PEARL

PEARL. The word th gubish, (Job 28. 18,) is rendered in our version "pearl;" but the true meaning is very uncertain. The context appears to require the sense of something costly, as a precious metal or a jewel, probably crystal, as the Septuagint have rendered it; in Ezekiel 13. 11, the word is in our version rendered "hail;" the Rabbins render it partly by pearls and partly by a green precious stone. The word pinninim

in Job 28. 18, rendered "rubies" in our version, is translated by Bochart, in an elaborate dissertation, "pearls," but the greater probability is that it refers to "corals."

The Aviculæ, commonly termed the pearl oysters, furnish the greater number of the pearls so highly prized as ornaments. The pearl is produced from the same substance as that which lines the shell, and which is commonly known as mother-of-pearl. It seems usually to result from some irritation of the mantle, which

causes it to excrete an unusual quantity of pearly matter at one spot; and grains of sand, or other small particles, which by getting between the membrane and the shell seem to have caused such an irritation, are often found in the centres of pearls. Sometimes again, pearls are found at points where the shell has been pierced by a boring animal; and it has been proposed to cause the formation of pearls by perforating the shell; but the pearls so produced have seldom that regularity in their form which is as important to their value as is their size.

Oriental pearls have a fine polished gloss, and are tinged with an elegant blush of red. They are esteemed in the East beyond all other jewels. The finest pearls are fished up in the Persian gulf; they are also found in Ceylon, in America, and many other places.

In the New Testament the Greek word uapyapirns, “a pearl,” seems to be used in a general sense for jewels or splendid gems: thus in Matthew 7. 6, "Cast not your pearls," &c.; so in Revelation 21. 21. Bishop Lowth remarks on the latter passage, "These seem to be general images to express beauty, magnificence, purity, strength, and solidity, agreeably to the ideas of Eastern

rations."

PEDIGREE. See GENEALOGIES.

PEKAH, П an officer of the guards under Pekahiah, king of Israel, who murdered his master, and succeeded him on the throne. He reigned about twenty years, and then was himself assassinated by Hoshea. (2Kings 15. 29,30.) He did "evil in the sight of the Lord; he departed not from the sins of Jeroboam, the son of Nebat, who made Israel to sin." (2Kings 15. 27,28.) Towards the end of his reign, his dominions were overrun by Tiglath Pileser, king of Assyria, who carried many of his subjects into captivity.

PEKAHIAH, the seventeenth king of Israel, succeeded his father Menahem, and followed the example of his predecessors in maintaining the idolatrous institutions of Jeroboam I. He was assassinated by Pekah, one of his officers, at Samaria, after a reign of about two years. (2Kings 15. 23-25.)

PELEG, (Gen. 10. 25,) was the son of Eber. His father named him Peleg, (signifying division,) because in his time "the earth was divided:" this refers most probably to a political division of the earth among the descendants of Noah at the time of his birth; but opi

nions differ as to whether the division indicated was at the dispersion at Babel, or the earlier migrations from Armenia.

PELETHITES. See CHERETHITES; GUARD.

PELICAN, NP kaath. (Levit. 11. 18; Deut. 14. 17.) This word denotes a species of water-fowl Isai. 34. 11; Zeph. 2. 14;) in the two latter passages the which also frequents deserts and ruins, (Psalm 102. 6;

word is rendered in our version "bittern," while the

marginal reading, in accordance with the old translations, gives "pelican."

The pelican (Pelicanus onocrotalus of Linnæus) abounds in Palestine. Rauwolff notices them; and

Buckingham, in the north of Syria, saw, floating silently down a stream, one of the largest pelicans he had ever beheld. On first perceiving it, at a distance, its white body appeared like the swollen carcase of a sheep or other dead animal, and its broad bag and bill seemed like some large bird of prey regaling on it. It exhibited little alarm when quite near, but on being purposely roused to fly, it displayed a breadth of wing which The bird is appeared to be at least nine feet across. called by the Arabs jimmel-el-bahar, the river cainel.

