Shareware Overload Trio 2/Shareware Overload Trio Volume 2 (Chestnut CD-ROM).ISO/dir32/easton-5.zip/T0002900

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$$T0002900
\Perfection\
See SANCTIFICATION »T0003212.

$$T0002901
\Perfumes\
were used in religious worship, and for personal and domestic
enjoyment (Ex. 30:35-37; Prov. 7:17; Cant. 3:6; Isa. 57:9); and
also in embalming the dead, and in other funeral ceremonies
(Mark 14:8; Luke 24:1; John 19:39).

$$T0002902
\Perga\
the capital of Pamphylia, on the coast of Asia Minor. Paul and
his companions landed at this place from Cyprus on their first
missionary journey (Acts 13:13, 14), and here Mark forsook the
party and returned to Jerusalem. Some time afterwards Paul and
Barnabas again visited this city and "preached the word"
(14:25). It stood on the banks of the river Cestrus, some 7
miles from its mouth, and was a place of some commercial
importance. It is now a ruin, called Eski Kalessi.

$$T0002903
\Pergamos\
the chief city of Mysia, in Asia Minor. One of the "seven
churches" was planted here (Rev. 1:11; 2:17). It was noted for
its wickedness, insomuch that our Lord says "Satan's seat" was
there. The church of Pergamos was rebuked for swerving from the
truth and embracing the doctrines of Balaam and the
Nicolaitanes. Antipas, Christ's "faithful martyr," here sealed
his testimony with his blood.

  This city stood on the banks of the river Caicus, about 20
miles from the sea. It is now called Bergama, and has a
population of some twenty thousand, of whom about two thousand
profess to be Christians. Parchment (q.v.) was first made here,
and was called by the Greeks pergamene, from the name of the
city.

$$T0002904
\Perida\
kernel, Neh. 7:57. (See PERUDA »T0002910.)

$$T0002905
\Perizzites\
villagers; dwellers in the open country, the Canaanitish nation
inhabiting the fertile regions south and south-west of Carmel.
"They were the graziers, farmers, and peasants of the time."
They were to be driven out of the land by the descendants of
Abraham (Gen. 15:20; Ex. 3:8, 17; 23:23; 33:2; 34:11). They are
afterwards named among the conquered tribes (Josh. 24:11). Still
lingering in the land, however, they were reduced to servitude
by Solomon (1 Kings 9:20).

$$T0002906
\Persecution\
The first great persecution for religious opinion of which we
have any record was that which broke out against the worshippers
of God among the Jews in the days of Ahab, when that king, at
the instigation of his wife Jezebel, "a woman in whom, with the
reckless and licentious habits of an Oriental queen, were united
the fiercest and sternest qualities inherent in the old Semitic
race", sought in the most relentless manner to extirpate the
worship of Jehovah and substitute in its place the worship of
Ashtoreth and Baal. Ahab's example in this respect was followed
by Manasseh, who "shed innocent blood very much, till he had
filled Jerusalem from one end to another" (2 Kings 21:16; comp.
24:4). In all ages, in one form or another, the people of God
have had to suffer persecution. In its earliest history the
Christian church passed through many bloody persecutions. Of
subsequent centuries in our own and in other lands the same sad
record may be made.

  Christians are forbidden to seek the propagation of the gospel
by force (Matt. 7:1; Luke 9:54-56; Rom. 14:4; James 4:11, 12).
The words of Ps. 7:13, "He ordaineth his arrows against the
persecutors," ought rather to be, as in the Revised Version, "He
maketh his arrows fiery [shafts]."

$$T0002907
\Perseverance of the saints\
their certain continuance in a state of grace. Once justified
and regenerated, the believer can neither totally nor finally
fall away from grace, but will certainly persevere therein and
attain everlasting life.

  This doctrine is clearly taught in these passages, John 10:28,
29; Rom. 11:29; Phil. 1:6; 1 Pet. 1:5. It, moreover, follows
from a consideration of (1) the immutability of the divine
decrees (Jer. 31:3; Matt. 24:22-24; Acts 13:48; Rom. 8:30); (2)
the provisions of the covenant of grace (Jer. 32:40; John 10:29;
17:2-6); (3) the atonement and intercession of Christ (Isa.
53:6, 11; Matt. 20:28; 1 Pet. 2:24; John 11:42; 17:11, 15, 20;
Rom. 8:34); and (4) the indwelling of the Holy Ghost (John
14:16; 2 Cor. 1:21, 22; 5:5; Eph. 1:14; 1 John 3:9).

  This doctrine is not inconsistent with the truth that the
believer may nevertheless fall into grievous sin, and continue
therein for some time. (See BACKSLIDE »T0000414.)

$$T0002908
\Persia\
an ancient empire, extending from the Indus to Thrace, and from
the Caspian Sea to the Red Sea and the Persian Gulf. The
Persians were originally a Medic tribe which settled in Persia,
on the eastern side of the Persian Gulf. They were Aryans, their
language belonging to the eastern division of the Indo-European
group. One of their chiefs, Teispes, conquered Elam in the time
of the decay of the Assyrian Empire, and established himself in
the district of Anzan. His descendants branched off into two
lines, one line ruling in Anzan, while the other remained in
Persia. Cyrus II., king of Anzan, finally united the divided
power, conquered Media, Lydia, and Babylonia, and carried his
arms into the far East. His son, Cambyses, added Egypt to the
empire, which, however, fell to pieces after his death. It was
reconquered and thoroughly organized by Darius, the son of
Hystaspes, whose dominions extended from India to the Danube.

$$T0002909
\Persis\
a female Christian at Rome whom Paul salutes (Rom. 16:12). She
is spoken of as "beloved," and as having "laboured much in the
Lord."

$$T0002910
\Peruda\
one whose descendants returned with Zerubbabel (Ezra 2:55);
called also Perida (Neh. 7:57).

$$T0002911
\Peter\
originally called Simon (=Simeon ,i.e., "hearing"), a very
common Jewish name in the New Testament. He was the son of Jona
(Matt. 16:17). His mother is nowhere named in Scripture. He had
a younger brother called Andrew, who first brought him to Jesus
(John 1:40-42). His native town was Bethsaida, on the western
coast of the Sea of Galilee, to which also Philip belonged. Here
he was brought up by the shores of the Sea of Galilee, and was
trained to the occupation of a fisher. His father had probably
died while he was still young, and he and his brother were
brought up under the care of Zebedee and his wife Salome (Matt.
27:56; Mark 15:40; 16:1). There the four youths, Simon, Andrew,
James, and John, spent their boyhood and early manhood in
constant fellowship. Simon and his brother doubtless enjoyed all
the advantages of a religious training, and were early
instructed in an acquaintance with the Scriptures and with the
great prophecies regarding the coming of the Messiah. They did
not probably enjoy, however, any special training in the study
of the law under any of the rabbis. When Peter appeared before
the Sanhedrin, he looked like an "unlearned man" (Acts 4:13).

