OUTLINE OF CONTENTS

I. Salutation (1:1)

II. Reminder to Christians concerning requirements for divine approval and entrance into kingdom (1:2–3:18)

A. Faith virtue, knowledge, self-control, endurance, godly devotion, brotherly affection and love needed (1:2-15)

B. Should pay attention to prophetic word, which is a product of God’s spirit and made more sure by transfiguration vision (1:16-21)

C. Must guard against false teachers and other corrupt persons (2:1-22)

1. False teachers to arise among Christians; not to escape judgment, as shown by what befell disobedient angels, world of Noah’s day and Sodom and Gomorrah (2:1-10)

2. Description of those desiring to defile flesh and looking down on lordship (2:10-19)

3. Persons departing from path of righteousness like dog returning to vomit and like bathed sow going back to rolling in mire (2:20-22)

D. Should keep in mind Jehovah’s day and promise of new heavens and a new earth (3:1-18)

1. Coming of Jehovah’s day certain; ridiculers ignore past destruction of ungodly in Noah’s day (3:1-7)

2. Jehovah not slow, but patient, giving persons opportunity to repent and escape destruction (3:8-10)

3. Need for maintaining proper conduct and guarding against being led astray, in view of coming destruction and ushering in of new heavens and a new earth (3:11-18)

See the book “All Scripture Is Inspired of God and Beneficial,” pp. 249-253.

PETHAHIAH

(Peth·a·hiʹah) [Jehovah opens].

1. The paternal house selected for the nineteenth of the twenty-four rotating priestly divisions that David organized.—1 Chron. 24:5-7, 16.

2. One of the Levites whom Ezra encouraged to dismiss their foreign wives. (Ezra 10:23, 44) Possibly the same as No. 3 below.

3. One of the Levites who joined in proposing the “trustworthy arrangement” to the returned exiles in which they reviewed the history of God’s dealings with their nation, confessed their sin and agreed to renew true worship. (Neh. 9:5-38) Possibly the same as No. 2 above.

4. A postexilic go-between for the restored exiles and the Persian king; son of Meshezabel and descendant of Zerah in the tribe of Judah.—Neh. 11:24.

PETHOR

(Peʹthor).

The home of Balaam, the prophet who attempted to curse Israel. Pethor was situated “by the River,” apparently the Euphrates, in “Aram-naharaim” (Masoretic text) or “Mesopotamia” (LXX). (Num. 22:5; 23:7; Deut. 23:4, NW, 1953 ed., ftn.) It is generally identified with the “Pitru” of Assyrian inscriptions. Pitru lay on the Sajur River, a western tributary of the Euphrates to the S of Carchemish. However, only if the region designated “Aram-naharaim” or “Mesopotamia” extended W of the Euphrates in this area would such location on the Sajur fit the Biblical description.

PETHUEL

(Pe·thuʹel).

Father of the prophet Joel.—Joel 1:1.

PEULLETHAI

(Pe·ulʹle·thai) [wages of Jah].

The eighth of Obed-edom’s sons, listed as a gatekeeper.—1 Chron. 26:1, 4, 5, 15.

PHANUEL

(Phanʹu·el) [face of God].

A descendant of Asher, whose daughter Anna was a prophetess at the temple in Jerusalem when Joseph and Mary brought Jesus there.—Luke 2:36.

PHARAOH

A title given to the kings of Egypt. It is derived from the Egyptian word (pr-ʽʼ) for “Great House.” In the earliest documents of Egypt the word apparently designated the royal palace and in course of time came to apply to the head of government, the king. Scholars hold that this latter application came about the middle of the second millennium B.C.E. If so, this would mean that Moses used the term as applied in his day (1593-1473 B.C.E.) when recording the account of Abraham’s visit to Egypt. (Gen. 12:14-20) On the other hand, it is entirely possible that the title was so applied in Abraham’s day (2018-1843 B.C.E.), if not in official documents, then at least in common usage. The first document in which the title is connected with the king’s personal name comes from the reign of Shishak, who ruled contemporaneously with Solomon and Rehoboam. In the Bible the title is similarly linked with the name in the cases of Pharaoh Nechoh (2 Ki. 23:29) and Pharaoh Hophra (Jer. 44:30), of the late seventh and early sixth centuries B.C.E. By this time Egyptian documents were also inserting the title in the “cartouches” or name rings especially reserved for writing the royal name.

The pharaohs named in the Bible are Shishak, So, Tirhakah, Nechoh and Hophra, each of these being considered under separate articles in this work. There is some question as to whether Zerah the Ethiopian was a ruler of Egypt or not. Other pharaohs are left anonymous. Due to the confused state of Egyptian chronology (see CHRONOLOGY [pp. 324, 325] and EGYPT, EGYPTIAN, p. 495), it is not possible to connect these pharaohs to those of secular history with any degree of certainty. These anonymous pharaohs include: The one who tried to take Abraham’s wife Sarah (Gen. 12:15-20); the pharaoh who promoted Joseph’s rise to authority (Gen. 41:39-46); the pharaoh (or pharaohs) of the period of oppression of the Israelites prior to Moses’ return from Midian (Ex. chaps. 1 and 2); the pharaoh ruling during the ten plague and at the time of the Exodus (Ex. chaps. 5 to 14); the father of Bithiah, wife of Mered of the tribe of Judah (1 Chron. 4:18); the pharaoh who gave asylum to Hadad of Edom in David’s time (1 Ki. 11:18-22); the father of Solomon’s Egyptian wife (1 Ki. 3:1); and the pharaoh who struck down Gaza during the days of Jeremiah the prophet.—Jer. 47:1.

The Egyptians viewed the ruling pharaoh as a god, the son of the sun-god Ra, and not merely the representative of the gods. He was thought to be the incarnation of the falcon god Horus the successor of Osiris. Among the pompous titles accorded him were “the sun of the two lands (Upper and Lower Egypt),” “Horus the master of the palace,” “the mighty god,” “offspring of Ra,” “the eternal,” and many, many others. Fastened to the front of his crown was an image of the sacred uraeus or cobra, which supposedly spat out fire and destruction upon his enemies. The image of the pharaoh was often placed in temples among those of the other gods. There are even Egyptian pictures of the reigning pharaoh worshiping his own image. As god, Pharaoh’s word was law and he ruled not according to a law code but by decree. Nevertheless, history shows that his supposedly absolute power was considerably limited by other forces within the empire, including the priesthood, the nobility and the military. These points help in understanding how difficult Moses’ assignment was in appearing before Pharaoh and presenting Jehovah’s requests and warnings.—Compare Exodus 5:1, 2; 10:27, 28.

The name of the daughter of Pharaoh who became the wife of the Judean Mered apparently indicates that she had become a convert to true worship, for Bithiah means “daughter [or worshiper] of Jehovah.” (1 Chron. 4:1, 18) But there is nothing to indicate that the daughter of Pharaoh given to Solomon in marriage abandoned her false worship. (1 Ki. 3:1; 11:1-6) Such marriages were often employed by ancient kings (as also by modern ones) as a means for strengthening their relations with other kingdoms. The