The Pelicanida, or pelican tribe, are characterized by having the hind toe united to the rest by one continuous renders their feet perfect oars, they perch upon trees. membrane; notwithstanding this conformation, which All of them fly well, and have short legs. They are a All of them fly well, and have short legs. They are a large, voracious, and wandering tribe, living for the most part on the ocean, and seldom approaching land but at the season of incubation. Pelicans are remarkable for the length of the bill, which is armed with an abrupt hook at the end; the width of the gape is excessive; and the skin hanging from the lower jaw, and forming the throat, is so extensible as to dilate into a pouch capable of holding a large quantity of fish. As soon as they perceive a fish sufficiently near the surface, they dart down with the swiftness of an arrow, seize it with unerring certainty, and store it up in their pouch; they then rise again, and continue hovering and fishing till their bag is filled; when they retire to land, and greedily devour the fruits of their industry. They then sink to sleep, and remain inert till again obliged to provide for

their subsistence.

PEN. See WRITING AND WRITING MATERIALS.

PENIEL, (Gen. 33. 30,) the name of a place beyond Jordan, near the ford on the brook Jabbok, where Jacob, on his return from Mesopotamia, rested, and there wrestled with an angel. In after-times there was here a city called Peniel, or Penuel, which was destroyed by Gideon. (Judges 8. 17.)

36. 23.) The translation of this phrase by "penknife," PENKNIFE, O taar ha-sophir, (Jerem. is substantially correct, but a more literal rendering, "the knife of the writer," would have been preferable; this was used to sharpen the point of the writing-reed. See WRITING AND WRITING MATERIALS.

PENNY. The coin styled "penny," in Matthew | 18. 28; 20. 9, is in the original dnvapiov, a word adopted into Greek from the Latin denarius, signifying a Roman coin, equal at first to ten asses, and afterwards to twelve, and even to sixteen; it was reckoned of the same value as the Spaxun, and equivalent to about seven-pence three farthings of our money. See COIN.

PENTATEUCH, ПEνтатEUXоs. The term PenΠεντάτευχος. tateuch, by which the five books of Moses by the Jews called Torah, the Law, are collectively designated, is a word of Greek original, which literally signifies five books or volumes; and it is supposed that the appellation was first prefixed to the Septuagint version by the Alexandrian translators.

Of the contents of these books and of the Divine legation of Moses we have already spoken, (see LAW; MOSES,) but the question of the authorship will be here further pursued with reference to the doubts and cavils of some modern objectors. Some modern writers, among whom is Gesenius, have asserted that Moses did not compose the Pentateuch, because the author always speaks in the third person, forgetting that Xenophon, Cæsar, and a host of other writers, the genuineness of whose works has never been questioned, do the same thing; that he sometimes interrupts the thread of his discourse, (for example, Gen. 4. 23); that his narrative has the appearance of abridgment by a writer who collected from ancient memoirs; and, which is esteemed quite conclusive, that an account of the death of Moses is given at the conclusion of the books, though it is well established that a few explanatory passages, and that one obviously among the rest, were added to the historical books when the Canon of the Old Testament was established by Ezra and the Great Sanhedrin. (See CANON.) Lastly, they think they observe certain points in the Pentateuch which can hardly agree with Moses, who was born and educated in Egypt, as in reference to what he says of the earthly paradise, of the rivers that watered it and ran through it; of the cities of Babylon, Erech, Resen, and Calneh; of the gold of Pison, of the bdellium, of the stone of Sohem, or onyx-stone, which was to be found in that country. Add to these what he says concerning the ark of Noah, of its construction, of the place where it rested, of the wood wherewith it was built, of the bitumen of Babylon, &c. These particulars seem to them to prove that the author of the Pentateuch lived beyond the Euphrates. They therefore would allow it no higher date than about the time of the Babylonian captivity; thus denying not only its Divine inspiration, but even its authenticity.

