ORDINATION ORNAMENT term is obviously used in that way by Paul" (2 Cor.dination of deacons by the bishop (¶ 163), while 8:19; Ramsey, pp. 121, 122). As to the ceremonies an "elder is constituted by the election of the used in these ordinations, only prayer, fasting, and Annual Conference, and by the laying on of hands commending the persons ordained to the Lord are of a bishop and some of the elders who are pres mentioned. ent (Dis., 166). The following note in the Discipline (449) sets forth the Methodist view as to bishops: "This service is not to be understood as an ordination to a higher order in the Christian ministry, beyond and above that of elders or presbyters, but as a solemn and fitting consecration for the special and most sacred duties of superintendency in the Church." In reviewing the scriptural instances of ordination we note the following: 1. Christ ordained in the sense of appointing his disciples to ministerial service by his own authority and without employing any ceremony. 2. In the election of Matthias to fill the place of Judas, it was deemed sufficient to learn by prayer and the lot whom the Lord had chosen, and without any exterior ceremony to number him with the eleven. 3. The laying on of hands as a ceremony of ministerial ordination was first practiced by the apostles in the case of the seven deacons. 4. It was also practiced in the case of Paul and Barnabas, and the elders of the New Testament Church. 5. We have no account of anyone having been ordained to the office of bishop in distinction from that of elder; still less is there any intimation that bishops were or were to become the only officers competent to ordain ministerial candidates; whereas elders were frequently, if not always, associated even with apostles in the act of ordination (McC. and S., Cyc., s. v.). OʻREB (Heb. 7, o-rabe', raven), one of the chieftains of the Midianite host which invaded Israel, and was defeated and driven back by Gideon, He was killed, not by Gideon himself or the people under his immediate conduct, but by the men of Ephraim, who rose at his entreaty and intercepted the flying horde at the fords of the Jordan (Judg. 7:24, 25), B. C. about 1190. The terms in which Isaiah refers to it (10:26) are such as to imply that it was a truly awful slaughter. He places it in the same rank with the two most tremendous disasters recorded in the whole of the in the Red Sea and of the army of Sennacherib history of Israel-the destruction of the Egyptians (comp. Psa. 83:11). OʻREB, ROCK OF (Heb., aw-robe”, the raven's crag) the place at which Gideon slew Oreb (Judg. 7:25; Isa. 10:26), thought by some to be east of Jordan. Keil and Delitzsch say (Com., in loc.) that it was "west of Jordan, where the Ephraimites had taken possession of the waters of the Jordan in front of the Midianites." 2. Meaning of Ordination, etc. Ordination in the early Church seems to have been regarded as a formal induction into the ministerial office, and as having more significance than a mere conferment of the authority of the Church. "The clergy were at first elected by the people; and Clement of Rome speaks of them as having been appointed by other distinguished men, with the approbation of the whole Church. But the fact that the special ordination of the presbyters or the bishop was considered necessary, seems to im-named of the sons of Jerahmeel, of the tribe of ply that a special efficacy was associated with the rite. Augustine, however, distinctly exclaims, "What else is the imposition of hands than a prayer over a man?' With the growing importance of the episcopal office, and the sanctity associated with it and the clergy in general, the rite of ordination assumed the character of a sacramental act, in which a special grace was conferred, and which could only be performed by the bishop." The ordination of clergymen was as early as the 4th or 5th century admitted into the number of the sacraments. It is so held now by the Roman Catholic and Greek Churches. In OʻREN (Heb. 17, oʻ-ren, ash tree), the third Judah (1 Chron. 