  "Simon was a Galilean, and he was that out and out...The
Galileans had a marked character of their own. They had a
reputation for an independence and energy which often ran out
into turbulence. They were at the same time of a franker and
more transparent disposition than their brethren in the south.
In all these respects, in bluntness, impetuosity, headiness, and
simplicity, Simon was a genuine Galilean. They spoke a peculiar
dialect. They had a difficulty with the guttural sounds and some
others, and their pronunciation was reckoned harsh in Judea. The
Galilean accent stuck to Simon all through his career. It
betrayed him as a follower of Christ when he stood within the
judgment-hall (Mark 14:70). It betrayed his own nationality and
that of those conjoined with him on the day of Pentecost (Acts
2:7)." It would seem that Simon was married before he became an
apostle. His wife's mother is referred to (Matt. 8:14; Mark
1:30; Luke 4:38). He was in all probability accompanied by his
wife on his missionary journeys (1 Cor. 9:5; comp. 1 Pet. 5:13).

  He appears to have been settled at Capernaum when Christ
entered on his public ministry, and may have reached beyond the
age of thirty. His house was large enough to give a home to his
brother Andrew, his wife's mother, and also to Christ, who seems
to have lived with him (Mark 1:29, 36; 2:1), as well as to his
own family. It was apparently two stories high (2:4).

  At Bethabara (R.V., John 1:28, "Bethany"), beyond Jordan, John
the Baptist had borne testimony concerning Jesus as the "Lamb of
God" (John 1:29-36). Andrew and John hearing it, followed Jesus,
and abode with him where he was. They were convinced, by his
gracious words and by the authority with which he spoke, that he
was the Messiah (Luke 4:22; Matt. 7:29); and Andrew went forth
and found Simon and brought him to Jesus (John 1:41).

  Jesus at once recognized Simon, and declared that hereafter he
would be called Cephas, an Aramaic name corresponding to the
Greek Petros, which means "a mass of rock detached from the
living rock." The Aramaic name does not occur again, but the
name Peter gradually displaces the old name Simon, though our
Lord himself always uses the name Simon when addressing him
(Matt. 17:25; Mark 14:37; Luke 22:31, comp. 21:15-17). We are
not told what impression the first interview with Jesus produced
on the mind of Simon. When we next meet him it is by the Sea of
Galilee (Matt. 4:18-22). There the four (Simon and Andrew, James
and John) had had an unsuccessful night's fishing. Jesus
appeared suddenly, and entering into Simon's boat, bade him
launch forth and let down the nets. He did so, and enclosed a
great multitude of fishes. This was plainly a miracle wrought
before Simon's eyes. The awe-stricken disciple cast himself at
the feet of Jesus, crying, "Depart from me; for I am a sinful
man, O Lord" (Luke 5:8). Jesus addressed him with the assuring
words, "Fear not," and announced to him his life's work. Simon
responded at once to the call to become a disciple, and after
this we find him in constant attendance on our Lord.

  He is next called into the rank of the apostleship, and
becomes a "fisher of men" (Matt. 4:19) in the stormy seas of the
world of human life (Matt. 10:2-4; Mark 3:13-19; Luke 6:13-16),
and takes a more and more prominent part in all the leading
events of our Lord's life. It is he who utters that notable
profession of faith at Capernaum (John 6:66-69), and again at
Caesarea Philippi (Matt. 16:13-20; Mark 8:27-30; Luke 9:18-20).
This profession at Caesarea was one of supreme importance, and
our Lord in response used these memorable words: "Thou art
Peter, and upon this rock I will build my church."

  "From that time forth" Jesus began to speak of his sufferings.
For this Peter rebuked him. But our Lord in return rebuked
Peter, speaking to him in sterner words than he ever used to any
other of his disciples (Matt. 16:21-23; Mark 8:31-33). At the
close of his brief sojourn at Caesarea our Lord took Peter and
James and John with him into "an high mountain apart," and was
transfigured before them. Peter on that occasion, under the
impression the scene produced on his mind, exclaimed, "Lord, it
is good for us to be here: let us make three tabernacles" (Matt.
17:1-9).

  On his return to Capernaum the collectors of the temple tax (a
didrachma, half a sacred shekel), which every Israelite of
twenty years old and upwards had to pay (Ex. 30:15), came to
Peter and reminded him that Jesus had not paid it (Matt.
17:24-27). Our Lord instructed Peter to go and catch a fish in
the lake and take from its mouth the exact amount needed for the
tax, viz., a stater, or two half-shekels. "That take," said our
Lord, "and give unto them for me and thee."

  As the end was drawing nigh, our Lord sent Peter and John
(Luke 22:7-13) into the city to prepare a place where he should
keep the feast with his disciples. There he was forewarned of
the fearful sin into which he afterwards fell (22:31-34). He
accompanied our Lord from the guest-chamber to the garden of
Gethsemane (Luke 22:39-46), which he and the other two who had
been witnesses of the transfiguration were permitted to enter
with our Lord, while the rest were left without. Here he passed
through a strange experience. Under a sudden impulse he cut off
the ear of Malchus (47-51), one of the band that had come forth
to take Jesus. Then follow the scenes of the judgment-hall
(54-61) and his bitter grief (62).

  He is found in John's company early on the morning of the
resurrection. He boldly entered into the empty grave (John
20:1-10), and saw the "linen clothes laid by themselves" (Luke
24:9-12). To him, the first of the apostles, our risen Lord
revealed himself, thus conferring on him a signal honour, and
showing how fully he was restored to his favour (Luke 24:34; 1
Cor. 15:5). We next read of our Lord's singular interview with
Peter on the shores of the Sea of Galilee, where he thrice asked
him, "Simon, son of Jonas, lovest thou me?" (John 21:1-19). (See
LOVE »T0002322.)

  After this scene at the lake we hear nothing of Peter till he
again appears with the others at the ascension (Acts 1:15-26).
It was he who proposed that the vacancy caused by the apostasy
of Judas should be filled up. He is prominent on the day of
Pentecost (2:14-40). The events of that day "completed the
change in Peter himself which the painful discipline of his fall
and all the lengthened process of previous training had been
slowly making. He is now no more the unreliable, changeful,
self-confident man, ever swaying between rash courage and weak
timidity, but the stead-fast, trusted guide and director of the
fellowship of believers, the intrepid preacher of Christ in
Jerusalem and abroad. And now that he is become Cephas indeed,
we hear almost nothing of the name Simon (only in Acts 10:5, 32;
15:14), and he is known to us finally as Peter."

  After the miracle at the temple gate (Acts 3) persecution
arose against the Christians, and Peter was cast into prison. He
boldly defended himself and his companions at the bar of the
council (4:19, 20). A fresh outburst of violence against the
Christians (5:17-21) led to the whole body of the apostles being
cast into prison; but during the night they were wonderfully
delivered, and were found in the morning teaching in the temple.
A second time Peter defended them before the council (Acts
5:29-32), who, "when they had called the apostles and beaten
them, let them go."

