. The meaning of zepheth, however, is fixed by the obvious Dead Sea imagery of Isa 34 9-15—the streams and land of Edom are to become burning bitumen, like the
sites of Sodom and Gomorrah. In Ex 2 3 zepheth
trative; Antioch continued to be a city of Phrygia
is combined with hemar, which also means bitumen
in the ethnical sense and a recently discovered inscription proves that the Phrygian language was spoken in the neighborhood of Antioch as late as the 3d cent, of our era (see also Calder in Journal
(Gen 14 10; see Slime), and the distinction between the words (different consistencies of the same substance?) is not clear. Bdeton Scott Easton
of Rom Studies, 1912, 84).
PITCHER, pich'er (HS, kadh; K«pa|itov, kerdmion) : The word is found chiefly in the OT in the story of Rebekah in Gen 24 1.3 ff; but Gideon's men also had their lamps in pitchers (Jgs 7 16.19). EccI speaks of the pitcher broken at the fountain
St. Paul crossed Pisidia on the journey from Perga
to Antioch referred to in Acts 13 14, and again on the return journey, Acts 14 24. Of
2. St. Paul those journeys no details are recorded
in Pisidia in Acts, but it has been suggested by Conybeare and Howson that the "perils
(12 6). The single use in the NT is in Mk 14 13 || Lk 22 10. The pitcher was an earthenware vessel
of rivers" and "perils of robbers" mentioned by St. Paul in 2 Cor 11 26 refer to his journeys across
(cf Lam 4 2, nehhel), with one or two handles, used for carrying water, and commonly borne upon the head or shoulder (cf Gen 24).
Pisidia, and Ramsay has pointed out in confirmation
of this view that a considerable number of Pisidian
inscriptions refer to the armed policemen and soldiers who kept the peace in this region, while others refer
PITHOM, pi'thom (DnS
, pithom; neiOci, Peithd [Ex 1 11]): Champollion (Gesenius, Lex., s.v.) con-
to a conflict with robbers, or to an escape from drowning in a river ( The Church in the Rom Empire, 23 f ; cf Journal of Rom Studies, 1912, 82 f). Adada, a city on St. Paul's route from Perga to Antioch, is
sidered this name to mean "a narrow
1. Meaning place" in Coptic, but it is generally of Name explained to be the Egyp Pa-tum, or "city of the setting sun." It was one of the cities built by the Hebrews (see Raamses), and according to Wessel was the Thoum of the Antonine Itinerary.
called by the Turks Kara Baulo; "Baulo" ia the Turkish pronunciation of "Paulos," and the name
is doubtless reminiscent of an early tradition con-
necting the city with St. Paul. Pisidia had remained
unaffected by Hellenic civilization, and the Rom occupation at the time of St. Paul was purely
Brugsch (.Hist Egypt, 1879, II, 343) says that It was identical with " HeracleopoUs Parva, the capital of the Sethroitic noma in the age of the Greeks and Romans .... half-way on the great road from Pelusiura to Tanis (Zoan) , and this indication given on the authority of the itineraries furnishes the solo means of fixing its position."
military. It is therefore unlikely that St. Paul preached in Pisidia. Except on the extreme N.W., none of the Christian inscriptions of Pisidia—in
This is, however, disputed. Tum was worshipped at Thebes, at Zoan, and probably at Bubastis, while Hehop-
glaring contrast with those of Phrygia—date before
olis (Brugsch, Geogr., I, 254) was also called Pa-tum.
the legal recognition of Christianity under Con-
There were apparently several places of the name; and Herodotus (ii.l58) says that the Canal of Darius began a little above Bubastis, "near the Arabian city Patoumos," and reached the Red Sea.
stantine.
LiTEBATTJHE.—MurTay, Handbook of Asia Minor, 150 flRamsay, The Church in the Rom Empire, 18 fl; LanckoronsW, Stadte Pamphyliens und Pisidiens; Ster-
rett Spigraphical Journey and Wolfe Expedition. A few inscriptions containing Pisidian names with native
(1) Dr. Naville's theory.—In 1885 Dr. E. Naville discovered a Rom milestone of Maximian and
inflections have been pubhshed by Ramsay in Revue des
Severus, proving that the site of Heroopolis was at
universitcs du midi, 189.5, 353 ff.
Tell el MaMtah ("the walled mound") in Wddy Tumnldt. 'The modern name he gives as Tell el
W. M. Calder PISON, pi'son. See Pishon.
Pithon Plagues of Egypt THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA 2402
PITY, pit'i ("jlan , hamal, CTl , hus; iXiia, eleeo)
MaskhiUah, which was not that heard by the present writer in 1S82. This identification had long been supposed probable. Excavations at
"Pity," probably contracted from "piety," is a tender feeling for others in misery or distress. It is
2. Situation the site laid bare strong walls and texts showing the worship of Turn. None was found to be older than the time of Rameses II—who, however, is well known to have defaced older inscriptions, and to have substituted his own name for that of earlier builders. A statue of later date, bearing the title "Recorder of Pithom," was also found at this same site. Dr. Naville concluded that this city must be the OT Pithom, and the region round it Succoth—the Egyp T-k-u (but see Succoth). Brugsch, on the other hand, says that the old name of Heroopolis was Kes (see Goshen), which recalls the identification of the LXX (Gen 46 28); and elsewhere (following Lepsius) he regards the same site as being "the Pa-Khetam of Rameses II" (see Etham), which Lepsius believed to be the OT Rameses (see Raamsbs) mentioned with Pithom (Brugsch, Geogr., I, 302, 262). St. Silvia in 385 AD was shown the site of Pithom near Heroopolis, but farther E., and she distinguishes the two; but in her time, though Heroopolis was a
allied to compassion (q.v.), but differs in respect of the object that causes the distress (or feeling). The
feeling of pity is excited chiefly by the weakness, miserable or degraded condition of the object; compassion by his uncontrollable and inevitable misfortunes: "We pity a man of weak understanding who exposes his weakness; we compassionate the man who is reduced to a state of beggary and want"
(Crabb, English Sytionymes) . Pity often becomes
allied to contempt; "a pity" is something to be re-
gretted. See Pitiful. In the OT "pity" is closely akin to "mercy." It is most frequently the tr of hdmal, "to pity," "to spare," e.g. in Nathan's parable
of the poor man's one Iamb, it is said that the rich man was worthy to die because he had "no pity"
(2 S 12 6).
