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PriestAid to Bible Understanding
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was of Jehovah’s origination and direction. The record repeatedly assures us of this by saying that Moses and the sons of Israel “kept doing according to all that Jehovah had commanded Moses. They did just so.” “According to all that Jehovah had commanded Moses, that was the way the sons of Israel did all the service. And Moses got to see all the work, and, look? they had done it just as Jehovah had commanded. That was the way they had done.” “And Moses proceeded to do according to all that Jehovah had commanded him. He did just so.”—Ex. 39:32, 42, 43; 40:16.
According to Egyptologists, in some things the dress of the Egyptian priests was similar to that of the priests of Israel, such as the use of linen; there was a shaving of the bodies of the Egyptian priests, as with the Levites (though the priests of Israel did not—Num. 8:7); there were washings. But do these few similarities prove that they had the same origin, or that one came from the other? Similar materials and methods are used world wide in making clothing, houses and buildings and in performing daily duties, such as washing, but there is great divergence also in style and methods. We do not say that one came from the other, or that the dress or the act has the same religious or symbolic significance.
In most features of their dress and functions there was no similarity whatsoever between the Israelite and the Egyptian priests. For example, while the Israelite priests served barefooted, the Egyptian priests wore sandals. The robes of the Egyptian priests were entirely different in design and their dress and appurtenances bore symbols of the worship of their false gods. They shaved their heads, which Israel’s priests did not do (Lev. 21:5), and used wigs or wore headgear totally unlike that of Israel’s priests, according to monumental inscriptions found in Egypt. Furthermore, Jehovah made it clear that Israel was not to adopt any of the practices of Egypt or the other nations, either in worship or in judicial practice.—Lev. 18:1-4; Deut. 6:14; 7:1-6.
The argument made by supporters of the theory that Israel’s priesthood borrowed from Egypt has, therefore, no foundation. We must remember that the idea of sacrifice and priesthood came originally from God and was expressed by faithful men from the beginning, such as Abel and Noah, and was carried out in patriarchal society by Abraham and others. All nations would therefore have an inheritance of this knowledge, though perverted into many forms as they forsook the true God and pure worship. Having the inborn desire to worship, and without the guidance of Jehovah, the pagan nations developed many unrighteous and even degrading rites, all of which brought them into opposition to true worship.
Disgusting practices of pagan priests
The Egyptian priests of Moses’ day opposed Moses before Pharaoh, trying to discredit Moses and his God Jehovah by the practice of magic. (Ex. 7:11-13, 22; 8:7; 2 Tim. 3:8) But they were forced to bow in defeat and humiliation. (Ex. 8:18, 19; 9:11) The worshipers of Molech of Ammon sacrificed their sons and daughters by burning them in the fire. (1 Ki. 11:5; 2 Ki. 23:10; Lev. 18:21; 20:2-5) Baal worshipers of the Canaanites followed the same detestable practice, also performing self-laceration and lewd, disgusting immoral rites. (Num. 25:1-3; 1 Ki. 18:25-28; Jer. 19:5) The priests of the Philistine god Dagon and the Babylonian priests of Marduk, Bel and Ishtar practiced magic and divination. (1 Sam. 6:2-9; Ezek. 21:21; Dan. 2:2, 27; 4:7, 9) All of them worshiped images made of wood, stone and metal. Even King Jeroboam of the ten-tribe kingdom of Israel set up priests to direct the worship of golden calves and “goat-shaped demons” to prevent the people from engaging in true worship at Jerusalem.—2 Chron. 11:15; 13:9; see MICAH No. 1.
