It is noticeable that Shishak king of Egypt (the founder of the 22nd dynasty) is never callec Pharaoh, This is the first occasion in the Bible on which a distinctive name is given to an Egyptian king. It seems as if the vague traditions in the earlier stories were now succeeded by more positive knowledge as to later events. As noted above, Shishak was called by the Egyptians ‘Pharaoh Shishak’ (Rec. de Trav. xxi. 13, 1. 1), but the fashion was a new one, and would be little known to foreigners.
8. ‘Pharaoh king of Egypt’ of the time of Sennacherib and Hezekiah. In hoth versions (2 Καὶ 187! and Is 36°) the Rabshakeh addresses Hezekiah with the words, ‘ Behold thou trustest on the staff of this bruised reed, even upon Egypt; whereon if a man lean, it will go into his hand, and pierce it: so is Pharaoh king of Egypt to all that trust
Here ‘Pharaoh kin
on him.’ : of Egypt’ is a vague way of designating the king, who appears at that time to have been Tirhakah, in 2 ir 199 rightly called ‘king of Ethiopia.’ In Egyptian documents this conqueror of t is regularly designated ‘Pharaoh Tahraqa.’ It may be ques-
tioned whether there is not in the biblical account a confusion between two distinct campaigns of Sennacherib, and whether ‘Pharaoh king of Egypt’ does not refer to another king reigning in B.C. 701; ef. art. HEZEKIAH in vol. li. p. 378°. Tirhakah probably did not begin to reign before B.C. 685. Ἐς Lu. GRIFFITH.
PHARAOH-HOPHRA.—See HOPHRA. PHARAOH-NEC(H)0.—See NEco.
PHARAOH’S DAUGHTER.—See PHARAOH, and Moses, p. 447°.
PHARATHON (Φαραθων). --- A place in Judea, fortified by Bacchides against Jonathan, 1 Mac 9°. The EV separate Pharathon from the presets name, reading ‘ Timnath, Pharathon,’ whereas L seems to combine the two—rhv Θαμνάθα Φαραθών. G. A. Smith agrees with the latter, holding that ‘ evi- dently one place’ is referred to (but see Buhl, GAP 206 f.). Pharathon is probably the village Fer'on in the low hills west of Shechem, guarding the approach to the main route on the Plain of Sharon,
PHARES
PHARISEES 82]
and Timnath ma vol. ii. sheet xi.
be Timnath-heres. See SWP f. also art. PIRATHON.
C. R. CONDER. PHARES.—-1 Es 5°. See PEREZ, ad init.
PHARIDA.—1 Es 5* = Perida of Neh 7 or Peruda of Ezr 2%. See PERIDA.
PHARISEES.—
L Origin and History of the Pharisees and the Sadducees. ii, Leading Characteristics of the Pharisees. eir scrupulous observance of the Law. Their belief in the immortality of the soul, the resur- rection of the body, and future retribution. Messianic expectations. 4) Belief in angels and spirits. δ ovens of Divine Providence and freedom of man’s wi Their separation from the mass of the people. The Pharisees and the supremacy of the Gentiles. fii. The Pharisees and Jesus.
8 Their opposition to our Lord. Our Lord’s criticism of the Pharisees. Litera’
i. ORIGIN AND HISTORY OF THE PHARISEES AND THE SADDUCEES.—Though the Pharisees and the Sadducees make their first appearance as distinct parties during the latter half of the 2nd cent. B.c., they represent tendencies which can be traced much further back in Jewish history. When Ezra returned from Babylon (B.c. 458), he found the Jews living in and around Jerusalem divided into two parties on the question of intercourse with foreigners. Those who returned first from exile (B.C. 537) had been more scrupulous in this matter. They seem to have held aloof at first not only from the heathen inhabitants of the land, but also from the descendants of those Jews that had been left in Palestine by Nebuchadnezzar, and to have admitted into the new community only those whose ancestors had been in exile, or who were otherwise able to prove that they were of pure stock (Ezr 2, Neh 7°), Gradually, however, they fell awa from this strictness; they received into their fellowship their Palestinian brethren and such of the heathen as acknowledged J” and His command- ments; and many of them even entered into alliances of various kinds with those of their heathen neighbours who remained heathen.
That such was the case we learn eepeciall from the Books of Ezra and Nehemiah. Immediately upon his arrival in Jerusalem, Ezra was informed that many of the people had intermarried with the people of the land, the chiefs of the people being most guilty (9"-).* A commission appointed to inquire into the matter took three months to
erform its task (1015), The number of those who τὴ contracted such marriages was very great; the list that was drawn up (10!) contains the names of four members of the high priest’s family (v.18), Ezra perceived that a grave crisis had arisen in the history of the Jewish community in Palestine; the holy seed was being profaned (9*) ; the heathen element might soon become dominant ; the danger could be averted only Pe the adoption of measures that would secure that only such could belong to the community as were of pure Jewish blood. He accordingly demanded that they put away their foreign wives and children, without giving them the opportunity of becoming Jews (10-4), Though they pledged themselves to do so (10*"*), this measure was not, at least
ermanently, carried out.+ For when Nehemiah Brat visited Jerusalem (B.C. 444) he found matters exactly as Ezra had found them. The ‘nobles of Judah’ were in close alliance with the foreign