2:25), B. C. about 1190. Delitzsch ORION (Heb. O, kes-eel', dull or strong), the constellation Orion or "the Giant," which was by the ancients also thought to be an insolent, foolish fellow (Job 9:9; Amos 5:8). The expres (Job 38:31) is understood by some to refer to the "Canst thou loose the bands of Orion?" sion, Persian belief that Nimrod, the great hunter, was deified and placed among the stars. (Com.) says that "Kesil is the larger star called in Arabic Suhel, i. e., Canopus, especially as this is placed as a sluggish helper in mythical relation Orion the bands' are the chains with which he to the constellation of the Bear. Understood of is chained to the sky; understood of Suhel, the restraints which prevent his breaking away too soon and reaching the goal." the Church of England and the Episcopal Church of the United States ordination has not the significance of a sacrament; and the view of the English Reformers was not that the laying on of hands, as such, conferred any grace. Bishops only can ordain, and any other than episcopal ordination is invalid. The Lutheran and Reformed Churches ORNAMENT (Hebrew generally "12", ad-et, have always acknowledged and practiced ordina-trapping), the number, variety, and weight of the tion; but their confessions and theologians have justly laid stress upon the necessity of the divine call or vocation to the ministry. The Moravians confine the right to ordain to their bishops, but recognize the validity of the ordination by other Protestants. The Disciples of Christ, Quakers, and Plymouth Brethren do not recognize any human rite of ordination. The Discipline of the Methodist Episcopal Church provides for the or ornaments ordinarily worn upon the person, form one of the characteristic features of oriental eostume, both in ancient and modern times. The monuments of ancient Egypt exhibit the hands of ladies loaded with rings, earrings of very great size, anklets, armlets, bracelets of the most varied character, richly ornamented necklaces, and chains of various kinds. There is sufficient evidence in the Bible that the inhabitants of Palestine were ORNAN equally devoted to finery. The Midianites appear to have been as prodigal as the Egyptians in the use of ornaments (Num. 31:50, 52; Judg. 8:26). OUCH At first she was disposed to accompany her motherin-law to Canaan, but afterward decided to remain among her own people. She gave Naomi the kiss of farewell, and returned "unto her people and unto her gods" (Ruth 1:4, 14). 1. Male. From the most ancient times two ornaments pertained to men, a staff in the hand (Gen. 38:18), and a seal worn by a ribbon on the ORPHAN (Heb. Din, yaw-thome', lonely, Lam. breast, or in a ring on the right hand (Gen. 41:42; Jer. 22:24; Esth. 3:10; 8:2). Earrings, which 5:3), one deprived of one or both parents. But were worn by the Midianites (Judg. 8:24, sq.) and the Hebrew word, as well as the Greek (óppávoç, other orientals, seem not to have been worn by orfan'-os, John 14:18), is used figuratively for one men among the Israelites (Exod. 32:2). Neither bereft of a teacher, guide, guardian. In this sense the Greek word (arоppavico, ap-or-fan-id'-zo, do gold necklaces appear as a male ornament among the Israelites, as they do among the Per-1 Thess. 2:17) is used, thus, bereft of your intersians and Medes; nor does the custom of the course and society. Egyptians and Medo-Persians, whose kings adorned their highest ministers with gold chains as insignia | of office or tokens of their favor (Gen. 41:42; Dan. 5:7). 