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Peter, Letters ofAid to Bible Understanding
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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.
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PethahiahAid to Bible Understanding
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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.
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PethorAid to Bible Understanding
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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.
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PethuelAid to Bible Understanding
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PETHUEL
(Pe·thuʹel).
Father of the prophet Joel.—Joel 1:1.
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PeullethaiAid to Bible Understanding
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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.
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PhanuelAid to Bible Understanding
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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.
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PharaohAid to Bible Understanding
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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 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.
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PhariseesAid to Bible Understanding
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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.
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PharparAid to Bible Understanding
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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
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