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PrisonAid to Bible Understanding
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forced to work at hard labor, such as grinding. (Judg. 16:21; 2 Ki. 17:4; Ps. 105:17, 18; Jer. 52:11) In Egypt, a trusted prisoner (as was Joseph) might be placed in charge of other inmates and assigned to wait upon those who had held prominent positions before their confinement.—Gen. 39:21–40:4.
Prisons date back at least to the eighteenth century B.C.E., for it was then that Joseph was wrongly confined to the jail that was connected to the “house of the chief of the bodyguard.” (Gen. 39:20; 40:3; 41:10) This Egyptian jail apparently had a dungeon or hole shaped like a cistern, where some prisoners were kept.—Gen. 40:15; 41:14; compare Isaiah 24:22.
The Mosaic law did not provide for prisons as a form of punishment. Since justice was to be executed swiftly (Josh. 7:20, 22-25), only in cases requiring divine clarification do we read in the Pentateuch of individuals being committed into custody. (Lev. 24:12; Num. 15:34) Eventually, however, places of imprisonment came to be used by the Israelites. The prophet Jeremiah, for example, was held in the “house of fetters, in the house of Jehonathan.” This place of confinement had “vaulted rooms,” perhaps dungeon cells. Conditions were so bad there that Jeremiah feared for his life. (Jer. 37:15-20) Subsequently he was transferred to the “Courtyard of the Guard,” where he got a daily allowance of bread, could receive visitors and was able to conduct business transactions.—Jer. 32:2, 8, 12; 37:21; see also 1 Kings 22:27; 2 Chronicles 16:10; Hebrews 11:36.
In the first century C.E., according to Roman custom, the jailers or guards were held personally accountable for prisoners. (Acts 12:19) Therefore, the jailer in Philippi, believing that his prisoners had escaped, was ready to commit suicide. (Acts 16:27) For security measures guards were often stationed at prison doors, and prisoners might have their feet put in stocks or have their hands chained to those guarding them. (Acts 5:23; 12:6-10; 16:22-24) Some prisoners were allowed visitors.—Matt. 25:36; Acts 23:35; 24:23, 27; 28:16-31; see BOND; JAILER.
As foretold by Christ Jesus, many of his followers experienced imprisonment. (Luke 21:12; Acts 26:10; Rom. 16:7; Col. 4:10; Heb. 10:34; 13:3) The apostle John, himself a prisoner on the isle of Patmos, wrote that imprisonment would continue to be a form of persecution of Christians.—Rev. 2:10.
FIGURATIVE USE
In a figurative sense, “prison” can refer to a land of exile (as was Babylon) or to a state of spiritual bondage or confinement. (Isa. 42:6, 7; 48:20; 49:5, 8, 9; 61:1; Matt. 12:15-21; Luke 4:17-21; 2 Cor. 6:1, 2) Though the spirit creatures who were disobedient in Noah’s day do not have physical bodies that can be held by material restraints, they have been limited in their activities and are in a state of dense darkness with reference to Jehovah God, as if in a prison. (1 Pet. 3:19; Jude 6; see TARTARUS.) Also, the abyss in which Satan will be shut up for a thousand years is a “prison,” a place of deathlike restraint or confinement.—Rev. 20:1-3, 7.
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ProchorusAid to Bible Understanding
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PROCHORUS
(Prochʹo·rus) [leader of a chorus].
One of the seven certified men full of spirit and wisdom appointed to assure equal treatment in the daily distribution of food in the first-century Christian congregation at Jerusalem.—Acts 6:1-6.
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ProconsulAid to Bible Understanding
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PROCONSUL
In 27 B.C.E., Emperor Augustus of Rome took charge of all provinces requiring the presence of military forces, leaving ten others as senatorial provinces. The administration of the latter was carried out through proconsuls. The proconsuls were of two classes: Ex-consuls (those who had already attained the rank of consul), who were sent to the provinces of Asia and Africa (where a legionary force was maintained), and ex-praetors, sent to the other senatorial provinces.
It was the proconsul’s responsibility to direct the civil affairs of the province, make judicial decisions and maintain law and order. His jurisdiction was supreme in the province, although his actions were subject to review by the Roman senate. The collection of revenues was under a quaestor. The proconsul did not wear military dress or carry a sword.
The proconsul Sergius Paulus is mentioned at Acts 13:7, 12 as one who became a Christian. He was the proconsul of Cyprus. At Acts 18:12, Gallio is mentioned as being proconsul of the province of Achaia. Luke is accurate in using the term “proconsul” in these cases, for Achaia had been constituted a senatorial province in 16 C.E., and Cyprus by Emperor Claudius, who ruled 41-54 C.E. A Cyprian coin has been found with the head and title of Claudius (in Latin) on the obverse side and “Under Arminius Proclus, Proconsul of the Cyprians” (in Greek) on the reverse side.
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ProphecyAid to Bible Understanding
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PROPHECY
An inspired message; a revelation of divine will and purpose or the proclamation thereof. Prophecy may be inspired moral teaching, an expression of a divine command or judgment, or a declaration of something to come. As shown under PROPHET, prediction or foretelling is not the basic thought conveyed by the root verbs in the original languages (Heb., na·vaʼʹ [perhaps from na·vaʽʹ]; Gr., pro·phe·teuʹo); yet it forms an outstanding feature of Bible prophecy.