The answer to these objections is by no means difficult, as evidence, both internal and external, of the real authorship of these books is abundant—much more so than of the most unquestioned productions of Greece or Rome. Innumerable texts of the Pentateuch imply that it was written by Moses; and the Book of Joshua and the other succeeding parts of Scripture furnish the fullest corroboration, beside which we have the positive testimony of Our Lord. These books are, by the most ancient writers, even by heathen writers, ascribed to Moses; and besides this we have the unanimous testimony of the whole Jewish nation ever since the time of Moses. If we believe other nations, when they attest the antiquity and specify the authors of their laws, no just reason can be assigned why we should not give equal credit to the Jews, whose testimony is as much deserving of credit as that of the Athenians, the Lacedæmonians, the Romans, and the Persians, concerning Solon, Lycurgus, Numa, and Zoroaster. Every book of

the Old Testament implies the previous existence of the Pentateuch; in many of them it is expressly mentioned, allusion is made to it in some, and it is quoted in others. These contain a series of external evidence in its favour, which when put together, form a chain, that we need not fear infidel ingenuity will ever be permitted to break. In the first place, no one will deny that the Pentateuch existed in the time of Christ, and his Apostles, for they not only mention it, but quote it. "This we admit," reply the advocates for the hypothesis we are anxious to confute, "but you cannot therefore conclude that Moses was the author, for there is reason to believe that it was composed by Ezra." Now, unfortunately for this opinion, Ezra himself is evidence against it; for, instead of assuming to himself the honour which they so liberally confer upon him, he expressly ascribes the Book of the Law to Moses: "They set the priests in their divisions, and the Levites in their courses, for the service of God, which is in Jerusalem, as it is written in the book of Moses." (Ezra 6. 18.) Farther, the Pentateuch existed before the time of Ezra, for it is expressly mentioned during the captivity in Babylon by Daniel. 9. 11-3. (B.C. 537.) Long before that event it was extant in the time of Josiah, (2Chron. 34. 15,) (B.C. 624,) and was then of such acknowledged authority, that the perusal of it occasioned an immediate reformation of the religious usages, which had not been observed according to the "Word of the Lord, to do after all that is written in this book." (2Chron. 34. 21.) It was also extant in the time of Hoshea, king of Israel, (B.C. 678,) since a captive Israelitish priest was sent back from Babylon, (2Kings 17. 27,) to instruct the new colonists of Samaria in the religion which it teaches. By these Samaritans the Book of the Law was received as genuine, and was preserved and handed down to their posterity, as it was also by the Jews, as the basis of the civil and religious institutions of both nations. It was extant in the time of Jehoshaphat, king of Judah, B.C. 912, (2Chron. 17. 9,) who employed public instructors for its promulgation. And since the Pentateuch was received as the Book of the Law, both by the ten tribes, and also by the two tribes, it follows as a necessary consequence, that they each received it before they became divided into two kingdoms; for if it had been forged in a later age among the Jews, the perpetual enmity that subsisted between them and the Israelites would have utterly prevented it from being adopted by the latter; and had it been a spurious production of the Israelites or of the Samaritans, it would never have been received by the Jews.

"There remains, therefore," says Bishop Marsh, "only one resource to those who contend that Moses was not the author,—namely, that it was written in the period which elapsed between the age of Joshua and that of Solomon. But the whole Jewish history, from the time of their settlement in Canaan to the building of the Temple at Jerusalem, pre-supposes that the Book of the Law was written by Moses. The whole of the Temple service and worship was regulated by Solomon, (B.C. 1004,) according to the law contained in the Pentateuch as the tabernacle service and worship had previously been by David. (B.C. 1042.) Could Solomon indeed have persuaded his subjects, that for more than five hundred years, the worship and polity prescribed by the Pentateuch had been religiously observed by their ancestors, if it had not been observed? Could he have imposed upon them concerning the antiquity of the Sabbath, of circumcision, and of their three great festivals? In fact, it is morally impossible that any forgery could have been executed by or in the time of Solomon. Moreover, that the Pentateuch was extant in the time

