and as Ketubai (h\ 9), one ofthe descendants of Judah,
is connected with the Ketuh in iv. 11. It is remarkable that the genealogical relation appear- to he sometimes expressed by the mere f\~ of motion, as rcpr*. Jaco- buh (ver. 36), which would he equivalently expressed by a German name, Zu- Jacob; nbx— r-. Tsharelah, 1>. Israel (xxv. 11; comp.ver.2); and most distinctly in n3'12-rn, //((.<////,/,/,;//,,//, ••reckone.l to Dan" | N'eli. viii, 4; comp, nttjjj>31tt3*, JoskbeJcashah, in 1 Chron. xxv, 4).
Among the names of women, the oldest as well as the simple8l which are found are actually only suited women, as Rachel, "Ewe;" Deborah, "Bee;" /'<<-
the world" (John xvii. (It; where narru embraces the whole divine nature revealed by the Son, who hath '•declared" the Father. In general the name was the result of an effort to embody in language as nearly as possible the nature of objects. When the whole nature could not he taken in, the chief characteristic was seized upon — what struck the eye or any ofthe senses mainly —and hence arose such names as Esau ( " hairy"). When there was no outstanding attribute to seize and embody, some incident was laid hold of connected with the object named, e. g. Moses ("drawn out" of the water); or some feeling in the mind ofthe namer at
the incut of imposing the name, as Benoni ("my son
of sorrow"). Even the name- of natural objects are full of meaning, often full of poetry, often having reminis- cences of ancient times and deeds floating about them. The river names are very suggestive. The Jordan ( Yarden, yarud, -to come down" [comp. Ganges, Rhe-
nUS | ' i- I he two rapids, one into the Sea of < .alilee. and
one into the Dead Sea. The Anion is the stream that "sings" [reman, to "make a tremulous sound") among the mountain-. Jabbok, that which ','belches" (" byoks") through the rocky gorge. The Cherith, thai which •■ cuts" its way. So are the name- Of mountain-. L b- anon is the .Mont Blanc of Syria, bul perhaps named
less from its snowy mantle than it- hare uhih rili- of
naked stone. Sirion, the •• breastplate" of rock. The
whole land is full ol Ibels i grassy ads . /•'<• rs I wells),
Ay ins (fountains); and in the evening the maidens danced in the meads, and called them Abel-meholah
;" Uannah, "Favor," the mother of I <?udg- vii' ?' ^ the kids aronnd the fountain, and
,. , ,. . , it was named En-gedi (Josh, xv, 62) ; and the scorpions
basked in the sunny Blopes, and their haunt- were
Samuel. Those which, express Bucb a delicate and en dearing sense as Qeren Uappuk, "box of eye-ointment" (Job xlii, 1 1), aild "SZ-. Hephzibah, " my delighl is hi hi i ■' '-2 Kings xxi. lj,' betray thai they wi i
;ill.v formed in i !h later times, it appear- indeed to
have been customary, at an early period, to form names for women from those of men. by mean- ofthe feminine
termination; as r-;~. Uaggith (2 Sam. iii. 4), besides
named AkTabbim; ami the gazelles bounded across the heights, and men called their favorite resorts Ajalon. See each of tin- above term- in it- pla& .
for the philological questions involved in the above examination, see the Hebrew lexicons. More Bpecial treatises are the following : Redslob, /)* alttesfn . \ - men (Hamb. 1846); Farrar, Proper Names ofthe Bible
PROPER PSALMS
633
PROPHECY
(Lond. 1844) ; Jones, Names in the Old Test. (ibid. 185G) ; Wilkinson, Names in (he Bible (ibid. 1865). See Name.
Proper Psalms, i. e. psalms adapted by their con- tents to the subjects of particular Sundays or festivals and holydays. St. Chrysostom refers to ancient pre- scription in this matter, and St. Augustine mentions as an old custom the use of Psa. xxii on Good Friday. Cassian informs us that Psa. lxiii was sung at matins, and the 141st at evensong. St. Athanasius and St. Au- gustine appointed special psalms on certain occasions. — Waleott, Sacred Arclmology. s. v.
Prophecies is the name given to the Biblical texts which are read in the Church of Home on the day be- fore Easter-Sunday, after the consecration of the paschal taper. They are the following : Gen. i, 1 ; ii, 2 ; v, 31 ; viii, 21; xxii. 1-19; Exod. xiv, 24; xv, 1; Isa. liv, 17; lv, 11; Bar. iii, 9-38; Ezek. xxxvii, 1-14; Isa. iv; Exod. xii, 1-11; Jon. iii; Deut. xxxi. 22-30; Dan. iii, 1-24. They are called prophecies, inasmuch as they are symbols of the redemption of mankind through Jesus Christ, and have a direct bearing upon the mysteries which the Church is at that period solemnly commemo- rating. The first prophecy relates the creation of the world: we are to remember here that Christ, by his death on the cross, became the originator of a new, spir- itual creation. The second prophecy is about the flood, about Noah saved with his family in the ark: it must remind the faithful that the Redeemer saves through the waters of baptism all those who believe in him. The third prophecy brings before our eyes Abraham, whose faith was as firm as a rock, and invites to similar confidence in our Lord. The fourth prophecy relates the exodus from Egypt and the passage through the Red Sea, showing how Christians should leave the bond- age of sin and follow their own god-sent leader. The fifth and sixth prophecies recommend constancy in our purpose, teaching — the former — that the Lord bestows eternal bliss upon such as follow him ; the latter, that ruin awaits the sinner. To give us the necessary forces for the struggle we are to go through, God sends us the Holy Ghost: this is what we are reminded of by the vision of Ezekiel in the seventh prophecy. The eighth prophecy points out the eternal glory which awaits those who fight under the cross. The ninth prophecy is about the Jewish passover, the tenth about Jonah's preaching in Nineveh, the eleventh about the respect to be paid to the Pentateuch, and the twelfth about the three young men in the oven. The custom of extraor- dinary readings on Saturday before Easter is very an- cient; it was made necessary by another custom which consisted in spending several hours of the Easter-night in the place of worship, more especially to await mid- night there. Gregory of Nyssa (Orat. ii, I)e Eesurr. Ch?isti) speaks of these readings, only their number was not the same at all times. The Ordo Rom. i speaks of four lections, each of which was read in Latin and in Greek. According to Beleth (c. 106), there were at Rome twelve Greek and as many Latin lections; in other places twelve, or only seven. William Durand (1. 6, c. 81) knows of four, six, twelve, and fourteen of them. In some churches five were read, in others eight. — Wetzer u. Welte, Kirchen-Lex. s. v. See Siegel, Christ- liche A llert burner (Index in vol. iv) ; Riddle, Christian Antiquities (see Index).