2. Female. Much more varied were the ornaments and jewelry of Israelitish women. In the Old Testament Isaiah (3:18-23) supplies us with a detailed description of the articles with which the luxurious women of his day were decorated, and the picture is filled up by incidental notices in other places. The notices which occur in the early books of the Bible imply the weight and abundance of the ornaments worn at that period. Earrings were worn by Jacob's wives, apparently as charms, for they are mentioned in connection with idols: "They gave unto Jacob all the strange gods which were in their hand, and their earrings which were in their ears" (Gen. 35:4). Nose rings were worn in the right or left nostril, perhaps also in the division of the nose (Gen. 24:47; Isa. 3:21; Ezek. 16:12). Necklaces-These were made of metal, of jewels or pearls, strung on a ribbon (Cant. 1:10), hanging down to the breast or girdle. To these were attached golden crescents (Isa. 3:18; Judg. 8:21), perhaps also amulets (Isa. 3:20), sunlets (3:18), and smelling bottles. Armlets (Gen. 24:22; Num. 31:50, sq.), Isa. 3:19, worn also by men of rank (2 Sam. 1:10), also in each passage rendered bracelets, anklets (Isa. 3:18), fastened with chains (3:20), which coquettes used to make a tinkling as they tripped along (3:16). These trinkets were made of gold in the case of women of rank; and, in addition, hand mirrors of metal (Exod. 38:8; Isa. 3:23), probably carried in the hand as ornaments. The poetical portions of the Old Testament contain numerous references to the ornaments worn by the Israelites in the time of their highest prosperity. The appearance of the bride is thus described in the Canticles (1:10, 11; 4:4, 9; 5:12; 7:1). In reference to the terms used in the Proverbs we need only explain that the "ornament" of the A. V. in 1:9; 4:9, is more specifically a wreath or garland; the "chains" of 1:9, the drops of which the necklace was formed; the "jewel of gold in a swine's snout" of 11:22, a nose ring; the "jewel" of 20:15, a trinket, and the " ornament " of 25:12, an ear pendant. See DRESS; JEWELRY. OR'NAN (Heb. 7, or-nawn', strong), the form given (1 Chron. 21:15, 18, 20-25, 28; 2 Chron. 3:1) to ARAUNAH (q. V.). OR'PAH (Heb., or-paw', a mane), a Moabitess, and wife of Chilion, the son of Naomi. OSEE', a less correct mode (Rom. 9:25) of Anglicizing the name of the prophet HOSEA (q. v.). OSHE'A (Heb., ho-shay'-ah, deliverer), another form (Num. 13:8, 16, sometimes Hoshea) of the name of JOSHUA (q. v.). OSPRAY. See ANIMAL KINGDOM. Figurative. In Lam. 4:3 the ostrich is used as a symbol of the unnatural cruelty of the Jews trich (Job 30:29, marg.) is a figure of extreme in their calamity; while in companionship the osdesolation; taken from the isolated life of that bird in the desert. OTH'NI (Heb. ", oth-nee', forcible), one of the sons of Shemaiah, and a porter of the tabernacle (1 Chron. 26:7). OTH'NIEL (Heb., oth-nce-ale', force of God). Israel. 1. "The son of Kenaz, Caleb's younger brother" (Judg. 3:9). The probability is that Kenaz was the head of the tribe (Judah), and that Othniel, as the son of Jephunneh, was one of the descendmention of Othniel is on the occasion of the takants of Kenaz. (1) Captures Debir. The first ing of Kirjath-sepher, or Debir, as it was afterward called. Caleb, to whom the city was assigned, offered as a reward to its captor Achsah, his daughter. Othniel won the prize (Josh. 15: 16, 17; Judg. 1:12, 13), B. C. about 1165. (2) Delivers served Baalim and the groves" (Ashtaroth). As a punishment for their idolatry the Lord delivered king of Mesopotamia, whom they were obliged to them into the hands of CHUSHAN-RISHATHAIM (q. V.), serve for eight years. In this oppression the Is raelites cried unto the Lord, and he raised them up a deliverer in the person of Othniel the Keniz. zite. "The Spirit of the Lord came upon him, He and he judged Israel, and went out to war." and had rest forty years: and Othniel the son of prevailed against Chushan-rishathaim, "and the Kenaz died" (Judg. 3:7-11), B. C. about 1160. "Israel forgot the Lord their God, and 2. An Othniel is mentioned (1 Chron. 