of David is evident from the very numerous allusions made in his psalms to its contents; but it could not have been drawn up by him, since the law contained in the Pentateuch forbids many practices of which David was guilty. Samuel (who judged Israel about the years B.C. 1100-1060 or 1061,) could not have acquired the knowledge of Egypt which the Pentateuch implies; and in the Book of Joshua (which, though reduced to its present form in later times, was undoubtedly composed in respect to its essential parts at a very early period,) frequent references may be found to the Book of the Law.' For instance, Joshua is comnanded to do according to all which the law of Moses commanded; and it is enjoined upon him, that this Book of the Law should not depart out of his mouth.' (Josh. 1.7,8.) Joshua in taking leave of the people of Israel, exhorts them 'to do all which is written in the Book of the Law of Moses,' (ch. 23. 6;) and he recites on this occasion many things contained in it. When the same distinguished leader had taken his final farewell of the tribes, he wrote the words of his address in the Book of the Law of God. (ch. 24. 26.) In like manner it is ɛaid, (ch. 8. 30-34,) that Joshua built an altar on Mount Ebal, as ‘it is written in the Book of the Law of Moses,' and that he read all the words of the Law, the blessing, and the cursings, according to all that is written in the Book of the Law.' These considerations completely refute the assertion of a modern infidel, who has affirmed in the face of the clearest evidence, that it is in vain to look for any indication whatever of the existence of the Pentateuch, either in the Book of Joshua (one of the most ancient,) or in the Book so called, of Judges, or in the two Books entitled Samuel, or, finally, in the history of the first Jewish kings. Such a bold and unfounded assertion as this could only have been made either through wilful ignorance, or with a design to mislead the unthinking."

A question, more curious than useful, has of late been agitated in some quarters, Whence did Moses derive the materials for the history contained in the Book of Genesis, which commenced so many ages before he was born? To this question, no positive answer can be given; but the most probable source of knowledge to a writer in early times would be, tradition. In the antediluvian world tradition answered every purpose to which writing in any kind of characters could be subservient; and the necessity of erecting monuments to perpetuate public events could scarcely have suggested itself; as, during those times there could be little danger apprehended of any important fact becoming obsolete, its history having to pass through very few hands. Thus it was easy for Moses to be satisfied of the truth of what he relates in the Book of Genesis, as the accounts came to him through the medium of very few persons. From Adam to Noah there was but one man necessary to the correct transmission of the history of this period of 1656 years. Adam died in the year of the world 930, and Lamech, the father of Noah, was born in the year 874; so that Adam and Lamech were contemporaries for fiftysix years. Methusaleh, the grandfather of Noah, was born in the year of the world 687, and died in the year 1656, so that he lived to see both Adam and Lamech, and was likewise contemporary with Noah for 600 years. In like manner, Shem connected Noah and Abraham, having lived to converse with both; as Isaac did with Abraham and Joseph, from whom these things might be easily conveyed to Moses by Amram, who was contemporary with Joseph.

Others, however, are of opinion that Moses consulted monuments or records of former ages, which had descended from the families of the patriarchs, and were in

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existence at the time he wrote. Vitringa concludes that Moses could not have learned the particulars related by him with such minute exactness, but from written documents or memoirs. Of this description he thinks was the Book of Jasher, or of the Upright, which is cited in Joshua 10. 13, and 2Samuel 1. 18. He attributes the difference in names and genealogies observable in various parts of Scripture to the number of copies whence these enumerations were made. Dr. Gleig conceives that the art of writing was communicated, among others, to Noah and his sons, by their antediluvian ancestors, and that it has never since been wholly lost, and that if this were the case, there probably might be in the family of Abraham, Books of Jasher, or annals commencing from the beginning of the world, whence Moses derived an account of the events which constitute the subject of the Book of Genesis.