In Jer 13 14 wo have, "I will not pity nor spare, nor have mercy," RV "compassion"; ct 31 7; Lam 2 2; Ezk 5 11: 7 4, in all of Avhicli passages "pity" stands in a negative connection: we have it positively attributed to God in Ezk 38 21, "I had pity lor mine holy name," RV "regard": Joel 2 18; ftiis, probably meaning, primarily, "to cover," "prote'ct?" hence to pity, to spare, is tr<i"pity" (Dt 7 16; 13 S; Ezk 16 5, etc, all negative; Jon 4 10, positive: "Thou hast had pity on the gourd [RV "regard for"] and should not I spare [RV "have regard for," /tu.s] Nineveh," etc) : fidnau, "to incline toward," "be gracious," "pity," is thrice rendored "pity" (Jol) 19 21, "Have pity upon me, have pity upon me"; Prov 19 17; 28 8, "he that hath pity upon the poor"); rdham, "to feel warm." "to love," twice (Ps 103 1:3. " like as a father pitieth his children "
village, the site of Pithom was probably conjectural. In the time of Minepthah, son of Rameses II (Brugsch, Hist, II, 128), we have a report that certain nomads from Aduma (or Edom) passed through "the Kheiam [or fort] of Minepthah-Hotephima, which is situated in T-k-u, to the lakes [or canals] of the city Pi-ium of Minepthah-Hotephima, which are situated in the land of T-k-u, in order to feed themselves and to feed their herds."
Isa 13 IS, "no pity"); once in pi. rahdmlm (Am 1 11); other words once so trd are tiemldh, ^'pity" (Isa 63 9); hesedh, "loving-kindness" (Job 6 14, RV " kindness ")
(2) Patoumos of Herodotus.—These places seem to have been on the eastern border of Egypt, but may have been close to the Bitter Lakes or farther N. (see Succoth), whereas Tell el MahiUah is about 12 miles W. of Jsm'ailieh, and of Lake Timsah. The definition of the Pithom thus noticed as being that of Minepthah suggests that there was more than one place so called, and the Patoumos of Herodotus seems to have been about 30 miles farther W. (near Zagazig and Bubastis) than the site of Heroopolis, which the LXX indentifies with Goshen and not with Pithom. The latter is not noticed as on the route of the Exodus, and is not identified in the OT with Succoth. In the present state of our knowl-
maft,mni, "object of pity " (Ezk 24 21); 7iu(f/i, " tomove," "bemoan" (Ps 69 20). In the NT " pity " occurs once only as the tr of eleed, "to be kind," "tender" (Mt 18 3:3, RV "mercy"). In 2 Mace 3 21 we have (AV and RV) "pitied" in the obsolete sense of exciting pity, "Then it would have pitied [eleeln] a man to see the multitude," etc. RV has "pity" for "mercy" (Prov 14 21); "have pity on" for "spare" (Ps 72 13); for "favour" (Ps 109 12; 102 13.14), "Have pity upon her dust." See Mercy: Compassion.
W. L. Walker PLACE, plas: Normally for n^^p'q , makom, OT, and riiros, tdpos, NT, but in AV "place" represents a great number of Heb and Gr words, often used with no difference in force (e.g. 2 Ch 35 10.15). RV has made few changes, but occasionally has attempted to specialize the meaning (Gen 40 13; Job 37 8; Acts 8 32; Jas 3 11, etc).
edge, of Egyp topography, the popular impression that the Exodus must have happened in the time of Minepthah, because Pithom was at Heroopolis and was not built till the time of Rameses II, must be regarded as very hazardous. See Exodus. The Patoumos of Herodotus may well have been the
PLACE, BROAD; HIGH. See City, II, 3, 2; High Place; Open Place.
site, and may still be discovered near the head of Wddy Tumeildt or near Bubastis.
PLAGUE, plag (^5] , negha\ PS^ , makkah, HD?')?
C. R. CONDER PITHON, pi'thon (pfT^B
, pUhon): A grandson
maggephdh; |iao-Tu|, mdstix, irX-Tiyfi, plege) : This word which occurs more than 120 t is applied, like pestilence, to such sudden outbursts of disease as are regarded in the light of Divine visitations. It is used in the description of leprosy about 60 t in Lev 13 and 14, as well as in Dt 24 8. In the poetical, prophetic and eschatological books it occurs about 20 1 in the general sense of a punitive disaster. The Gospel references (Mk 3 10; 5 29.34; Lk 7 21) use the word as a synonym for disease.
of iMeribbaal, or Mephibosheth (1 Ch 8 35; 9 41).
PITIFUL, pit'i-fool: As found in Scripture, means
"full of pity"; it is expressed by "^ipnT, rahdmdnl, from rahamim (pi. of raham), "bowels," "compassion" (Lam 4 lOAV, its only occurrence in theOT), "The hands of the pitiful women have sodden their own children." In Jas 5 11, we have the beautiful saying, "The Lord is very pitiful [RV "full of pity"] and of tender mercy," where "very pitiful" is the tr of polusplagchnos, lit. "of many bowels," a word which docs not occur elsewhere; it might be tr"* "large-hearted" or "tender-heai'ted." In Ecclus 2 11, we have "The Lord is ... . very pitiful" (oiktirmdn) ; eusplagchnos, "weXl-heavted," "compassionate," "full of pity," occurs in 1 Pet 3 8, "Love as brethren, be pitiful, be courteous," RV "loving as brethren, tenderhearted, humble-minded." The word is found in Pr Man 7; XII P, Zeb 8 2. W. L. Walker
The specific disease now named "plague" has been from the earliest historic times a frequent visitant to Pal and Egypt. Indeed in the S.E. between Gaza and Bubastis it has occurred so frequently that it may almost be regarded as endemic. The suddenness of its attack, the shortness of its incubation period and the rapidity of its course give it the characters which of old have been associated with manifestations of Divine anger. In the early days of an epidemic it is no infrequent occurrence that GO per cent of those attacked die within
2403 THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA Pithon Plagues of Egypt
III. Divine Moral Purpo.se
three days. I have seen a case in which death took place ten hours after the first symptoms. In the filthy and insanitary houses of eastern towns, the disease spreads rapidly. In a recent epidemic in one village of 534 inhabitants 311 died within 21 days, and I once crossed the track of a party of pilgrims to Mecca of whom two-thirds died of plague on the road. Even with modern sanitary activity, it is very difficult to root it out, as our recent experiences in Hong Kong and India have shown.
