Paarai (“open” ) son of Ezbai ( 1 Chronicles 11:37).

Padan (Hebrew: PODDAN, a plain ). ( Genesis 48:7 ) Padan Aram The family of the founder of the Jewish race settled here, with whom the descendants of Abraham married, as with an aristocratic people. ( .) Padan is Arabic for field, or plowed land. The wife of the heir of the promise was sought here; and it was, probably, near Damascus, only a few days’ journey from where Abraham was living, and not many weeks’ (or months’) travel, far away in Mesopotamia (Genesis 38—39).

Padon (deliverance ). Ancestor of Nethinim, who returned from captivity ( Ezra 2:44 ).

Pagiel (“event of El” ) Son of Ocran ( Numbers 1:13).

Pahath-moab (“governor of Moab” ) Head of one of the principal houses of the tribe of Judah. This title is obscure, but in 1 Chronicles 4:22 allusion is made to a family of Shilonites, of the tribe of Judah, who once had dominion in Moab. The family was of exalted rank, as is shown by its appearing fourth in the lists of both Ezra 2:6, and Nehemiah 7:11. Among the lay princes signs second ( Nehemiah 10:14).

Pai A town in Edom ( 1 Chronicles 1:50).

Paints The only reference to paint is that of its universal use among women as a cosmetic to paint the eyes. ( , p. 101). Palace The buildings, courtyards, etc., enclosed within the walls of a royal residence. The particular allusion to palace is that by the Herods, which was afterward the residence of the Roman governor or praetor, hence it was called in Greek Pretorium. Christ was brought before the Roman procurator, Pontius Pilate, in this palace (Mark. 15:16). The most celebrated palace mentioned in the Scriptures, is that of Solomon, a detailed description of which occurs in 1 Kings 7:1-12, and in Josephus (Antiquities viii. 5, 1, 2). The Palace of Solomon was in the city on Mount Zion, opposite the Temple. It is estimated to have covered some 150,000 or 160,000 square feet. The first of the buildings upon entering, was “the House of the Forest of Lebanon.” This was a hall so named from the cedars of Lebanon, worked into pillars and beams of which there were rows ( 1 Kings 7:2). The dimensions were 150 feet long by 75 feet in width and thirty high. This was the audience chamber. The next building of importance was the Hall of Judgment ( 1 Kings 7:7), 75 square feet. There was also a colonnade on “The Porch,” 75 X 45 feet, used for reception and for the transaction of ordinary business. There was further the inner court, with gardens and fountains, and accommodation for the harem officers of the court and guard.

Palal (judge ). Son of Uzai, who assisted at the Jerusalem walls ( Nehemiah 3:25).