  The time had come for Peter to leave Jerusalem. After
labouring for some time in Samaria, he returned to Jerusalem,
and reported to the church there the results of his work (Acts
8:14-25). Here he remained for a period, during which he met
Paul for the first time since his conversion (9:26-30; Gal.
1:18). Leaving Jerusalem again, he went forth on a missionary
journey to Lydda and Joppa (Acts 9:32-43). He is next called on
to open the door of the Christian church to the Gentiles by the
admission of Cornelius of Caesarea (ch. 10).

  After remaining for some time at Caesarea, he returned to
Jerusalem (Acts 11:1-18), where he defended his conduct with
reference to the Gentiles. Next we hear of his being cast into
prison by Herod Agrippa (12:1-19); but in the night an angel of
the Lord opened the prison gates, and he went forth and found
refuge in the house of Mary.

  He took part in the deliberations of the council in Jerusalem
(Acts 15:1-31; Gal. 2:1-10) regarding the relation of the
Gentiles to the church. This subject had awakened new interest
at Antioch, and for its settlement was referred to the council
of the apostles and elders at Jerusalem. Here Paul and Peter met
again.

  We have no further mention of Peter in the Acts of the
Apostles. He seems to have gone down to Antioch after the
council at Jerusalem, and there to have been guilty of
dissembling, for which he was severely reprimanded by Paul (Gal.
2:11-16), who "rebuked him to his face."

  After this he appears to have carried the gospel to the east,
and to have laboured for a while at Babylon, on the Euphrates (1
Pet. 5:13). There is no satisfactory evidence that he was ever
at Rome. Where or when he died is not certainly known. Probably
he died between A.D. 64 and 67.

$$T0002912
\Peter, First Epistle of\
This epistle is addressed to "the strangers scattered abroad",
i.e., to the Jews of the Dispersion (the Diaspora).

  Its object is to confirm its readers in the doctrines they had
been already taught. Peter has been called "the apostle of
hope," because this epistle abounds with words of comfort and
encouragement fitted to sustain a "lively hope." It contains
about thirty-five references to the Old Testament.

  It was written from Babylon, on the Euphrates, which was at
this time one of the chief seats of Jewish learning, and a
fitting centre for labour among the Jews. It has been noticed
that in the beginning of his epistle Peter names the provinces
of Asia Minor in the order in which they would naturally occur
to one writing from Babylon. He counsels (1) to steadfastness
and perseverance under persecution (1-2:10); (2) to the
practical duties of a holy life (2:11-3:13); (3) he adduces the
example of Christ and other motives to patience and holiness
(3:14-4:19); and (4) concludes with counsels to pastors and
people (ch. 5).

$$T0002913
\Peter, Second Epistle of\
The question of the authenticity of this epistle has been much
discussed, but the weight of evidence is wholly in favour of its
claim to be the production of the apostle whose name it bears.
It appears to have been written shortly before the apostle's
death (1:14). This epistle contains eleven references to the Old
Testament. It also contains (3:15, 16) a remarkable reference to
Paul's epistles. Some think this reference is to 1 Thess.
4:13-5:11. A few years ago, among other documents, a parchment
fragment, called the "Gospel of Peter," was discovered in a
Christian tomb at Akhmim in Upper Egypt. Origen (obiit A.D.
254), Eusebius (obiit 340), and Jerome (obiit 420) refer to such
a work, and hence it has been concluded that it was probably
written about the middle of the second century. It professes to
give a history of our Lord's resurrection and ascension. While
differing in not a few particulars from the canonical Gospels,
the writer shows plainly that he was acquinted both with the
synoptics and with the Gospel of John. Though apocryphal, it is
of considerable value as showing that the main facts of the
history of our Lord were then widely known.

$$T0002914
\Pethahiah\
loosed of the Lord. (1.) The chief of one of the priestly
courses (the nineteenth) in the time of David (1 Chr. 24:16).
(2.) A Levite (Ezra 10:23). (3.) Neh. 9:5. (4.) A descendant of
Judah who had some office at the court of Persia (Neh. 11:24).

$$T0002915
\Pethor\
interpretation of dreams, identified with Pitru, on the west
bank of the Euphrates, a few miles south of the Hittite capital
of Carchemish (Num. 22:5, "which is by the river of the land of
the children of [the god] Ammo"). (See BALAAM »T0000421.)

$$T0002916
\Pethuel\
vision of God, the father of Joel the prophet (Joel 1:1).

$$T0002917
\Petra\
rock, Isa. 16:1, marg. (See SELA »T0003264.)

$$T0002918
\Peulthai\
wages of the Lord, one of the sons of Obed-edom, a Levite porter
(1 Chr. 26:5).

$$T0002919
\Phalec\
(Luke 3:35)=Peleg (q.v.), Gen. 11:16.

$$T0002920
\Phallu\
separated, the second son of Reuben (Gen. 46:9).

$$T0002921
\Phalti\
deliverance of the Lord, the son of Laish of Gallim (1 Sam.
25:44)= Phaltiel (2 Sam. 3:15). Michal, David's wife, was given
to him.

$$T0002922
\Phanuel\
face of God, father of the prophetess Anna (q.v.), Luke 2:36.

$$T0002923
\Pharaoh\
the official title borne by the Egyptian kings down to the time
when that country was conquered by the Greeks. (See EGYPT
»T0001137.) The name is a compound, as some think, of the words
Ra, the "sun" or "sun-god," and the article phe, "the,"
prefixed; hence phera, "the sun," or "the sun-god." But others,
perhaps more correctly, think the name derived from Perao, "the
great house" = his majesty = in Turkish, "the Sublime Porte."

  (1.) The Pharaoh who was on the throne when Abram went down
into Egypt (Gen. 12:10-20) was probably one of the Hyksos, or
"shepherd kings." The Egyptians called the nomad tribes of Syria
Shasu, "plunderers," their king or chief Hyk, and hence the name
of those invaders who conquered the native kings and established
a strong government, with Zoan or Tanis as their capital. They
were of Semitic origin, and of kindred blood accordingly with
Abram. They were probably driven forward by the pressure of the
Hittites. The name they bear on the monuments is "Mentiu."

  (2.) The Pharaoh of Joseph's days (Gen. 41) was probably
Apopi, or Apopis, the last of the Hyksos kings. To the old
native Egyptians, who were an African race, shepherds were "an
abomination;" but to the Hyksos kings these Asiatic shepherds
who now appeared with Jacob at their head were congenial, and
being akin to their own race, had a warm welcome (Gen. 47:5, 6).
Some argue that Joseph came to Egypt in the reign of Thothmes
III., long after the expulsion of the Hyksos, and that his
influence is to be seen in the rise and progress of the
religious revolution in the direction of monotheism which
characterized the middle of the Eighteenth Dynasty. The wife of
Amenophis III., of that dynasty, was a Semite. Is this singular
fact to be explained from the presence of some of Joseph's
kindred at the Egyptian court? Pharaoh said to Joseph, "Thy
father and thy brethren are come unto thee: the land of Egypt is
before thee; in the best of the land make thy father and
brethren to dwell" (Gen. 47:5, 6).

