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PotterAid to Bible Understanding
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POTSHERD.) The kinds of pottery found are aids in identifying different cultures, or in dating occupation layers at such sites, as are inscriptions sometimes appearing on these items. Estimates of population density of a particular place in ancient times have also been based on the quantity of such fragments discovered there.
The potter’s authority over the clay is used illustratively to show Jehovah’s sovereignty over individuals and nations. (Isa. 29:15, 16; 64:8) To God the house of Israel was “as the clay in the hand of the potter,” He being the Great Potter. (Jer. 18:1-10) Man is in no position to contend with God, just as clay would not be expected to challenge the one shaping it. (Isa. 45:9) As an earthenware vessel can be smashed, so Jehovah can bring devastating calamity upon a people in punishment for wrongdoing.—Jer. 19:1-11.
Concerning the Messianic king’s exercise of God-given authority against the nations, it was foretold: “You will break them with an iron scepter, as though a potter’s vessel you will dash them to pieces.”—Ps. 2:9; compare Daniel 2:44; Revelation 2:26, 27; 12:5.
From a single lump of clay the potter could make a vessel for an honorable use and another for a dishonorable, a common or ordinary use. Similarly, Jehovah has authority to mold individuals as he pleases, and has tolerated wicked ones, “vessels of wrath made fit for destruction,” but this has worked to the benefit of “vessels of mercy,” persons comprising spiritual Israel.—Rom. 9:14-26.
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Potter’s FieldAid to Bible Understanding
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POTTER’S FIELD
After remorseful Judas threw into the temple the betrayal price of thirty pieces of silver, the chief priests used the money to buy “the potter’s field to bury strangers.” (Matt. 27:3-10) The field came to be known as Akeldama or “Field of Blood.” (Acts 1:18, 19; see AKELDAMA.) Since the fourth century C.E. this field has been identified with a location on the S slope of the Hinnom valley, just before it joins the Kidron valley.
The expression “the potter’s field” does not specifically indicate whether the field was one simply owned by a potter, or was called that because, at some point in its history, it was an area where potters pursued their craft. The latter, though, seems probable if the traditional site is correct. It would be near the Gate of the Potsherds (or “Gate of the Potters,” according to Dr. J. Simons in Jerusalem in the Old Testament), mentioned in Jeremiah 19:1, 2. (Compare Jeremiah 18:2.) Even in recent times the necessary raw material, clay, has been available in the vicinity. Also, making pottery required a good water supply, and the site was close to the spring at En-rogel and the pool of Siloam as well as near such water as might be in the Hinnom valley in the winter.
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PoundAid to Bible Understanding
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POUND
[Gr., liʹtra].
A weight mentioned only at John 12:3 and 19:39. The Greek term is usually equated with the Roman pound (Latin, libra, from. which the English abbreviation “lb” for pound is drawn). Thus it was a little less than twelve ounces avoirdupois or about 327 grams. Some versions render the Greek word mna as “pound” (Luke 19:18, AV, Dy, JB, WY), but it is more appropriately rendered “mina.” (Da, Fn, Ro, NW) Whereas “pound” is used in the Bible just as a weight or measurement, “mina” is a monetary weight indicating a specific value of gold or silver.
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Power, Powerful WorksAid to Bible Understanding
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POWER, POWERFUL WORKS
[Heb., koʹahh, power; gevu·rahʹ, mightiness; ʽoz, strength; Gr., dyʹna·mis, power, powerful works, ability (from this term come the English words dynamo, dynamite, dynamic)] .
Power means the ability to perform acts, the capacity to accomplish things, to do work. At the close of the sixth creative “day” God began “resting from all his work that [he had] created for the purpose of making.” (Gen. 2:2, 3) He rested from these creative works, but his power has since not become dormant or remained quiescent. Over 4,000 years after the completion of earthly creation his Son stated: “My Father has kept working until how, and I keep working.” (John 5:17) Not only as regards the spirit realm has Jehovah been active; the Bible record pulsates with his expressions of power and his mighty acts toward humankind. Though at times he has “kept quiet . . . exercising self-control,” whenever his due time came to act he has taken vigorous action with “full might.”—Isa. 42:13, 14; compare Psalm 80:2; Isaiah 63:15.