Palestine, Palaestina The translation of the Hebrew: PELESHETH which is found only four times, and always in poetical passages in the Old Testament ( Exodus 15:14; Isaiah 14:29,31; Joel 3:4). The same word is translated “Philistia” in Psalm 60:8; 83:7, 87:4; 108:9. The two words were synonymous at the time our version was made, and Palestine in the Scriptures means only so much of the country as we now call Philistia. On the Assyrian monuments there is a country described asPALAZTU on the West Sea, separate from Tyre, Damascus, Samaria and Edom. The Egyptians wrote it at KarnakPULUSATU. The Greeks called it Philistine Syria. Jerome (A.D. 400), also restricts the name to Philistia, and is followed by Procopius. In our day the name is used of the whole country, including all that the Jews or Hebrews ever occupied. It was originally called The Land of Canaan, low land (as compared to the high plateaus of Bashan and Gilead, <19A511> Psalm 105:11). The land of the Hebrews in Genesis 40:15, only. The land of the Hittites in Joshua 1:4, andCHETU orCHITA on the Egyptian monuments. The name (TA-NETR) is as old as the Pharaoh Rameses II, and Thothmes III. The Phoenicians called their own country Holy Land, and the Egyptians may have borrowed the term, which argues that the idea of Holy Land belonged to the country before the Hebrews took possession, and is the most generally known now. The Land of Israel ( 1 Samuel 13:19), land of Jah ( Hosea 9:3), the holy land ( Zechariah 2:12), and the glorious land ( Daniel 11:41), were names in use during the monarchy. There is no record of any division of the land. except the names of the several peoples inhabiting it, until the twelve tribes took possession, when the several divisions were known by the names of the tribes. After the Captivity (if not before, 2 Chronicles 9:11), it was called Judaea, meaning the land of the Jews. The Romans divided it into Galilee, Samaria. Judaea, Perea, and gave names and limits to the surrounding country; as Phoenicia, Coele-Syria, Lysania, Hauran, Edom, etc. The land is about 140 miles (Dan to Beersheba) long and 40 miles average in width, between the Jordan valley and the West Sea; fenced in by this valley on the east, the Lebanon on the north, the desert on the south, and the Great Sea on the west. The whole of this district is high land, from to 3,000 feet above the sea level. The divisions are into Plain, Hill Country, Jordan Valley, and Mountains; each almost a strip from north to south, with a distinct history as well as structure. 1. The Plains lie along the shore of the Great Sea; are narrow at the north, and become wider southward, and are elevated from 100 to 500 feet; the surface sandy, rolling, with few forest trees, but many orchards, vines and shrubs, watered by brooks, fed by fountains. The great plain of Esdraelon cuts the country into two sections, between Galilee and Samaria. There are no safe harbors on the coast, and only a few such as they are, at Tripolis, Jebail, Beirut, Acre, Joppa. Tyre and Sidon have almost entirely lost their harbors with sand which comes across from the great Sahara desert, and is destroying all the harbors, and creeping inland in many places, as at Beirut, Askulan, and Gaza. 2. The Hill Country, on both sides of the Jordan is elevated from 1,000 to 4,000 feet, has a few isolated peaks, and many deep ravines. The torrents flow mostly in winter, and there are many fountains and wells, and two rivers, Kishon and Leontes. Galilee is about 20 miles wide, undulating, with plains, and several mountain peaks, as Safed, Jermuk (4,000), Hattin, Kaukab, Tabor and Gilboa, rugged and sharp, with forests of oak, terebinth, thorns, and fruit orchards. The whole region is carpeted with flowers in the rainy season. The dews of Hermon increase the length of the green season and continues its freshness long after the southern section is dried up. There are many brooks flowing the year round, numerous fountains, and few wells. Carmel rises from the sea, south of Esdraelon (see ), joins the hills of Samaria, which extend south through Judaea to the desert. ( and ). The hilltops are rounder than those in Galilee, and well-wooded. The noted peaks are Gerizim, Ebal, Samaria, Jedua, Haskin, Farsi and Kurn Surtabeh, none of which are very high. The noted valleys (or plains) are Mukhna, 6 miles long by one wide; Sanur, 2 miles; Kubatiyeh, 2 1/2, and Dothan, 2 1/2 miles. Orchards and groves of fruit are numerous, and the soil is excellent for raising grain. The hills of Judaea are drier, with fewer fountains or permanent brooks, and the soil is poorer and less productive than Galilee or Samaria, which are nearer the mountains. There are few plains and no high peaks. The forests are few, shrubs many, and orchards and vineyards are cultivated extensively. The country south of Hebron and Beersheba is called the South ( ). In the hot season it is dry and parched, hot and dusty, but the first rains bring up the grass, and start the fresh leaf on the trees, and all through the winter it is a delightfully fresh and green pasture. Very few orchards and vineyards; fountains are rare, and wells numerous, with no running brooks, all being winter-torrents. Very little grain is raised. , . 3. The mountains are a continuation of Lebanon, on the west of Jordan, and of Anti-Lebanon on the east, ending at Hebron and Kerak, nearly. The highest peaks in both ranges are north of the Holy Land, on each side of the Leontes river. On Lebanon there are Dhor el Khodib (thor el kodib), 10,051 feet; Sunnin, 8,500 feet; Keniseh, 6,824 feet; and Tomat Niha (twin-peaks) 6,500 feet; on Anti-Lebanon, Mount Hermon, 10,000. the range runs northeast, and varies in height from 4,500 to 7,000 feet The peaks south of Hermon are, Osha, 5,000 feet, near Esther Salt (Ramoth Gilead); Nebo, 4,600 feet, near Heshbon; and Zumla, east of Gilead, about 4,000 feet to 5,000 feet. 4. The most remarkable feature of Palestine is the valley of the Jordan, the ancient Arabah (see ; ; ). The great masses of rock under the country are limestone, having few fossils. Over that there is a white cretaceous deposit, full of fossils, flints,ammonites, echinites.