1, Discrediting of the Gods of Egypt 2, Pharaoh Made to Know .Jehovah Ls Lord 3, Revelation of God as Saviour 4, Exhibition of the Divine Use of Evil Literature
The Heb words are so used as to give the name "plagues" to all the "wonders" God did against Pharaoh. Thus it appears that the Introduction language in the account in Ex puts forward the wondrous character of these dealings of Jeh with Pharaoh. The account of the plagues is found in Ex 7 8—12 31; Ps 78 42-51; 105 27-36. These poetical accounts of the plagues have a devotional purpose and do not give a full historical narrative, Ps 78 omits plagues
Of the Bib. outbreaks that were not improbably bubonic plague, the first recorded is the slaughter of the firstborn in Egypt—the 10th jjlague. We have too httle information to identify it (Ex 11 1). The Philis, however, userl the same name, negha', for the Egyp plagues (1 S 4 S) as is used in Ex. The next outbreak was at Kibroth-hataavah (Nu 11 33). This was synchronous with the phenomenal flight of quails, and if these were, as is probable, driven by the wind from the plague-stricken Serbonian region, they were equally probably the carriers of the infection. Experience in both India and China has shown that animals of very diverse kinds can carry germs of the disease. A third visitation
4, 6, 9; Ps 105 omits plagues 5 and 6. Both pss change the order of the plagues. Account of the preparation which led up to the plagues is found in the narrative of the burning bush (see Burning Bush), the meeting of Aaron with Moses, the gathering together of the elders of Israel for instruction and the preliminary wonders before Pharaoh (Ex 3,4). This preparation contemplated two things important to be kept in view in considering the plagues, namely, that the consummation of plagues was contemplated from the beginning (Ex 4 22.23), and that the skepticism of Israel concerning Moses' authority and power was likewise anticipated (Ex 4 1). It was thus manifestly not an age of miracles when the Israelites were expecting such "wonders" and ready to receive anything marvelous as a Divine interposition. This skepticism of Israel is a valuable asset for the credibility of the account of the "wonders," The immediate occasion of the plagues was the refusal of Pharaoh to let the people have liberty for sacrifice, together with the consequent hardening of Pharaoh's heart. No indication of any localizing of the plagues is given except in Ps 78 12,43, where the "field of Zoan" is mentioned as the scene of the contest between Jeh and the Egyptians. But this is poetry, and the "field of Zoan" means simply the territory of the great capital Zoan. This e.xpression might be localized in the Delta or it might extend to the whole of Egypt. Discussion of the plagues has brought out various classifications of them, some of which are philosophical, as that of Philo, others fanciful, as that of Origen. Arrangements of the order of the plagues for the purpose of moralizing are entirely useless for historical consideration of the plagues. The only order of any real value is the order of Nature, i.e. the order in which the plagues occurred, which will be found to be the order of the natural phenomena which were the embodiment of the plagues.
fell on the spies who brought back an evil report (Nu 14 37). A fourth destroyed those who murmured at the destruction of Korah and his fellowrebels (Nu 16 47). Thesemay have been recrudescences of the infection brought by the quails. The fifth outbreak was that which followed the gross religious and moral defection at Baal-peor (Nu 25 8.9,18; 26 1; 31 16; Josh 22 17; Ps 106 29.30). Here the disease was probably conveyed by the Moabites.
A later epidemic, which was probably of bubonic plague, was that which avenged the capture of the ark
(18 5 6). We read of the tumors which were probably the glandular enlargements characteristic of this disease: also that at the time there was a plague of rats (6 5) —"mice," in our version, but the word is also used as the name of the rat. The cattle seem to have carried the plague to Beth-sheraesh, as has been observed in more than one place in China (6 19), Concerning the three days' pestilence that followed David's census (2 S 24 15; 1 Ch 21 12), SCO Jos, Anl, VII. xiii, .3, The destruction of the army of Sennacherib may have been a sudden outbreak of plague (2 K 19 3.5; Isa 37 36). It is perhaps worthy of note that in Herodotus' account of the destruction of this army (ii.l41) he refers to the incursion of swarms of mice.
One of the latest prophetic mentions of plague is Hos 13 14, where the plague {dehher, LXX dike) of death and the destruction {kdtabh, LXX kentron) of the grave are mentioned. From this passage Paul quotes his apostrophe at the end of 1 Cor 15
5.5, but the apostle correlates the sting {kentron) with death, and changes the dike into nikos.
Alex. Macalister PLAGUES, plagz, OF EGYPT (HS^SD, niph-
Much elaborate effort has been made to derive from the description of the plagues evidence for different dociunents in the narrative. It is pointed out that Moses (E) declared to Pharaoh that he would smite the waters (Ex 7 17), and then the account, as it proceeds, tolls us that Aaron smote the waters (7 19 20), But this
l''oth, "wonders," from S5S
, pdla', "to be separate,"
i,e. in a class by themselves; also called DJ? > negheph, "plague," from 333, naghaph, "to smite" [Ex 9 14], and y?! , negha\ "a stroke," from 73:, nagha\ "to touch"'[Ex 11 1; cf Josh 24 10]):
is quite in accord with the preceding statement (4 16) that Aaron was to be the spokesman, Moses was to deal with God, Aaron with Pharaoh. Again it is noticed that some of the plagues are ascribed to the immediate agency of Jeh. some are represented as coining through the mediation of Mosos, and still others through the mediation of Moses and Aaron, Certainly this may be an e.xact statement of facts, and, if the facts were just so, the record of the facts affords no evidence of different documents.
Inthoduction
I. Natukal Phenomena
1. Water Turned to Blood 2. Frogs 3. Lice 4. Flies 5. Murrain 6. Boils 7. Hail 8. Locusts 9. Darkness 10. Death of the Firstborn
An examination of the account of the plagues as
it stands will bring them before ua in a most graphic and connected story.
