PARACLETE

PARNACH

and divided allegiance. Failure abnormal. (2) Ac-cepted circumstance: Wheat and Tares (Mt IS^'-™); malignity progressively revealed in the advancing stages of the Kingdom; the patience ol the Spirit. (3) Con-tinuous development and adaptation: Growing Seed (Ml£ 428-!»); union in the service of the Kingdom not an artificial pattern commending itself to a particular age, but a new circle of growth around the parent stem which moves onwards and upwards towards flower and fruit. (4) The appointed task: Talents (Mt 25»-s«), Pounds (Lk 1912-27); faith accepting personal responsi-bility; the servant of the Kingdom, being relieved from the dangers of success and failure, labours so that he may present his account with joy in the presence of the King, being prepared for that which is prepared for him. (5) The parable of office: T?ie Husbandmen in the Vine-yard (Mt 21SS-4S, Lk 12«-«); names and claims in the Church that dispossess and dishonour Christ. (6) The King's interest: Lost Sheep (Lk 15'-'), Lost Coin (15'-'°), Lost Son (15"-'2); forfeited ownership sorrow-fully known to the owner; social relationship to the Kingdom indicated by the fact that the sheep was one of a hundred, the coin one of ten, and the son a member of a family. (7) Cost and recompense of citizenship: Hid Treasure (Mt 13"), Pearl of Great Price (13«); self is eliminated, but 'all things are yours.' (8) Fulfilment: The Great Supper (Lk 14'>-2'): the King's purpose must be carried out; if individuals and nations of civilized pre-eminence hold back, others will be made worthy of the honour of the service. (9) Rejected membership and lost opportunity: Rich Fool (Lk 12"'-2'), Rich Man and Lazarus (16"-"). (10) Personality in the Kingdom: (a) humility (Mt IS'-*, Lk 18»-»); (6) sincerity (Mt 716-27); (c) usefulness (Lk 13»-9); (d) gratitude (Mt IS^'-m, Lk 7"-"); (e) readiness to help (Lk 10'°-"); (f) assur-ance of faith (Lk 11«-" I81-'); (g) patient hope (Mk 13M-", Lk 12»-"). G. M. Mackie.

FABACLETE. — See Advocate, Paul, p. 693".

PARADISE, — A Persian word for 'park' or 'garden' (see Orchard) , used in later Jewish and Christian thought to represent the abode of the blessed dead.

1, In the OT. — While the word pardes occurs only 3 times in the OT (Ca 412, Ec 2\ Neh 2«), and then with no reference to the Garden of Eden, it is unquestionable that Eden serves as the basis for the later conception. The transition from the usage of Genesis to one less literal is to be seen in Ezk 31, which is doubtless modified to a considerable degree by Babylonian con-ceptions. These, undoubtedly, are also to be seen in the Genesis picture of Eden. The significance of Ezekiel's conception is that it shows the anticipation of the apocalyptic conception of Eth. Enoch (chs. 23-28) and other apocalypses both Jewish and Christian.

2. In Jewish apocalyptic literature and in the NT. — In the apocalypses there are elaborate descriptions (particularly Eth. Enoch, Apoc. Bar 4, and 2 Es 8'2) of Paradise as the opposite of Gehenna. In the Rabbin-ical conception of the universe. Paradise is the abode of the blessed dead. There is the tree of life, and there also the righteous feast. Gehenna and Paradise are, according to the Rabbis, close together, being separated only by a handbreadth. This view, however, is difficult to harmonize with other conceptions, and the adjust-ment is probably to be made by the other view of a twofold' Paradise, one in Sheol and the other in Heaven. Such a view would harmonize with the con-ception that the righteous would rise from the nether Paradise to the heavenly. The word is never used by Jesus or St. Paul except in Lk 23« and 2 Co 12*. From some points of view it would be more natural to make these two passages refer to the two Paradises respectively, but a final conclusion is prevented by lack of evidence. The reference of Paul (2 Co 12*) is un-doubtedly to the upper Paradise — that is, the third heaven. Here agam, however, it is not safe to derive

dogma from what may be a merely conventional ex-pression.