(cidaris, petrified olives), fish, and others. This deposit is most noticeable on the western slopes of Lebanon, and the eastern slopes of Anti-Lebanon. Geodes of chalcedony, from an oz. weight to a 100 pounds are numerous in Galilee, besides jasper and agate. Soft, friable sandstone, is found in extensive beds in both ranges. Coal is found near Beirut, in thin veins, and of poor quality. Iron and copper mines were worked anciently ( Deuteronomy 8:9; 33:25; Eusebius viii. 15,17). There are two kinds of limestone, the lower, white, and the upper, creamy, with streaks. The great quarry under Jerusalem (See the picture on page 162 in the book), affords both kinds. The white (Arabic, melekeh ) is chalky, and may be easily cut, and sawed into blocks; the dark (Arabic, mezzeh ) is much harder, and takes a fine polish. Many of the caves are in limestone, some of which, as those in the north, at Paneas, and on the Dog river, are immense fountains. Many are used for storing grain, etc., and some for dwellings. The chalk deposits are found on summits only, north of Hebron, as at Olivet, Bethlehem, Carmel, etc.; south of Hebron it is more abundant, and near the surface, especially on the east side of the Arabah, where the Romans named one place Gypsaria (Chalk-town). Flints are very abundant in the chalk on the west shore of the Dead Sea. Sandstone is the under-stratum, in two layers, or series: one dusky-red, twisted, full of caverns, and colored with iron and other minerals, the other is dark grey, compact, bearing fossils — the chief underlying rock of the whole region east of Jordan. The chalk is of not so recent a deposit on the east of Jordan, and is capped with a soft, friable sandstone, without fossils. The Abarim mountains are different, being sandstone, capped with chalk, bearing fossils. The red sandstone appears at Kerak. Both the sandstone and the limestone, on the east are of an earlier age than those on the west of Jordan. At Zurka Main, and at Wady Mojib, they form cliffs 400 feet high. From Hermon to Kerak the whole region is limestone; 1,000 feet higher than Canaan, west of Jordan. Earthquakes have been frequent, even in the historical period, the most noted, since that in the days of Uzziah, being those at Aleppo, in 1616 — 1812; Antioch, 1737; Laodicea, Beirut, Sidon, Tyre, Safed, and Tiberius, 1837. The principal sources of lava-streams on the east of Jordan were at Phiala (so called), on Hermon, which is an extinct crater, now full of water; Tell Abu Turnels; Kuleib; and El Hish, on Jebel Hauran, from which: streams flowed over the whole district bounded by the Pharpar, the Jordan, and the Yarmuk. The Yarmuk was once dammed up by the stream from Phiala, and has made a new channel through the limestone beside the black basalt. There are many extinct craters in the Hauran (see , ). Lava and basalt have been traced eastward over the summits of Jebel Hauran (Alsadamum), but have not been followed beyond El Hish and Salcah. Basalt underlies Esdraelon, extending through the district bounded by Delata on the north Tiberius on the east, Tabor on the south, and Turan and Sefuriyeh on the west One center of eruption was at Hattin — the most ancient — which sent out a stream of dark, iron-grey, solid, and massive basalt, toward the Sea of Galilee, forming cliffs near Tiberius, 500 feet high, overlaying limestone; and another, more recent, from three craters near Safed, El Jish, Taiteba, and Delata, which poured out a dark brown and a reddish-grey lava — porous. The Arabah is a deep ditch, from Hermon to the Red Sea, with a dividing ridge (see ) just south of the Dead Sea. The width is an average of 10 miles, and the surface is everywhere below the ocean level; being deepest at the Dead Sea, where it is 1,312 feet below in the wet, and 5 or 6 feet lower in the dry season. Tertiary and alluvial deposits are found in the valley, along the whole course of the Jordan, and on both shores of the Dead Sea, at the mouths of the rivers. There are two terraces of chalky marl: the upper extending across from side to side, between the mountains, and the lower, 50 to 150 feet below; forming a ditch in which the river has worn a still lower channel of 10 or 20 feet deep. The whole plain is worn into rounded knolls, by water from the high land on both sides; most distinctly seen on the edges of the terraces. The strata exposed are limestone, rolled boulders, pebbles of flint, sandstone, tufas, marl, chalky deposits, pure chalk, conglomerates, sand, gravel, clay and detritus. South of Masada there are tall, conical knolls, shaped like hay-stacks, with pointed tops. The shores of the Dead Sea are cut down on all sides, through crystalline rocks, into ravines, 600 to 1,200 feet deep, with traces of extinct waterfalls and other evidences of remote antiquity. At Wady Derejeh there are eight terraces of gravel, marking different beaches, one above another — the highest 44 feet above the present level. There is no evidence that the Dead Sea was ever connected with either the Mediterranean or the Red Sea; but it was at one time 350 feet higher than at present, if not 540 feet, as we may learn from the chalky deposits at Wady Hasasah. The ocean level is marked very distinctly all around the sea, indicating that there has been no general disturbance since the present arrangement of strata was completed. , , ; also, , , . Mr. Tristam described 322 species of birds gathered by him and his party, and now safely deposited by him in a museum in London. Swimmers and waders were not well represented; 27 species are native to Palestine. He caught an ostrich in the Belka, east of the Dead Sea. (See the articles on the name of each bird). The whole country abounds in birds of every kind known in the temperate zone. Caged birds are found in almost every house. Fish are caught in great plenty on the Great Sea and in Galilee; and one at least of its varieties is painted on the monuments in Egypt. Reptiles are abundant, especially lizards, tortoises, geckos and chameleons. The common frog and tree-toad abound in wet places. Snakes are not very numerous, and none large. There are three species of scorpion. Mollusks are very numerous, in more than one hundred varieties. Butterflies are as numerous, in proportion, as the flowers. Palestina (Palestine ). (Hebrew: PELESHETH ); ( Exodus 15:14; Isaiah 14:29; Joel 3:4; in Psalm 60:8. Philistia, which was a synonymous term at one time).

