speak of the Law and the Prophets together, or give clear indication that the prophetical books were then in the Canon. Thus Jesus Sirach (somewhere about 200 B.C.) speaks of the "twelve prophets" (usually called the minor prophets) in such a way as to leave no doubt that these twelve writings were then, as now, classed together; and his grandson (about 132 B.C.) speaks of his grandfather being familiar with" the Law and the Prophets, and the other books which follow them." After a time, though it is impossible to fix a date for the beginning of the practice, it was customary to read parts of the prophetical Scriptures in the stated worship, a section being assigned to accompany the lesson of the Law for the day.

It is not possible to fix the time when the last addition was made to Scripture, and the Canon closed. After the Law and the Prophets there remained a considerable number of books, some of which are certainly earlier in date than some of the books that had been included. It is most probable that some of the Psalms at least had been in use in the public worship from the time of the return from Babylon; and parts, at all events, of the books of Ezra and Nehemiah come from the hands of the men whose names they bear.

ordinance of God, the wise man observes with reverent feeling (14. 31; 10. 17). He inculcates humility before God, gentleness and consideration towards men, gravity of deportment, thoughtful reflection, and slowness to speak (22. 4; 20. 9; 15. 1; 11. 2, 10, 12, 18; see also 14. 17; 16. 32; 15. 28; 15. 2; 10. 14).

To the wise man the mind and thought of God are reflected in all things, especially in the social order and moral life of man. In ch. 1-9, and particularly in ch. 8, this general world-conception, especially on its moral side, is personified as a being, called Wisdom herself. Then this Divine conception, Wisdom, is conceived as projected out of the mind of God, and having existence beside God (8. 24 ff.). And finally this Wisdom was God's artificer in the creation of all things. This profound idea was taken up among the other Messianic thoughts of Israel, and was afterwards seen realized in the Son of God (cf. John 1. 1-3; Col. 1. 17).

PSALMS [psälms], the Book of (Heb. "Book of Praises"), stands first among the "Writings" of the Old Testament (cf. Luke 24. 44, where "the Psalms" stand for "the Writings"). See Ha

GIOGRAPHA.

The Hebrew Psalter is divided into five books, ending with Ps. 41, 72, 89, 106, 150 respectively. Each book ends with a doxology.

The three books, Psalms, Proverbs, and Job, are taken together and provided with a special system of accentual marks for cantillation. It is misleading to speak of them as the poetical I. Titles indicating Character.—“Psalm" is books, for some of the other books, e.g. The Song prefixed to fifty-seven; "Song," to thirty; of Songs and Lamentations, have an equal claim "Maschil" (perhaps = skilful psalm), to thirteen; to the title, and many portions of the prophetical"Michtam," to six; "A Prayer," to five (17, 86, 90, books are in the form of poetry. 102, 142); "A Praise," to Ps. 145 only; and "Shiggaion" (perhaps dithyrambic; cf. Shigionoth, Hab. 3. 1), to Ps. 7.

Many of the Psalms have ancient titles. These are:

Daniel, though a prophetical, or rather apocalyptical book, is not put along with the other prophets; the most probable explanation being that it did not exist, at least in its present form, when the other prophetical books were included in the Old Testament Canon.

PROSELYTES [pros'é-lytes] (Gr."new-comers,' "adherents"), Gentile converts to Judaism, were of two classes or degrees: (1) those who, to all intents and purposes, became Jews by the three rites of circumcision, baptism, and sacrifice-the "proselytes" of Mat. 23. 15, Acts 2. 10; (2) the ". ,; devout or "God-fearing" persons who renounced idolatry, attended the synagogue, kept the Sabbath and avoided gross forms of pollution (Acts 17. 4; cf. 15. 20, 21). PROVERBS [prov'erbs], the Book of, consisting of:

I. A preface, stating its object (1. 1-7);

II. Discourses in praise of Wisdom (1. 8-9. 18, in ch. 8 Wisdom herself being speaker); III. "Proverbs of Solomon," 374 in number (ch. 10.1-22. 16);

IV. "Words of the Wise" (22. 17-24. 22), and "Sayings of the Wise" (24. 23-34);

V. Further" Proverbs of Solomon" (25-29); VI. Two small pieces closely connected (30 and 31. 1-9);

VII. An acrostic poem on the "virtuous," i.e. the good or capable wife (31. 10-31).

II. Titles giving Musical Directions. -1. "To" or "For the chief Musician," prefixed to fiftyfive psalms, most of which bear the name of David.