  (3.) The "new king who knew not Joseph" (Ex. 1:8-22) has been
generally supposed to have been Aahmes I., or Amosis, as he is
called by Josephus. Recent discoveries, however, have led to the
conclusion that Seti was the "new king."

  For about seventy years the Hebrews in Egypt were under the
powerful protection of Joseph. After his death their condition
was probably very slowly and gradually changed. The invaders,
the Hyksos, who for some five centuries had been masters of
Egypt, were driven out, and the old dynasty restored. The
Israelites now began to be looked down upon. They began to be
afflicted and tyrannized over. In process of time a change
appears to have taken place in the government of Egypt. A new
dynasty, the Nineteenth, as it is called, came into power under
Seti I., who was its founder. He associated with him in his
government his son, Rameses II., when he was yet young, probably
ten or twelve years of age.

  Note, Professor Maspero, keeper of the museum of Bulak, near
Cairo, had his attention in 1870 directed to the fact that
scarabs, i.e., stone and metal imitations of the beetle (symbols
of immortality), originally worn as amulets by royal personages,
which were evidently genuine relics of the time of the ancient
Pharaohs, were being sold at Thebes and different places along
the Nile. This led him to suspect that some hitherto
undiscovered burial-place of the Pharaohs had been opened, and
that these and other relics, now secretly sold, were a part of
the treasure found there. For a long time he failed, with all
his ingenuity, to find the source of these rare treasures. At
length one of those in the secret volunteered to give
information regarding this burial-place. The result was that a
party was conducted in 1881 to Dier el-Bahari, near Thebes, when
the wonderful discovery was made of thirty-six mummies of kings,
queens, princes, and high priests hidden away in a cavern
prepared for them, where they had lain undisturbed for thirty
centuries. "The temple of Deir el-Bahari stands in the middle of
a natural amphitheatre of cliffs, which is only one of a number
of smaller amphitheatres into which the limestone mountains of
the tombs are broken up. In the wall of rock separating this
basin from the one next to it some ancient Egyptian engineers
had constructed the hiding-place, whose secret had been kept for
nearly three thousand years." The exploring party being guided
to the place, found behind a great rock a shaft 6 feet square
and about 40 feet deep, sunk into the limestone. At the bottom
of this a passage led westward for 25 feet, and then turned
sharply northward into the very heart of the mountain, where in
a chamber 23 feet by 13, and 6 feet in height, they came upon
the wonderful treasures of antiquity. The mummies were all
carefully secured and brought down to Bulak, where they were
deposited in the royal museum, which has now been removed to
Ghizeh.

  Among the most notable of the ancient kings of Egypt thus
discovered were Thothmes III., Seti I., and Rameses II. Thothmes
III. was the most distinguished monarch of the brilliant
Eighteenth Dynasty. When this mummy was unwound "once more,
after an interval of thirty-six centuries, human eyes gazed on
the features of the man who had conquered Syria and Cyprus and
Ethiopia, and had raised Egypt to the highest pinnacle of her
power. The spectacle, however, was of brief duration. The
remains proved to be in so fragile a state that there was only
time to take a hasty photograph, and then the features crumbled
to pieces and vanished like an apparition, and so passed away
from human view for ever." "It seems strange that though the
body of this man," who overran Palestine with his armies two
hundred years before the birth of Moses, "mouldered to dust, the
flowers with which it had been wreathed were so wonderfully
preserved that even their colour could be distinguished"
(Manning's Land of the Pharaohs).

  Seti I. (his throne name Merenptah), the father of Rameses
II., was a great and successful warrior, also a great builder.
The mummy of this Pharaoh, when unrolled, brought to view "the
most beautiful mummy head ever seen within the walls of the
museum. The sculptors of Thebes and Abydos did not flatter this
Pharaoh when they gave him that delicate, sweet, and smiling
profile which is the admiration of travellers. After a lapse of
thirty-two centuries, the mummy retains the same expression
which characterized the features of the living man. Most
remarkable of all, when compared with the mummy of Rameses II.,
is the striking resemblance between the father and the son. Seti
I. is, as it were, the idealized type of Rameses II. He must
have died at an advanced age. The head is shaven, the eyebrows
are white, the condition of the body points to considerably more
than threescore years of life, thus confirming the opinions of
the learned, who have attributed a long reign to this king."

  (4.) Rameses II., the son of Seti I., is probably the Pharaoh
of the Oppression. During his forty years' residence at the
court of Egypt, Moses must have known this ruler well. During
his sojourn in Midian, however, Rameses died, after a reign of
sixty-seven years, and his body embalmed and laid in the royal
sepulchre in the Valley of the Tombs of Kings beside that of his
father. Like the other mummies found hidden in the cave of Deir
el-Bahari, it had been for some reason removed from its original
tomb, and probably carried from place to place till finally
deposited in the cave where it was so recently discovered.

  In 1886, the mummy of this king, the "great Rameses," the
"Sesostris" of the Greeks, was unwound, and showed the body of
what must have been a robust old man. The features revealed to
view are thus described by Maspero: "The head is long and small
in proportion to the body. The top of the skull is quite bare.
On the temple there are a few sparse hairs, but at the poll the
hair is quite thick, forming smooth, straight locks about two
inches in length. White at the time of death, they have been
dyed a light yellow by the spices used in embalmment. The
forehead is low and narrow; the brow-ridge prominent; the
eye-brows are thick and white; the eyes are small and close
together; the nose is long, thin, arched like the noses of the
Bourbons; the temples are sunk; the cheek-bones very prominent;
the ears round, standing far out from the head, and pierced,
like those of a woman, for the wearing of earrings; the jaw-bone
is massive and strong; the chin very prominent; the mouth small,
but thick-lipped; the teeth worn and very brittle, but white and
well preserved. The moustache and beard are thin. They seem to
have been kept shaven during life, but were probably allowed to
grow during the king's last illness, or they may have grown
after death. The hairs are white, like those of the head and
eyebrows, but are harsh and bristly, and a tenth of an inch in
length. The skin is of an earthy-brown, streaked with black.
Finally, it may be said, the face of the mummy gives a fair idea
of the face of the living king. The expression is
unintellectual, perhaps slightly animal; but even under the
somewhat grotesque disguise of mummification there is plainly to
be seen an air of sovereign majesty, of resolve, and of pride."

  Both on his father's and his mother's side it has been pretty
clearly shown that Rameses had Chaldean or Mesopotamian blood in
his veins to such a degree that he might be called an Assyrian.
This fact is thought to throw light on Isa. 52:4.