Palestine in the Scripture means Philistia, only (which see) Pallu (“distinguished” ) Son of Reuben ( Exodus 6:14).

Palluites, the Descendants of Pallu ( Numbers 26:5).

Palmerst (“palm of Christ” ) Castor-oil plant ( Jonah 4:6).

Palmer-worm A voracious, hairy caterpillar, which does great damage to fruit-trees, and other vegetation ( Joel 1:4).

Palmoni (“that certain” ) An expression used to designate a person without calling him by name ( Daniel 8:13). Palm-tree (Hebrew: TAMAR; Greek: phoinix ). The variety most common in the East is the date-palm (phaenix dactylifera). The palm-tree was always associated with Palestine; the name Phoenix being probably derived from Phoenicia. The coins of Vespasian, commemorating the conquest of Jerusalem by Titus, represent a woman of Judaea, weeping under a palm-tree. The date-palm is endogenous (growing from the end); its average height is about 70 feet About 8 years after being planted, it yields fruit, averaging about 100 pounds, and continues productive for 100 years. Dates take the place of bread to a large extent in the East, and all the other parts of the tree are used for building, fencing, roofs, mats, baskets, couches, bags, etc. There is a saying with the Arabs that “The palm-tree has 360 uses.” Jericho, “The City of Palm-Trees” ( Deuteronomy 24:3; Judges 1:16; 3:13). The palm-groves of Jericho were always famous. (the pruning of the palm tree) It is alluded to in Genesis 14:7, and in 2 Chronicles 20:2. (the palm), in the vision of Ezekiel ( Ezekiel 47:19, 48:28). (the house of dates) suggests that there were palms in the district of the Mount of Olives, whence the people “took branches of palm-trees and went forth to meet him” ( John 12:13): “Dwelt under the palm-tree of Deborah” ( Judges 4:5). Women were named after the palm-tree, as the wife of , named (Genesis 38; also in 2 Samuel 13:1, and 14:27). Its form used in decoration in the Temple ( 2 Chronicles 3:5; 1 Kings 6:29,32,35; 7:36), and in Ezekiel’s vision ( Ezekiel 40:16; 41:18). “The righteous shall flourish like the palm-tree” ( Psalm 92:12). Its grace — the lofty and ever-green foliage, cresting the top of the tree, near to heaven — all suggest abundant illustration. The Jews commemorated victories by carrying palms (1 Macc. 13:51; Esdras 2:44- 47), etc. Also, the glorified are mentioned in Revelation 7:9, as “clothed with white robes, and palms in their hands. . Palsy (Greek: paralusis, relaxation ). An abolition of function whether of intellect, special sensation, or voluntary motion. To destroy action or energy; a disabling of the nerves of a part of a body, afterward also of the whole body ( Matthew 4:24). The withered hand was an instance, cured by Jesus ( Mark 3:1).

Palti (“deliverance of Jah” ) Son of Raphu, a spy ( Numbers 13:9).

Paltiel (“deliverance of God” ) Son of Azzan and prince of Issachar ( Numbers 24:26).

Paltite (“the descendants of Pelet” ) One of David’s men ( 2 Samuel 23:26).

Pamphylia A province of Asia (Minor), on the south coast, bordering the same sea as, and; west of Cilicia ( Acts 20:5; 2:5). The sea is now called Adalia, from the ancient Attalia. The region was only 20 miles wide, inland, between Taurus and the sea. Paul here first entered Asia, having just left Cyprus, landing at Perga ( Acts 13:13), where John Mark left him and Barnabas. The language seems from Luke’s account ( Acts 2:10), to have been corrupted to some local dialect. The region is now thinly peopled, with a few towns along the coast, in the midst of fine orchards, surrounded by fertile fields. Ruins here and there mark ancient sites.