27:15) as ancestor of Heldai, the head of a family of Neto. phathites, and probably the same person as above. OUCH (Heb. 2, mish-bets-aw′, twisting), the gold work, which not only served to fasten the stones upon the woven fabric of the ephod, but formed at the same time clasps or brooches, by which the two parts of the ephod were fastened OUTCASTS together (Exod. 28:11, sq.; 39:6, sq.). See HIGH PRIEST, DRESS OF. OUTCASTS (Heb., daw-khaw'). Israel is compared to an outcast, i. e., as a wife put away by her husband (Jer. 30:17; comp. Isa. 62:4). Elsewhere the term is applied to those in banishment. OUTGOINGS. See GLOSSARY. OUTLANDISH (Heb. 7, nok-ree', Neh. 13:26), foreign, as the women of other nations which caused Solomon to sin. See GLOSSARY. OUTMOST. See GLOSSARY. OUTRAGEOUS (Heb., shaw-taf', to gush out, Prov. 27:4), whence the metaphor, anger is an outpouring. OVEN (Heb. 5, tan-noor', fire pot; Gr. Khiẞavos, klib'-an-os, earthen pot). Of ovens, or places for baking, there are in the East four kinds : 1. The mere sand, heated by a fire, which was afterward removed. The raw dough was placed upon it, and in a little while turned; and then, to complete the process, covered with warm ashes and coals. Unless turned they were not thoroughly baked (Hos. 7:8). 2. An excavation in the earth, lined with pottery. This is heated, the dough spread on the sides, and so baked. 3. A large stone jar, about three feet high, open at the top, and widening toward the bottom, with a hole for the extraction of the ashes. Each An Arab Oven. household possessed such an article (Exod. 8:3); and it was only in times of extreme dearth that the same oven sufficed for several families (Lev. 26:26). It was heated with dry twigs and grass (Matt. 6:30), and the loaves were placed both inside and outside of it. 4. A plate of iron, placed upon three stones; the fire was kindled beneath it, and the raw cakes placed upon the upper surface. No doubt bakers had a special oven in ancient times (Hos. 7:4, 6), such as are now public in oriental cities. Figurative. "Ten women shall bake your bread in one oven" (Lev. 26:26) is a figurative expression for scarcity; for in ordinary times each woman would have enough baking for an oven of her own. "Thou shalt make them as a fiery oven" (Psa. 21:9) is a figure taken from the intense heat of an oven being prepared for baking; hence speedy destruction (comp. Hos. 7:4, 6, 7). OZNITES "Our skin was black like an oven" (Lam. 5:10), As an oven is scorched and blackened with fire, so hunger dries up the pores till the skin becomes as if scorched by the sun. OVERCHARGED. See GLOSSARY. OVERLIVE (Josh. 24:31) is another form for outlive. See GLOSSARY. OVERPASS (Heb. , aw-bar', to cross over, Jer. 5:28), to excel, to go beyond, here in badness. OVERPLUS, OVERRUN. See GLOSSARY. OVERSEER (Hebrew usually, paw-keed, a visitor; Gr. ¿ñíσкожоç, ep-is'-kop-os, a bishop, Acts 20:28); an officer having the superintendence of the household, as Joseph (Gen. 39:4, 5); a su Levites (31:13; 34:12); leader of singers (Neh. 12: perintendent of workmen (2 Chron. 2:18); of the 42). See BISHOP; GLOSSARY. OVERSHADOW (Gr. Enokiάlw, ep-ee-skeead'-zo, to envelope in a shadow). From a vaporous cloud that casts a shadow the word is transferred to a shining cloud surrounding and enveloping persons with brightness (Matt. 17:5; Luke 9:34) Figurative. It is used of the Holy Spirit extending creative energy upon the womb of the Virgin Mary and impregnating it; a use of the word which seems to have been drawn from the familiar Old Testament idea of a cloud as symbolizing the immediate presence and power of God (Grimm, Gr.-Eng. Lex., s. v.). OWL. See ANIMAL KINGDOM. OX. See ANIMAL KINGDOM. Figurative. "As the ox licketh up the grass" (Num. 22:4) is a figure of easy victory. For an "ox to low over his fodder" (Job 6:5) is to complain without cause. "Ox led to slaughter," of a rash youth (Prov. 7:22), or of saints under persecution (Jer. 11:19). To "send forth the feet of the ox and the ass" (Isa. 32:20; literally, let the feet of the ox and the ass rove in freedom), is a figure of copious abundance, inasmuch as the cattle would not have to be watched lest they should stray into the grain fields. "A stalled ox" (Prov. 15:17) represents sumptuous living. Oxen not muzzled in treading corn (1 Cor. 9:9, 10) is figurative of the minister's right to support. OX GOAD. See GOAD. O'ZEM (Heb. D, o'-tsem, probably strength). 