/. The Natural Phenomena.—All the "wonders" represented anywhere in Scripture as done by the power of God are intimately associated with natural phenomena, and necessarily so. Human beings have no other way of perceiving external events than through those senses which only deal with
II, Miraculous Use of the Phenomena
1. Intensification 2. Prediction
3. Discrimination 4. Orderliness and Increasing Severity
5. Arrangement to Accomplish Divine Moral Purpose
Plagues of Egypt THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA 2404
Spawn in the mud is hatched by the sun, and the marshes are filled with myriads of these crea-
natural phenomena. Accordingly, all theophanies and miraculous doings are embodied in natural events.
tures. The frog was the hieroglyph
2. The for myriads. The frogs usually remain Plague of in the marshes, but in this case they Frogs came forth to the horror and disgust
The presence of Jeh with the sacrifice by Abraham was manifested by the passing of a " sraoldng furnace and a burning lamp" between the pieces of the offerings (Gen 15 17 AV). The majesty and power of God at Slnal were manifested in the "cloud" and the "brightness," the "voice" and the "sound of a trimipet" (He 12 19). The Holy Spirit descended "as a dove" (Mt 3 16). The Deity of Jesus was attested on the mountain by a "voice" (17 5). Jesus Himself was "God .... manifest in theiiesh" (1 Tim 3 16 AV). He was "found in fashion as a man' (Phil 2 8}. And all the miracles of Jesus were coupled with sensible phenomena: He spoke
of the people. "Frogs in the houses,
frogs in the beds, frogs baked with the food in the ovens, frogs in the kneading troughs worked up with the flour; frogs with their monotonous croak, frogs with their cold slimy skins, everjTvhere —from morning to night, from night to morning
frogs." The frog was also associated with Divinity, was the symbol of Heqt, a form of Hathor, and seems
to the sea and it was calm; He touched the leper and he was clean : He called to Lazarus and he came forth.
also at times to have been worshipped as divinity. This plague created such horror that thus early Pharaoh came to an agreement (8 8-10). A time was set for the disappearance of the frogs that he might know that "there is none like unto Jeh our God," but when the frogs were dead, Pharaoh hardened his heart (8 15). In this plague "the magicians did in like manner with their enchantments"
Yet in all these natural events, the miraculous working of God was as clearly seen as the natural phenomena. It is thus to be expected that the "wonders" of God in the land of Pharaoh should also be associated with natural events as well as manifest miraculous elements. The "blood" in the river, the "frogs" hopping about on the land, the "lice," the "flies," the "murrain," the "boUs," the "hail," the "locusts," the "darkness," and the "pestilence" are all named as natural phenomena. Long familiarity with the land of Egypt has made
(8 7). Frogs were plentiful, and it would not seem to be difficult to claim to have produced some of them.
It is impossible to determine what particular troublesome insect pest of Egypt is meant by the 3d
it perfectly plain to many intelligent people, also, that nearly, if not quite, all the plagues of Egypt are still in that land as natural phenomena, and occur, when they do occur, very exactly in the order in which we find them recorded in the narrative in Ex. But natural events in the plagues as in other "wonders" of God embodied miraculous doings.
plague, whether body-lice or mos-
3. The quitoes or sandflies or ticks or fleas Plague of (D33, kinnlm, "gnats" [Ex 8 16]). Lice Those who have experience of these pests in Egypt are quite ready to accept any of them as adequate for the plague. Lice seem rather to be ruled out, unless different kinds of lice were sent, as there is no one kind that torments both man and beast. All the other insect pests appear in incredible numbers out of the "dust" when the pools have dried up after the receding of the waters. The assertion that the account of this plague is not complete, because it is not recorded that Pharaoh asked its removal or that Moses secured it, is amazing. Perhaps Pharaoh did not, in
The first of the plagues (D'l, dam, from DHN, 'adham, "to be red" [Ex 7 19-25]) was brought about by the smiting of the water with
1. Water the rod in the hand of Aaron, and it Turned to consisted in the defilement of the water Blood so that it became as "blood." The waters were polluted and the fish died. Even the water in vessels which had been taken from the river became corrupt. The people were forced to get water only from wells in which the river water was filtered through the sand. There are two Egyp seasons when, at times, the water resembles blood. At the full Nile the water is sometimes of a reddish color, but at that season the water is quite potable and the fish do not die. But a similar phenomenon is witnessed sometimes at the time of the lowest Nile just before the rise begins. Then also the water sometimes becomes defiled and very red, so polluted that the fish die {Bih. Sacra, 1905, 409). This latter time is evidently the time of the first plague. It would be some time in the month of May. The dreadful severity of the plague constituted the "wonder" in this first plague. The startling character of the plague is apparent when it is remembered that Egypt is the product of the Nile, the very soil being all brought down by it, and its irrigation being constantly dependent upon it. Because of this it became one of the ear-
fact, ask its removal. There seems also at this time some difficulty in Moses having access to Pharaoh after this plague (8 20). Perhaps the plague was not removed at all. The Egyptians are disposed to think it was not! Certainly that season of the year spent in Egypt, not in a dahabiyeh on the Nile, but in a native village, will furnish very satisfying evidence that stinging and biting insects are a very real plague in Egypt yet. The magicians failed with their enchantments and acknowledged that Divine power was at work, and seem to have acknowledged that Jeh was supreme (8 19), but Pharaoh would not heed them.
As the seasons pass on, after the recession of the
waters, the flies (^l^, 'arobh, "swarms," probably
of flies [Ex 8 20-32]) become more
4. The and more numerous until they are Plague of almost a plague every year. The inFlies creased severity of this plague, and the providential interference to separate between Israel and the Egyptians, drove Pharaoh and his people to such desperation that Pharaoh gave a half-promise of liberty for Israel to sacrifice "in the land." This called out the statement that they would sacrifice the "abomination of the Egyptians." This may have referred to the sacrifice of sheep, which were always held in more or less detestation by Egyptians, or it may have had reference to the sacrifice of heifers, the cow being the animal sacred to the goddess Hathor. The new element of separation between the Israelites and the Egyptians introduced into this plague was another step toward estabhshing the claims of Jeh to be the God of all the earth and to have taken Israel under His especial care.
liest and greatest of the gods (Breasted, Development of Religion and Thought in Egypt, 3-47; "Hymn to the Nile," Records of the Past, New Series, III, 46-
54). The magicians imitated this plague with their enchantments. Their success may have been by means of sleight of hand or other devices of magic, as may be seen in the East today, with claim of supernatural aid, and as used in western lands for entertainment, as mere cleverness. Or it may be, as has been suggested, that they counted upon the continuance of the plague for at least a time, and so took advantage of the materials the "wonder" had provided.