Pannag Some kind of spice, or aromatic plant exported from Palestine at Tyre ( Ezekiel 27:17). It may possibly have been a flavoring substance used in bread. The Syriac renders it millet.

Paper-reeds . “Paper reeds by the brooks” in Isaiah 19:7, should read “meadows by the river” (Nile).

Paneas (. ) Paphos In Cyprus at the west end of the island (Salamis being at the east end And a road between); the seat of the Roman governor, Sergius Paulus, who “believed” after hearing Paul and Barnabas ( Acts 13:12). Elymas (magi, soterer ), was struck with blindness (for a season), as a punishment for deceiving people with his magic. They had a fine temple in honor of Aphrodite (Venus), who was worshiped, and was fabled to have risen from the sea at this place (Homer, Odyssey viii. 362). The temple was at a place now called Kuklia, some distance from the new town called Baffa.

Papyrus (reed ). (Hebrew names: agmon, gome, aroth, kaneh ). A tall reed (3 to 6 feet, angular), with a broom-shaped head, formerly lining the Nile banks, and growing elsewhere in marshes in Egypt and Palestine. Its lower part was used for food, after cooking. It is without leaves, and the pulp was used for making paper. Some ancient specimens of the papyrus (covered with writing and drawings), are to be found in the Abbott Museum, New York, (and in several museums in Europe). See page 106 in the book. The several words translated “reed” in the A.A., are: 1. AGMON , a rush. In Job 40:26, it is asked, “Canst thou put a rush through the nose of the crocodile?” as you do through the gills of a fish: 2. gome , the papyrus, paper-reed ; translated rush and bulrush. The word occurs four times: when Moses was hid in a boat made of papyrus, in Exodus 2:3; in the notice of the skiffs or canoes of the Ethiopians ( Isaiah 18:2); and as a reed in Isaiah 35:7, and in Job 8:11. The stem is three inches thick at the base, and ten to sixteen feet long. The Abyssinians use it for light boats. There were other similar plants of which boats were also made. See the picture, Egyptians making a papyrus boat, on page 122 in the book. The papyrus (paper) was made from the soft pulp, which is cellular, and could be sliced very thin. These slices were cut as long as the paper was to be wide, and were laid side by side, and other slips laid ever the seams and gummed into place, until the whole was of the required size and thickness. The papyrus-reed grows in Syria, in the marsh of the Huleh (from which place Antigonus got it to make cordage for his ships), on Gennesaret, in Sicily, in Abyssinia, along the White Nile, and in Nubia. There is another species in Palestine, growing near Caiffa, under Carmel. This has a top like an umbrella. The true papyrus hangs the top on one side, like a broom. The Arabs use both kinds for mats, roofs and walls for their huts. 3. aroth (once only as paper-reeds in Isaiah 19:7), green herbage, such as grows in wet, marshy places. 4. achu (flag in Job 8:11, and meadow in Genesis 41:2,18). Some water-plant, eaten by cattle; perhaps the beautiful Flowering Rush, or it may be the Edible Rush. 5. SUF (flags in Exodus 2:3,5, where the boat containing Moses was laid; flags in Isaiah 19:6, and reeds in Jonah 2:5). Weeds. The Red Sea is called Yam Suf, by the Arabs — Sea of Weeds. Suf is a term for all marine vegetation. 6. KANEH, a cane (stalk of wheat or grain in Genesis 41:5,22; branches of a candlestick in Exodus 25:31; a measure equal to six cubits in Ezekiel 40:5; and in anatomy, the name of the bone between the shoulder and the elbow in Job 31:22). 7. Greek kalamos . Used for a reed growing, a measuring-rod ( Revelation 11:1, etc.), and a reed-pen ( 3 John 1:13). There was a fragrant reed also, KENEH BOSEM ( Ezekiel 30:23), and KANEH HATTOB ( Jeremiah 6:20). The Calamus aromaticus is very fragrant, and is used for perfume in ointments. The lemon-grass is another aromatic reed or grass. Parable (Hebrew: MASHAL; Greek: parabole; Latin: parabola ). A similitude, a comparison. . The Hebrews used the term mashal (similitude) for the Proverbs ( 1 Samuel 10:12; 14:13), prophesy ( Numbers 23:7), enigmas ( Psalm 78:2), and narrative ( Ezekiel 12:22). The parable was used by the Hebrew teachers from the earliest times, and especially by Hillel, Shammai and other great Rabbis just before the Christian era. The parable is a low form of speech, adapted to the ignorance of the great mass of mankind. The Scribes had a kind of parable that was understood by the few only, and therefore it is said that the Sermon on the Mount was open and plain instruction, and “not as the Scribes.” Jesus chose this form of teaching the people, who were spiritually blind and deaf ( Matthew 13:13). The parable attracts, and if understood, is remembered, yet sometimes the meaning is lost. There were probably many parables spoken which were not recorded ( Matthew 13:34). The number is about 30 or 31. The parables of Jesus are the most characteristic and beautiful portions of his teachings, full of interest to the youngest and instruction to the oldest, conveying, in delightful narratives, the profoundest truths relating to his kingdom, of which we become sensible in proportion as our views of religion rise into the spiritual and ideal. All outward things take on a fuller meaning and have a richer color and brighter light. The great object of Jesus was to manifest himself, and his parables do this by laying bare the hearts of men. The interpretation of the parables belongs to the highest order of Biblical exegesis, requiring knowledge, spiritual discernment, taste and tact, and a well-balanced mind. There are no rules applicable to this work. It may be noticed that there seems to be but one leading idea in each parable. The aim is ethical, and is not poetical, the story being told for the sake of the lesson. It is extremely difficult to classify the parables. The chronological order is given as near as may be in the article about . It does not appear that they were delivered in any order or sequence, but in answer to inquiries, or called forth by certain circumstances from time to time. In the following table only one reference is given; the others can be found in the article about . GROUP 1. — RELATING TO CHRIST’S KINGDOM. 1. Wicked Husbandmen ( Matthew 21:33-44). The fate of those who abuse their privileges and refuse to enter the kingdom. 2. The Rich Fool ( Luke 12:16-21). The vanity of all worldly things without the kingdom. 3. The Marriage of the King’s Son ( Matthew 22:1-14). Danger of rejecting the invitations of the kingdom. 4. The Barren Fig Tree ( Luke 13:6-9). Danger of delay. 5. The Great Supper ( Luke 14:15-24). Outward privileges useless without a personal use of the means of salvation. 6. The Pearl of Great Price ( Matthew 13:45,46). The kingdom to be sought for alone. 7. The Hidden Treasure ( Matthew 13:44). Sacrifice for the kingdom when found. 8. The Rich Man and Lazarus ( Luke 16:19-31). The kingdom in the estimate of God and of man. GROUP 2. — CHRIST’S KINGDOM IN THE HEART. 9. The Sower ( Matthew 13:3-8). Preparation of the heart. 10. The Seed Growing Secretly ( Mark 4:26-29). The kingdom grows in the heart silently and constantly. 11. The Tares and the Wheat ( Matthew 13:24-30). Difficulties in the way of the kingdom. 12. The Mustard-seed ( Matthew 13:31,32). Outward growth of the kingdom. 13. The Leaven (yeast) in the Meal (Matthew 1333). Inward growth. GROUP 3. — MANIFESTATION OF THE KI:NGDOM. 14. The Two Debtors ( Luke 7:41-43). The kingdom appears in obedience springing from love. 15. The Good Samaritan ( Luke 10:30-37). Aid in love, which knows no limits and spares no pains. 16. The Two Sons ( Matthew 21:28). In the obedience of deeds not words. 17. The Unmerciful Servant ( Matthew 18:23-35). In mercy and forgiveness without limit. 18. The Unjust Steward ( Luke 16:1-9). In wise and energetic improvement of temporal advantages. 19. The Friend at Midnight ( Luke 11:5-8). In constant prayer. 20. The Unjust Judge ( Luke 18:1-8). Persevering prayer. 21. The Pharisee and Publican ( Luke 18:9-14). In humility and contrition. 22. The Laborers in the Vineyard ( Matthew 20:1-16). 23. The unselfish rejoicing in the salvation of others. The Lost Sheep (Matthew 17). 24. The Lost Piece of Money ( Luke 15:8-10). 25. The Prodigal Son ( Luke 15:11-32). In acknowledging the wisdom and beauty of receiving sinners, and in a missionary spirit. 26. The Unprofitable Servant ( Luke 17:7-10). Confessing all that we can do is nothing. 27. The Ten Virgins ( Matthew 25:1-13). Preparation for the coming of the Lord. 28. The Talents ( Matthew 25:14-30). Active preparation for the coming of the Lord. GROUP 4. — THE CONSUMMATION OF THE KINGDOM. 29. The Pounds ( Luke 19:11-27). The final reckoning. 30. The Draw-net ( Matthew 13:47-50). The final separation.

