PILTAI (‘2}2, B om., A $edqrel).—The head of the priestly house of Moadiah in the time of Joi-
PINNACLE
akim, Neh 12?” emend to robs, Palti; cf.
It is posible that we should ἃ 13%, 1 S 254, 2 233,
PIN.—Jg 47: RV for AV ‘nail.’ The Heb. is an} (LXX πάσσαλος). In 5%, by an unaccountable inconsistency, RV retains ‘nail,’ although the Heb. is the same, and relegates ‘tent-pin’ to the margin. On the other uses of the word "πὶ see art. PADDLE. ‘The tent-pins, to which the ropes of the tent were fastened (Is 33°), were not of metal but of wood, as among the Bedawin at the present day (see Moore, ad /oc.). For the question whether the description of Jael’s action in 451-33 is not due to a prosaic misunderstanding of 5° (Wellh. Comp. », 222; W. R. Smith, OTJC? p. 132; Stade, GVI?
1. p. 178 n.), see artt. JAEL and SISERA.
PINE TREE.—The tr in AV of two Heb. ex- pressions—1. jou-yy ‘éz-shemen (Neh 8"), RV ‘wild olive.’ We incline to the rendering ‘fatwood trees’ for this expression in this and the other passages in which it occurs. This would include all the resinous trees of Palestine and Syria, especially the pines. See OIL TREE.
2. 171m tidhhar (Is 41° 60% RVm ‘ plane’). There is nothing in the etymology to indicate the tree intended. Darddr in the Arab., which is used for both the elm and the ash, is cited by the Oxf. Heb. Lex. ; but this is from a different root, déirddr, not ddhdr, and really sheds no light on the question. Theodotion (Qmg) transliterated 17n by θαδδάρ, while Symmachus rendered it πτελαίαν, t.e. πτελέαν, ‘elm.’ In the LXX there are five trees named where there are three in MT; possibly two of the names are doublets. The reading of RVm (and Cheyne) ‘plane’ does not seem to haye any founda- tion. The same is true of Gesenius’ rendering ‘oak.’ This he obtains from the radical signifi: cation of dahr (Arab.)=‘age’ or ‘duration’; but the Heb. [777] dahar, has not, so far as we know, any such meaning. Perhaps the best refuge for our ignorance would be a textual or marginal transliteration tidhhdr, as suggested in the case of té’ashshir in the same passage (see BOX TREE), and ’algummim (see ALGUM). G. E. Post.
PINNACLE (πτερύγιον, diminutive of πτέρυξ, ‘wing’; so lit. ‘little wing’; Vulg. pinnaculum and pinna respectively in Mt 4° and Lk 49, the ony two places where the Gr. word occurs in NT). —That part of the temple enclosure (τὸ ἱερόν, not ὁ vaés) to which the devil took our Lord for the purpose of tempting Him.
πτερύγιον is used in the LXX to translate the following Heb. words:—14. 33 kanaph, wing or border, as of a garment, Nu 15%, 1S 1057 244, 2. 1539 sénappir, fin of a fish, Lv 11%. Aristotle in περὶ ψυχῆς, i. 5. 14, has the word in this sense. 3. ayn kazah, Ex 28% (AV ‘border,’ RV ‘edge’ ot breastplate).
In NT it stands for some part of the roof of the sanctuary or of the temple proper, perhaps the S.E. corner, from which the widest and most im- pressive view was obtained. The part meant wa well known, as the use of the article τὸ (πτερύγιο ") shows, but the word is used in this connexion only. and we have no means of definitely fixing its connotation. Opinions, which differ widely, may be arranged in two main classes.
(a) Those which make the pinnacle a part of the sanctuary or temple proper (ὁ ναός). Meyer (on Mt 4°) argues that the use of τοῦ ἱεροῦ, not τοῦ ναοῦ, shows that the temple proper cannot be meant; but he forgets in this criticism that ἱερόν is a general word which embraces the sanctuary and also the adjoining buildings; it therefore covers ναός, though it includes more. It has this more extensive meaning in Mt 12° 241, Mk 13%,
PINON
Lk 215 2983, though in some other passages it seems to denote the buildings around, to the exclusion of the temple proper, as in Mt 92113.}5 26", Mk 14, Lk 195 217 245 etc. In Mt 45 and Lk 4° it may be used in the broad or in the narrow sense—the word itself proves nothing. The sense here must accordingly be ascertained from the context, or the probabilities of the case. Those who seek the pinnacle somewhere in the sanctu- ary differ as to its exact situation. (1) Luther, Beza, and Grotius place it on the parapet sur- rounding the roof; such a fence had by law (Dt 22°) to be sinned on the roof of all buildings, to pre- vent accident by falling. (2) The ridge or the igh point of the roof, say Fritzsche and
iner. (3) According to Paulus, it is the gable or pediment of the roof, and it gets its name from its shape A. (4) Krebs, Keim, and generally the older expositors identify the so-called pinnacle with the roof. (5) Lightfoot (Hor. Heb. on Mt 4°) holds that the summit of the o7:x (adam) or porch, which extended on both sides of the sanctuary on the east, is what we are to understand. This porch was, he says, like a wing of the temple, and the top of it was like its wing.
(δ) Others hold that a part of some out-building is what is meant. Here again, as before, there are differences as to the details. (1) Wetstein and Michaelis think that Solomon’s porch on the east of the temple (see Jos. Ant. XXI. ix. 7) is what is meant. (2) The Στοὰ βασιλική on the south side of the temple area (see Jos. Ant. Xv. xi. 9) is what B.-Crusius, Arnoldi, and Meyer take the word to stand for. From this portico, according to the account of Josephus (see above), the view below isa deep and giddy one. This is the opinion to which Lightfoot is most inclined next to his