Of the writers who espouse the hypothesis of documents, some have fancied they could discover traces of twelve different ancient documents, from which the earlier chapters of Exodus, as well as the entire Book of Genesis, are compiled. These, however, have been reduced by Ilgen to three, and by Eichhorn to two, in number, which he affirms may be distinguished by the appellations of Elohim and Jehovah given to the Almighty. The hypothesis of Eichhorn is adopted by Rosenmüller, and partially received by Professor Jahn. To this hypothesis, there is, however, one strong objection; that is, the total silence of Moses as to any documents consulted by him, except where he refers, in Numbers 21. 14, to the "Book of the Wars of the Lord."

The whole question, however, is, as we have said, more curious than useful, and one that can lead to no practical result. All that seems necessary for us to believe is, that the Spirit of God directed Moses, as the other inspired penmen, in the choice of the facts recorded in his work; enabled him to represent them without partiality; and preserved him from being led into errors by any inaccuracy that might have found its way into the annals which he consulted. "If this be admitted," says Bishop Gleig, "it is of no consequence whether Moses compiled the Book of Genesis from annals preserved in the family of Abraham, Isaac, and Jacob, or wrote the whole of it by immediate inspiration; for, on either supposition, it is a narrative of Divine authority, and contains an authentic account of facts which constitute the foundation of the Jewish and Christian religions; or, to use more accurate language, the one great but progressive scheme of revealed religion." Dr. Hales, speaking of the Pentateuch, says, "It is a wide description, gradually contracted; an account of one nation, preceded by a general sketch of the first state of mankind. The books. are written in pure Hebrew, with an admirable diversity of style, always well adapted to the subject, yet characterised with the stamp of the same author; they are all evidently parts of the same work, and mutually strengthen and illustrate each other. They blend revelation and history in one point of view, furnish laws, and describe their execution; exhibit prophecies, and relate their accomplishment." See MOSES.

The Jews appear at all times to have regarded the Pentateuch far more highly than any other part of the Bible, and this regard is, among other ways, shown by the expense and trouble they bestow in procuring manuscript copies of the books of Moses, for the purpose of presenting them to their synagogues. The following account of this matter, from Hyams' Ceremonies of the Modern Jews, is curious:

<< In many of the modern Jewish synagogues, there are as many as forty or fifty copies of the Pentateuch

written on vellum, and presented to the synagogues for their use, as a voluntary offering by the opulent Jews. The cost of each of these is very great. First, the vellum must be manufactured by a Jew, and the skin must be of calf, that has been slaughtered by them; and when manufactured, if a spot or the least blemish be found thereon, it is considered defiled, and they will not use it. Upon an average a roll of the Law will take sixty skins, and for this reason; the middles are taken out into a square piece, and joined to each other: after which, they are affixed to two mahogany rollers, which generally cost not less than fifty pounds. The Pentateuch is a manuscript, and must therefore be written by a scribe. He must be married, and a man of learning and integrity; one looked upon as possessing some dignity, or he must not write the Law. The salary consequently must be adequate to his station. Those who present one of these rolls of the Law to the synagogue generally have it written under their own roof; it is written in columns about sixteen inches wide; and it is not permitted in this or any other Jewish manuscript or printed books, when they come to the end of line, to divide a word; and therefore to prevent this, they always contrive to stretch out the word, so as to make it uniform. They consider it much more honourable to have it written under their own roof, than at any other place. It is also a law laid down by the Rabbins that the first five days in the week there shall be only a certain number of lines written each day, which is but a trifling number. Besides, their time is much occupied during their writing with a great variety of other matters; and they have certain prayers which must be said during the time. The ink they write with is also made up in a peculiar manner, and of ingredients which are not defiled by other hands. The donor of the gift, independent of having it written under his own roof, has at different periods, while it is writing, many of the Rabbins, who come to examine it, in case of any mistakes. Every time they make such visits he has to entertain them; and the task not unfrequently occupies two years. When completed, there is a superb covering for it provided, made in the following manner: it is seamed up at the sides and the top, leaving two large loop-holes for the rollers to appear; but the bottom of the said covering or mantle is quite open. The texture or quality of these mantles is superb, consisting of rich brocades and silks, and embroidered with gold, silver, and precious stones, according to the fancy of the giver. The decorations to complete it, are two sockets made of gold or silver, in the following manner; each of them is a foot in length, and is fixed on the top of the two rollers. They are made globular, and on the summit is a crown, a bird, or a flower, according to the taste of the donor; and on the globe there are a great number of

