4:12) plucking out hair, (Isaiah 50:6) in later times, imprisonment and confiscation or exile. (Ezra
7:26; Jeremiah 37:15; 38:6; Acts 4:3; 5:18; 12:4)
Punites, The
the descendants of Pua, or Puvah, the son of Issachar. (Numbers 26:23)
Punon
(darkness) one of the halting-places of the Israelite host during the last portion of the wandering.
(Numbers 33:42,43) By Eusebius and Jerome, it is identified with Phaeno, which contained the
copper-mines so well known at that period, and was situated between Petra and Zoar.
Purification
in its legal and technical sense, is applied to the ritual observances whereby an Israelite was
formally absolved from the taint of uncleanness. The essence of purification, in all eases, consisted
in the use of water, whether by way of ablution or aspersion; but in the majora delicta of legal
uncleanness, sacrifices of various kinds were added and the ceremonies throughout bore an expiatory
character. Ablution of the person and of the clothes was required in the cases mentioned in (Leviticus
15:18; 11:25,40; 15:18,17) In cases of childbirth the sacrifice was increased to a lamb of the first
year, with a pigeon or turtle-dove. (Leviticus 12:8) The ceremonies of purification required in cases
of contact with a corpse or a grave are detailed in (Numbers 19:1) ... The purification of the leper
was a yet more formal proceeding, and indicated the highest pitch of uncleanness. The rites are
described in (Leviticus 14:4-32) The necessity of purification was extended in the post-Babylonian
Period to a variety of unauthorized cases. Cups and pots and brazen vessels were washed as a matter
of ritual observance. (Mark 7:4) The washing of the hands before meals was conducted in a formal
manner. (Mark 7:3) What play have been the specific causes of uncleanness in those who came up
to purify themselves before the Passover, (John 11:55) or in those who had taken upon themselves
the Nazarites’ vow, (Acts 21:24,26) we are not informed. In conclusion it may he observed that
the distinctive feature. In the Mosaic rites of purification is their expiatory character. The idea of
uncleanness was not peculiar to the Jew; but with all other nations simple ablution sufficed: no
sacrifices were demanded. The Jew alone was taught by the use of expiatory offerings to discern
to its fullest extent the connection between the outward sign and the inward fount of impurity.
Purim
(lots), the annual festival instituted to commemorate the preservation of the Jews in Persia from
the massacre with which they were threatened through the machinations of Haman. (Esther 9:1) ...
It was probably called Purim by the Jews in irony. Their great enemy Haman appears to have been
very superstitious, and much given to casting lots. (Esther 3:7) They gave the name. Purim, or
“Lots,” to the commemorative festival because he had thrown lots to ascertain what day would be
suspicious for him to carry into effect the bloody decree which the king had issued at his instance.
(Esther 9:24) The festival lasted two days, and was regularly observed on the 14th and 15th of
Adar. According to modern custom, as soon as the stars begin to appear, when the 14th of the month
has commenced, candles are lighted up in token of rejoicing, and the people assemble in the
synagogue. After a short prayer and thanksgiving, the reading of the book of Esther commences.
The book is written in a peculiar manner, on a roll called “the Roll” (Megillah). When the reader
comes to the name of Haman, the congregation cry out, “May his name be blotted out,” or, “Let
the name of the ungodly perish.” When the Megillah is read through, the whole congregation
exclaim, “Cursed be Haman; blessed be Mordecai; cursed be Zoresh (the wife of Haman); blessed
be Esther; cursed be all idolaters; blessed be all Israelites, and blessed be Harbonah who hanged
frankie
(Frankie)
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