record does not show whether the initial proposal for the alliance came from Solomon or from Pharaoh. (See ALLIANCE.) Though, as stated, the identification of this anonymous Egyptian ruler is uncertain, Pharaoh Siamun is often suggested. Solomon’s likening the Shulammite maiden to a mare in the chariots of Pharaoh reflects the fame of Egypt’s chariots at that time.—Song of Sol. 1:9; compare 1 Kings 10:29.

Isaiah’s prophecy, written in the eighth century B.C.E., describes a confused, disconcerted state as existing or due to exist within Egypt and on the part of Pharaoh’s counselors. (Isa. 19:11-17) Secular history shows internal friction and disruption within Egypt from Isaiah’s time on into the following century. Though unfaithful Judah at times turned toward Egypt for military assistance, contrary to Jehovah’s word, boastful pharaohs proved to be like a ‘crushed reed’ providing no solid support.—Isa. 30:2-5; 31:1-3; Ezek. 29:2-9; compare Isaiah 36:4, 6.

PHARISEES

(Pharʹi·sees) [separated ones].

A prominent religious sect of Judaism existing in the first century C.E. Just when the Pharisees had their beginning is not precisely known. The writings of the Jewish historian Josephus indicate that in the time of John Hyrcanus (latter half of the second century B.C.E.) the Pharisees already formed an influential body. Wrote Josephus: “These have so great a power over the multitude, that when they say any thing against the king or against the high-priest, they are presently believed.”—Antiquities of the Jews, Book XIII, chap. X, par. 5.

Josephus also provides details concerning the beliefs of the Pharisees. He observes: “[The Pharisees] believe that souls have an immortal vigour in them, and that under the earth there will be rewards or punishments, according as they have lived virtuously or viciously in this life; and the latter are to be detained in an everlasting prison, but that the former shall have power to revive and live again.” (Antiquities of the Jews, Book XVIII, chap. I, par. 3) “They say that all souls are incorruptible; but that the souls of good men only are removed into other bodies,—but that the souls of bad men are subject to eternal punishment.” (Wars of the Jews, Book II, chap. VIII, par. 14) Regarding their ideas about fate or providence, Josephus reports: “These ascribe all to fate [or providence], and to God, and yet allow, that to act what is right, or the contrary, is principally in the power of men, although fate does co-operate in every action.”—Wars of the Jews, Book II, chap. VIII, par. 14.

The Christian Greek Scriptures reveal that the Pharisees fasted twice each week, tithed scrupulously (Matt. 9:14; Mark 2:18; Luke 5:33; 11:42; 18:11, 12) and did not agree with the Sadducees in saying that “there is neither resurrection nor angel nor spirit.” (Acts 23:8) They prided themselves in being righteous (actually, self-righteous) and looked down on the common people. (Luke 18:11, 12; John 7:47-49) To impress others with their righteousness the Pharisees broadened the scripture-containing cases that they wore as safeguards and enlarged the fringes of their garments. (Matt. 23:5) They loved money (Luke 16:14) and desired prominence and flattering titles. (Matt. 23:6, 7; Luke 11:43) The Pharisees were so biased in their application of the Law that they made it burdensome for the people, insisting that it be observed according to their concepts and traditions. (Matt. 23:4) They completely lost sight of the important matters, namely, justice, mercy, faithfulness and love of God. (Matt. 23:23; Luke 11:41-44) The Pharisees went to great lengths in making proselytes.—Matt. 23:15.

The main issues over which they contended with Christ Jesus involved sabbath observance (Matt. 12:1, 2; Mark 2:23, 24; Luke 6:1, 2), adherence to tradition (Matt. 15:1, 2; Mark 7:1-5) and association with sinners and tax collectors. (Matt. 9:11; Mark 2:16; Luke 5:30) The Pharisees apparently thought that defilement resulted from association with persons who did not observe the Law according to their view of it. (Luke 7:36-40) Therefore, when Christ Jesus associated and even ate with sinners and tax collectors, this prompted them to object. (Luke 15:1, 2) The Pharisees found fault with Jesus and his disciples because of their not observing the traditional washing of hands. (Matt. 15:1, 2; Mark 7:1-5; Luke 11:37, 38) But Jesus exposed their wrong reasoning and showed them to be violators of God’s law on account of their adherence to man-made traditions. (Matt. 15:3-11; Mark 7:6-15; Luke 11:39-44) Rather than rejoicing and glorifying God in connection with the miraculous cures performed by Christ Jesus on the sabbath, the Pharisees were filled with rage over what they deemed a violation of the sabbath law and therefore plotted to kill Jesus. (Matt. 12:9-14; Mark 3:1-6; Luke 6:7-11; 14:1-6) To a blind man whom Jesus had cured on the sabbath they said concerning Jesus: “This is not a man from God, because he does not observe the Sabbath.”—John 9:16.

The attitude that the Pharisees displayed showed that they were not righteous and clean inside. (Matt. 5:20; 23:26) Like the rest of the Jews, they were in need of repentance. (Compare Matthew 3:7, 8; Luke 7:30.) But the majority of them preferred to remain spiritually blind (John 9:40) and intensified their opposition toward the Son of God. (Matt. 21:45, 46; John 7:32; 11:43-53, 57) There were Pharisees who falsely accused Jesus of expelling demons by means of the ruler of the demons (Matt. 9:34; 12:24) and of being a false witness. (John 8:13) Certain Pharisees tried to intimidate the Son of God (Luke 13:31), demanded that he display a sign to them (Matt. 12:38; 16:1; Mark 8:11), endeavored to trap him in his speech (Matt. 22:15; Mark 12:13; Luke 11:53, 54) and otherwise tried to test him by questionings. (Matt. 19:3; 22:34-36; Mark 10:2; Luke 17:20) Jesus finally silenced their questionings by asking them how it would be possible for David’s lord also to be David’s son. (Matt. 22:41-46) The mob that later seized Jesus in the garden of Gethsemane included Pharisees (John 18:3-5, 12, 13), and Pharisees were among those that requested Pilate to secure Jesus’ tomb so that the body could not be stolen.—Matt. 27:62-64.

During the earthly ministry of Christ Jesus the Pharisees exerted such great influence that prominent persons were afraid to confess him openly. (John 12:42, 43) One of such fearful ones evidently was Nicodemus, himself a Pharisee. (John 3:1, 2; 7:47-52; 19:39) There may also have been Pharisees who did not manifest bitter opposition or who later became Christians. For example, the Pharisee Gamaliel counseled against interfering with the work of Christians (Acts 5:34-39) and the Pharisee Saul (Paul) of Tarsus became an apostle of Jesus Christ.—Acts 26:5; Phil. 3:5.

PHARPAR

(Pharʹpar) [perhaps, swift].

One of the two “rivers of Damascus” that Naaman considered superior to “all the waters of Israel.” (2 Ki. 5:12) The fact that Naaman mentioned the Pharpar second may indicate that it was the smaller stream. This river is usually linked with the Nahr el-ʼAʽwaj. Besides the Nahr Barada (identified with the Abanah), it is the only other independent stream in the Damascus area. But the volume of the ʼAʽwaj is about one-quarter that of the Barada. The smaller streams that unite to form the ʼAʽwaj take their rise on the eastern slopes of Mount Hermon and merge about nineteen miles (30 kilometers) SW of Damascus. From this point the river winds its way through a deep rocky channel until finally losing Itself in a swamp to the SE of Damascus. The airline distance spanned by this river (including its sources) is about forty miles (64 kilometers).

The major objection raised to the above identification is that the ʼAʽwaj is not actually a ‘river of Damascus,’ since it flows some eight miles (13 kilometers