  (5.) The Pharaoh of the Exodus was probably Menephtah I., the
fourteenth and eldest surviving son of Rameses II. He resided at
Zoan, where he had the various interviews with Moses and Aaron
recorded in the book of Exodus. His mummy was not among those
found at Deir el-Bahari. It is still a question, however,
whether Seti II. or his father Menephtah was the Pharaoh of the
Exodus. Some think the balance of evidence to be in favour of
the former, whose reign it is known began peacefully, but came
to a sudden and disastrous end. The "Harris papyrus," found at
Medinet-Abou in Upper Egypt in 1856, a state document written by
Rameses III., the second king of the Twentieth Dynasty, gives at
length an account of a great exodus from Egypt, followed by
wide-spread confusion and anarchy. This, there is great reason
to believe, was the Hebrew exodus, with which the Nineteenth
Dynasty of the Pharaohs came to an end. This period of anarchy
was brought to a close by Setnekht, the founder of the Twentieth
Dynasty.

  "In the spring of 1896, Professor Flinders Petrie discovered,
among the ruins of the temple of Menephtah at Thebes, a large
granite stela, on which is engraved a hymn of victory
commemorating the defeat of Libyan invaders who had overrun the
Delta. At the end other victories of Menephtah are glanced at,
and it is said that 'the Israelites (I-s-y-r-a-e-l-u) are
minished (?) so that they have no seed.' Menephtah was son and
successor of Rameses II., the builder of Pithom, and Egyptian
scholars have long seen in him the Pharaoh of the Exodus. The
Exodus is also placed in his reign by the Egyptian legend of the
event preserved by the historian Manetho. In the inscription the
name of the Israelites has no determinative of 'country' or
'district' attached to it, as is the case with all the other
names (Canaan, Ashkelon, Gezer, Khar or Southern Palestine,
etc.) mentioned along with it, and it would therefore appear
that at the time the hymn was composed, the Israelites had
already been lost to the sight of the Egyptians in the desert.
At all events they must have had as yet no fixed home or
district of their own. We may therefore see in the reference to
them the Pharaoh's version of the Exodus, the disasters which
befell the Egyptians being naturally passed over in silence, and
only the destruction of the 'men children' of the Israelites
being recorded. The statement of the Egyptian poet is a
remarkable parallel to Ex. 1:10-22."

  (6.) The Pharaoh of 1 Kings 11:18-22.

  (7.) So, king of Egypt (2 Kings 17:4).

  (8.) The Pharaoh of 1 Chr. 4:18.

  (9.) Pharaoh, whose daughter Solomon married (1 Kings 3:1;
7:8).

  (10.) Pharaoh, in whom Hezekiah put his trust in his war
against Sennacherib (2 Kings 18:21).

  (11.) The Pharaoh by whom Josiah was defeated and slain at
Megiddo (2 Chr. 35:20-24; 2 Kings 23:29, 30). (See NECHO
»T0002688.)

  (12.) Pharaoh-hophra, who in vain sought to relieve Jerusalem
when it was besieged by Nebuchadnezzar (q.v.), 2 Kings 25:1-4;
comp. Jer. 37:5-8; Ezek. 17:11-13. (See ZEDEKIAH »T0003894.)

$$T0002924
\Pharaoh's daughters\
Three princesses are thus mentioned in Scripture: (1.) The
princess who adopted the infant Moses (q.v.), Ex. 2:10. She is
twice mentioned in the New Testament (Acts 7:21: Heb. 11:24). It
would seem that she was alive and in some position of influence
about the court when Moses was compelled to flee from Egypt, and
thus for forty years he had in some way been under her
influence. She was in all probability the sister of Rameses, and
the daughter of Seti I. Josephus calls her Thermuthis. It is
supposed by some that she was Nefert-ari, the wife as well as
sister of Rameses. The mummy of this queen was among the
treasures found at Deir-el-Bahari.

  (2.) "Bithiah the daughter of Pharaoh, which Mered took (1
Chr. 4:18).

  (3.) The wife of Solomon (1 Kings 3:1). This is the first
reference since the Exodus to any connection of Israel with
Egypt.

$$T0002925
\Pharez\
breach, the elder of the twin sons of Judah (Gen. 38:29). From
him the royal line of David sprang (Ruth 4:18-22). "The chief of
all the captains of the host" was of the children of Perez (1
Chr. 27:3; Matt. 1:3).

$$T0002926
\Pharisees\
separatists (Heb. persahin, from parash, "to separate"). They
were probably the successors of the Assideans (i.e., the
"pious"), a party that originated in the time of Antiochus
Epiphanes in revolt against his heathenizing policy. The first
mention of them is in a description by Josephus of the three
sects or schools into which the Jews were divided (B.C. 145).
The other two sects were the Essenes and the Sadducees. In the
time of our Lord they were the popular party (John 7:48). They
were extremely accurate and minute in all matters appertaining
to the law of Moses (Matt. 9:14; 23:15; Luke 11:39; 18:12).
Paul, when brought before the council of Jerusalem, professed
himself a Pharisee (Acts 23:6-8; 26:4, 5).

  There was much that was sound in their creed, yet their system
of religion was a form and nothing more. Theirs was a very lax
morality (Matt. 5:20; 15:4, 8; 23:3, 14, 23, 25; John 8:7). On
the first notice of them in the New Testament (Matt. 3:7), they
are ranked by our Lord with the Sadducees as a "generation of
vipers." They were noted for their self-righteousness and their
pride (Matt. 9:11; Luke 7:39; 18:11, 12). They were frequently
rebuked by our Lord (Matt. 12:39; 16:1-4).

  From the very beginning of his ministry the Pharisees showed
themselves bitter and persistent enemies of our Lord. They could
not bear his doctrines, and they sought by every means to
destroy his influence among the people.

$$T0002927
\Pharpar\
swift, one of the rivers of Damascus (2 Kings 5:12). It has been
identified with the 'Awaj, "a small lively river." The whole of
the district watered by the 'Awaj is called the Wady el-'Ajam,
i.e., "the valley of the Persians", so called for some unknown
reason. This river empties itself into the lake or marsh Bahret
Hijaneh, on the east of Damascus. One of its branches bears the
modern name of Wady Barbar, which is probably a corruption of
Pharpar.

$$T0002928
\Phebe\
a "deaconess of the church at Cenchrea," the port of Corinth.
She was probably the bearer of Paul's epistle to the Romans.
Paul commended her to the Christians at Rome; "for she hath
been," says he, "a succourer of many, and of myself also" (Rom.
16:1, 2).

$$T0002929
\Phenice\
properly Phoenix a palm-tree (as in the R.V.), a town with a
harbour on the southern side of Crete (Acts 27:12), west of the
Fair Havens. It is now called Lutro.

$$T0002930
\Phenicia\
(Acts 21:2) = Phenice (11:19; 15:3; R.V., Phoenicia), Gr.
phoinix, "a palm", the land of palm-trees; a strip of land of an
average breadth of about 20 miles along the shores of the
Mediterranean, from the river Eleutherus in the north to the
promotory of Carmel in the south, about 120 miles in length.
This name is not found in the Old Testament, and in the New
Testament it is mentioned only in the passages above referred
to.

