106:7-46; 114:1-8; 135:8-12; 136:4-26) Truly such a God deserves to be given praise and thanks. (92:1; 96:1-4; 146-150) To trust in men (60:11; 62:9), riches (49:6-12, 17) or idols (115:4-8; 135:15-18) would be foolishness.

Discuss value of God’s word

The psalms also teach appreciation for God’s word. The sayings of Jehovah are shown to be pure (12:6) and refined. (18:30) His law is precious (119:72) and is truth. (119:142) Lasting benefits result from observing his perfect law, trustworthy reminders, upright orders, clean commandments and righteous judicial decisions. (19:7-11) God’s word serves to illuminate an individual’s path (119:105) and his commandments make one wise and give insight and understanding.—119:98-100, 104.

Clarify and supplement other scriptures

At times the book of Psalms clarifies or supplements other parts of the Bible. It shows that ‘afflicting one’s soul,’ as was done by the Israelites on atonement day (Lev. 16:29; 23:27; Num. 29:7), pertains to fasting. (Ps. 35:13) The psalmist alone tells of the severe treatment accorded, at least initially, to Joseph while imprisoned in Egypt: “With fetters they afflicted his feet, into irons his soul came.” (105:18) From the psalms we learn that “deputations of angels” were involved in bringing the plagues upon Egypt (78:44-51) and that, in the wilderness, the miraculously provided water “went through the waterless regions as a river” (105:41), thus providing an ample and readily accessible water supply for the nation of Israel and their many domestic animals. The psalms furnish evidence that Pharaoh himself died in the Red Sea.—136:15.

Psalm 60 (superscription, vss. 1, 3, 9) indicates that the Israelites experienced reverses and great hardship prior to the defeat of the Edomites in the Valley of Salt. This suggests that the Edomites invaded Judah while the nation was warring in the N with the forces of Aram-naharaim and Aram-Zobah.

Psalm 101 reveals David’s manner of administering affairs of state. As his servants, David selected only faithful persons. He could not put up with arrogant individuals and did not tolerate slander. Daily he was concerned about bringing wicked ones to justice.

For further information see the book “All Scripture Is Inspired of God and Beneficial,” pp. 101-106.

PSI

PSI [Ψ, ψ].

The twenty-third letter of the Greek alphabet, corresponding generally to the English “ps.”

As a number, psi, when accented (ψ΄), represents 700, or, with the subscript (,ψ), 700,000.—See ALPHABET.

PTOLEMAIS

(Ptol·e·maʹis).

Later name of Acco. The apostle Paul stopped at this seaport city near Mount Carmel on his way to Jerusalem about 56 C.E.—Acts 21:7; see Acco.

PUAH

(Puʹah).

This name represents two similar Hebrew names that differ in gender and meaning, but are spelled alike in both their Greek and English translations.

1. [Pu·ʼahʹ, mouth]. Second son of Issachar.—1 Chron. 7:1; see PUVAH.

2. [Pu·ʽahʹ, girl]. A Hebrew midwife who, together with midwife Shiphrah, was commanded by Pharaoh to kill all male babies born to the Hebrews. However, because she feared God, she preserved the baby boys alive and was blessed by Jehovah with a family of her own.—Ex. 1:15-21.

3. [Pu·ʼahʹ, mouth]. Father of Judge Tola and son of Dodo; tribe of Issachar.—Judg. 10:1.

PUBLIC INSTRUCTOR

[Gr., gram·ma·teusʹ, a man of letters, a teacher of the law].

The apostle Matthew uses this term twice with reference to Christians. At Matthew 13:52 it is translated “scribe” in the Authorized Version, “scholar” in Knox, “teacher” in The New English Bible. At Matthew 23:34 the plural (gram·ma·teisʹ) is rendered “men of learning” (Kx), “instructors” (ED), “teachers” (NE).

Under the Law, the Levites were charged with seeing that the people received public instruction. (Lev. 10:11; Deut. 17:10, 11; 2 Chron. 17:7-9) While this duty fell to them as the priestly tribe, Moses the Levite, in his capacity of mediator of the Law covenant, and, later, Joshua of the tribe of Ephraim, as leader of the nation, were also, in effect, public instructors of God’s people. (Deut. 4:1; 34:9; Josh. 8:35) Likewise, the judges and the faithful kings gave instructions in the Law when they heard and judged cases and when they presided on occasions having to do with worship.—1 Ki. 8:1-61; 2 Ki. 23:2.

An outstanding example of a public instructor is the priest Ezra, who, with Nehemiah’s support, conducted a program of public instruction for the Israelites repatriated from Babylon. He read the Law and organized the Levites for the performance of their duties of “explaining the law to the people,” “putting of meaning into it” and “giving understanding in the reading,” thereby “instructing the people.”—Neh. 8:1-9.

When Jesus was on earth, the scribes (gram·ma·teisʹ) were men versed in the Law and teachers of the people, but they had become corrupted by traditions of men and pagan doctrines. The term “scribes” was used toward them more as a title, designating them as a class, rather than having to do with their original copyist duties.

Jesus came to bear witness to the truth. To get the good news of the Kingdom preached, he taught his disciples to be teachers, public instructors respecting the kingdom of God. He magnified their office and the importance of listening to their teaching when he likened each of them to a man having a veritable treasure store from which to draw. (Matt. 13:52) These he sent forth to Israel, but Israel’s own scribes did not discern the treasures that God, through these men, was holding out to them. To the contrary, they opposed the public instruction and took part in scourging, persecuting and killing Jesus and his associate public instructors, thereby proving themselves to be false instructors. Nevertheless, many persons of Israel and of the nations were taught by Jesus’ instructed ones and, in turn, they themselves became public instructors in God’s Word.—Matt. 23:34; 28:19, 20.

PUBLIC READING

An important means that Jehovah used to instruct and educate his covenant people concerning his purposes and requirements. Such public reading is first mentioned at Exodus 24:7, where Moses read from “the book of the covenant” in the ears of all the people. The Israelites were thereby enabled to enter intelligently into an agreement with Jehovah to keep the Law. Relatively few copies of Scripture were available in the days of ancient Israel; so the Levite priests were commanded: “You will read this law in front of all Israel in their hearing.” Moses ordered them to read the Law to all the people together young and old, male and female, Israelite and alien resident, in every sabbath year at the Festival of Booths.—Deut. 31:9-12.

Joshua, therefore, read aloud to the people Moses’ inspired words. (Josh. 8:33-35) King Jehoshaphat dispatched princes, Levites and priests to teach in the cities of Judah (2 Chron. 17:7-9), which teaching no doubt included public reading. Centuries later Josiah read in the hearing of all the people “the book of Jehovah’s law by the hand of Moses” that Hilkiah the priest found during temple repair work, doubtless the original book of the law written by Moses. (2 Ki. 23:2; 2 Chron. 34:14) The result was a national purge of demon worship. After the return from exile, Ezra, with Governor Nehemiah’s support, read the Law to the people from daybreak until noon. Along with the reading, an explanation, or the sense, was given.—Neh. 8:3, 8; see HEBREW, II (When Did Hebrew Begin to Wane?).

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.

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.

PUDENS

(Puʹdens) [bashful].

A companion of Paul near the close of the apostle’s life who sent greetings to Timothy.—2 Tim. 4:21.

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.

PUNISHMENT

See CRIME AND PUNISHMENT.

PUNITES

(Puʹnites).

The family descendants of Issachar’s second son, Puvah.—Num. 26:23.

PUNON

(Puʹnon) [possibly, darksome].

A campsite that Israel reached sometime after leaving Mount Hor. (Num. 33:41-43) Its location is not now known.

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.

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.