PROSTITUTION
make
the
Law
the
necessary
avenue
to
it,
and
so
they
acted
rather
as
a
hindrance
than
as
a
help
to
the
progress
ol
the
gospei.
It
the
experience
of
Justin
be
any
indication
of
the
general
attitude
of
the
proselytes
to
the
Church,
they
must
have
deemed
it
a
duty
to
their
adopted
faith
to
manifest
a
violence
of
speech
and
an
aggressiveness
of
action
unsurpassed
by
the
Jews
themselves;
for
he
says,
'the
proselytes
not
only
do
not
believe,
but
twofold
more
than
yourselves
blas-pheme
His
name,
and
wish
to
torture
and
put
to
death
us
who
believe
in
Him'
(.Dial.
122).
But
the
proselytes
must
always
have
formed
a
very
small
minority
of
those
amongst
the
Gentiles
who
had
lent
an
ear
to
Jewish
teaching.
There
were
many
who
were
attracted
to
the
synagogue
by
the
helpfulness
of
its
worship
and
the
purity
of
its
teaching,
who
had
no
sympathy
with
its
ritual.
Amongst
these
the
gospel
had
a
different
reception;
it
was
readily
accepted
and
eagerly
followed.
They
found
in
it
all
that
drew
them
to
the
synagogue,
and
a
great
deal
more.
With
historical
Judaism
they
had
nothing
to
do,
and
loyalty
and
nation-ality
did
not
appeal
to
them
as
motives
to
maintain
it
against
Christianity.
Amongst
the
Jews
both
the
prose-lyte
andthe
devout
worshipper
occupied
an
inferior
place,
but
here
was
a
faith
that
made
no
distinction
between
Jew
or
Gentile,
a
faith
whose
conception
of
God
was
tenderer
and
whose
ethical
standards
were
higher,
that
made
love
and
not
law
the
interpreter
of
duty
and
the
inspiration
of
service,
that
lived
not
in
an
evening
twilight
of
anticipation
of
a
glorious
Messianic
morning,
but
in
warm
fellowship
with
a
Personality
that
was
the
evidence
of
its
power
and
truth.
It
Is
easy
to
understand
how
quickly
the
gospel
would
be
adopted
by
these
adherents
of
Judaism.
Every
synagogue
would
become
the
seed-plot
of
a
Christian
church.
And
so
it
was
specially
to
these
that
St.
Paul
addressed
himself
on
his
missionary
journeys,
and
from
them
he
formed
the
beginnings
of
many
of
his
churches
and
received
so
much
kindness
(Ac
13"-
"
16"-
"
etc.).
One
can
easily
understand
with
what
feelings
of
com-bined
jealousy
and
hate
the
Jews
would
see
these
worshippers
detached
from
the
synagogue
and
formed
into
a
church.
But
Judaism
had
nothing
to
offer
the
Gentile
that
was
not
better
provided
by
the
Christian
Church,
and
so
it
recoiled
from
the
attack
on
Chris-tianity
like
the
spent
waves
from
the
rock-bound
coast,
angry
but
baffled.
Failure
drove
the
Jews
in
sullenness
upon
themselves.
They
left
the
field
to
Christianity,
restricted
their
vision
to
their
own
people,
and
left
the
outer
world
alone.
J.
Gilboy.
PROSTITUTION.
—
See
Crimes
and
Punishments,
3.
PROVENDER.—
1.
mispB'
(Gn
24ai-
«
42"
43",
Jg
1919.
2i)_
a
general
name
for
cattle
food.
2.
belli,
Job
6*
'fodder';
belli
chamlts,
Is
SO^*
'clean
(AVm
and
RV
'savoury,'
RVm
'salted')
provender,'
i.e.
fodder
mixed
with
salt
or
aromatic
herbs.
The
ordinary
food
of
cattle
in
Palestine
—
besides
pasturage
—
is
tibn
(broken
straw),
kursenneh
(the
vetch,
Vicia
ervilia),
bran
(for
fattening
especially),
,and
sometimes
hay
made
from
the
flowering
herbs
of
spring.
E.
W.
G.
Masterman.
PROVERB.
—
1.
Ueaning.
—
In
the
Bible
there
Is
no
essential
difference
between
the
proverb
and
the
parable
(wh.
see).
The
Heb.
mSsftaJ
and
the
Gr.
paraboB,
meaning
'resemblance,'
were
applied
indiscriminately
to
both.
The
value
arising
from
this
likeness
was
twofold.
In
the
first
place,
as
the
moral
truth
seemed
to
emerge
from
the
observed
habits
of
animals,
objects
in
nature,
familiar
utensils,
or
occurrences
in
daily
life,
such
juxtaposition
gave
to
the
ethical
precept
or
fact
of
conduct
the
surprise
and
challenge
of
a
discovery.
Thus
the
whole
influence
of
example
and
environment
is
compressed
into
the
proverb,
'
As
is
the
mother,
so
is
her
daughter
'
(Ezk
16").