  "In the Egyptian inscriptions Phoenicia is called Keft, the
inhabitants being Kefa; and since Keft-ur, or 'Greater
Phoenicia,' was the name given to the delta of the Nile from the
Phoenician colonies settled upon it, the Philistines who came
from Caphtor or Keft-ur must have been of Phoenician origin"
(comp. Deut. 2:23; Jer. 47:4; Amos 9:7)., Sayce's Bible and the
Monuments.

  Phoenicia lay in the very centre of the old world, and was the
natural entrepot for commerce with foreign nations. It was the
"England of antiquity." "The trade routes from all Asia
converged on the Phoenician coast; the centres of commerce on
the Euphrates and Tigris forwarding their goods by way of Tyre
to the Nile, to Arabia, and to the west; and, on the other hand,
the productions of the vast regions bordering the Mediterranean
passing through the Canaanite capital to the eastern world." It
was "situate at the entry of the sea, a merchant of the people
for many isles" (Ezek. 27:3, 4). The far-reaching commercial
activity of the Phoenicians, especially with Tarshish and the
western world, enriched them with vast wealth, which introduced
boundless luxury and developed among them a great activity in
all manner of arts and manufactures. (See TYRE »T0003737.)

  The Phoenicians were the most enterprising merchants of the
old world, establishing colonies at various places, of which
Carthage was the chief. They were a Canaanite branch of the race
of Ham, and are frequently called Sidonians, from their
principal city of Sidon. None could "skill to hew timber like
unto the Sidonians" (1 Kings 5:6). King Hiram rendered important
service to Solomon in connection with the planning and building
of the temple, casting for him all the vessels for the temple
service, and the two pillars which stood in the front of the
porch, and "the molten sea" (1 Kings 7:21-23). Singular marks
have been found by recent exploration on the great stones that
form the substructure of the temple. These marks, both painted
and engraved, have been regarded as made by the workmen in the
quarries, and as probably intended to indicate the place of
these stones in the building. "The Biblical account (1 Kings
5:17, 18) is accurately descriptive of the massive masonry now
existing at the south-eastern angle (of the temple area), and
standing on the native rock 80 feet below the present surface.
The Royal Engineers found, buried deeply among the rubbish of
many centuries, great stones, costly and hewed stones, forming
the foundation of the sanctuary wall; while Phoenician fragments
of pottery and Phoenician marks painted on the massive blocks
seem to proclaim that the stones were prepared in the quarry by
the cunning workmen of Hiram, the king of Tyre." (See TEMPLE
»T0003610.)

  The Phoenicians have been usually regarded as the inventors of
alphabetic writing. The Egyptians expressed their thoughts by
certain symbols, called "hieroglyphics", i.e., sacred carvings,
so styled because used almost exclusively on sacred subjects.
The recent discovery, however, of inscriptions in Southern
Arabia (Yemen and Hadramaut), known as Hemyaritic, in connection
with various philogical considerations, has led some to the
conclusion that the Phoenician alphabet was derived from the
Mineans (admitting the antiquity of the kingdom of Ma'in, Judg.
10:12; 2 Chr. 26:7). Thus the Phoenician alphabet ceases to be
the mother alphabet. Sayce thinks "it is more than possible that
the Egyptians themselves were emigrants from Southern Arabia."
(See MOABITE STONE »T0002586.)

  "The Phoenicians were renowned in ancient times for the
manufacture of glass, and some of the specimens of this work
that have been preserved are still the wonder of mankind...In
the matter of shipping, whether ship-building be thought of or
traffic upon the sea, the Phoenicians surpassed all other
nations." "The name Phoenicia is of uncertain origin, though it
may be derived from Fenkhu, the name given in the Egyptian
inscriptions to the natives of Palestine. Among the chief
Phoenician cities were Tyre and Sidon, Gebal north of Beirut,
Arvad or Arados and Zemar."

$$T0002931
\Phicol\
great, the chief captain of the army of Abimelech, the
Philistine king of Gerar. He entered into an alliance with
Abraham with reference to a certain well which, from this
circumstance, was called Beersheba (q.v.), "the well of the
oath" (Gen. 21:22, 32; 26:26).

$$T0002932
\Philadelphia\
brotherly love, a city of Lydia in Asia Minor, about 25 miles
south-east of Sardis. It was the seat of one of the "seven
churches" (Rev. 3:7-12). It came into the possession of the
Turks in A.D. 1392. It has several times been nearly destroyed
by earthquakes. It is still a town of considerable size, called
Allahshehr, "the city of God."

$$T0002933
\Philemon\
an inhabitant of Colosse, and apparently a person of some note
among the citizens (Col. 4:9; Philemon 1:2). He was brought to a
knowledge of the gospel through the instrumentality of Paul
(19), and held a prominent place in the Christian community for
his piety and beneficence (4-7). He is called in the epistle a
"fellow-labourer," and therefore probably held some office in
the church at Colosse; at all events, the title denotes that he
took part in the work of spreading a knowledge of the gospel.

$$T0002934
\Philemon, Epistle to\
was written from Rome at the same time as the epistles to the
Colossians and Ephesians, and was sent also by Onesimus. It was
addressed to Philemon and the members of his family.

  It was written for the purpose of interceding for Onesimus
(q.v.), who had deserted his master Philemon and been
"unprofitable" to him. Paul had found Onesimus at Rome, and had
there been instrumental in his conversion, and now he sends him
back to his master with this letter.

  This epistle has the character of a strictly private letter,
and is the only one of such epistles preserved to us. "It
exhibits the apostle in a new light. He throws off as far as
possible his apostolic dignity and his fatherly authority over
his converts. He speaks simply as Christian to Christian. He
speaks, therefore, with that peculiar grace of humility and
courtesy which has, under the reign of Christianity, developed
the spirit of chivalry and what is called 'the character of a
gentleman,' certainly very little known in the old Greek and
Roman civilization" (Dr. Barry). (See SLAVE »T0003458.)

$$T0002935
\Philetus\
amiable, with Hymenaeus, at Ephesus, said that the "resurrection
was past already" (2 Tim. 2:17, 18). This was a Gnostic heresy
held by the Nicolaitanes. (See ALEXANDER »T0000168 [4].)

$$T0002936
\Philip\
lover of horses. (1.) One of the twelve apostles; a native of
Bethsaida, "the city of Andrew and Peter" (John 1:44). He
readily responded to the call of Jesus when first addressed to
him (43), and forthwith brought Nathanael also to Jesus (45,46).
He seems to have held a prominent place among the apostles
(Matt. 10:3; Mark 3:18; John 6:5-7; 12:21, 22; 14:8, 9; Acts
1:13). Of his later life nothing is certainly known. He is said
to have preached in Phrygia, and to have met his death at
Hierapolis.