, ^"phard^Hm, probably "marshleapers" [Ex 8 1-15]) are very abundant just after the high Nile when the waters begin to recede.
Frogs (D''?''1"1D2
2405 THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA Plagues of Egypt
him to try to make some agreement with Moses, but the attempt of Pharaoh still to limit in some way the going of Israel thwarted the
In addition to the separation established between Israel and the Egyptians, a definite time is now set
for the coming of the 5th plague. It
8. The plan (Ex 10 7-10). Then devouring Plague of swarms of locusts came up over the Locusts land from the eastern desert between the Nile and the Red Sea. They devoured every green thing left by the hail. The desperate situation created by the locusts soon brought Pharaoh again to acknowledgment of Jeh
5. The is to be noticed also that diseases of Plague of cattle C^'^, debher, "destruction" Murrain [Ex 9 1-7]') and of men follow quickly after the plague of insects. This is in exact accord with the order of Nature as now thoroughly understood through the discovered relation of mosquitoes and flies to the spread of diseases. Rinderpest is still prevalent at times in Egypt, so that beef becomes very scarce in market and is sometimes almost impossible to obtain. It is a fact, also, that the prevalence of cattle plague, the presence of boils among men (see 6, below) and the appearance of bubonic plague are found to be closely associated together and in this order. The mention of camels as affected by this plague is interesting. It is doubtfulif any clear indication of the presence of the camel in Egypt so early as this has yet been found among the monuments of Egypt. There is in the Louvre museum one small antiquity which seems to me to be intended for the camel. But Professor Maspero does not agree that it is so. It would seem hkely that the Hyksos, who were Bedouin princes, princes of the desert, would have introduced the beasts of the desert into Egypt. If they did so, that may have been sufficient reason that the Egyptians would not picture it, as the Hyksos and all that was theirs were hated in Egypt.
(10 16). This was the greatest profession of repentance yet manifested by Pharaoh, but he soon showed tliat it was deceitful, and again he would not let the people go. When the wind had swept the locusts away, he hardened his heart once more.
The progress of the seasons has been quite marked from the first plague, just before the rising of the
waters, on through the year until now
9. The the khamsin period (^IDH , hoshekh, Plague of "darkness" from any cause [Ex 10 Darkness 21-29]) has come. When this dreadful scourge comes with its hot sandladen breath, more impenetrable than a London fog,
it is in very truth a "darkness which may be felt." The dreadful horror of this monster from the desert can hardly be exaggerated. Once again Pharaoh said "Go," but this time he wished to retain the flocks and herds, a hostage for the return of the people (10 24). Upon Moses' refusal to accept this condition, he threatened his life. Why had he not done so ere this? Why, indeed, did he let this man Moses come and go with such freedom, defying him and his people in the very palace? Probably Moses' former career in Egypt explains this. If, as is most probable, he had grown up at court with this Merenptah, and had been known as "the son of Pharaoh's daughter," heir to the throne and successor to Rameses II, instead of Merenptah, then this refugee had undoubtedly many friends still in Egypt who would make his death a danger to the reigning Pharaoh.
, sh'hin, and Jiysyiii
In the plague of boils ('''11115
, 'dbha'bu'oth, "boils" [Ex 9 8-17]) ashes were used,
probably in the same way and to the
6. The same end as the clay was used in openPlague of ing the eyes of the blind man (Jn 9 6), Boils i.e. to attract attention and to fasten the mind of the observer upon what the Lord was doing. This plague in the order of
its coming, immediately after the murrain, and in the description given of it and in the significant warning of the "pestilence" yet to come (Ex 9 15), appears most likely to have been peslis minor, the milder form of bubonic plague. Virulent rinderpest among cattle in the East is regarded as the precursor of plague among men and is believed to be of the same nature. It may well be, as has been thought by some, that the great aversion of the ancient Egyptians to the contamination of the soil by decaying animals was from the danger thereby of starting an epidemic of plague among men (Dr. Merrins, Bib. Sacra, 1908, 422-23).
No intimation is given of the exact character of
the death inflicted on the firstborn ("llD3 , b'khor,
"firstborn," "chief" or "best"; cf
10. Death Job 18 13; Isa 14 30 [Ex 11—12 36]) of the by the angel of the Lord, or its apFirstborn pearance. But it is already foretold as the "pestilence" (9 15). The pestis major or virulent bubonic plague corresponds most nearly in its natural phenomena to this plague. It culminates in a sudden and overwhelming virulence, takes the strongest and best, and then subsides with
Hail ("^3, baradh, "hail" [Ex 9 18-35]) is rare
in Egypt, but is not unknown. The writer has him-
startling suddenness.
self seen a very little, and has known
Thus it appears that probably all the plagues were based upon natural phenomena which still
7. The of one instance when a considerable Plague of quantity of hail as large as small Hail marbles fell. Lightning, also, is not as frequent in Egypt as in many semi-
exist in Egypt in the same order, and, when they do occur, find place somewhere during the course of one year.
//. Miraculous Use of the Phenomena.—The miraculous elements in the plagues are no less dis-
tropical countries, yet great electric storms sometimes occur. This plague is quite accurately dated
in the seasons of the year (9 31.32). As the first plague was just before the rising of the Nile, so this one is evidently about 9 months later, when the new crops after the inundation were beginning to mature, January-February. This plague also marks another great step forward in the revelation of Jeh
tinctly manifest than the natural phenomena themselves.
There was an intensification of the effect of the various plagues so much beyond all precedent as to impress everyone as being a special
1. IntensiDivine manifestation, and it was so.
to Israel and to the Egyptians. First only His power was shown, then His wisdom in the tirning of the plagues, and now His mercy appears in the warning to all godly-disposed Egyptians to save themselves, their herds and their servants by keep-
fication There was national horror of the blood-
like water, disgust at the frogs, in-
tolerable torture by the stinging insects and flies,
utter ruin of the farmers in the loss of the cattle, the beating down of the crops by the hail, and the devouring of every green thing by the locusts, the
ing all indoors (9 19-21). Pharaoh also now dis-
sufferings and dread of the inhabitants by reason
tinctly acknowledged Jeh (9 27). The plague of locusts (nins, 'arbeh, "locust"
of the boils, the frightful electric storm, the suffo-
cating darkness and, finally, the crushing disaster
[Ex 10 1-20]) was threatened, and so frightened were the servants of Pharaoh that they persuaded
of the death of the firstborn. All these calamities
Plagues of Egypt Plaster THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA 2406
have had, and, indeed, had, a great influence upon the Egyptians. The plagues did 'execute judgment against the gods of Egypt' (12 12), and
may be found in Egypt to the present day, but never any of them, not to say all of them, in such overwhelming severity. That all of them should come
1. Discredthe people and princes brought great
in one year and all with such devastation was plainly a Divine arrangement. Merely natural events do not arrange themselves so systematically. In this systematic severity were seen miracles of power.
iting of the pressure to bear upon Pharaoh to let Gods of the people go (10 7). The magicians Egypt who claimed to represent the gods of Egypt were defeated, Pharaoh himself, who was accounted divine, was humbled, the great god, the Nile, was polluted, frogs defiled the temples and, at last, the sun, the greatest god of Egypt, was blotted out in darkness.
