PARUAH

proud man is compared to a decoy partridge in a cage. It is still customary in Palestine to hunt the red-legged partridge by the aid of such decoys.

E. W. G. Masterman.

PARUAH.— Father or clan of Jehoshaphat, Solomon's prefect in Issachar (1 K 4").

PARVAIM. — A region whence, according to 2 Ch 3», the gold was obtained which was used for ornamenting the Temple of Solomon. The name is most plausibly identified with Farwa in Yemen, or S. W. Arabia. It was possibly from this place that the 'gold of Sheba' (Ps 72"; cf. Is 60') was in part derived.

J. F. M'CnHDY.

PASACH.— An Asherite (1 Ch 7'').

FAS-DAMMIM.— See Ephes-dammim.

PASEAH.— 1. A descendant of Judah (1 Ch 4"). 2. The father of Joiada (Neh 3'). 3. The eponym of a family of Nethinim who returned with Zerubbabel (Ezr 219 = Neh 76I); in 1 es S^' Phinoe.

PASHHUB. — 1. A son of Malchiah, a prince of Judsea in the time of Jeremiah (Jer 21'), who was opposed to the prophet (Jer 38'-!*). Perhaps he is the father of Gedaliah (Jer 38'), and likely identical with Pashhur, mentioned in 1 Ch 9'^, Neh 11'^, as the ancestor of Adaiah. 2. The son of Immer, a Temple official and priest, who caused Jeremiah to be beaten and put in the stocks after he had predicted the fall of Jerusalem. The prophet told him his name was not Pashhur (prob-ably 'peace,' lit. 'staying on every side') but Magor-missabib (' terror [or perhaps wandering] round about'), and added that he would die in Babylon (Jer 20'-»). Perhaps he was the father of Gedaliah (Jer 38'). 3. The father of the Gedaliah mentioned in Jer 38', and may be either 1 or 2, or neither. 4. The head of a priestly family, 'the sons of Pashhur' mentioned in Ezr 2'', Neh 7", Ezr 1022, 1 Es 5^ (Phassunis) 922 (Phaisur) . 6. A priest who signed the covenant with Nehemiah, probably identical with 4, or used of the clan as a whole (Neh 103). W. F. Boyd.

PASSION.— In Ac 14«i ' We also are men of like pas-sions with you,' 'passion' means 'feeling or emotion.' But in Ac 1' ' He showed himself alive after his passion,' the word means 'suffering,' as in Wyclif's translation of He 2' 'Ihesus for the passioun of deeth, crowned with glorie and honour.'

PASSOVER AND FEAST OF UNLEAVENED BREAD.— 1. OT references.— (1) Law and Esekid.— The allusions in Ex 3425 and 23" are so dubious that they can hardly give any sure ground on which to base a consideration of the Passover festival. The first certain reference to the feast is in Ex 12" -2'. (This is probably an older account than 12'-", and differs from it in details.) We find that "the passover' is assumed as known, and possibly it is the feast referred to in Ex 3" 7" etc. The characteristic features of the feast in Ex 122'-" are: (a) a lamb is to be slain and its blood sprinkled on the lintel and side-posts of the houses; (6) the cause for this observance is found in the slaughter of the Egyptian firstborn.

In Dt 16'-' the Passover is directed to be observed in the month Abib (April), in commemoration of the Exodus from Egypt. The sacrifice is not to be offered in private dwellings, but 'in the place which Jehovah shall choose to place his name there.' With the Pass-over meal, and during seven days, no leavened bread was to be eaten. None of the flesh was to be left till morning. After the meal the worshippers were to go to their homes; the seventh day was to be a solemn assembly, and this period (v.*) was treated as opening the 7 weeks' 'joy of harvest,' commencing from Abib, when the corn would be coming into ear. We may notice here: (a) the Passover is regarded as part of the Feast of Unleavened Bread (Mazzoth^, the two being apparently blended into one; (6) the sacrifice, though

PASSOVER, ETC.

composed of individual sacrifices, is to be offered only at the Temple in Jerusalem; (c) the offering may be taken from flock or herd.

In Ezk 452'-24 the date is precisely assigned as 14th Abib. The feast lasts 7 days, and unleavened bread only is to be eaten. The prince is to offer a bullock as a sin-offering for himself and the people, and a he- goat on each of the 7 days, as well as 7 bullocks and 7 rams daily, with other offerings of meal and oil. All takes place at the central sanctuary; there is no mention of a lamb, and the Passover is part of the Unleavened Bread festival.

Lv 235-''' ordains the Passover for the evening of 14th Abib. The Feast of Unleavened Bread is treated separately; it lasts 7 days, a holy convocation is to be held on the 1st and 7th days; and 'on the morrow after the sabbath' a sheaf of new corn is to be waved before the Lord, a he-lamb is to be offered as a burnt- offering with other offerings; and till this is done, no bread or parched corn or green ears may be eaten.

According to Ex 12'-'3, the current month of the Exodus is to be regarded as the 1st month of the year. On the 10th day a lamb or a kid is to be taken for each family or combination of families, according to their size. It is to be slain at even on the 14th, and the lintel is to be stained with its blood. It is to be roasted intact, and eaten with unleavened bread and bitter herbs. Nothing of it is to remain till morning. It is to be eaten in haste, the partakers prepared as for a journey; it is a sign of the Lord's 'pass-over.'

Ex 12'"-" forbids any foreigner or hired servant or sojourner to eat the Passover unless he first submits to circumcision.

Nu 9'-" deals with a case recorded as arising on the first anniversary of the Exodus. It is declared that anybody who is unclean may celebrate the Passover on the 14th day of the 2nd month.

In Nu 28"-2s the Passover is distinguished from the Feast of Unleavened Bread. The 1st and 7th days of the latter are to be days of holy convocation. On each of the 7 days two bullocks, a ram, and 7 lambs (with special offerings of meal and oil) are to be sacrificed, and a goat for a sin-offering.

(2) Historical and Prophetical books. — No certain reference is found previous to the date of the discovery of Deuteronomy. Most of the allusions in the prophets are quite general in scope (cf. Hos 2" 9^ 129- '», Am 521 8'»). The observance in 2 K 232'-23 is stated to have conformed to the regulations of Dt 16 and to have been novel in character. 2 Ch 30. 35'-" perhaps reflects the later usages of the writer's own age. Of post-exilic witnesses Ezr 6'2-22 may be quoted, where the priests and Levites play the prominent part in the sacrifice, and the Feast of Unleavened Bread is distinguished from the Passover.

Many of the Passover rites are undoubtedly very ancient; but Deuteronomy tends to emphasize the historical connexion of the festival with the Exodus. The various regulations and allusions in the OT are not consistent with each other, and different ideas were probably associated with the feast at different periods of the national history. Thus Ezk. lays most stress on its aim as a collective piacular sacrifice. It is likely that the feast was observed during the Exile, and that its commemorative significance was then made more emphatic. This would explain the underlying concep-tion of the account in the Priestly Code. But the ChroniclershowspreferenoefortheDeuteronomio version, perhaps owing to the growing centralization of worship at one sanctuary in his time.

2. Origin and primitive significance. — The Passover was in all probability an institution already existing when the Jewish legislation was codified, but taken up and transformed by the Legislator, (a) The most widely accepted theory is that it was in origin the shepherd's offering of the flrst-fruits from his fiocks.

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