“Work” indicates purposeful activity. Jehovah’s acts are not isolated, unrelated or erratic expressions of energy but coordinated, purposeful acts with a definite end in view. Although his power sustains the universe and the living creatures in it (Ps. 136:25; 148:2-6; Matt. 5:45), Jehovah is not like an impersonal power plant; his acts prove he is a personal and purposeful God. He is also a historical God, as he has perceptively intervened in human affairs at definite dates of history, at specified places, and with regard to particular persons or peoples. As the “living and true God” (1 Thess. 1:9; Josh. 3:10; Jer. 10:10), he has shown himself aware of all that is taking place in universal time and space, reacting according to what has occurred as well as taking the initiative in furthering his purpose.
In every case, his varied expressions of power have been in harmony with his righteousness (Ps. 98:1, 2; 111:2, 3, 7; Isa. 5:16); they all bring enlightenment to his creatures. They show on the one hand that fear of him “is fitting,” for he is a God “exacting exclusive devotion” and a “consuming fire” against those practicing wickedness, making it a “fearful thing to fall into the hands of the living God.” (Jer. 10:6, 7; Ex. 20:5; Heb. 10:26-31; 12:28, 29) He is not to be trifled with.—Ex. 8:29.
On the other hand, his use of power is even more wonderfully manifest in rewarding righteous-hearted persons sincerely seeking him, strengthening them to do assigned tasks and needful work (Ps. 84:5-7; Isa. 40:29-31), to endure under stress (Ps. 46:1; Isa. 25:4), providing for and sustaining them (Ps. 145:14-16), protecting, saving and liberating them in times of danger and aggression. (Ps. 20:6, 7) “His eyes are roving about through all the earth to show his strength in behalf of those whose heart is complete toward him.” (2 Chron. 16:9) Those who come to know him find his name to be a “strong tower” to which they can turn. (Prov. 18:10; Ps. 91:1-8) Knowledge of his mighty acts gives assurance that he hears the prayers of his trusting servants and is able to answer, if necessary, with “fear-inspiring things in righteousness.” (Ps. 65:2, 5) In a figurative sense, he is “near,” and hence can be swift in responding.—Ps. 145:18, 19; Jude 24, 25.
POWER MANIFEST IN CREATION
Humans see evidence of power in all physical creation, in the immense and countless stellar bodies (compare Job 38:31-33), as well as all earthly things. The very soil has power (Gen. 4:12), producing food that gives strength (1 Sam. 28:22), and power is seen in all living things, plants, animals and man. In modern times the tremendous power potential in even the minute atomic elements forming all matter has also become well known. Scientists sometimes call matter “organized energy.”
Throughout the Scriptures God’s power and “dynamic energy” as the Maker of heaven and earth are repeatedly highlighted. (Isa. 40:25, 26; Jer. 10:12; 32:17) The very term for “God” in Hebrew (‘El) is believed to have the root meaning of “mighty” or “powerful.” (Compare the use of the term at Genesis 31:29 in the expression the “power [ʼel] of my hand.”)
NEED ARISES FOR SPECIAL DEMONSTRATIONS OF POWER
The first man knew Jehovah God as his Creator, his only Parent and Life-giver. God endowed man with a measure of power, intellectual and physical, and gave him work to perform. (Gen. 1:26-28; 2:15) Such exercise of power must harmonize with his Creator’s will and hence be governed by other qualities divinely granted, such as wisdom, justice and love.
The rebellion in Eden presented a challenge to God’s Sovereignty. Primarily a moral issue, it nevertheless has caused God to exercise his power in special ways. (See JEHOVAH [The supreme issue a moral one].) The rebellion was instigated by a spirit son of God who thereby became God’s opposer or resister (Heb., sa·tanʹ). Jehovah reacted to the situation, judging the rebels. His expulsion of the human pair from Eden and his stationing loyal spirit creatures at the garden’s entrance was a demonstration of divine power. (Gen. 3:4, 5, 19, 22-24) Jehovah’s word proved to be, not impotent, weak or wavering, but full of power, irresistible as to fulfillment. (Compare Jeremiah 23:29.) As the Sovereign God, he proved ready and able to back up his word with the full weight of his authority.
Fixing his purpose, Jehovah has consistently worked toward its realization. (Gen. 3:15; Eph. 1:8-11) In his due time he would end all earthly rebellion, cause the original spirit rebel and those allied with him to be crushed as one crushes the head of a serpent. (Compare Romans 16:20.) While allowing his spirit adversary to continue for a time and to endeavor to prove successful his challenge, Jehovah would not abdicate his Sovereign position. Exercising rightful authority, he would reward or punish when and as he saw fit, judging men according to their deeds. (Ex. 34:6, 7; Jer. 32:17-19) Additionally, he would use his power to attest the credentials of those whom he designated his representatives on earth. By revealing his power he would put the seal of genuineness on messages they delivered.