3. In Christian theology the term is commonly used as identical with 'heaven,' although in some cases it is distinguished as the 'temporary abode of the saints, either in some place on earth or above the earth. It has been particularly developed in connexion with the speculation as to the intermediate state as the place where the righteous live between their death and the Farousia. Lack of data, however, makes it impossible to reach certainty in the matter, and the most modern theology maintains an attitude of reverent agnosticism regarding the state of the dead, and uses the term ' Paradise ' as a symbol rather than with precise defini-tion. Shaileb Mathews.

PARAH.— A city in Benjamin (Jos 182'). Now the ruin FOrah, near the head of the Valley of Michmash.

PARALYSIS, PARALYTIC— See Medicine, p. 699».

PARAN.— E; Paran, 'the oak or terebinth (LXX) of Paran' (Gn 14=), is probably identical with Elath, the ancient seaport on the Gulf of Akabah. Perhaps in this region should be sought 'Paran' of Dt 332, Hab 3' (Driver, 'Deut.' UCC\, 392). Palmer (.Desert of the Exodus, p. 510) identifies it with Jehel Magrah, c. 29 miles S. of ' Ain Kadis. If Dt 2' refers to a place in Moab, no trace of it has yet been found. A city may be intended in 1 K 11", lymg between Edom and Egypt, which cannot now be identified. The exiled Ishmael settled m the 'Wilderness of Paran,' evidently S. of Beersheba (Gn 212'). Israel's first march from Sinai brought them to this wilderness (Nu 10'2). Within it lay Taberah, Kibroth-hattaavah, Mazeroth, Kadesh, and what is called the 'Wilderness of Zin.' The spies went from the 'Wilderness of Zin' (132'), jn which lay Kadesh (20' 27", cf . 33"), and this again is identified with the 'Wilderness of Paran' (132»). It corresponds to the great limestone plateau of et-Tlh, stretching from the S. of Judah to the mountains of Sinai, having the Arabah on the E. and the desert of Shur on the W. Hither David fled after Samuel's death (1 S 25'. LXX B here gives Maan =Heb. Ma'dn, See Smith, •Samuel' [7CC], 220 f.). W. Ewma.

PARBAR. — A term identified with parvarlm (AV 'suburbs,' RV 'precincts') of 2 K 23" and applied to part of the Temple buildings lying on the W., where two Levites were stationed (1 Ch 26"). The word is supposed to be of Persian origin and to have been taken over into Hebrew to indicate a colonnade or portico open to the light. The pi. form parvarlm (2 K 23") describes the situation of the 'chamber of Nathan-melech,' and might be translated 'in the colonnades,' but it is difficult to understand how a Persian word could occur so early. Either the word is a late ex-planatory addition to the text, or perhaps we have a diCferent^word altogether, descriljing the office of Nathan-melech. If we read bapperddim instead of bapparvarim, we get the meaning 'who was over the mules.'

W. F. Boyd.

PARCHED CORN (qdll, or more fully 'Oblb qalui bWlsh [Lv 2»], Lv 23", Jos 5", Ru 2'*, 1 S 17'7 25", 2 S 172') is often made on the harvest field by holding a bundle of ears in a blazing fire or by roasting them over a piece of metal. Cf . Food, 2. E. W. G. Masterman.

PARCHMENT.— See Pebgamum, Writing, § 6.

PARDON. — See Fobqiveness.

PARENTS.— See Family.

PARLOUR.— See House, § 6.

PARMASHTA. — The seventh of the sons of Haman, put to death by the Jews (Est 9°).

PARMENAS.— One of the 'Seven' (Ac 6').

PARNACH,— The father of Elizaphan (Nu 342«).

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