  (2.) One of the "seven" (Acts 6:5), called also "the
evangelist" (21:8, 9). He was one of those who were "scattered
abroad" by the persecution that arose on the death of Stephen.
He went first to Samaria, where he laboured as an evangelist
with much success (8:5-13). While he was there he received a
divine command to proceed toward the south, along the road
leading from Jerusalem to Gaza. These towns were connected by
two roads. The one Philip was directed to take was that which
led through Hebron, and thence through a district little
inhabited, and hence called "desert." As he travelled along this
road he was overtaken by a chariot in which sat a man of
Ethiopia, the eunuch or chief officer of Queen Candace, who was
at that moment reading, probably from the Septuagint version, a
portion of the prophecies of Isaiah (53:6,7). Philip entered
into conversation with him, and expounded these verses,
preaching to him the glad tidings of the Saviour. The eunuch
received the message and believed, and was forthwith baptized,
and then "went on his way rejoicing." Philip was instantly
caught away by the Spirit after the baptism, and the eunuch saw
him no more. He was next found at Azotus, whence he went forth
in his evangelistic work till he came to Caesarea. He is not
mentioned again for about twenty years, when he is still found
at Caesarea (Acts 21:8) when Paul and his companions were on the
way to Jerusalem. He then finally disappears from the page of
history.

  (3.) Mentioned only in connection with the imprisonment of
John the Baptist (Matt. 14:3; Mark 6:17; Luke 3:19). He was the
son of Herod the Great, and the first husband of Herodias, and
the father of Salome. (See HEROD PHILIP I. »T0001763)

  (4.) The "tetrarch of Ituraea" (Luke 3:1); a son of Herod the
Great, and brother of Herod Antipas. The city of
Caesarea-Philippi was named partly after him (Matt. 16:13; Mark
8:27). (See HEROD PHILIP II. »T0001764)

$$T0002937
\Philippi\
(1.) Formerly Crenides, "the fountain," the capital of the
province of Macedonia. It stood near the head of the Sea, about
8 miles north-west of Kavalla. It is now a ruined village,
called Philibedjik. Philip of Macedonia fortified the old
Thracian town of Crenides, and called it after his own name
Philippi (B.C. 359-336). In the time of the Emperor Augustus
this city became a Roman colony, i.e., a military settlement of
Roman soldiers, there planted for the purpose of controlling the
district recently conquered. It was a "miniature Rome," under
the municipal law of Rome, and governed by military officers,
called duumviri, who were appointed directly from Rome. Having
been providentially guided thither, here Paul and his companion
Silas preached the gospel and formed the first church in Europe.
(See LYDIA »T0002339.) This success stirred up the enmity of the
people, and they were "shamefully entreated" (Acts 16:9-40; 1
Thess. 2:2). Paul and Silas at length left this city and
proceeded to Amphipolis (q.v.).

  (2.) When Philip the tetrarch, the son of Herod, succeeded to
the government of the northern portion of his kingdom, he
enlarged the city of Paneas, and called it Caesarea, in honour
of the emperor. But in order to distinguish it from the Caesarea
on the sea coast, he added to it subsequently his own name, and
called it Caesarea-Philippi (q.v.).

$$T0002938
\Philippians, Epistle to\
was written by Paul during the two years when he was "in bonds"
in Rome (Phil. 1:7-13), probably early in the year A.D. 62 or in
the end of 61.

  The Philippians had sent Epaphroditus, their messenger, with
contributions to meet the necessities of the apostle; and on his
return Paul sent back with him this letter. With this precious
communication Epaphroditus sets out on his homeward journey.
"The joy caused by his return, and the effect of this wonderful
letter when first read in the church of Philippi, are hidden
from us. And we may almost say that with this letter the church
itself passes from our view. To-day, in silent meadows, quiet
cattle browse among the ruins which mark the site of what was
once the flourishing Roman colony of Philippi, the home of the
most attractive church of the apostolic age. But the name and
fame and spiritual influence of that church will never pass. To
myriads of men and women in every age and nation the letter
written in a dungeon at Rome, and carried along the Egnatian Way
by an obscure Christian messenger, has been a light divine and a
cheerful guide along the most rugged paths of life" (Professor
Beet).

  The church at Philippi was the first-fruits of European
Christianity. Their attachment to the apostle was very fervent,
and so also was his affection for them. They alone of all the
churches helped him by their contributions, which he gratefully
acknowledges (Acts 20:33-35; 2 Cor. 11:7-12; 2 Thess. 3:8). The
pecuniary liberality of the Philippians comes out very
conspicuously (Phil. 4:15). "This was a characteristic of the
Macedonian missions, as 2 Cor. 8 and 9 amply and beautifully
prove. It is remarkable that the Macedonian converts were, as a
class, very poor (2 Cor. 8:2); and the parallel facts, their
poverty and their open-handed support of the great missionary
and his work, are deeply harmonious. At the present day the
missionary liberality of poor Christians is, in proportion,
really greater than that of the rich" (Moule's Philippians,
Introd.).

  The contents of this epistle give an interesting insight into
the condition of the church at Rome at the time it was written.
Paul's imprisonment, we are informed, was no hindrance to his
preaching the gospel, but rather "turned out to the furtherance
of the gospel." The gospel spread very extensively among the
Roman soldiers, with whom he was in constant contact, and the
Christians grew into a "vast multitude." It is plain that
Christianity was at this time making rapid advancement in Rome.

  The doctrinal statements of this epistle bear a close relation
to those of the Epistle to the Romans. Compare also Phil. 3:20
with Eph. 2:12, 19, where the church is presented under the idea
of a city or commonwealth for the first time in Paul's writings.
The personal glory of Christ is also set forth in almost
parallel forms of expression in Phil. 2:5-11, compared with Eph.
1:17-23; 2:8; and Col. 1:15-20. "This exposition of the grace
and wonder of His personal majesty, personal self-abasement, and
personal exaltation after it," found in these epistles, "is, in
a great measure, a new development in the revelations given
through St. Paul" (Moule). Other minuter analogies in forms of
expression and of thought are also found in these epistles of
the Captivity.

$$T0002939
\Philistia\
=Palestine (q.v.), "the land of the Philistines" (Ps. 60:8;
87:4; 108:9). The word is supposed to mean "the land of
wanderers" or "of strangers."

$$T0002940
\Philistines\
(Gen. 10:14, R.V.; but in A.V., "Philistim"), a tribe allied to
the Phoenicians. They were a branch of the primitive race which
spread over the whole district of the Lebanon and the valley of
the Jordan, and Crete and other Mediterranean islands. Some
suppose them to have been a branch of the Rephaim (2 Sam.
21:16-22). In the time of Abraham they inhabited the south-west
of Judea, Abimelech of Gerar being their king (Gen. 21:32, 34;
26:1). They are, however, not noticed among the Canaanitish
tribes mentioned in the Pentateuch. They are spoken of by Amos
(9:7) and Jeremiah (47:4) as from Caphtor, i.e., probably Crete,
or, as some think, the Delta of Egypt. In the whole record from
Exodus to Samuel they are represented as inhabiting the tract of
country which lay between Judea and Egypt (Ex. 13:17; 15:14, 15;
Josh. 13:3; 1 Sam. 4).