This has been a divine kindness. Thereby Jehovah has given men proof that he, and no other, is the true God; he has given proof of his worthiness to receive the fear, respect, trust, praise and love of his intelligent creatures. (Ps. 31:24; 86:16, 17; Isa. 41:10-13) Over the centuries, Jehovah has repeatedly reassured his servants that his power has not waned, his “hand” has not ‘grown short,’ nor his “ear” become too heavy to hear. (Num. 11:23; Isa. 40:28; 50:2; 59:1) More importantly, these expressions of power have contributed toward the sanctifying and vindicating of Jehovah’s own Name. His use of power exalts him, it does not debase him, does not sully his reputation; rather, by it he makes a “beautiful name” for himself.—Job 36:22, 23; 37:23, 24; Isa. 63:12-14.
PRIOR TO AND AT THE GLOBAL FLOOD
In the pre-Flood period, men had ample evidence of God’s power. They knew the way back into Eden was impassable, blocked by powerful spirit creatures. God showed he was alive to what was going on, approving Abel’s sacrifice, expressing judgment upon his murderous brother Cain, yet warning men against executing Cain.—Gen. 3:24; 4:2-15.
Some 1,400 years later the earth became filled with wickedness and violence. (Gen. 6:1-5, 11, 12) God expressed displeasure at this situation. After sounding a warning through his servant Noah, he forcefully demonstrated by means of a global Flood that he would not allow wicked men to ruin the earth. He did not use his power to force them to worship him but, through Noah’s work as a “preacher of righteousness” gave them opportunity to change. At the same time he showed his ability to liberate righteous-hearted persons from evil circumstances. (2 Pet. 2:4, 5, 9) Even as his judgment came upon the wicked suddenly, and his destruction of them did not ‘slumber,’ but wiped them out within a forty-day period, so he would act in similar ways in the future.—2 Pet. 2:3; Gen. 7:17-23; Matt. 24:37-39.
THE CHALLENGE OF FALSE GODS IN THE POST-FLOOD PERIOD
Both the Scriptures and ancient secular records reveal men’s deviation from worship of the true God in the post-Flood period. There is strong evidence pointing to a major role in this on the part of Nimrod, who “displayed himself [as] a mighty hunter in opposition to Jehovah,” and evidence pointing to Babel (Babylon) as the major site where false worship developed. (Gen. 10:8-12; 11:1-4, 9; see BABEL; BABYLON; GODS AND GODDESSES.) The tower project proposed at Babel was a demonstration of human power and ability, independent of God, unauthorized by him. It was to bring reputation and fame to its builders, not to God. And, as God foresaw, this was but the beginning. It would lead to a series of ambitious power projects taking men farther and farther in a course of defiance of the true God and his purpose for the planet and the human race. Again, God stepped in, throwing the project into confusion by acting upon human powers of speech, causing the peoples to disperse throughout the globe.—Gen. 11:5-9.
“Nature gods” contrasted with the true God
Ancient documents from Babylon and from points of mankind’s migration show that the worship of “nature gods” (such as the Babylonian sun-god Shamash, the Egyptian rain and thunder god Thoth, and the Canaanite fertility god Baal) became very prominent in those early times. The “nature gods” were associated in men’s minds with periodic or cyclic manifestations of power, such as the daily beaming forth of the sun’s rays, the seasonal results of solstices and equinoxes (producing summer and winter, spring and fall), the winds and storms, the falling of rain and its effect on earth’s fertility in seedtime and harvest, and similar evidences of power. These forces are impersonal. So men had to fill in the blank, providing personality for their gods by their own imagination. The personalities they conjured up for their gods were generally capricious, lacking any definite purpose, morally debased, unworthy of worship and service.
Yet the visible heavens and earth give clear proof of a superior Source of power that produced all these forces in an interrelated, coordinated arrangement, one giving undeniable evidence of intelligent purpose. To that Source the acclamation goes: “You are worthy, Jehovah, even our God, to receive the glory and the honor and the power, because you created all things, and because of your will they existed and were created.” (Rev. 4:11) Jehovah is not a God governed by or limited to celestial or earthly cycles. Nor are his expressions of power capricious, erratic or inconsistent. In each case they reveal something about his personality, his standards, his purpose. The Theological Dictionary of the New Testament, edited by G. Kittel, in treating the view of God contained in the Hebrew Scriptures, thus observes that “the important and predominant feature is not force or power but the will which this power must execute and therefore serve. This is everywhere the decisive feature.”—Vol. II, p. 291.