Parah (“cow” ) Five miles northeast of Jerusalem. The name is continued in Wady Farah (mouse,), the Arabs keeping the sound only of the ancient name, as they have done in many other cases. Dr. Barclay claims this wady for the ancient locality of , where John was baptizing; for there is a large intermitting fountain there ( John 3:23; City of the Great King, 558). Khurbet Farah (“ruin of”) lies on the fork between Wady Tuwar and Wady Farah ( Joshua 18:23).

Paran (“place of caves” ) Name of a mountain and a wilderness. The mountain is only mentioned in two poetical passages ( Deuteronomy 33:2; Hab. 3:3). This name is preserved in Wady FARAN (faran), in Sinai; and the mountain is probably that now called Serbal, one of the grandest in the region (Bartlett, Forty Days; Stanley). The wilderness is described minutely in the Scriptures; and had Palestine on the north, Arabah on the east, and Sinai on the south; corresponding to the desert Et Tyh (the wandering) of the present (see ). This region is not a desert, or a wilderness, but is called by the Hebrews Midbar (pasture-land).

Parbar ( 1 Chronicles 26:18 ). An open porch, or some structure on the west side of the Temple court.

Parched Ground In Isaiah 35:7. Hebrew: SHARAB , should be read “mirage,” a peculiar deceptive appearance of the heated air, by which you are led to think you see trees, houses, water, etc., at a distance.

Parlor The king’s audience chamber ( Judges 3:20-25).

Parmashta (“superior” ) Son of Haman (Esth. 9:9).

Parmenas (“abiding” ) A deacon ( Acts 6:5).

Parnach (“delicate” ) Ancestor of Elizaphan ( Numbers 34:25).

Parosh (“a flea” ) 2,172 descendants of Parosh who returned from captivity ( Ezra 2:3). Another 150 males accompanied Ezra ( Ezra 8:3). They assisted in building the wail of Jerusalem ( Nehemiah 3:25), and sealed the covenant ( Nehemiah 10:14).

Parshandatha (“interpreter” ) Oldest of Haman’s sons, slain by the Jews (Esth 9:7).

Part (Hebrew: PELECH, circuit or district). Used in reference to Jerusalem, Beth-haccerem, Mizpah, Beth-zur and Keilah ( Nehemiah 3:9).

Parthia ( Acts 2:9). The Parthians here meant were Jews only, who were present at Jerusalem on the day of Pentecost. Originally it was a small mountainous district Northeast of Media, between Aria and Hyrcania, but afterward included a large district. The country is mountainous, climate pleasant, soil fertile, well watered by many small streams (which do not reach the seas, but are absorbed in the ground), and has many ruin., of ancient cities, such as Ctesiphon, Akker-kuf El Hammam and Takt-i-Bostan, some of the most remarkable Oriental remains, which are evidence of a former state of prosperity and wealth. It is now a part of Persia. The first known of this Scythian people is of the time of Darius Hystaspis; although it is supposed that Cyrus annexed their territory to his empire (B.C. 550). They were in Xerxes great army in Greece. Alexander gave their country to Eumenes. The Parthian Empire began under Arsaces, B.C. 256, and extended from the Tigris to India, and from the Chorasmian desert to the Southern Ocean. It was the only power that opposed Rome with final success. The Roman general, Crassus, was defeated by them at Carrhae (Harran). (R. K. Porter).