The prediction of the plagues and the fulfilment
of the prediction at the exact time to a day, some-
times to an hour (as the cessation of
2. Predicthe thunder and lightning) : There
Pharaoh was made to know that Jeh is Lord, and acknowledged it (9 27; 10 16). To this end the issue was clearly drawn. Pharaoh
tion was first a general prediction (Ex 3 19.20; 7 3; 9 14.15) and an indication as the plagues went on that the climax would be pestilence (9 15). Then several of the plagues were specifically announced and a time was set for them: e.g. the flies (8 23), the murrain (9 5), the hail (9 18), the locusts (10 4), the death of the firstborn (11 4). In some cases a time for the removal of the plague was also specified: e.g. the frogs (8 10), the thunder and lightning (9 29). In every instance these predictions were exactly ful-
2. Pharaoh challenged the right of Jeh to comMade to mand him (5 2), and God required him Know Jethen to "stand" to the trial until the hovah Is evidence could be fully presented, in Lord accordance with the fundamental principle that he who makes a charge is bound to stand to it until either he acknowledges
its utter falsity or affords opportunity for full presentation of evidence. So we see God made Pharaoh to "stand" (9 16) (while the Bible, which speaks in the concrete language of life, calls it the hardening of Pharaoh's heart) until the case was tried out (cf Lamb, Miracle of Science, 126-49).
filled. In some instances careful foresight might seem to supply in part this ability to predict. Perhaps it was by means of such foresight that the magicians "did so with their enchantments" for the first two plagues. The plague being in existence, foresight might safely predict that it would continue for a little time at least, so that, it the magicians sought for bloody water or called for frogs, they would seem to be successful. But the evidence which Jeh produced went beyond them, and, at the third plague, they were unable to do anything. These things postulate, on the part of Moses and Aaron, knowledge far beyond human ken. Not only magicians could not do so with their enchantments, but modern science and discoveries are no more able so to predict events. Even meteorological phenomena are only predicted within the limits of reasonable foresight. Such wonders as the plagues of Egypt can in no wise be explained as merely natural. The prediction was a miracle of knowledge.
A more blessed and gracious moral purpose of the plagues was the revelation of God as the Saviour
of the world. This began in the reve-
3. Revelalation at the burning bush, where God, tion of God in fire, appeared in the bush, yet the as Saviour bush was not consumed, but saved. This revelation, thus given to the people, was further evidenced by the separation between Israel and the Egj'ptians; was made known even to the Egyptians by the warning before the plague of hail, that those Egyptians who had been impressed with the power of God might also learn that He is a God that will save those who give heed unto Him; and, at last, reached its startling climax when the angel of the Lord passed over the bloodmarked door the night of the death of the firstborn and the institution of the Passover.
The discrimination shown in the visitation by the plagues presents another miraculous element more
Last of all, the plagues had a great moral purpose in that they embodied the Divine use of evil in the
significant and important than either
3. Discrimithe miracles of power or the miracles nation of knowledge. God put a difference between the Egyptians and the Israel-
experience of men in this world. As
4. Divine the experience of Job illustrates the Use of E-/il use of evil in the life of the righteous, so the plagues of Egypt illustrate the same great problem of evil in the lot of the wicked. In the one case, as in the other, the wonders of God are so arranged as "to justify the ways of God to men."
ites, beginning with the plague of flies and continu-
ing, apparently, without exception, until the end. Such miracles of moral purpose admit of no possible explanation but the exercise of a holy will. Merely natural events make no such regular, systematic discriminations.
The minutely accurate knowledge of life in Egypt displayed by this narrative in the Book of Ex is inconceivable in an age of so little and difficult intercommunication between nations, except by actual residence of the author in Egypt. This has an important bearing upon the time of the composition of this narrative, and so upon the question of its author.
The orderliness and gradually increasing severity of the plagues with such arrangement as brought
"judgment upon the gods of Egypt," 4. Ordervindicating Jeh as Ruler over all, and liness educating the people to know Jeh as Lord of all the earth, present an aspect of events distinctly non-natural. Such method reveals also a Divine mind at work.
Literature.—The literature of this subject is almost endless. It will suffice to refer the reader to all the general comms., and the special comms. on lilx, for discussion of doctrinal and critical questions. Two admirable recent discussions of the plagues, in English, are Lamb, Miracle of Science, and Merrins. " The Plagues of Egypt," in Bibliolheca Sacra, 1908, July and October.
Last of all and most important of all, the plagues were so arranged as to accomphsh in particular a great Divine moral purpose in the 5. Moral revelation of God to the Israelites, to Purpose the Egyptians and to all the world. This is the distinctive mark of every real miracle. And this leads us directly to the consideration of the most important aspect of the plagues.
M. G. Kyle PLAIN, plan ([1] "13?, kikkar, "circle," "talent,"
///. The Divine Moral Purpose.—This discrediting of the gods of Egypt is marked at every step of the progress of the plagues, and the accumulated effect of the repeated discrediting of the gods must
ydshar, "to be level"; cf Arab, .y^jjo , maisllr,
"that which is easy"; [3] nyp33, bilf'ah; cf Arab.
