Some late Egyptologists, however, regard Put as a merely Egyptian pronunciation for Punt (Bunsen, Egypt, ii, 304), which was the name of an Arabian tribe east of Egypt (Brugsch, Gtogr. Inschr. ii, 15). See Eth- nography.
Phu'vah (Ileh. Puvvah', illB, mouth ; Sept. <l>oi>«), the second named of four sons of [ssachar (Gen. xlvi, 13). B.C. 1900. This name is also written " l'ua" in the A. V. (Numb. xxvi. •.'In. and "I'liah." margin ■• l'liu- vah" (1 Chron. vii, 1). His descendants are called "Punites" (Numb. xxvi. 23).
Phygel'lus (Gr. *uye\Xoe, perh. a fugitivi >, a ( 'hrislian ol' Asia, who being at Lome during Paul's im- prisonment, deserted him in his necessity (2 Tim. i. 15). A. D. di. "It is open to question whether tliis- repu- diation ofthe apostle was joined with a declension from the faith (see Buddaeus, Eccl. Apostol. ii. 310), and whether tin' open display of the feeling of Asia took place — at least so far as Phygellus and Hermogenea were concerned— at Lome. It was at Uome thai One-
siphorus, named in the next verse, showed the kindness for which the aposlle invokes a blessing on hi- house- hold iii Asia: so perhaps ii w a- at Rome that Phygel- lus displayed that change of feeling towards Paul w hich the apostle's former followers in Asia avowed. It seems
unlikely that Paul would write so forcibly ii Phygellus had merely neglected to visit him in his captivity at Lome. He ma\ have forsaken (see _' Tim. iv, 16) the apostle at some critical time when his support was ex- lii cled: or he may have been a leader of some party of nominal Christians at Lome, such as the apostle de- scribesal an earlier period (Phil, i, 15, 16) opposing him
there. Dean Ellicott, on '_' Tim. i. 15, who is al vari- ance with the ancient Greek commentators a- to the
exact force of the phrase 'they which are in Asia,' states various opinions concerning their aversion to
Paul. The apostle himself seems to have foreseen it (Acts zx, 80) ; and there is nothing in the fact incon- sistent with the general picture of the slate of Asia at a later period which we have in the first three chapters of the Revelation." Smith.
Phylactery (<pv\axrriptov, a receptacle for safe*
PHYLACTERY
175
PHYLACTERY
keeping), a small square box, made either of parchment or black calf-skin, in which are enclosed slips of parch- ment or vellum with Exod. xiii, 2-20, 11-17 ; Deut. vi, 4-9, 13-22, written on them, and which are worn on the head and left arm by every strict Jew on week-day mornings during the time of prayer.
1. Name and its Signification. — The Greek term <pv- XaKTl]piov~phylactery,\sa\ater expression used in the N. T. for the 0. T. word nS^IU, plur. PEa'ia, "front- lets," which is rendered "pib^SPl, prayer-fillets, by the Chaldee paraphrases of Onkelos and Jonathan b.-Uzziel, as well as by the unanimous voice of Jewish tradition. It is now generally agreed by lexicographers that, ac- cording to the analogy of ^33, which stands for 23^3, and 3312, which stands for 2222, and which are formed by the reduplication of the chief two radical let- ters, PBOia stands for PS^Ea, from C]1t3, to bind round (Ewald, Lehrbuch der Hebrdischen Sprache, § 158, c), and that it denotes a tie, a band, a frontlet. The Sept. in all the three instances in which "p2 PEZJiab "p35> occurs (Exod. xiii, 1G ; Deut. vi, 8 ; xi, 18), ren- ders it by daaXevTOv irpo 6<pBa\piov aov, a fixture be- fore thine eyes, with which Symmachus and Theodo- tion agree. The rendering of Aquila, ait,- anVa/cra, for an immovable (comp. Montfaucon, Hexapla, nota ad vers.), is to the same effect. Philo (ii, 358), however, translates it <reiopeva irpo otySakpiov, and afterwards adds that it is to be a constant pendulum (<t«\oi' t%srw ravra Kirov ptvoi>) to summon the sight by its motion to a very clear inspection. Herzfeld (Geschichte des Volkes Israel, ii, 224) infers from this that Philo must either have read GaXtvrov in the Sept., or taken the a before it as intensit ire, and assigns to C]TL2 the sense of to move backwards and forwards, vindicating for niEI3lH the meaning of pendulum, pendent ornament. Herzfeld, moreover, maintains that this rendering is more in har- mony with the little houses, or square, boxes, constituting the phylacteries, and that it escapes the following ob- jections to the current rendering of it by binding round: (1) In the phylacteries the box in the front is the prin- cipal part, and not the strap round the head which holds it; and (2) the PEEia is to be "between the eyes," which does not tally with forehead tie (Stimbinde). The name "b^EP, prayer-fillets, by which the Chaldee paraphrases and the Syriac version render niE^1I2, and which is the common appellation for the phylacteries among the Jews to the present day, owes its origin to the fact that the phylacteries are worn during prayer- time. Hence the plural "pb^ED has the masculine ter- mination to distinguish it from the feminine FVlP^Sn, which denotes prayers, just as the plural masculine D^bnP, denotes fjsalms, in contradistinction to the fem- inine plural rnpnri, praise.
2. The Manner in which the Phylacteries are Made and Used. — As the Mosaic law (Exod. xiii, 1G ; Deut. vi, 8 ; xi, 18) gives no specific directions how the phylacteries are to be made, but simply says that they are to be of a double nature, viz. for the hand and between the eyes, the Jewish canons have enacted minute regulations about the arrangement and use of them. A piece of leather is soaked, stretched on a square block cut for the purpose, sewed together with gut-strings while wet, and left on the block till it is dried and stiffened, so that when it is taken off it forms a (""HE) square leather box {Jerusalem Megilla, iv, 9). As the Mosaic code enjoins one for the hand and another for the head, two such boxes (DT3) are requisite for making the phy- lacteries. The box of which the phylactery for the hand (*T* 5^3 FlPBn) is made has no inscription out- side, and only one cell inside, wherein is deposited a parchment strip with the four following sections writ-