The
surprise
was
Intensified
when
the
parable
product
contradicted
ordinary
experience,
as
PROVERB
In
the
statement,
'One
soweth
and
another
reapeth'
(Jn
4").
Definite
labour
deserves
a
definite
reward,
yet
the
unexpected
happens,
and,
while
man
proposes,
there
remains
an
area
in
which
God
disposes.
Out
of
such
corroboration
grew
the
second
value
of
the
proverb,
namely,
authority.
The
truth
became
a
rule
entitled
to
general
acceptance.
The
proverb
usually
has
the
advantage
of
putting
the
concrete
for
the
abstract.
Among
the
modem
inhabitants
of
Palestine,
when
a
letter
of
recommendation
is
asked,
it
is
customary
to
quote
the
proverb,
'
You
cannot
clap
with
one
hand.'
Of
a
dull
workman
without
interest
or
resource
in
his
work
it
is
said,
'He
is
like
a
sieve,
he
can
do
only
one
thing.'
2.
Literaryform.
—
(1)
Next
to
the
fact
of
resemblance
was
the
essential
feature
of
brevity.
Such
a
combination
at
once
secured
currency
to
the
unpremeditated
exclama^
tion,
'Is
Saul
also
among
the
prophets?'
(1
S
10"-
").
When
the
proverb
consisted
of
two
parts,
rhetorical
emphasis
was
secured
either
by
repeating
the
same
thought
in
different
words
(Pr
3")
or
by
the
introduction
of
contrasting
particulars
(3").
(2)
Rhythmic
measure
was
also
studied,
and
there
was
often
an
untranslatable
felicity
of
balance
and
repeated
sound.
The
final
mark
of
literary
publicity
was
conferred
by
a
rhetorical
touch
of
picturesque
hyperbole,
as
in
the
reference
to
a
camel
passing
through
the
eye
of
a
needle
(Mt
192').
(3)
The
fact
that
a
wise
saying
was
meant
for
the
wise
encouraged
the
use
of
elliptical
form.
This
carried
the
compli-mentary
suggestion
that
the
hearer
was
able
to
under-stand
a
reference
that
was
confessedly
obscure.
On
this
account
proverbs
were
called
'the
words
of
the
wise'
(Pr
22").
Hence
the
note
of
surprise
and
un-expectedness
in
Christ's
words,
when
He
said
that
the
mysteries
of
the
Kingdom
had
been
hidden
from
the
wise
and
understanding
and
revealed
unto
babes
(Mt
lli",
Lk
102').
(4)
The
obscurity
referred
to
was
some-times
made
the
leading
feature
and
motive
of
the
proverb,
and
it
was
then
called
an
'enigma'
or
'dark
saying'
(Ps
49',
Pr
1«
30"-").
Its
solution
then
became
a
challenge
to
the
ingenuity
of
the
interpreter.
Both
the
prophets
and
Christ
Himself
were
charged
with
speaking
in
this
problematical
manner
(Ezk
20'",
Jn
1629).
Riddles
were
introduced
at
festive
gatherings
as
contributing
an
element
of
competitive
acuteness
and
facetious
exhilaration.
Instances
resembling
Pr
30"-"
are
common
among
the
modern
Arabs
and
Jews
in
Syria,
as
when
it
is
said:
'There
are
three
chief
voices
in
the
world,
that
of
running
water,
of
the
Torah,
and
of
money.'
An
enigma
for
the
study
of
books
is:
'Black
seeds
on
white
ground,
and
he
who
eats
of
the
iruit
becomes
wise.'
3.
Subject-matter.
—
This
is
summarized
in
Pr
l'-».
The
reference
is
generally
to
types
of
character,
the
emotions
and
the
desires
of
the
heart,
and
the
joys
and
sorrows,
the
losses
and
gains,
the
dyjie^'and
the
relation-ships
of
human
life.
Amid
these
the
proverb
casts
a
searching
light
upon
different
classes
of
men,
and
points
out
the
path
of
wisdom.
H^jjoa
the
name
'words
of
truth'
(Pr
22«i).
4.
Authority.
—
Proverbial
literature
is
more
highly
esteemed
in
the
East
than
in
the
West.
While
the
popularity
of
proverbs
is
partly
due
to
literary
charm
and
intellectual
force,
and
the
distinction
conferred
by
the
power
of
quoting
and
understanding
them,
the
principal
cause
of
their
acceptance
lies
in
their
harmony
with
Oriental
life.
The
proverb
is
patriarchal
govern-ment
in
the
region
of
ethics.
It
is
an
order
from
the
governing
class
that
admits
of
no
discussion.
The
proverb
is
not
the
pleading
of
the
lawyer
in
favour
of
a
certain
view
and
claim,
but
the
decision
of
a
judge
who
hM
heard
both
sides
and
adjudicates
on
behalf
of
general
citizenship.
Such
authority
is
at
its
maximum
when
it
not
only
is
generally
current
but
has
been
handed
down
from
previous
generations.
It
is
then
'
a
parable
of
the
ancients'
(1
8
24i2).
The
quotation
of
an
appro-
