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Public ReadingAid to Bible Understanding
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IN THE SYNAGOGUES
It was Jesus’ custom to do public reading in the synagogue on the sabbaths; then he aided his listeners by explaining what he had read. (Luke 4:16) This had been done for many years. “For from ancient times Moses has had in city after city those who preach him, because he is read aloud in the synagogues on every sabbath.” (Acts 15:21) Such public reading of the Law and Prophets was the synagogue custom and, according to rabbinical sources, followed this program: First, the Shemá, or what amounted to the Jewish confession of faith, taken from Deuteronomy 6:4-9; 11:13-21 and Numbers 15:37-41, was read. Next came the reading of a portion of the Torah or Law, the Pentateuch, which in most cases was covered in one year. Finally, excerpts from the Prophets or Haftarʹahs were read, along with appropriate exposition. At the conclusion of the public reading, a discourse or exhortation was given. After such a public reading in a synagogue in Antioch in Pisidia, Paul was invited to speak and gave a discourse or exhortation and encouragement to those assembled.—Acts 13:15.
IN THE CHRISTIAN CONGREGATION
In the first century, few possessed copies of the many scrolls of the Bible, making public reading essential. The apostle Paul commanded public reading of his letters at the meetings of the Christian congregations and ordered them to be exchanged with his letters to other congregations so that these also might be read. (Col. 4:16; 1 Thess. 5:27) Paul counseled the young Christian overseer Timothy to apply himself to “public reading, to exhortation, to teaching.”—1 Tim. 4:13.
Public reading should be done with fluency. (Hab. 2:2) Since public reading is for the education of others, such a reader must thoroughly discern what he is reading and have a clear understanding of the writer’s intention, being careful in reading to avoid giving the wrong idea or impression to the listeners. According to Revelation 1:3, those who read that prophecy aloud, as well as those who hear the words and observe them, will be happy.
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PubliusAid to Bible Understanding
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PUBLIUS
(Pubʹli·us) [popular, common].
A wealthy land-owning resident of Malta who kindly entertained Paul and those with him for three days after their shipwreck on the island. Paul, in turn, healed Publius’ father of fever and dysentery.—Acts 28:7, 8.
Publius was “the principal man of the island.” In this instance such a designation appears to denote an official title comparable to governor, probably denoting the leading Roman officer on the island. Ancient inscriptions such as “Primate of Malta” confirm this commonly known titular use of the Greek expression “principal man” on Malta.
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PudensAid to Bible Understanding
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PUDENS
(Puʹdens) [bashful].
A companion of Paul near the close of the apostle’s life who sent greetings to Timothy.—2 Tim. 4:21.
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PulAid to Bible Understanding
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PUL
1. The name given a king of Assyria at 2 Kings 15:19 and 1 Chronicles 5:26. During the reign of Menahem, king of Israel, Pul entered Palestine and received tribute from Menahem. The identity of Pul was long an open question. However, most authorities now conclude that Pul and Tiglath-pileser III of Assyria were the same, since the name Pul (Pulu) is found in the dynastic tablet known as the “Babylonian King List A,” whereas in the corresponding location in the “Synchronistic Chronicle” the name of Tiglath-pileser (Tukultiapilesharra) is listed. Perhaps “Pul” was his personal name and/or the name he was known by in Babylon, while “Tiglath-pileser” was the name he assumed when he became king of Assyria. With this understanding, 1 Chronicles 5:26 may be read to refer to the same individual in saying, “Pul the king of Assyria and [or, even] . . . Tilgath-pilneser the king of Assyria.”—See TIGLATH-PILESER (III).
2. A country or people listed only in Isaiah 66:19, along with Tarshish (apparently southern Spain) and Lud (in N Africa). Evidently all three places were noted for their skilled archers. The exact location of Pul is unknown. The Greek Septuagint reads “Phud” or “Put” at Isaiah 66:19 instead of “Pul,” and Put (identified with the Libyans in Africa) and Lud are linked in other texts. (Ezek. 27:10; Jer. 46:9; see PUT.) However, the Masoretic text’s reading of “Pul” is supported by the Dead Sea Scroll of Isaiah and the Syriac Peshitta. Some scholars have suggested that “Pul” was the island Philae in the upper Nile.
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PunishmentAid to Bible Understanding
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PUNISHMENT
See CRIME AND PUNISHMENT.
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PunitesAid to Bible Understanding
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PUNITES
(Puʹnites).
The family descendants of Issachar’s second son, Puvah.—Num. 26:23.
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PunonAid to Bible Understanding
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PUNON
(Puʹnon) [possibly, darksome].
A campsite that Israel reached sometime after leaving Mount Hor. (Num. 33:41-43) Its location is not now known.
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PupilAid to Bible Understanding
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PUPIL
The opening in the colored iris of the eye. It appears black because behind the pupil is the dark interior of the eye. The pupil changes in size as the iris adjusts to existing light conditions. Light enters the clear cornea, passes through the pupil and into the eye’s lens.
The English word “pupil” comes from the Latin pupa, meaning “little girl” or “doll,” evidently referring to the tiny image of oneself that can be seen reflected in that part of another’s eye. Hebrew has quite similar expressions. Used with the word ʽaʹyin (“eye”), ʼi·shohnʹ (Deut. 32:10; Prov. 7:2) literally means “little man of the eye”; similarly, bath (“daughter”) is used at Lamentations 2:18 with the idea “daughter of the eye,” both expressions referring to the pupil. The two are combined for emphasis at Psalm 17:8 (i·shohnʹ bath ʽaʹyin), literally, “little man, daughter of the eye” (“pupil of the eyeball,” NW).
The eye is extremely tender and sensitive; even a small hair or speck of dust between the lid and eyeball is quickly noticed. The transparent part of the eye (the cornea) covering the pupil must be guarded and cared for, because if this portion is scarred by injury or becomes cloudy through disease, distorted vision or blindness can result. With force and yet with delicacy of expression the Bible uses the “pupil of the eye” in speaking of that which is to be guarded with utmost care. God’s law is to be so treated. (Prov. 7:2) Mentioning God’s fatherly care of Israel, Deuteronomy 32:10 says that He safeguarded the nation “as the pupil of his eye.” David prayed that he would be protected and cared for by God as “the pupil of the eyeball.” (Ps. 17:8) He wanted Jehovah to be quick to act in his behalf when under enemy attack. (Compare Zechariah 2:8; where the Hebrew ba·vahʹ, “eyeball,” is used.)—See EYE.
DISCIPLE
The English word “pupil” also means one who learns or takes instruction, a disciple. Thus some Bible versions use it to render the Greek ma·the·tesʹ, as at Luke 6:40 (NE, TEV, NW, AT). On this meaning, see DISCIPLE.
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PurAid to Bible Understanding
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PUR
A foreign (non-Hebrew) word found at Esther 3:7 and 9:24, 26; it means “the Lot” (Heb., goh·ralʹ; see LOT, I). This is the singular form, the plural being “Purim.” (Esther 9:26, 28-32) “Pur” is variously described in lexicons as being a Persian (linked with the Persian pâre, “part, portion”) or Akkadian word. It is the source of the name of the Jewish festival Purim.—See PURIM.
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