  This powerful tribe made frequent incursions against the
Hebrews. There was almost perpetual war between them. They
sometimes held the tribes, especially the southern tribes, in
degrading servitude (Judg. 15:11; 1 Sam. 13:19-22); at other
times they were defeated with great slaughter (1 Sam. 14:1-47;
17). These hostilities did not cease till the time of Hezekiah
(2 Kings 18:8), when they were entirely subdued. They still,
however, occupied their territory, and always showed their old
hatred to Israel (Ezek. 25:15-17). They were finally conquered
by the Romans.

  The Philistines are called Pulsata or Pulista on the Egyptian
monuments; the land of the Philistines (Philistia) being termed
Palastu and Pilista in the Assyrian inscriptions. They occupied
the five cities of Gaza, Ashkelon, Ashdod, Ekron, and Gath, in
the south-western corner of Canaan, which belonged to Egypt up
to the closing days of the Nineteenth Dynasty. The occupation
took place during the reign of Rameses III. of the Twentieth
Dynasty. The Philistines had formed part of the great naval
confederacy which attacked Egypt, but were eventually repulsed
by that Pharaoh, who, however, could not dislodge them from
their settlements in Palestine. As they did not enter Palestine
till the time of the Exodus, the use of the name Philistines in
Gen. 26:1 must be proleptic. Indeed the country was properly
Gerar, as in ch. 20.

  They are called Allophyli, "foreigners," in the Septuagint,
and in the Books of Samuel they are spoken of as uncircumcised.
It would therefore appear that they were not of the Semitic
race, though after their establishment in Canaan they adopted
the Semitic language of the country. We learn from the Old
Testament that they came from Caphtor, usually supposed to be
Crete. From Philistia the name of the land of the Philistines
came to be extended to the whole of "Palestine." Many scholars
identify the Philistines with the Pelethites of 2 Sam. 8:18.

$$T0002941
\Phinehas\
mouth of brass, or from old Egypt, the negro. (1.) Son of
Eleazar, the high priest (Ex. 6:25). While yet a youth he
distinguished himself at Shittim by his zeal against the
immorality into which the Moabites had tempted the people (Num.
25:1-9), and thus "stayed the plague" that had broken out among
the people, and by which twenty-four thousand of them perished.
For his faithfulness on that occasion he received the divine
approbation (10-13). He afterwards commanded the army that went
out against the Midianites (31:6-8). When representatives of the
people were sent to expostulate with the two and a half tribes
who, just after crossing Jordan, built an altar and departed
without giving any explanation, Phinehas was their leader, and
addressed them in the words recorded in Josh. 22:16-20. Their
explanation follows. This great altar was intended to be all
ages only a witness that they still formed a part of Israel.
Phinehas was afterwards the chief adviser in the war with the
Benjamites. He is commemorated in Ps. 106:30, 31. (See ED
»T0001125.)

  (2.) One of the sons of Eli, the high priest (1 Sam. 1:3;
2:12). He and his brother Hophni were guilty of great crimes,
for which destruction came on the house of Eli (31). He died in
battle with the Philistines (1 Sam. 4:4, 11); and his wife, on
hearing of his death, gave birth to a son, whom she called
"Ichabod," and then she died (19-22).

$$T0002942
\Phlegon\
burning, a Roman Christian to whom Paul sent salutations (Rom.
16:14).

$$T0002943
\Phoenicia\
(Acts 21:2). (See PHENICIA »T0002930.)

$$T0002944
\Phrygia\
dry, an irregular and ill-defined district in Asia Minor. It was
divided into two parts, the Greater Phrygia on the south, and
the Lesser Phrygia on the west. It is the Greater Phrygia that
is spoken of in the New Testament. The towns of Antioch in
Pisidia (Acts 13:14), Colosse, Hierapolis, Iconium, and Laodicea
were situated in it.

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\Phut\
Phut is placed between Egypt and Canaan in Gen. 10:6, and
elsewhere we find the people of Phut described as mercenaries in
the armies of Egypt and Tyre (Jer. 46:9; Ezek. 30:5; 27:10). In
a fragment of the annuals of Nebuchadrezzar which records his
invasion of Egypt, reference is made to "Phut of the Ionians."

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\Phygellus\
fugitive, a Christian of Asia, who "turned away" from Paul
during his second imprisonment at Rome (2 Tim. 1:15). Nothing
more is known of him.

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\Phylacteries\
(Gr. phulakteria; i.e., "defences" or "protections"), called by
modern Jews tephillin (i.e., "prayers") are mentioned only in
Matt. 23:5. They consisted of strips of parchment on which were
inscribed these four texts: (1.) Ex. 13:1-10; (2.) 11-16; (3.)
Deut. 6:4-9; (4.) 11:18-21, and which were enclosed in a square
leather case, on one side of which was inscribed the Hebrew
letter shin, to which the rabbis attached some significance.
This case was fastened by certain straps to the forehead just
between the eyes. The "making broad the phylacteries" refers to
the enlarging of the case so as to make it conspicuous. (See
FRONTLETS »T0001386.)

  Another form of the phylactery consisted of two rolls of
parchment, on which the same texts were written, enclosed in a
case of black calfskin. This was worn on the left arm near the
elbow, to which it was bound by a thong. It was called the
"Tephillah on the arm."

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\Physician\
Asa, afflicted with some bodily malady, "sought not to the Lord
but to the physicians" (2 Chr. 16:12). The "physicians" were
those who "practised heathen arts of magic, disavowing
recognized methods of cure, and dissociating the healing art
from dependence on the God of Israel. The sin of Asa was not,
therefore, in seeking medical advice, as we understand the
phrase, but in forgetting Jehovah."

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\Pi-beseth\
(Ezek. 30:17), supposed to mean. "a cat," or a deity in the form
of a cat, worshipped by the Egyptians. It was called by the
Greeks Bubastis. The hieroglyphic name is "Pe-bast", i.e., the
house of Bast, the Artemis of the Egyptians. The town of Bubasts
was situated on the Pelusian branch, i.e., the easternmost
branch, of the Delta. It was the seat of one of the chief annual
festivals of the Egyptians. Its ruins bear the modern name of
Tel-Basta.