Illustrating the sense of the original words are these examples: When Ezekiel in a vision was told to “prophesy to the wind,” he simply expressed God’s command to the wind. (Ezek. 37:9, 10) When individuals at Jesus’ trial covered him, slapped him and then said, “Prophesy to us, you Christ. Who is it that struck you?” they were not calling for prediction but for Jesus to identify the slappers by divine revelation. (Matt. 26:67, 68; Luke 22:63, 64) The Samaritan woman at the well recognized Jesus as “a prophet” because he revealed things about her past that he could not have known except by divine power. (John 4:17-19; compare Luke 7:39.) So, too, such Scriptural portions as Jesus’ ‘sermon on the mount’ and his denunciation of the scribes and Pharisees (Matt. 23:1-36) may properly be defined as prophecy, for these were an inspired ‘telling forth’ of God’s mind on matters, even as were the pronouncements by Isaiah, Jeremiah and other earlier prophets.—Compare Isaiah 65:13-16 and Luke 6:20-25.
Examples of foretelling or prediction are, of course, very numerous throughout the entire Bible, some earlier examples being found at Genesis 3:14-19; 9:24-27; 27:27-40; 49:1-28; Deuteronomy 18:15-19.
The Source of all true prophecy is Jehovah God. He transmits it by means of his holy spirit or, occasionally, by spirit-directed angelic messengers. (2 Pet. 1:20, 21; Heb. 2:1, 2) The Hebrew prophecies frequently begin, “Hear the word of Jehovah” (Isa. 1:10; Jer. 2:4), and by the expression “the word” is often meant an inspired message or prophecy.—Isa. 44:26; Jer. 21:1; Ezek. 33:30-33; compare Isaiah 24:3.
BEARING WITNESS TO JESUS INSPIRES PROPHESYING
In the apostle John’s vision he was told by an angel that “the bearing witness to Jesus is what inspires [literally, “is the spirit of”] prophesying.” (Rev. 19:10) The apostle Paul calls Christ the “sacred secret of God” and says that “carefully concealed in him are all the treasures of wisdom and of knowledge.” (Col. 2:2, 3) This is because Jehovah God assigned to his Son the key role in the outworking of God’s grand purpose to sanctify His name and restore earth and its inhabitants to their proper place in His arrangement of things, doing this by means of “an administration at the full limit of the appointed times, namely, to gather all things together again in the Christ, the things in the heavens and the things on the earth.” (Eph. 1:9, 10; compare 1 Corinthians 15:24, 25.) Since the fulfillment of God’s great purpose is all bound up in Jesus (compare Colossians 1:19, 20), then all prophecy, that is, all inspired messages from God proclaimed by his servants, pointed toward his Son. Thus, as Revelation 19:10 states, the entire “spirit” (the whole inclination, intent and purpose) of prophecy was to bear witness to Jesus, the one Jehovah would make “the way and the truth and the life.” (John 14:6) This would be true not only of prophecy that preceded Jesus’ earthly presence but also of prophecy subsequent thereto.—Acts 2:16-36.
At the very time rebellion arose in Eden, Jehovah God started off this “witness to Jesus” by his prophecy regarding the “seed” that would eventually ‘crush the head of the serpent,’ God’s adversary. (Gen. 3:15) The Abrahamic covenant was prophetic of that Seed, of its blessing all the families of earth and of its victory over the adversary and his “seed.” (Gen. 22:16-18; compare Galatians 3:16.) It was foretold that the promised Seed, called “Shiloh” (meaning “the one to whom it belongs”), would come from the tribe of Judah. (Gen. 49:10) By means of the nation of Israel, Jehovah revealed his purpose to have a “kingdom of priests and a holy nation” (Ex. 19:6; compare 1 Peter 2:9, 10), and the Law given to Israel, with its sacrifices and priesthood, foreshadowed the sacrifice of God’s Son, and his royal heavenly priesthood (with associate priests) during his thousand-year reign. (Heb. 9:23, 24; 10:1; Rev. 5:9, 10; 20:6) Consequently the Law became a “tutor leading to Christ.”—Gal. 3:23, 24.
Of events marking the history of the nation of Israel, the apostle says: “Now these things went on befalling them as examples [or “for a typical purpose”], and they were written for a warning to us [followers of Christ Jesus] upon whom the ends of the systems of things have arrived.” (1 Cor. 10:11) David, the nation’s most prominent king, became a prophetic figure of God’s Son, and God’s covenant with David for an everlasting kingdom was inherited by Jesus Christ. (Isa. 9:6, 7; Ezek. 34:23, 24; Luke 1:32; Acts 13:32-37; Rev. 22:6) The various battles fought by faithful kings (usually guided and encouraged by God’s prophets) and the victories God gave them thus prefigured the war to be waged by God’s Son against enemies of his kingdom, and his victory over all of Satan’s forces, bringing deliverance to God’s people.—Ps. 110:1-5; Mic. 5:2-6; Acts 4:24-28; Rev. 16:14, 16; 19:11-21.