XjLftj , bak^at, "a plot of ground," or "a wet
2407 THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA P'^eues of Egypt Plaster
PLAIN OF THE PILLAR (1^12 fh^, 'elonmus-
meadow"; [4] nnny, 'Arabhah; [5] nbSTC , sh'phe-
i^dbh; B reads Trpos rfj |3aXav(o t^ cvpcr^ ttis o-to-
^ [6] tottos ireSivos, Idpos pedinds [Lk 6 17];
lah;
[7] libx, 'elon; cf nbs, 'elah, and pbX, 'allon, "oak" [Gen 35 4.8, etc]; also nbx, 'eia/i, "Elah"
o-€a)s_Tf|s €v 2i.k£|jiois, pr6s It baldnu it heurele Its sldseos IT'S en Sikimois; A omits rfj evrptrfi, and the second rT\s): With RVm we must read "terebinth of the pillar," the place where the men of Shechem and Beth-millo made Abimelech king (Jgs 9 6). This was one of the sacred trees of which there seem to have been several near Shechem. See Meonenim, Oak of. "The pillar" may po.ssibly have been the great stone which Joshua set up "under the oak that was by the sanctuary of Jeh" (Josh 24 26). W. EwiNG
[1 S 17 2]; [8] bnx, 'a6/ieO: See Natueal Features.
(1) Kikkar, when meaning "plain" usually refers to the alluvial plain about Jericho near the north end of the Dead Sea: "Plain [RVm "circle"] of the Jordan" (Gen 13 10.11; 1 K 7 4G; 2 Ch 4 17); "Plain of the valley of Jericho" (Dt 34 3); "cities of the Plain" (Gon 13 12; 19 29); "all the Plain" (Gen 19 17.25); "by the way of the Plain" (2 S 18 23); but "the plain round about Jerus" (Neh 12 28). See Ciocar; Circle.
PLAIN OF THE VINEYARDS. See Abelcheramim.
(2) Mlshor, EV "plain," RVm usually "tableland," clearly refers in most places to the highlands of Gilead and Moab, E. of the Jordan and the Dead Sea; e.g. Josh 13 9, "the plain [RVm "table-land"] of Medeba."
PLAISTER, plas'ter. See Plaster.
PLAITING, plat'ing, plat'ing (from OFr. pleit, from Lat plicatum, "fold"): An interweaving, braiding, knot; an elaborate gathering of the hair into knots; i/x-n-Xo^, emplokt, "outward adorning of plaiting the hair" (1 Pet 3 3). Compare "platted" (crown of thorns) (Mt 27 29 [| Mk 15 17; Jn 19 2). See Braided, Braiding.
(3) Bik'dh is more often tr-^ "valley" (q.v.).
(4) 'Ardhhah is in RV often tr-^ "the Arabah," denoting the whole Jordan-Dead-Sea-Arabah depression = Arab. Ghaur (Ghor). In Dt 11 30, AV has "champaign" (q.v.). The "plains of Moab" (Nu 22 1; 26 3.63; 31 12; 33 48.49.50; 35 1; 36 13; Dt 34 1.8; Josh 13 32) and "plains of Jericho" (Josh 4 13; 5 10; 2 K 25 5; Jer 39 5;. 52 8) are the low plain or ghaur N. of the Dead Sea. ^Arahhah is here equivalent to kikkar (see above). Note the distinction between mlshor used of the highlands, and kikkar and 'drabhdh used of the ghaur. See Arabah.
PLANE, plan (Isa 44 13). See Tools.
PLANE TREE, plan'tre (liiaiy, 'armon; irXaTavos, pldlanos [Gen 30 37], eXdrr], eMie["pine" or "fir"] [Ezk 31 8]; AV chestnut) : 'Armon is supposed to be derived from
V D")y , 'dram, meaning "to be bare" or "naked"; this is considered a suitable term for the plane, which sheds its bark annu-
(5) Sh'phelah is by RV throughout tr'' "lowland"
(q.v.), and includes the western slopes of the Judaean
hills and the maritime plain.
(6) Topos pedinos occurs only in Lk 6 17.
ally. The chestnut of AV
(7) 'Elon is tr'^ "plain" in AV: "plain of Moreh" (Gen 12 6; Dt 11 30); "plain ]or plains] of Mamre" (Gen 13 18; 14 13; 18 1); "plain of Zaanaim" (Jgs 4 11); "plain of the pillar" (Jgs 9 6); "plain of Meonenim" (Jgs 9 37); "plain of Tabor" (1 S 10 3). RV has throughout "oak," RVm "terebinth"; cf "oak" (Gen 35 4.8, etc) and "vale of Elah" (1 S 17 2.19; 21 9).
is not an indigenous tree, but the plane. Planus
orientalis, is one of the finest trees in Pal, flourish-
ing esp. by water courses
(cf Ecclus 24 14).
(8) 'Abhel k'ramlm (Jgs 11 33) is in AV "the plain of the vineyards," RV "Abel-cheramim," RVm "the meadow of vineyards." Elsewhere in EV 'dhhel is "Abel" or "Abel-." See Abel-cheramim; Meadow. Alfred Ely Day
PLAIN, plan, PLAINLY, plan'li: In Gen 25 27, AV "plain" represents QI? , tarn. If a contrast between the vocations of Jacob and Esau is meant, RV ("quiet," m "harmless") may be right. But elsewhere (Job 1 1; Ps 37 37, etc) the word means "perfect," and so probably here; the failings of the great patriarch did not detract from the general estimate of him (Mt 8 11). In Ezr 4 18 "translated" (RVm) is better than "plainly read."
PLAIN, CITIES OF THE. See Cities of the Plain.
PLAIN OF MOAB: In Dt 1 1; 2 8, "plain" is
tr'' in RV "Arabah," and explained, "the deep valley running N. and S. of the Dead Sea." It was here that Moses delivered his last addresses. Usu-
ally the word is pi. (ntt"}?, 'ar'bholh), the "plains"
or steppes of Moab (Nu 22 1, etc; Dt 34 1.8). An interesting description is given in an article on "The Steppes of Moab" by Professor G. B. Gray
in Expos, January, 1905. See Moab.
Plaster Plow THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA 2408
meaning is that God states His side of the case and not at all that He supplicates man to repent. And
that milk or some similar substance was added to the mortar to give a better surface.
this statement by God is a judicial act that of course admits of no reply. Hence RV has changed "plead with" into "enter into judgment with" in Jer 2 35, and ARV has carried this change into all the other passages (Jer 25 31; Ezk 17 20; 20 35.36; 38 22), with "execute judgment" in Isa 66 16; Joel 3 2. The same vb.-form occurs also in Isa 43 26: "Let us plead together," where "Let us present our arguments on both sides" would be a fair paraphrase. Otherwise "plead" usually represents
The ancients preferred plastered surfaces for decorating, and even the finest granite was covered with stucco on which to paint or carve the decorations (Dt 27 2; Dnl 5 5). Columns were often
first stuccoed and then painted.
