PINE TREE. The pine appears in our translation three times, Neh. viii, 15; Isaiah xli, 19; lx, 13. Nehemiah, viii, 15, giving directions for observing the feast of tabernacles, says, “Fetch olive branches, pine branches, myrtle branches, and branches of thick trees, to make booths.” The Hebrew phrase שמן, means literally “branches[“branches] of oily or gummy plants.” The LXX. say cypress. Scheuchzer says the Turks call the cypress zemin. The author of Scripture Illustrated” says, I should prefer the whole species called jasmin, on account of its verdure, its fragrance, and its flowers, which are highly esteemed. The word jasmin and jasemin of the Turks, resembles strongly the shemen of the Hebrew original here. The Persians also name this plant semen and simsyk.” The authority, however, of the Septuagint must prevail. In Isa. xli, 19; lx, 13, the Hebrew word is תדהר; a tree, says Parkhurst, so called from the springiness or elasticity of its wood. Luther thought it the elm, which is a lofty and spreading tree; and Dr. Stock renders it the ash. After all, it may be thought advisable to retain the pine. La Roche, describing, a valley near to Mount Lebanon, has this observation: “La continuelle verdure des pins et des chênes verds fait toujours sa beauté.” [The perpetual verdure of the pines and the live oaks makes it ever beautiful.]
PISGAH, a part of Mount Nebo, so called, being, in all probability, a distinct, and most likely the highest, summit of that mountain. Here Moses climbed to view the land of Canaan; and here he died.
PISIDIA, a province of Asia Minor, having Lycaonia to the north, Pamphylia to the south, Cilicia and Cappadocia to the east, and the province of Asia to the west. St. Paul preached at Antioch in Pisidia, Acts xiii, 14; xiv, 24.
PITCH, ופת, Exod. ii, 3; Isaiah xxxiv, 9; Septuagint ἄσφαλτος; a fat, combustible, oily matter, sometimes called asphaltos, from the lake Asphaltites, or Dead Sea, in Judea, on the surface of which it rises in the nature of liquid pitch, and floats like other oleaginous bodies; but is condensed by degrees, through the heat of the sun, and grows dry and hard. The word which our translators have rendered pitch in Gen. vi, 14, and חמר, slime, Gen. xi, 3; xiv, 10, is generally supposed to be bitumen. In the first of these places it is mentioned as used for smearing the ark, and closing its interstices. It was peculiarly adapted to this purpose. Being at first soft, viscous, and pliable, it might be thrust into every chasm and crevice with the greatest ease; but would soon acquire a tenacity and hardness superior to those of our pitch. A coat of it spread over both the inside and outside of the ark would make it perfectly water proof. The longer it was kept in the water, the harder and stronger it would grow. The Arabs still use it for careening their vessels. In the second passage it is described as applied for cement in building the tower of Babel. It was much used in ancient buildings in that region; and, in the ruins of Babylon, large masses of brick work cemented with it are discovered. It is known that the plain of Shinar did abound with it, both in its liquid and solid state; that there was there a cave and fountain which was continually casting it out; and that the famous tower and no less famous walls of Babylon were built by this kind of cement, is confirmed by the testimony of several ancient authors. The slime pits of Siddim, Gen. xiv, 10, were holes out of which issued this liquid bitumen, or naphtha. Bitumen was formerly much used by the Egyptians and Jews in embalming the bodies of their dead.
PITHOM, one of the cities that the Israelites built for Pharaoh in Egypt, during the time of their servitude, Exod. i, 11.
PLAGUES OF EGYPT. The design of these visitations, growing more awful and tremendous in their progress, was to make Pharaoh know, and confess, that the God of the Hebrews was the supreme Lord, and to exhibit his power and his justice in the strongest light to all the nations of the earth, Exod. ix, 16; 1 Sam. iv, 8, &c; to execute judgment upon the Egyptians and upon all their gods, inanimate and bestial, for their cruelty to the Israelites, and for their grovelling polytheism and idolatry, Exod. vii, 14–17; xii, 12. The Nile was the principal divinity of the Egyptians. According to Heliodorus, they paid divine honours to this river, and revered it as the first of their gods. They declared him to be the rival of heaven, since he watered the country without the aid of the clouds and rain. His principal festival was at the summer solstice, when the inundation commenced; at which season, in the dog days, by a cruel idolatrous rite, they sacrificed red-haired persons, principally foreigners, to Typhon, or the power that presided over tempests, at Busiris, Heliopolis, &c, by burning them alive, and scattering their ashes in the air, for the good of the people, as we learn from Plutarch. Hence Bryant infers the probability, that these victims were chosen from among the Israelites, during their residence in Egypt. The judgment then inflicted upon the river, and all the waters of Egypt, in the presence of Pharaoh and of his servants, as foretold,--when, as soon as Aaron had smitten the waters of the river, they were turned into blood, and continued in that state for seven days, so that all the fish died, and the Egyptians could not drink of the waters of the river, in which they delighted as the most wholesome of all waters, but were forced to dig wells for pure water to drink--was a significant sign of God’s displeasure for their senseless idolatry in worshipping the river and its fish, and also a manifest reproof of that bloody edict whereby the infants were slain,” Wisdom xi, 7.
