* Hebrew Proper Names, Ὁ. 194, cf. also 105 f.
+ On the difficulties of the text of 1 K 71522 dealing with the two pillars in the portico of Solomon's temple, Jachin and Boaz, see Klostermann, Kittel (cf. Jer 62%-%), and ἐμόσαν ὦ ad loc. The last is especially useful on the archmolog details and religious significance. See also the figured repre- sentations in his Commentary, Ὁ. 44, and in his Heb, Archdol.
yp. 246, 240f. The Babylon parallels to the names of the Fro pillars may be found in Schrader, COT’ L. p. 174.
VOL. 111.—56
ch | ment (7;) unto this day’). It may have been ratber
ee τ τς ῬΗΘΙΝΙΟΙΑΝ MAZZEBAH.
a votive stone than merely memorial, erected in anticipation of his attempt to seize the throne. There is no necessity, with Lohr, to suppose that this mazzéba was originally the mark of an old Canaanite sanctuary, and that its significance as a Divine symbol has been transformed into some- thing else by the writer; see Smend, Alttest. Re- ligionsgesch.* p. 182 und footnote.
The erection of the mazzéba as a stone-symbol was forbidden in the Deuteronomie code (Dt 16%, ‘Neither shalt thou set thee up a mazzéba, which the Lorp thy God hateth’), which belongs to
about the year B.C. 621 in Josiah’s reign. ere- after it became illegitimate. The a eats to the pillar to Jehovah at the border of Egypt in Is 19, ‘there shall be a mazzébd at the border
{of Egypt] to the Lorn,’ must be regarded as pre-exilian and pre-Deuteronomic, though it is robable that the chapter in which it occurs ha been affected by later influences. See art. ALTAR.
Literature. — Besides the literature referred to, consult Wellhausen, Reste ar. Heid.2 pp, 101, 141; Dillmann on Gn ¥s!8, Dt 1621; Driver on Dt 162; Smith on 1S 614; Conder, Syrian Stone Lore, new ed. 1896, p. 86.
OwEN C. WHITEHOUSE.
PILLAR, PLAIN OF THE.—In Jg 9° we read that the men of Shechem and all the house of Millo made Abimelech king ‘by the plain (AV; RV ‘oak,’ RVm ‘terebinth’) of the pillar that was in Shechem’ (O7¥2 "Wx 3γ0 powoy ; LXX B πρὸς τῇ βαλάνῳ τῇ εὑρετῇ τῆς στάσεως τῆς ἐν Σικίμοις [A om. τῇ εὑρετῇ and the second τῇς] ; Aq. ἐπὶ πεδίου στηλώ- ματος ; Vulg. ἡμαέα quercum que stabat in Sichem). The correct rendering is undoubtedly ‘the tere- binth of the pillar’ (see OAK No. 3 and PLAIN No. 2), although it is doubtful whether this can be obtained from the MT >yp. The latter word is held by some (¢.g. Studer) to be a noun synonym- ous with -3¥2; but even so the absence of the
PILLOW
article has to be accounted for. It is possible that, inserting the article, and punctuating differently, we should read 2y90 (ef. 1S 13% 14%, 25 23%); but, upon the whole, the best course appears to be to emend, with Moore (followed by Budde), to npyea ‘the mazzéba terebinth.’ Abimelech, as Moore appositely points out, was thus acclaimed at the sanctuary of Shechem, as Saul was at that of Gilgal (1S 11%). The name was in all prob- ability purposely obscured by the Massoretic reading and punctuation 232. The mazzeba men- tioned in Jg 9° is perhaps the same as is called in Jos 24% ‘a great stone’ (73173 738). J. A. SELBIE.
PILLOW.—4. 737 1S 1915. 16 [only]. Michal, ac- cording to AV and RV, put a pillow of goats’ hair at the head of the teraphim which she had laid in David’s bed. The L (ἧπαρ) reads 33 as ποῦ (constr. of 13) ‘liver’); and this is adopted by Jos. (Ant. VI. xi. 4), who describes, somewhat fanci- fully, how the palpitation of the goat’s liver under the bed-clothes conveyed to Saul’s messengers the impression that David was gasping for breath. The root 122, from which 13} is derived, probably means to ‘intertwine or net,’ so that ΟΠ 33 would signify something woven or netted from goats’ hair. Hence one or other of the two render- ings proposed in RVm (‘ quilt or network’) should probably be adopted in preference to the text. A number of commentators (e.g. Sebastian Schmidt, Ewald, Keil) think the reference is to a mosquito- net (κωνωπεῖον) spread over the face of a person sleeping. But, as Driver points out, in Jth 107) 13%, where this Greek term is used of the CANOPY (wh. see) of Holofernes’ bed, the κωνωπεῖον is fixed upon the στύλοι or bedposts. In favour of the render- ing ‘ quilt’ we have the employment of a cognate Heb, term 73> in 2 K 8° for the coverlet which Hazael used to smother Benhadad. But it must be confessed that the description of Michal’s action in 18 1018 is not clear enough to determine the sense of 133. The following term γ᾽ 15 (AV ‘ for his bolster,’ RV ‘at the head thereof’) does not define the position in which the 133 was placed with reference to the head, whether over, or under, or around it; it simply implies proximity (see, further, Driver, Léhr, and H. P. Smith, ad loc.). 2. It is this word πρὶν Ὁ which is rendered by AV ‘pillow’ in Gn 28"- 18, but RV gives more correctly ‘under his head’ (LXX πρὸς κεφαλῆς αὐτοῦ). The other occurrences of the Heb. expression in the same sense are 1 § 267- 11. 16. in all of which AV has ‘at his bolster,’ RV ‘at his head’ (in v.! read yey for bx snvs2p; AV ‘from Saul’s bolster,’ RV ‘from Saul’s head’; LXX ἀπὸ πρὸς κεφαλῆς αὐτοῦ); 1K 19%, where both AV and RV render ρον το by ‘at his (Elijah’s) head’ (A Vm ‘bolster’ ; LXX πρὸς κεφαλῆς αὐτοῦ). 3. nino (LXX προσ- κεφάλαια) Ezk 1318 (AV, RV ‘pillows’). The mean- ing appears to be ‘fillets’ or ‘ bands,’ used as amulets or charms, for instance in the process of divina- tion. See art. KERCHIEF, also PHYLACTERIES, p. 872», and cf. the Comm. of Davidson or Bertholet, ad loc. 4. προσκεφάλαιον. ‘Pillow’ is the correct tr. of this word in 1 Es 38, where we are told that the three pages of Darius each wrote his sentence, sealed it up, and put it under the king’s pillow. The only other Biblical occurrence of this Gr. term (in addition to the LXX of Ezk 1318: 39 above) is Mk 4, where we read that Jesus was in the stern asleep ‘on a pillow’ (so AV, but RV ‘on the cushion,’ Gr. ἐπὶ τὸ προσκεφάλαιον). The refer- ence appears to be to the cushion used by rowers (Cratin. Hor. 18, Hermipp. Strat. v.); see the Comm. ad loc. J. A. SELBIE.