The Arab, word for mortar is tin, which really means "clay." The Heb "'IB, sidh, lit. "to boil up," refers to the boiling of the water with which the lime is slaked, because of the heat generated during the slaking process. In Dnl 5 5 occurs 1^3
3"'"1, ribh, for which RV gives "strive" in place
, gir,
i.e. "burned in a kiln," which might mean either lime or gypsum. In Lev 14 42 occurs n^T3 , til''h, "to smear." James A. Patch
of "plead" in Ps 35 1, and "contend" in Job 13 19; 23 6 (ARV also in Jgs 6 31.32; Isa 3 13; Jer 2 9; 12 1; Hos 2 2, retaining "plead" only in Isa 1 17 and in the phrase "plead a cause"). H?^, yakhah, is rendered "plead" in Job 19 5 ("plead against me my reproach," where the meaning is "convict me of"), in Mic 6 2 AV and ERV (ARV "contend"), and Job 16 21 AV (RV "maintain the right"). "Plead" is used also for X!^., din, in Jer 30 13 and Prov 31 9 AV (RV "minister justice to"), and Jer 5 28 RV (AV "judge"; cf 22 16, AV and RV "judge"). RV would have done vastly better if the use of "plead" had been avoided altogether.
PLASTER, plas'ter (n-|)2 , marah): Only used
in Isa 38 21 of the application of the cake of figs to the boil from which Hezekiah suffered. In Papyrus Ebers, figs are used as the ingredient in a plaster (xxxv, Ixxix, Ixxxiii). Dioscorides also recommends figs with other substances as a poultice in some skin diseases.
PLASTERING, plas'ter-ing. See Ceafts, II, 15.
PLATE, plat: A term seemingly not used in the Bible for a dish as it is so commonly used at present, but always for a tablet or sheet of metal. (1) f^?
Pleadings (i.e. "arguments") occurs in Job 13 6 (for rihh), and "plea" {din, in a specific legal sense) in Dt 17 S. AV uses "implead" in Acts 19 38 for i^KoKioi, egkaleo, RV "accuse " lit. "call into court"; cf also "pleaded the cause in 2 Mace 4 44 (lit. "argued the case") and ver 47, RV "pleaded" (lit. "spoken," AV "told their cause").
ftf (Ex 28 36; 39 30; Lev 8 9), a plate of gold on the front of the mitre of the high priest. The name seems to have been given because of the radiance of the object. (2) ns
, pah (Ex 39 3; Nu 16 38), of plates or sheets of metal produced by hammering.
Burton Scott Easton PLEASURE, plezh'nr (7Dn, hepheg, l^^n, rdgon; eiSoKta, eudokta, T\Sovf\, hedone) : "Pleasure"
(3) nib , lil'h, used for tablets or tables of stone (Ex 24 12, etc), but in 1 K 7 36 for the metal plates on the bases of the lavers in the temple. The word T^D , seren, is rendered "plate" in 1 K 7 30 AV, manifestly incorrectly, RV "axle."
is the tr of various Heb words, chiefly of hephe;, "inclination," hence "pleasure," "delight" (job 21 21, "What pleasure hath he in his house?" ARV "what careth he for"; 22 3, "Is it any pleasure to the Almighty?"; Ps 111 2; Eccl 5 4; 12 1; in Isa 44 28; 46 10; 48 14; 53 10, it has the sense of will or purpose, "He shall perform aU my pleasure," etc); of rofon, "dehght," "acceptance," "good will" (Ezr 10 11; Neh 9 37; Est 1 8; Ps 51 18; 103 21, etc); iiephesh, "soul," "desire," is tr"* "pleasure" (Dt 23 24; Ps 105 22; Jer 34 16). In the NT "pleasure" is the tr of eudokia, "good thought or will," "good pleasure" (Lk 2 14 RVm; Eph 1 5.9; Phil 2 13; 2 Thess 1 11, RV "every desire of goodness," m "Or 'good pleasure of goodness.' CfRom 10 1"). "To take or have pleasure" is eudokid (2 Cor 12 10; 2 Thess 2 12; He 10 6.8.38); eudoked is once tr^i "good pleasure" (Lk 12 32, "It is your father's good pleasure to give you the Idngdom " ) ; the neuter participle of dokeo. "to think," etc—meaning "it seems good to me"— td dokoun, is trd "pleasure" {He 12 10, "after their pleasure," RV "as seemed good to them"); hedone, "sweetness," "pleasure," occurs in Lk 8 14; Tit 3 3; 2 Pet 2 13 (referring to the lower pleasures of life); thelema, "wish," "will" (Rev 4 11. RV "because of thy will"); chdris, "favor" (Acts 24 27; 25 9. RV "favor"); spatalda. "to live voluptuously" (1 Tim 5 6. RV "she that giveth herself to pleasure") ; suneudokeo, "to think well with," "to take pleasure with others" (Rom 1 .32, RV "consent with"); lruphdr>, "to live luxuriously" (.Tas 5 5, RV "lived delicately "). The vb. "to pleasure" occurs in 2 Mace 2 27 as the tr of eucharistia, RV "gratitude"; 12 11, ophelisein, RV "to help."
Walter R. Betteridge PLATTER, plat'er: (1) nn^p
, J^'araA, "a deep dish" (Nu 7 13 f.84.85). In' AV and ERV "charger," ARV "platter" (cf Ex 25 29; 37 16); LXX Tpv^Xiov, truhlion, and in the NT rendered "dish" (Mt 26 23; Mk 14 20). In Ezr 1 9, ARV
b-jnji*, 'dghartal, rendered "platter," AV and ERV "chargers"; probably a deep dish or basin used in sacrificial slaughter. (2) n-a.po'f'ls, paropsis, originally a side dish, for relishes, entrees, but of dishes for food, in general, esp. meats, fish, etc, used with
TTOT-fipLov, poterion, "cup" or "drinking vessel" (Mt 23 2.5 f); also ttItoI, pireax, originally a large wooden chsh or plate (Lk 11 39); rendered "charger" in Mt 14 8.11 AV, and Mk 6 25.28 AV and ERV.