Many of the prophecies during this period described the reign of God’s Anointed One (Messiah or Christ) and the blessings of his rule. Other Messianic prophecies pointed to persecution of God’s Servant and suffering for him. (Compare Isaiah 11:1-10; 53:1-12; Acts 8:29-35.) As the apostle Peter states, the ancient prophets themselves kept “investigating what particular season or what sort of season the spirit in them was indicating concerning Christ [Messiah] when it was bearing witness beforehand about the sufferings for Christ and about the glories to follow these.” It was revealed to them that these things were to have a future fulfillment beyond their own time.—1 Pet. 1:10-12; compare Daniel 9:24-27; 12:1-10.
Since Christ Jesus is the One in whom all these prophecies see realization, marking them all as true, it can be seen how “the truth came to be through Jesus Christ.” “For no matter how many the promises of God are, they have become Yes by means of him.” (John 1:17; 2 Cor. 1:20; compare Luke 18:31; 24:25, 26, 44-46.) Peter could rightly say of Jesus that ‘all the prophets bear witness to him.’—Acts 3:20-24; 10:43; compare 28:23.
PURPOSE AND TIME OF FULFILLMENT
Prophecy, whether prediction or simply inspired instruction or reproof, served both for the benefit of those initially hearing it and for those in all future periods who would put faith in God’s promises. For the original receivers, the prophecies assured them that the passing of years or centuries had not caused God to waver in his purpose, that he was holding firm to his covenant terms and promises. (Compare Psalm 77:5-9; Isaiah 44:21; 49:14-16; Jer. 50:5.) Daniel’s prophecy, for example, provided information that constituted an invaluable link between the close of the writing of the Hebrew or pre-Christian Scriptures and Messiah’s coming. Its forecast of world events, including the rise and fall of successive world powers, gave assurance to Jews living during the centuries of Persian, Greek and Roman dominance (as well as to Christians thereafter) that there was no “blind spot” in God’s forevision, that their own times were indeed foreseen and that Jehovah’s sovereign purpose was still certain of fulfillment. It protected them against putting faith and hope in such passing world regimes with their transient power of control, enabled them to direct their course with wisdom.—Compare Daniel 8:20-26; 11:1-20
The fact that many prophecies were fulfilled in their own times convinced sincere ones of God’s power to carry out his purpose despite all opposition. It was proof of his unique Godship that he, and he alone, could foretell such events and bring them to pass. (Isa. 41:21-26; 46:9-11) These prophecies also enabled them to become better acquainted with God, understanding more clearly his will, the moral standards by which he acts and judges, so that they might harmonize their lives with these.—Isa. 1:18-20; 2:1-5; 55:8-11.
A large number of prophecies had their initial application or fulfillment on the contemporary people, many prophecies expressing God’s judgment on fleshly Israel and surrounding nations and foretelling Israel and Judah’s overthrow and subsequent restoration. Yet these prophecies did not lose their value for later generations, as for the Christian congregation, either in the first century C.E. or in our own time. The apostle says: “For all the things that were written aforetime were written for our instruction, that through our endurance and through the comfort from the Scriptures we might have hope.” (Rom. 15:4) Since God is unchangeable in his moral standards and purpose (Mal. 3:6; Heb. 6:17, 18), his dealings with Israel shed light on how he will deal with similar situations at any given time. Hence Jesus and his disciples were warranted in using prophetic statements applying centuries earlier as also applicable in their day. (Matt. 15:7, 8; Acts 28:25-27) Other prophecies were clearly predictive, some relating specifically and uniquely to Jesus’ earthly ministry and subsequent events. (Isa. 53; Dan. 9:24-27) For those living at the time of Messiah’s appearance, the prophecies supplied the means for identifying him, authenticating his commission and message.—See MESSIAH and chart accompanying that article.
After Jesus’ departure from earth, the Hebrew Scriptures and their prophecies supplemented Jesus’ teachings in supplying the vital background against which his Christian followers could view succeeding events, fit them in and learn their meaning and significance. This gave validity and strength to their preaching and teaching, confidence and courage as they faced opposition. (Acts 2:14-36; 3:12-26; 4:7-12, 24-30; 7:48-50; 13:40, 41, 47) They found in the early inspired revelations a great body of moral instruction to draw upon for “teaching, for reproving, for setting things straight, for disciplining in righteousness.” (2 Tim. 3:16, 17; Rom. 9:6-33; 1 Cor. 9:8-10; 10:1-22) Peter, who had had the prophecies confirmed by his seeing the transfiguration vision, said: “Consequently we have the prophetic word made more sure; and you are doing well in paying attention to it as to a lamp shining in a dark place.” (2 Pet. 1:16-19; Matt. 16:28–17:9) So, the pre-Christian prophecy supplemented Jesus’ instruction and was God’s means to guide the Christian congregation in important decisions, as in regard to Gentile believers.—Acts 15:12-21; Rom. 15:7-12.
Prophecies also served to warn, advising when urgent action was needed. A forceful example of this is
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