the festival was to be kept in the city of one’s residence. It is also improbable that Jesus would travel all the way to Jerusalem and then leave again for Galilee, with Passover only a month away. Furthermore, if one adopts the view that John 5:1 refers to Purim and John 6:4 to Passover a month later, it would crowd an impossible number of events into this short space of time, for it would include the ministry of Jesus in Capernaum, travels in Galilee, and a return to Capernaum and to Judea and Jerusalem. (See JESUS CHRIST [Chart of Main Events of Jesus’ Earthly Sojourn].) There is reason to believe, then, that the “festival of the Jews” at John 5:1 was actually the Passover festival of 31 C.E.—See JESUS CHRIST (Evidence for a three-and-a-half-year ministry).

PURPOSE

While it is said by some commentators that the Festival of Purim as celebrated by the Jews in the present day has more of a secular than a religious nature and is sometimes accompanied by excesses, this was not so at the time of its institution and early celebration. Both Mordecai and Esther were servants of the true God Jehovah, and the festival was established to honor Him. The deliverance of the Jews at that time can be attributed to Jehovah God, because the issue arose by reason of Mordecai’s integrity in his course of exclusive worship of Jehovah. Haman was probably an Amalekite, whose nation Jehovah had specifically cursed and condemned to destruction. Mordecai respected God’s decree and refused to bow to Haman. (Esther 3:2, 5; Ex. 17:14-16) Also, the words of Mordecai to Esther (Esther 4:14) indicate that he looked to a higher power for deliverance for the Jews, and Esther’s fasting before entering the king’s presence with her original petition, a banquet invitation, indicated her appeal to God for help.—Esther 4:16.

Purim is also called the Festival of Lots.—See LOT, I; ESTHER, BOOK OF.

PURPLE

See COLORS; DYES, DYEING.

PURSE

A bag or pouch used by both men and women to carry gold, silver, copper, coined money or other items. Women sometimes had ornamental purses or handbags, possibly of a long, round shape. (Isa. 3:16, 22; 46:6; Matt. 10:9) Early purses were made of leather or of woven rushes or cotton. Since they were in the form of bags, they were drawn together and secured at the neck by means of leather straps or other cords.—See BAG.

Also in use was the “girdle purse” (literally, Gr., zoʹne, ‘girdle’ [Matt. 10:9; Mark 6:8]), perhaps a type of money belt. The girdle either had a hollow space in which money could be carried, or, if made of cloth and worn in folds, the money was kept in its folds.

Jesus, when sending out his seventy disciples in preaching work, told them not to provide themselves with purses, indicating that they should trust in Jehovah God’s provision for them and implying that interested persons would respond with some material aid. (Luke 10:1, 4, 7) Shortly before his death, however, Jesus advised the apostles to carry purses, for he knew that his disciples would soon be scattered and persecuted. Even persons favoring their message might be afraid to assist them, requiring that Jesus’ followers be prepared to care for themselves materially.—Luke 22:35, 36.

Highlighting the excelling value of spiritual things, Jesus urged his followers to make lasting purses for themselves, acquiring heavenly treasure.—Luke 12:33.

PUT

[perhaps, bow].

A “son” of Ham. (Gen. 10:6; 1 Chron. 1:8) Although Put is mentioned elsewhere in the Bible, none of his individual offspring are named. Often his descendants lent military support to Egypt. (Jer. 46:9; Ezek. 30:4-6; Nah. 3:9) They served as mercenaries in the armies of Tyre and contributed to that city’s greatness. (Ezek. 27:3, 10) Put was also foretold to be among the forces of Gog of Magog.—Ezek. 38:5.

Available evidence points to a connection between Put and the Libyans of N Africa. In four of its occurrences, “Put” is rendered “Libyans” or “Libya” by the Greek Septuagint and the Latin Vulgate. (Jer. 46:9; Ezek. 27:10; 30:5; 38:5) The Hebrew Put also corresponds closely to the Putaya (usually considered to be Libya) of old Persian inscriptions. However, Nahum 3:9 seems to indicate that Put and the Lu·vimʹ (Libyans) are separate peoples. But this in itself would not rule out identifying Put with the Libyans. The term “Libyans” was perhaps more comprehensive than the Hebrew designation Lu·vimʹ, as may be inferred from Herodotus’ reference to “Libyans and various nations of Libyans.”—Book II, sec. 32.

The identification of Put with the Punt of Egyptian inscriptions is not generally accepted today for phonetic reasons.

PUTEOLI

(Pu·teʹo·li).

In the first century C.E., a chief port SE of Rome. Paul arrived at Puteoli on his way to stand before Caesar in Rome about the year 59 C.E. (Acts 28:13) With the help of a S wind his ship arrived “on the second day” at Puteoli from Rhegium, a place some two hundred statute miles (322 kilometers) to the S-SE.

Christian brothers of Puteoli entreated Paul and those accompanying him to spend a week with them. (Acts 28:14) This indicates he enjoyed some freedom, though a prisoner. Earlier, while in custody at Caesarea and Sidon, Paul had similarly benefited from limited freedom.—Acts 24:23; 27:3.

Puteoli is generally identified with modern Pozzuoli, on the bay of the same name, about six miles (10 kilometers) W-SW of Naples. Extensive ruins of an ancient mole still stand. Josephus calls the site by its older name, Dicaearchia, and says a Jewish colony was located there.

PUTHITES

(Puʹthites).

A family that lived in Kiriath-jearim; descendants of Judah through Shobal.—1 Chron. 2:52, 53.

PUTIEL

(Puʹti·el) [he whom God gives].

Father-in-law of Aaron’s son Eleazar and grandfather of Phinehas.—Ex. 6:25.

PUVAH

(Puʹvah).

A son of Issachar whose family descendants were called Punites. (Gen. 46:13; Num. 26:23) His name is spelled Puah at 1 Chronicles 7:1.

PYRRHUS

(Pyrʹrhus) [fiery red].

A Beroean whose son Sopater accompanied Paul through Macedonia on part of his third missionary journey.—Acts 20:3, 4.

QOHPH

or, as commonly anglicized, qoph [ק]. The nineteenth letter of the Hebrew alphabet, later used also as a number to denote one hundred.

The English letter “q” is derived from this Hebrew letter. However, in translating Hebrew names where it occurs, qohph is usually represented in English by “c” or “k,” as in “Cainan” and “Kish.” The sound is stronger than that of the letter kaph [כ] and is pronounced farther back in the throat, as a strong English “q” formed at the back of the palate. In the Hebrew, it is the initial letter in each of the eight verses in Psalm 119:145-152.

QUAIL

[Heb., s^elawʹ; s^elaywʹ].

The Hebrew s^elawʹ evidently corresponds to the Arabic and Aramaic names for the quail (salway). The quail is a small plump-bodied bird, about seven inches (17.8 centimeters) in length. It spends most of its time on the ground and its plain colors blend with the earth,