synagogue being then brilliantly lighted. At the conclusion of the ceremony it is customary for the donor to invite the chief Rabbi and his friends to a feast. During the day there is a prayer offered up for the benefactor, and each one present offers a gift in coin, which is put into the treasury for the benefit of the poor."

PENTECOST, Пeνтηкоσтη, that is, the fiftieth, the Greek name of a solemn festival of the Jews, so called because it was celebrated on the fiftieth day after the sixteenth of Nisan, which was the second day of the Passover. It is also called the feast of weeks, nyan Hhag Ha-Shebuoth, from the circumstance that it followed a succession of seven weeks. (Exod. 34. 22; Deut. 16. 10,16.) It was a festival of thanks for the harvest, and is accordingly called p Hhag Katsir, the feast of the harvest. (Exod. 23. 16.) It was likewise called On Yom Habbikurim, the day of first fruits, (Numb. 28. 26,) because on this day the Jews offered thanksgivings to God for the bounties of the harvest, and presented to Him the first fruits of the wheat harvest in bread baked of the new corn. (Exod. 23. 16; Levit. 23. 14-21; Numb. 28. 26-31.) The form of thanksgiving for this occasion is given in Deuteronomy 26. 5-10. On this day was likewise commemorated the giving of the Law on Mount Sinai. In the days of the Apostles, many Jews from foreign countries came to Jerusalem on this joyful occasion. (Acts 2.5-13.)

The manner in which the feast is celebrated among the modern Jews is this:-They go to the synagogue, which is decorated with a profusion of choice flowers, to commence the service; when service is over, they have a form of prayer before and after supper. In the morning they go to synagogue again, and repeat certain forms of prayer; in the afternoon, they again go to the synagogue, also at night, and attend to the service in the same manner as on the first night, the prayers being nearly the same. On the morrow they repair to the synagogue, where, after saying nearly the same prayers as on the day previous, each one reads to himself the whole Book of Ruth, in order to impress their minds with the necessity of being obedient to, and of praising the Lord for his infinite mercy in giving them on this day his holy law and commandments. These two days are days of the holy convocation. (Levit. 23. 21; Numb. 28. 26.) It is therefore not permitted them to do any manner of work on those days, except lighting the fire and preparing victuals for the feast. In the evening of the second day, when it is time for the stars to appear, they go to the synagogue, and with this service the feast terminates.

PEOR, Sept. Poywp, (Numb. 23. 28,) the name of a mountain in the territories of the Moabites, in the neighbourhood of which the Israelites fell into

sin. See BAAL.

van.

The whole ceremony has a striking appearance, particularly if it should take place in the evening, the

bounded on the west by Jordan, east by Philadelphia, north by Pella, and the south by Macheron. The country was fruitful, abounding with pines, olive-trees, palmtrees, and other plants, which grew in the fields in great abundance; it was well watered with springs and torrents from the mountains. The principal place was the strong fortress of Machærus, erected for the checking the predatory incursions of the Arabs. This fortress, though not specified by name in the New Testament, is memorable as the place where John the Baptist was put to death. (Matt. 14. 3-12.)

purpose

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