In the plague of frogs, their sacred river itself was made an active instrument of their punishment, together with another of their gods. The frog was one of their sacred animals, consecrated to the sun, and considered as an emblem of divine inspiration in its inflations.
The plague of lice, which was produced without any previous intimation to Pharaoh, was peculiarly offensive to a people so superstitiously nice and cleanly as the Egyptians; and, above all, to their priests, who used to shave their whole body every third day, that neither louse, nor any other vermin, might be found upon them while they were employed in serving their gods, as we learn from Herodotus; and Plutarch informs us, that they never wore woollen garments, but linen only, because linen is least apt to produce lice. This plague, therefore, was particularly disgraceful to the magicians themselves; and when they tried to imitate it, but failed, on account of the minuteness of the objects, (not like serpents, water, or frogs, of a sensible bulk that could be handled,) they were forced to confess that this was no human feat of legerdemain, but rather the finger of God.” Thus were the illusions of their magic put down, and their vaunting in wisdom reproved with disgrace,” Wisdom xvii, 7. Their folly was manifest unto all men,” in absurdly and wickedly attempting at first to place the feats of human art on a level with the stupendous operations of divine power, in the first two plagues; and being foiled in the third, by shamefully miscarrying, they exposed themselves to the contempt of their admirers. Philo, the Jew, has a fine observation on the plagues of Egypt: Some, perhaps, may inquire, Why did God punish the country by such minute and contemptible animals as frogs, lice, flies, rather than by bears, lions, leopards, or other kinds of savage beasts which prey on human flesh? Or, if not by these, why not by the Egyptian asp, whose bite is instant death? But let him learn, if he be ignorant, first, that God chose rather to correct than to destroy the inhabitants; for, if he desired to annihilate them utterly, he had no need to have made use of animals as his auxiliaries, but of the divinely inflicted evils of famine and pestilence. Next, let him farther learn that lesson so necessary for every state of life, namely, that men, when they war, seek the most powerful aid to supply their own weakness; but God, the highest and the greatest power, who stands in need of nothing, if at any time he chooses to employ instruments, as it were, to inflict chastisement, chooses not the strongest and greatest, disregarding their strength, but rather the mean and the minute, whom he endues with invincible and irresistible power to chastise offenders.” The first three plagues were common to the Egyptians and the Israelites, to convince both that “there was none like the Lord;” and to wean the latter from their Egyptian idolatries, and induce them to return to the Lord their God. And when this end was answered, the Israelites were exempted from the ensuing plagues; for the Lord severed the land of Goshen from the rest of Egypt; whence the ensuing plagues, confined to the latter, more plainly appeared to have been inflicted by the God of the Hebrews, Exodus viii, 20–23, to convince both more clearly of “the goodness and severity of God,” Rom. xi, 22; that great plagues remain for the ungodly, but mercy embraceth the righteous on every side,” Psalm xxxii, 10.
The visitation of flies, of the gad fly, or hornet, was more intolerable than any of the preceding. By this, his minute, but mighty army, God afterward drove out some of the devoted nations of Canaan before Joshua, Exod. xxiii, 28; Deut. vii, 20; Josh. xxiv, 12. This insect was worshipped in Palestine and elsewhere under the title of Baal-zebub, lord of the gad fly,” 2 Kings i, 1, 2. Egypt, we learn from Herodotus, abounded with prodigious swarms of flies, or gnats; but this was in the heat of summer, during the dog days; whence this fly is called by the Septuagint κυνόμνια, the dog fly. But the appointed time of this plague was in the middle of winter; and, accordingly, this plague extorted Pharaoh’s partial consent, Go ye, sacrifice to your God, but in the land;” and when Moses and Aaron objected the offence they would give to the Egyptians, who would stone them for sacrificing the abomination of the Egyptians,” namely, animal sacrifices, he reluctantly consented, only ye shall not go very far away;” for he was apprehensive of their flight, like his predecessor, who first enslaved the Israelites, Exod. i, 10; and he again desired them to entreat for him.” But he again dealt deceitfully; and after the flies were removed so effectually that not one was left, when Moses entreated the Lord, Pharaoh hardened his heart this fifth time also, neither would he let the people go.”
This second breach of promise on the part of Pharaoh drew down a plague of a more deadly description than the preceding. The fifth plague of murrain destroyed all the cattle of Egypt, but of the cattle of the Israelites died not one.” It was immediately inflicted by God himself, after previous notification, and without the agency of Moses and Aaron, to manifest the divine indignation at Pharaoh’s falsehood. And though the king sent and found that not one of the Israelites was dead, yet his heart was hardened this sixth time also, and he would not let the people go, Exod. ix, 1–7.