The worship of such “nature gods” by the Israelites was apostasy, a suppression of truth in favor of a lie, an unreasoning course of worshiping the creation rather than the One who created, as the apostle states at Romans 1:18-25. Though invisible, Jehovah God had made his qualities manifest among men, for as Paul says, these are “clearly seen from the world’s creation onward, because they are perceived by the things made, even his eternal power and Godship, so that they are inexcusable.”
How God’s control of natural forces could be distinctive
To prove himself the true God, Jehovah might reasonably be expected to demonstrate his control over the created forces, doing so in a way that his own Name would be distinctly connected therewith. (Ps. 135:5, 6) Since the sun, moon, planets and stars follow their regular courses, since the earthly atmospheric conditions (producing wind, rain and other effects) obey the laws governing them, since locusts swarm and birds migrate, these and many other normal functions would not suffice to sanctify God’s name in the face of opposition and false worship.
Nevertheless, Jehovah God could cause the natural creation and elements to testify to his Godship by using them to fulfill specific purposes beyond their ordinary function, often at a specifically designated time. Even when the events in themselves were not unique, such as a drought, a rainstorm or similar weather condition, their coming in fulfillment of Jehovah’s prophecy made them distinctive. (Compare 1 Kings 17:1; 18:1, 2, 41-45.) But, in most cases, the events were extraordinary in themselves, either because of their magnitude or intensity (Ex. 9:24), or because of their occurring in an unusual, even unheard of, way or at an abnormal time.—Ex. 34:10; 1 Sam. 12:16-18.
Similarly with regard to humans themselves. The birth of a child was ordinary. But the birth of a child to a woman who had been sterile all her life and who had passed the age of childbirth (as in the case of Sarah) was extraordinary. (Gen. 18:10, 11; 21:1, 2) It gave evidence of God’s intervention. Death, too, was a common occurrence. But when the death came at a predicted time or in a preannounced way with the causative factor otherwise unknown, this too was extraordinary, pointing to divine action. (1 Sam. 2:34; 2 Ki. 7:1, 2, 20; Jer. 28:16, 17) All these things proved Jehovah to be the true God, and the “nature gods” to be “worthless gods.”—Ps. 96:5.
JEHOVAH PROVES HIMSELF GOD TO ABRAHAM
Abraham and his favored descendants Isaac and Jacob came to know God as Almighty in power. (Ex. 6:3) As their “shield,” he protected them and their families from the mighty ones of earth. (Gen. 12:14-20; 14:13-20; 15:1; 20:1-18; 26:26-29; Ps. 105:7-15) The birth of Isaac to aged parents demonstrated that nothing is “too extraordinary for Jehovah.” (Gen. 18:14; 21:1-3) God prospered his servants; he carried them through times of famine. (Gen. 12:10; 13:1, 2; 26:1-6, 12, 16; 31:4-13) As the “Judge of all the earth,” Jehovah executed sentence on the infamous cities of Sodom and Gomorrah, while preserving the life of faithful Lot and his daughters, doing so out of consideration for Abraham, his friend. (Gen. 18:25; 19:27-29; Jas. 2:23) With good reason these men had strong faith in God not only as alive but also as the powerful “rewarder of those earnestly seeking him.” (Heb. 11:6) Abraham, when called upon to sacrifice his beloved son, had sound basis for trusting in God’s ability to raise up Isaac even from the dead.—Heb. 11:17-19; Gen. 17:7, 8.
PROVES TO BE GOD TO ISRAEL
To the nation of Israel down in Egypt Jehovah promised: “I shall indeed prove to be God to you; and you will certainly know that I am Jehovah your God.” (Ex. 6:6, 7) Pharaoh trusted in the power of Egypt’s gods and goddesses to counteract the workings of Jehovah. God purposely allowed Pharaoh to continue in his defiant course for a time. This extension of matters was so that Jehovah might ‘show his power and have his name declared in all the earth.’ (Ex. 9:13-16; 7:3-5) It permitted the multiplying of God’s “signs” and “miracles” (Ps. 105:27), the bringing of ten plagues demonstrating the Creator’s control over water, sunlight, insects, animals and human bodies.—Ex. chaps. 7 to 12.