Partridge (KORE). The desert partridge, used as a simile by David when pursued by Saul ( 1 Samuel 26:20), and as a simile of a man who reaps what he does not sow ( Jeremiah 17:11). They are very prolific, laying twenty or more eggs. There are several species in Palestine. The word KORE may also include the black partridge of India and the sand grouse, which latter is very common in Syria.

Paruah (“blossoming” ) Father of Jehoshaphat ( 1 Kings 4:17).

Parvaim From whence gold was brought for the ornamentation of the Temple ( Chronicles 3:6). The Sephar of Genesis 10:30, which was a mountain, and probably the same as Ophir. Others hold that Parvaim means Eastern, as the modern Levant does, and therefore say that the text means only eastern gold. Pliny mentions a Barbatia on the Tigris (vi. 32).

Pasach (“cut up” ) Son of Japhlet ( 1 Chronicles 7:33).

Pasdammim (“hand of confusion” ) Ephes Dammim ( 1 Chronicles 11:13). Where a fierce conflict with the Philistines occurred. Damun is a ruin, three miles east of Socho, but it is not identified beyond dispute.

Paseah (“lame” ) 1. Son of Eshton ( 1 Chronicles 4:12). 2. Ancestor of Nethinim, who returned from captivity ( Ezra 2:49). 3. . Ancestor of the Jehoiada who assisted in repairs of the “old gate” ( Nehemiah 3:6).

Pashur (“prosperity” ) 1. Son of Malchiah, one of the princes in the court ( Jeremiah 38:1). The name of a family of priests of the house of Malchijah ( Jeremiah 21:1). 2. Another priest, son of , and governor of the house of the Lord. He was opposed to Jeremiah in Jehoiakim’s reign, and for the indignity his name was changed to (terror on every side), ( Jeremiah 20:1-6). 3. Father of (4) ( Jeremiah 38:1).

Passage (Hebrew: EBER, MAABAR, MAEBARAH ). A river ford or mountain pass ( 1 Samuel 13:23). .

Passengers (Hebrew: ORERIM ). Those who go right on their ways. “The valley of the passengers” means the valley where Gog’s multitude were to be buried ( Ezekiel 39:11).

Passion Suffering of the Lord on the cross ( Acts 1:3). Passover (Hebrew: PESACH; Greek Pascha ). The first of the three great annual festivals of the Hebrews, held in Nisan, 14th to 21st. There are several distinct passages relating to the Passover in Exodus and Deuteronomy, where its original intention, the unleavened bread, the firstborn sanctified, are mentioned, and the paschal lamb. In Exodus 23:14-19, the paschal lamb is mentioned as My Sacrifice, and the feast is called “of unleavened bread.” The redemption of the firstborn is noticed in Exodus 24:18-26. In Deuteronomy 16:1-8, the command is given to keep the Passover in Jerusalem. A lamb was roasted whole — not a bone of it to be broken — and eaten entirely, the same night, with bitter herbs; if not all eaten, the remnant to be burned. The blood of the victim was to be sprinkled on the door-post. The meaning was to commemorate the Exodus from Egypt, when the Lord passed over the firstborn of the Hebrews and smote those of the Egyptians. The Rabbis affixed the penalty of whipping to anyone who should not kill the paschal lamb in the Court of the Temple, and separated the people into three companies at that time to avoid confusion. During the killing trumpets were blown and the Hallel was sung by the Levites. , . The position of sitting down to the meal or reclining was adopted by the Hebrews as a sign of their freedom, as though lust out of Egypt. The use of wine haft no place in the original institution, but was sanctioned by Jesus both in the Passover and the Lord’s Supper. It has been debated whether the Lord ate the Passover the last time on the same day as the Jews did or the evening before; but the frequent references to the evening by all the Evangelists, without hesitation as to the time, leaves no doubt that it was eaten at the usual time. The Sadducees and Pharisees differed as to the proper day. Jesus, the Christ, was himself the Paschal Lamb, the spiritual Passover, of whom the Hebrew rite was a type. Pastor (Hebrew: roeh, a shepherd ), (Jereremiah 2:8); also applied to , the Great Shepherd’ ( Jeremiah 26:31), and to the spiritual ministers of a church ( Ephesians 4:11). . . Pasture To those who had large flocks and herds, an abundance of pasturage and water were of great importance. , and , moved from place to place in order to obtain these essentials.

Palestine is well adapted to grazing. Figuratively it is applied to the spiritual wants of the people of God ( Psalm 23:2). .

Patara The seaport of Xanthus, near the coast, in Lycia. It was devoted to the worship of Apollo (Hor. Odes, iii. 4, 64), and the coins of the district exhibit traces of the respect paid to the divinity. Some of the ruins — among which are a triple arch of a gate of the city, and a ruined theatre, baths, temples, etc. — indicate a once populous and important city; such as it probably was at the time of Paul’s visit ( Acts 21:1,2), when it was an emporium of commerce between the east and west coasts of the Levant (see Livy, xxxvii. 16; Beaufort’s Karamania, Ionian Ant. of the Dilettanti Soc., and Fellows).

Patheus PETHAHIAH, the Levite (1 Esdras 9:23).

Pathros A district in Egypt, and a Mizraite tribe. Patriarch (Greek: patriarches ). Head of the family or tribe ( Hebrews 7:4; Acts 7:8, 2:29). It is a title of many of the ancestors of the Hebrews as David, Abraham, Noah. They were the head of the religious faith and practice, as well as leader and judge in civil affairs, and represented God who is the great father of all men. When the Temple worship took the place of family worship the patriarch became a sheikh, and was no longer a priest. The Arabs still keep up this form of government in civil affairs, but not in religious. Patmos ( Revelation 1:9 ). A rocky island, south of Samos — one of the Sporades, in the Icarian Sea, a part of the Aegean Sea — 15 miles around; divided almost in two by a narrow isthmus, on the east side of which are the town and harbor, and near them, on a hill, to, the south is the monastery of “St. John the Divine (built by Alexius Comnenus). In the library of this church are many ancient manuscripts, two of which contain an account of John after the Ascension. There are no forest-trees, but many flowering shrubs and plants. Walnut and fruit-trees are grown in orchards; and the wine is famous for its strength and flavor. Now called Patina, and Palmosa. Population: 4,000. (See Patmos and the Seven Churches).