2. Many refer to Musical Instruments: (a) "On Neginoth" (4, 6, 54, 55, 67, 76), on stringed instruments; (b)"Upon Neginah" (Ps. 61), on a stringed instrument; (c) "Upon Nehiloth" (Ps. 5), on wind instruments, probably flutes; (d)" Upon Alamoth" (Ps. 46), probably, in the manner of maidens; soprano; (e)" Upon Sheminith;" R. V., "set to the Sheminith," or the eighth, i.e. an octave lower (Ps. 6, 12), probably tenor or bass (cf. 1 Chr. 15. 19-21); (“Upon Gittith" (Ps. 8, 81, 84); R. V., "set to the Gittith" ( = of Gath), may refer either to the instrument or the melody; (g)" To Jeduthun;" R. V., "after the manner of Jeduthun" (Ps. 62, 77), David's chief musician.

Selah probably indicates a louder accompaniment, or an instrumental interlude.

3. Others appear to be taken from Names of Tunes or from the first Words of Songs:

Ps. 9 set to Muth-labben; Ps. 22 to "The hind of the morning;" Ps. 45, 69 to "Lilies;" Ps. 60 to "The lily of testimony; ' Ps. 80 to "Lilies, a testimony;" Ps. 56 to "The silent dove of them afar," or "The dove of the far terebinths; " Ps. The Book of Proverbs belongs to the depart-57, 58, 59, 75 to "Destroy not; " Ps. 53 to Mahalath ment of Hebrew literature called the Wisdom, (unknown); Ps. 88 to Mahalath Leannoth (unwhich includes also Job, Ecclesiastes, and such known). psalms as 37, 49, and 73. Hebrew wisdom differed from the philosophy of other peoples in the point from which it set out. The Hebrew thinker's task was not to discover a God whom he did not know, but to recognize in all things God whom he knew. Hence the Wisdom became greatly a doctrine of providence-a justification of the ways of God to man.

The fundamental idea of the Wisdom is that the world is a moral constitution. Under all its phenomena, and within all human history, there is a living God fulfilling Himself, His thoughts, and His will (20. 29; 16. 31; 10. 27).

The various ranks of society, which are the

III. Titles of Liturgical Use. In the second Temple each day of the week had its own psalms sung at morning and evening sacrifice.

Ps. 92 is "a Psalm or Song for the Sabbath day."

The LXX. gives Ps. 24 for the first day, Ps. 48 for the second, Ps. 94 for the fourth, Ps. 93 for the sixth; while the Talmud gives Ps. 82 for the third day, and the LXX. P's. 81 for the fifth.

Ps. 38 and Ps. 70 have the title "to bring to remembrance;" Ps. 100, "a psalm of thanksgiving;" Ps. 30, "a song at the dedication of the house" (probably for the Feast of Dedication); Ps. 60, "to teach" (cf. Deut. 31. 19 and 2 Sam. 1.

REFUGE [ref'nge]. [See CITIES OF REFUGE.] REVELATION (rev-e-la'tion], THE, was written by John (1. 1, 4, 9), probably about 95 or 96 A.D. It announces itself as a divine disclosure (1.1), a prophetical book (1. 3; 22. 18, 19). It is the only canonical book of a numerous class of early Christian writings similarly named Apocalypse (Gr. "revelation"). It is characterized by the use of symbolical visions as the vehicle of prophecy. The model for this mode of prophecy was set by the book of Daniel. The theme of the book is the gradual triumph of the kingdom of God, culminating in the Second Advent; John 16. 33 may be said to be its text. While most expositors have agreed that this is the general drift of the difficult book of Revelation, they have differed greatly in its detailed interpretation. Some (in this case dating it about 68 A.D.) have thought that it symbolized only the opening years after the First Advent; others, only the closing scenes before the Second; others again have regarded it as an inspired chronicle of the whole history of the church and of the world. | Others still have read the book, not as intended to write history beforehand, but to illustrate the fact that the Hand of God is in all history, and to strengthen Christians to endure all trials by trust in Him. Between the prologue (1. 1-8) and epilogue (22. 6-21) the book is arranged in an ascending series of seven parallel sections, divided at 3. 22: 8.1; 11. 19; 14. 20; 16. 21; and 19. 21.

REVISED VERSION [re-vised' ver'sion] OF 1881 AND 1885 The work of King James's revisers remained practically untouched for two hundred and seventy years. It is true that during this time many small changes were introduced into the text by successive printers, but no officially recognized revision took place. This work had become needful: (1) Because the Greek Testament text had been carefully studied in the MSS. and existing authorities, and many weak points in the 4.. had thus become evident. (2) Because in the course of nearly three centuries words and phrases had become obsolete or changed in meaning. (3) Because Greek and Hebrew scholarship had developed to a much higher degree than was possible in the seventeenth century. In 1870 both houses of Convocation passed a resolution in favor of revision. Two bodies of revisers were appointed-twenty-five for the Old Testament, and twenty-six for the New. The scholars invited to take part were chosen from as widely representative sections of the church as possible. Of the instructions given to the revisers, the most important were: to introduce as few alterations as possible into the text of the 4.V.; to adopt the text for which the evidence is decidedly preponderating; to make or retain no change in the text on the final revision except two-thirds of those present approved. Two companies of scholars in America cooperated in the work. The New Testament was issued in 1881, the Old Testament in 1885; the former having occupied eleven, the latter fourteen years of patient labor.