In this Jehovah proved distinct from the “nature gods.” These plagues, including darkness, storm, hail, swarms of locusts, and similar events, were predicted and came precisely as indicated. They were not mere coincidences or random occurrences. Advance warning enabled those who wished to to escape certain plagues. (Ex. 9:18-21; 12:1-13) God could be selective as to the plagues’ effect, causing some to leave a specific area exempt, thereby identifying who were his approved servants. (Ex. 8:22, 23; 9:3-7, 26) He could start and stop the plagues at will. (Ex. 8:8-11; 9:29) Though Pharaoh’s magic-practicing priests appeared to duplicate the first two plagues (perhaps even trying to credit them to their Egyptian deities), their secret arts soon failed them and they were obliged to acknowledge the “finger of God” in the execution of the third plague. (Ex. 7:22; 8:6, 7, 16-19) They could not reverse the plagues and were themselves affected.—Ex. 9:11.
Jehovah ‘proved himself God to Israel’ and ‘near to them’ by reclaiming them with “an outstretched arm and with great judgments.” (Ex. 6:6, 7; Deut. 4:7) Following the destruction of Pharaoh’s hosts in the Red Sea, the people of Israel “began to fear Jehovah and to put faith in Jehovah and in Moses his servant.”—Ex. 14:31.
Establishing the Law covenant
Before establishing the Law covenant with Israel, Jehovah performed miracles, providing water and food for the millions now in the desert region of Sinai, and giving victory over attackers. (Ex. 15:22-24; 16:11-15; 17:5-16) At the place previously appointed, Mount Sinai, Jehovah gave an awe-inspiring demonstration of his control over the created earthly forces. (Ex. 19:16-19; compare Hebrews 12:18-21.) The nation had every reason to recognize the divine Source of the covenant and take its terms with deep respect. (Deut. 4:32-36, 39) Jehovah’s remarkable use of Moses also gave real basis for accepting with conviction the initial part of the Sacred Scriptures, the Pentateuch, written by Moses’ hand, as divinely inspired. (Compare Deuteronomy 34:10-12; Joshua 1:7, 8.) When the authority of the Aaronic priesthood was questioned, Jehovah gave further visible confirmation.—Num. chaps. 16, 17.
Conquest of Canaan
The conquest of seven nations of Canaan, “more populous and mighty” than Israel (Deut. 7:1, 2), gave added testimony of Jehovah’s Godship. (Josh. 23:3, 8-11) His fame paved the way (Ex. 9:16; Jer. 32:20, 21) and the ‘dread and the fear’ of Israel as his people weakened their opposers. (Deut. 11:25; Ex. 15:14-17) Those opposing were all the more reprehensible therefore, for they had evidence that these were the people of the true God; to fight them was to fight against God. Some Canaanites wisely recognized Jehovah’s superiority over their idol gods, as had others earlier, and sought his favor.—Josh. 2:1, 9-13.
Sun and moon stand still
In acting on behalf of the besieged Gibeonites, Canaanites who put faith in him, Jehovah extended Israel’s onslaught against the besieging forces by causing the sun and moon to hold their positions in relation to the viewpoint of those at the battle scene, postponing sunset for almost a day’s time. (Josh. 10:1-14) While this could mean a stopping of earth’s rotation, it could have been accomplished by other means, such as a refraction of solar and lunar light rays to produce the same effect, or by yet some other way. Whatever the method employed, it demonstrated again that “everything that Jehovah delighted to do he has done in the heavens and in the earth, in the seas and all the watery deeps.” (Ps. 135:5, 6) As the apostle Paul later wrote: “Every house is constructed by someone, but he that constructed all things is God.” (Heb. 3:4) Jehovah does as he pleases with his own building, utilizing it as it suits him, even as does the man who builds a house.—Compare 2 Kings 20:8-11.
During the next four centuries, throughout the period of the Judges, Jehovah continued to support the Israelites when they were loyal, and to withdraw his support when they turned to other gods.—Judg. 6:11-22, 36-40; 4:14-16; 5:31; 14:3, 4, 6, 19; 15:14; 16:15-21, 23-30.
Under the Israelite monarchy
During the 510 years of the Israelite monarchy Jehovah’s mighty “arm” and protecting “hand” frequently
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