Patrobas A Christian at Rome ( Romans 16:14).

Patroclus (“famous from his father” ) Father of Nicanor (2 Macc. 8:9).

Pau (“bleating” ) The capital of Hadar ( Genesis 36:39). Paul (Hebrew: SAUL ). He was a Benjamite, a native of Tarsus, Cilicia, and was born about A.D. 5, a free Roman citizen (by descent from his father). He had a sister (whose son is mentioned), and perhaps other sisters, as well as brothers, some of whose names may possibly be those given by Paul in his Epistle to the Romans, as Andronicus, Junia, and Herodion. Tarsus was then the rival of Athens and Alexandria as a seat of learning, where Paul began that acquaintance with the classical writers which was continued when he went to Jerusalem as a pupil of Gamaliel, who was a strict Pharisee, and well known by his title of “The Glory of the Lord,” and “Rabban” (Our Master) It seems to have been the intention of his parents to fit him for the rabbinical profession. It was the custom to teach every son a trade, and he was brought up to the making of tent-cloth (from goats’ hair, called cilicia). These black tents are now used in Syria, and are mentioned by the ancient poets. While yet a young man he showed a great zeal for the law of Moses (Judaism), in consenting and assisting at the stoning of Stephen, by holding the cloaks of those who threw the stones. The main events of his life, as given by Luke, and by himself, are: — His conversion; labors at Antioch; the first missionary journey, in which he assumed the character of the Apostle to the Gentiles: the visit to Jerusalem, to settle the relation of the Gentile and Jewish converts; the introduction of the Gospel into Europe; the third missionary journey, during which time he wrote the four great Epistles; the arrest, imprisonment, voyage to Rome, and death. The chronology and details are given in the table below. Personally, Paul is almost unknown to us, unless we accept tradition and the statements of the ancients. The portrait given (p. 237 of the book) represents the idea that the artist formed of him hundreds of years after his death, and it is only interesting to us as a relic of early Christian art. From the Gospels we learn that he was of a subtile, tenacious and versatile intellect; intolerant before, but, after his conversion, tolerant of the opinions of others; of a weak bodily presence, and a poor voice; but full of fresh ideas, and so thoroughly systematic and persistent as to deserve the name of the chief founder of the Christian Church. Stephen is called the forerunner of Paul (“the blood of the first martyr, the seed of the greatest apostle”); and he was his anticipator in spirit and power, as may be seen in his defense before the Sanhedrin, wherein he gave a critically just and true summary of the Jewish Church — denouncing the local worship, and bringing out the spiritual element in its history. The substance of the whole speech, and its style, seems to have been thrown over Paul’s spirit, like the mantle of the prophet. His mission to Damascus was to arrest the disciples of Jesus there, and bring them to Jerusalem for trial and punishment, as apostates from the Jewish Church. On the way he was arrested by a miracle, converted by receiving knowledge of the truth; was consecrated by Ananias; and, after his recovery from the temporary blindness, began his work for the new cause, in the synagogue at Damascus, by preaching Jesus the Christ to the Jews, and Jesus the Son of God to the Gentiles. His preaching naturally excited the rage of his late friends and employers, who regarded him as an apostate and a dangerous man, and aimed at his life; when he was obliged to escape from the city by night, his friends letting him down from a window in the wall in a basket. His return to Jerusalem (after three years’ absence), as a disciple, only caused alarm to the brethren, who remembered his zeal against them, in the case of Stephen and as the high priest’s officer, until he was introduced as a believer by Barnabas. Being driven out of the city in a short time by the Jews, he returned by Caesarea to Tarsus, from whence he was summoned by Barnabas to come to Antioch to help in the gospel work. On account of the famine, predicted by Agabus, Barnabas and Saul were sent to Jerusalem with a contribution for the poor there; and on their return, John Hark (nephew of Barnabas), accompanied them as an assistant. It was on the first missionary journey, while they were in Cyprus, that his name was changed from Saul to Paul, which was the Greek form of the name, — as Jason is for Jesus, Pollio for Hillel, Alphaeus for Clopas, etc. Paul and Barnabas were again sent to Jerusalem, to have a decision made, by the apostles and elders, on the question of circumcision; when Peter declared the fact that God himself had set the seal of the gift of the Holy Ghost on the Gentile as well as on the Jew convert. Before setting out on his second missionary journey Paul separated from Barnabas, because he could not trust Hark, who had left them at a critical time on their first journey; so Paul took Silas instead of Barnabas, and Barnabas took Hark with him. The business of the next year was founding churches in Phrygia and Galatia, which he did with great success. In a vision, the spirit of Jesus turned him back from Bithynia; and while at Troas, in the form of a man of Macedonia (in another vision), directed him to carry the gospel into Europe, in the memorable words, “Come over into Macedonia and help us.” The style of the narrative in Acts intimates, in the change from “they” to “we,” that Luke, the writer went with Paul from Troas. They preached from city to city for nearly a year, and passed on into Greece (to Athens). Here he set forth the gospel in the synagogue, the marketplace, and, by invitation, in the venerable assembly of the Areopagus, where were gathered the most polished men of the foremost seat of learning in the world, who were acute, witty, shrewd, and most intensely scornful. He exposed the folly of their superstitions with exquisite tact and ability, and unfolded the character and claims of the “unknown God” whom they were already worshiping unintelligently. But he made very little impression on the popular religion, probably because his simple faith, having no splendid show of material accession, could not be expected to take the place of their highly poetical mythology, which was celebrated by the most magnificent displays of temples, vestments, processions, and sacrifices. A year and a half in Corinth was spent in preaching and working at his trade, with better results than at Athens. Again at Ephesus, he made so many friends that the idol-makers became alarmed for the business, and stirred up a tumult against Paul. They made small copies of the temple and image of Diana, which were used in private houses, or carried on journeys; and Paul declared that they were “no gods,” but that Jesus the Christ was the only proper object of worship as the Son of God. and . After another visit to Macedonia, Greece, and Illyria, he turned toward Jerusalem for the fifth and last time. On the way there occurred, at Miletus, one of the most affecting incidents in the whole story of his life. The elders of the church at Ephesus had come to Miletus to meet him. He was over sixty years of age, naturally feeble of body, always a hard worker, and it seemed probable that this was their last interview. He recalled his labors among them, assuring them that his single object haft always been the preaching the gospel of Jesus; and referred to the dangers through which they all had passed, and those that the Holy Spirit had predicted were to come, and to his determination to press on, as though his life was in his hand, and entreated them to follow him for the sake of their Lord Jesus. The visit to Jerusalem seemed to his friends at Caesarea also to be dangerous; and Agabus, who had 17 years before proved himself a prophet, showed Paul that he would be put in bonds if he went up to the city. The story cannot be told in better words than Luke uses, in the 21st and the following chapters of Acts. His enemies had determined on his destruction, and watched for an opportunity and were finally compelled to invent an accusation on the pretext that Paul had taken some Greeks into the Temple, and thereby had broken the Law of Moses, and had polluted the Holy House. He was rescued from the furious mob of Jews by the Roman soldiers, and also protected on account of his Roman citizenship; but was for years kept in chains, without trial, with occasional examinations before the governor and the king (which, it is more than suspected, were for the purpose of extorting a bribe from Paul or his friends), and was finally sent to Rome, on his appeal to Caesar. Luke’s account of the voyage has been most severely criticized, and found to agree with the nature of the region, climate, winds, coasts, habits and superstitions of the people, and even the make of the ships at that age; and since its purpose was to follow the spiritual Paul chiefly, has been shown to be one of the finest and truest records extant (see ). Of Paul’s death almost nothing is known. Tradition affirms that he was beheaded at Rome, where a grave is now shown, which is honored with a monument. His personal appearance had little to command admiration, or even respect. A small figure, a bald head, with weak eyes and a hooked nose, like some of the Jews of our day — and, added to these, feeble health — makes a whole that would excite, besides ridicule, only sympathy, until we become acquainted with the great soul and ardent spirit that was the tenant of this poor frame. He is one of the most wonderful characters known to history. Called to a peculiar work, he was most peculiarly adapted to that work from nature, education and circumstances, and most nobly did he succeed. His labor in establishing the Church in many cities and countries occupied nearly thirty years of constant application — in traveling, preaching, writing and working with his own hands at his trade; some of the time, even while a prisoner, chained to a guard, or in a cell, ending, when he was “ready to be offered,” in his death at the age of nearly 70 years. . He was a poor mechanic, and in the eyes of the Greeks and Romans was of an origin as hateful as that of the Jews, who are called the enemies of mankind; and, as his enemies said, he was of a physical presence that was weak, and had a contemptible speech; yet he did more than any other man to set in motion those new ideas that were to lift mankind up out of the darkness of superstition, purify their minds from the errors of ages, open their hearts to the great truths of the oneness of God, and the brotherhood of men, and the value of a good and true life; enforcing these great truths by a life equally great, full of bravery, self-sacrifice, and self-denial, and which have gained power to crush and scatter the paganism of the Greek and Roman world. This work was not done without pain, and danger, and toil. From the very beginning he suffered hardship, risk of life from his former associates; continued in long journeys by sea and land; shipwreck; stoning by an infuriated mob; exposure to the fury of wild beasts in the amphitheater; and finally loss of life by violence. If privation, suffering, patience, and perseverance-warmed by zeal and tempered with wisdom and love, elevated and polished by scholarship and brilliant talents, inspired with the knowledge of the Divine Spirit, and all these qualities softened with a charming urbanity that was never laid aside — if all these rare endowments can build an enduring memorial in the earth, surely among the immortals in the memory of men will be found, along with the names of Adam, Moses, David, Solomon, and Jesus, the noble name of Paul the Apostle. Already his epistles are printed in a hundred and fifty languages; read by as many millions, and churches are dedicated to his name in every Christian city in the world. TABLE OF EVENTS IN THE LIFE OF PAUL THE APOSTLE A.D. 5 Born in Tarsus, in Cilicia — Acts 22:3 A Roman citizen by birthright. A Pharisee — Philippians 3:5 By trade a tent-maker. (Goat’s hair—Cilicia) — Acts 18:3 20 At the school of Gamaliel, Jerusalem — Acts 22:3 30 Assists in stoning Stephen — Acts 7:58 Makes havoc of the Church — Acts 8:4 36 Goes to Damascus to persecute the disciples — Acts 9:2 Baptized. Begins to preach Jesus the Crucified — Acts 9:18,20 Journey into Arabia; return to Damascus — Galatians 1:17,38 Escape from Damascus in a basket ( 2 Corinthians 11:33) — Acts 9:25 Goes up to Jerusalem. Disciples afraid of him — Acts 9:26 Introduced by Barnabas: preached the Lord Jesus — Acts 9:27 39 Driven out of Jerusalem; goes to Tarsus — Acts 9:30 40 At Antioch. Preaches to the Gentiles — Acts 11:25 Disciples first called Christians in Antioch — Acts 11:26 Two Roman, three Jewish scourgings — ( 2 Corinthians 11:24-26). 42 Agabus prophesies a famine — Acts 11:28 44 Barnabas and Saul sent to Jerusalem 45 Joined by Mark, Barnabas’ sister’s son — Acts 12:25 Barnabas and Saul “separated” for the work — Acts 13:2 THE FIRST MISSIONARY JOURNEY. Antioch to Seleucia — Acts 13:4 In Cyprus at Salamis. Paphos — Acts 13:8 Saul’s name changed to Paul. Elymas blinded — Acts 13:9 Sailed from Paphos to Perga, in Pamphylia — Acts 13:13 Antioch in Pisidia. Discourse to the Jews — Acts 13:14 The Gospel preached to the