The R. V. has become an indispensable aid to all private study of the Bible. [See ENGLISH BIBLE.] RHEIMS TESTAMENT AND DOUAY BIBLE. By 1582 a New Testament in English was prepared and printed by the English Roman Catholic College at Rheims. It contains a highly controversial commentary. The text followed was the Vulgate. The Old Testament portion was issued at Douay in 1609–1610.

In the Rheims and Douay version the English is naturally ecclesiastical rather than popular. It enriched the language with many words derived from the Latin, and of these not a few, such as "impenitent,' "propitiation," "remission," have through it found a place in the A.V. (See ENGLISH BIBLE.]

RIE [rie] or RYE [rye], used twice as the transation of cussemeth (Ex. 9. 32; Isa. 28. 25). The

translators suggest "spelt" in the margin of
the verse in Isaiah, and this is introduced into
the text of both passages by the revisers. Rye
is a grain grown in cold countries, and not
cultivated in Palestine. [See SPELT.]
RIMMON [rim'mon], god of the Damascenes,
same as Ramman of Assyria (q.v.).

RIVERS [riv'ers] OF THE BIBLE. 1. The streams
of Palestine are the Rivers Jordan (q.v.), with its
tributaries the Yarmuk and Jabbok (Gen. 32. 22);
Arnon, a tributary of the Dead Sea (Num. 21.
13-15); and Kishon, flowing into the Mediterra-
nean (1 Kings 18. 40; Ps. 83. 9); and the brooks
Besor, near Ziklag (1 Sam. 30. 9 ff.), Cherith
(1 Kings 17. 5), Eshcol (Num. 13. 23), Kanah,
north of Ephraim (Josh. 16. 8), and Kidron, beside
Jerusalem (2 Sam. 15. 23; John 18. 1).
2. Abana and Pharpar (2 Kings 5. 12), rivers or
canals of Damascus (q.v.); Chebar, a river or
canal of Babylonia (Ezek. 1. 1, 3).

3. The great rivers Nile (Ex. 8. 6), Euphrates (Gen. 2. 14; 15. 18, etc.), and Hiddekel or Tigris (Gen. 2. 14; Dan. 10. 4), the last two, with Pison (Indus or Ganges?) and Gihon (Oxus ?) being rivers of Eden in Gen. 2. 11-13.

ROCKS [rocks]. Clay, dust, earth, flint, lime, stone, and sand, are words of more or less frequent occurrence in the Bible; but, as they are employed in their ordinary sense, they require no comment. It may, however, be observed that the first-named was used in making bricks, which very commonly, as in Egypt and in Assyria, were not burnt but sun-dried. In this case, straw was often added to increase the tenacity of the material. Some of the limestones of Palestine and the adjacent regions, as well as those of Egypt, afford excellent building stones, and certain varieties can be polished. The former are generally of a very pale cream-color.

ROD [rod]. The "rod and staff" of Ps. 23. 4 probably refer to two instruments still used by Eastern shepherds, the first a heavy-headed club for driving off wild animals, the second a curved stick for guiding the sheep.

ROMANS [rō'mans], the Epistle to the, stands first among the Pauline letters, partly owing to its doctrinal importance, partly on account of its being addressed to the metropolis of the world. It falls into two divisions:

I. Ch. 1-11 (Doctrinal). The first eight chapters set forth the grounds and consequences of the doctrine of justification by faith. The gospel is the power of God unto salvation, because it proclaims a righteousness furnished by God, and therefore satisfactory to God, and which man has not to earn but only to receive. All alike are guilty, and Gentile and Jew alike must accept God's favor as a gift. Thus was Abraham himself justified. In Christ this undeserved love and grace is revealed. Faith in Him cannot make us indifferent to holiness. Nay, dying with Christ, we shall with him rise to newness of life, to God, and to all the hope and glory that come of fellowship with God. The next three chapters (9-11) illustrate historically the relation between the Jews and Gentiles in the kingdom of God.

II. (Practical) ch. 12-16. A rich and detailed exhibition of the conduct appropriate to Christians, closing (ch. 16) with a long list of greetings to "kinsmen" (cf. 2. 17 ff.) and other friends. The epistle was written at Corinth, probably in the spring of 57 A.D., and was specially occasioned by St. Paul's desire to pave the way for his intended visit to Rome (1. 10-16; 15. 23-32; cf. Acts 19. 21).

ROSE [rose] (Song of Sol. 2. 1 and Isa. 35. 1) is the autumn crocus (R. V.), a narcissus or some other bulbous plant. The true roses are known only as mountain plants in Palestine.

ROSETTA STONE. (See p. 35.]

RUBY [ru'by] (Heb. penînîm; not exactly rendered in the Gr.). The true ruby, valued for