Unauthorized priesthoods condemned by God
Jehovah was unalterably opposed to all these forms and practices, which actually constituted the worship of demons. (1 Cor. 10:20; Deut. 18:9-13; Isa. 8:19; Rev. 22:15) Whenever these gods or the priesthood representing them came into open defiance of Jehovah they were humiliated. (1 Sam. 5:1-5; Dan. 2:2, 7-12, 29, 30; 5:15) Often their priests and prophets suffered death. (1 Ki. 18:40; 2 Ki. 10:19, 25-28; 11:18; 2 Chron. 23:17) And since Jehovah recognized no priesthood aside from that of the house of Aaron during the existence of the Law covenant, it follows that what Aaron’s office foreshadowed, namely, the priesthood of Jesus Christ, who is also the greater High Priest according to the manner of Melchizedek, is the only way of approach to Jehovah. (Acts 4:12; Heb. 4:14; 1 John 2:1, 2) Any priesthood that opposes this God-ordained King-Priest and his underpriesthood, God’s spiritual temple or sanctuary, is to be avoided by true worshipers of God.—Deut. 18:18, 19; Acts 3:22, 23; Rev. 18:4, 24; see HIGH PRIEST.
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Priests’ CitiesAid to Bible Understanding
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PRIESTS’ CITIES
These were cities in the Promised Land that were set aside as places of residence for the Aaronic priests and their families. Of the forty-eight cities given to the tribe of Levi by Israel’s other tribes, thirteen particularly belonged to the Kohathite priests of Aaron’s family. (Josh. 21:1-42; 1 Chron. 6:54-81) The tribes of Judah and Simeon gave them nine cities and four were given by the tribe of Benjamin. Thus, “all the cities of the sons of Aaron, the priests, were thirteen cities and their pasture grounds.” (Josh. 21:4, 9-19) These cities were Hebron (a city of refuge), Libnah, Jattir, Eshtemoa, Holon (apparently Hilen), Debir, Ain (Ashan), Juttah, Beth-shemesh, Gibeon, Geba, Anathoth and Almon (Alemeth), all except Juttah and Gibeon again being named at 1 Chronicles 6:54-60.
David sent word to priests in their various cities to gather together when he was about to bring the ark of Jehovah to Jerusalem. (1 Chron. 13:1-5) And specific reference is made to the appointment of men to distribute contributed portions to their priestly brothers residing in priests’ cities during King Hezekiah’s reign.—2 Chron. 31:11-19.
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PrinceAid to Bible Understanding
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PRINCE
See LEADER, NOBLE, PRINCE.
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PriscaAid to Bible Understanding
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PRISCA
(Prisʹca) [old woman]; Priscilla (Pris·cilʹla) [little old woman].
The shorter form of the name is found in Paul’s writings, the longer form in Luke’s. Such a variation was common in Roman names.
Priscilla was the wife of Aquila, with whom she is always mentioned. The two showed fine Christian works and hospitality, not only to individuals, but also by having congregation meetings in their home in both Rome and Ephesus.
Because of Emperor Claudius’ decree, Aquila and his wife left Rome and went to Corinth in 50 C.E. Not long after their arrival Paul joined them in tent-making. (Acts 18:2, 3) They traveled on with Paul to Ephesus, remained there for a time, and were instrumental in ‘expounding the way of God more correctly’ to the eloquent Apollos. (Acts 18:18, 19, 24-28; 1 Cor. 16:19) Returning to Rome for a time (Rom. 16:3-5), they later traveled back to Ephesus. (2 Tim. 4:19; 1 Tim. 1:3) Their personal contact with Paul extended from about 50 C.E. to Paul’s death, some fifteen years or so later, during which association they “risked their own necks” for the apostle’s soul.—Rom. 16:3, 4; see AQUILA.
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PrisonAid to Bible Understanding
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PRISON
A place of confinement for one being held for trial or for one found guilty of lawbreaking. Among various ancient peoples, including the Egyptians, Philistines, Assyrians, Babylonians and Persians, imprisonment was a form of legal punishment. (Gen. 39:20; Judg. 16:25; 2 Ki. 17:4; Ezra 7:26; Jer 52:31-33) Prisoners might be bound with fetters and 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
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