1. The sixth son of Jesse, and next eldest above David (1 Chron. 2:15), B. C. about 1060. 2. One of the sons of Jerahmeel (1 Chron. 2:25), B. C. about 1190. OZI'AS (Gr. 'Olías, od-zee'-as), another form of the name of Uzziah, king of Judah (Matt. 1: 8, 9.) OZ'NI (Heb., oz-nee', eared, i. e., attentive), the fourth son of Gad, and the founder of the family of Oznites (Num. 26:16), B. C. about 2000. OZʼNITES (Heb. ", oz-nee', having quick ears), the descendants of OzNI (q. v.), or Ezbon (Gen. 46:16), one of the families of the tribe of Gad (Num. 26:16). 810 PAʼARAI (Heb. ", pah-ar-ah'ee, yawning), "the Arbite," one of David's valiant men (2 Sam. 23:35), called in 1 Chron. 11:37 NAARAI (q. v.). PACATIA'NA (Gг. Takarιavý, pak-at-ee-anay', 1 Tim., subscription). "In the 4th century before Christ Phrygia was divided into Phrygia Salutaris and Phrygia Pacatiana (later Capatiana); Laodicea was the metropolis of the latter "(Grimm, Heb.-Gr. Lex., s. v.). PACE (Heb. Y, tsah'-ad, a step, as elsewhere rendered). This was not a formal measure, but taken in the general sense (2 Sam. 6:13). See METROLOGY, I, 5. PA'DAN (Heb. 172, pad-dawn', field, Gen. 48:7). See PADAN-ARAM. P PA'DAN-A'RAM (Heb. 7, pad-dawn' ar-awm', the table land of Aram), the name given to the country of Rebekah (Gen. 25:20), and the abode of Laban (28:2-7); called "the field of Aram" by Hosea (12:12, A. V. "country of Syria"). It was a district of MESOPOTAMIA (q. v.), the large plain surrounded by mountains, in which the town of Haran was situated. Padan-aram was intimately associated with the history of the Hebrews. Abraham's family had settled there, and thither he sent his steward to secure a wife for Isaac (Gen. 24:10, sq.; 25:20); and later Jacob went there and married (28:2; 31:18, sq.). PADDLE (Heb. ", yaw-thade', peg, a tentpin, Judg. 4:21). Outside the camp of Israel, in their journeying, was a space for the necessities of nature, and among their implements was this spade for digging a hole before they sat down, and afterward for filling it up. It was a tool for sticking in, i. e., for digging (Deut. 23:13). PA'DON (Heb. 7, paw-done', deliverance), the name of one of the Nethinim, whose descendants returned from Babylon (Ezra 2:44; Neh. 7:47), B. C. about 536. PA'GIEL (Heb. E, pag-ee-ale', event of God), the son of Ocran, and chief of the tribe of Asher at the time of the exodus (Num. 1:13; 2:27; 7:72, 77; 10:26), B. C. 1210. PA'I (1 Chron. 1:50). See Pau. PAINED. See GLOSSARY. is PAINFULNESS (Gr. μóxos, mokh'-thos, 2 Cor. 11:27), hard and difficult labor, hardship, distress. In Job 16:2 the Heb. 27, aw-mawl', coupled with comforters; and the meaning is “ye are comforters bringing distress, pain." PAINTING. The Assyrians appear to have cultivated the art of painting, for we read of men portrayed upon the wall, the images (figures) of the Chaldeans portrayed with vermilion," etc. (Ezek. 23:14, 15). Egyptians. The Egyptians "excelled in drawing alone, being totally ignorant of the correct mode of coloring a figure, and their painting was not an imitation of nature, but merely the harmonious combination of certain Egyptian Painters. "Some care hues, which they well understood." was employed upon the decoration of the chambers. The rough casting of mud often preserves its original gray color; sometimes, however, it was whitewashed with chalk, colored with red or yellow, or decorated with pictures of jars, provisions, and the interiors as well as the exteriors of houses (Maspero, Dawn of Civ., p. 319). "Drawing was always a principal point in ancient art. . . . To put in the color we may suppose that brushes of some kind were used; but the minute scale on which the painters are represented in the sculptures prevents our deciding the question. Of painting, apart from sculpture, and of the excellence to which it attained in Egypt, we can form no accurate opinion, nothing having come down to us from a Pharaonic period, or of that epoch when the arts were at their zenith in Egypt; but that already in the time of Osirtasen they painted on panel, is shown by one of the subjects at Beni Hassan, where two artists are engaged in a picture representing a calf and an antelope overtaken by a dog. The painter holds his brush in one hand and his palette or saucer of color in the other; but, though the boards stand upright, there is no indication of a contrivance to steady or support the hand. . . . The faces of the kings in the tombs and temples of Egypt are unquestionably portraits, but they are always in profile, and the only ones in full face are on wood and of late time... Fresco painting was entirely unknown in Egypt, and the figures on walls were always drawn and PAʼHATH-MOʻAB (Heb. 7, pakh'ath mo-awb', pit of Moab), the head of a leading family of Judah, whose descendants, to the number of two thousand eight hundred and twelve, returned to Babylon after the captivity (Ezra 2:6; Neh. 7:11, two thousand eight hundred and eighteen), and another company, of two hundred males, under Ezra (Ezra 8:4). Hashub the Pahathmoabite is named among the builders of the walls of Jerusalem (Neh. 3:11). In Ezra 10:30, eight of the 66 sons "of Pahath-moab are named as putting away their strange wives. That this family was of high rank in the tribe of Judah we learn from their appearing fourth in order in the two lists (Ezra 2:6; Neh. 7:11); and from their chief having signed second, among the lay princes (Neh. 10:14). PAINTING THE EYES painted after the stucco was quite dry. But they dering in the sometimes coated the colors with a transparent ar-mone' (Heb. varnish. The oldest paintings were monochrome, PALACE Old Testament most usually of 2, to be elevated), a citade; or painted in one uniform color" (Wilkinson, Aue.bee-raw (Heb. 7, a fortified palace, fortres Egypt., p. 274, sq.). We have no means of know- 1 Chron. 29:1, 19; so in Nehemiah, Ezra, Esther, and Daniel); tee-raw' (Heb , a "palace of sil ver," Cant. 8:9; Ezek. 23; 4), a figure supposed to be taken from the splendid turrets built on the walls of Jerusalem; hay-kan (PP, 1 Kings 21:1; ? Kings 20:18; Psa. 45:8, 15; 144:12; Prov. 30:28; Isa. 13:22, etc.; Chald, hay-kal',, Ezra 4:14; Dan. 4:4, 29; 6:1), a regal edifice, especially the tenple at Jerusalem, as else where rendered; also bak yith (Heb. e, a large house, 2 Chron. 9:11), and its derivative bee then (Heb. 1, Esth. 1:5; 7:7, 8). In the New Testament the term palace (Gr. al ow-lay, yard), is applied to the residence of a man of rank (Matt. 26:3; Mark 14:66; Luke 11:21; John 18:15). Specific reference is made to the palace of Herod, afterward occupied by the Roman governors; it was the prætorium, or hall, where Pilate lived when Christ was brought before him (Mark 15:16); the other passages abore cited (except Luke 11:21) refer to the residence of the high priest. 2. Solomon's Palace. It is very difficult to restore this with the aid of the short descriptions giv en in 1 Kings 7 and Jose phus (Ant., viii, 5). The site of the palace was almost certainly in the city itself, on the brow opposite to the temple. It consisted of the following: (1) "The house of the forest of Leb anon" (1 Kings 7:2), was the great hall of state and audience and armory, the dimensions of which were one hundred cubits (one hundred and fifty feet) long by fifty cubits (seventyfive feet) wide. According to the description in 1 Kings 7:2, sq., it had "four rows of cedar pillars with cedar beams upon the pillars," three rows standing free, with the fourth probably built into the wall. The description then goes on to say Fig. 1. Diagram Plan of Solomon's Palace. ing what progress the ancient Hebrews made in PAINTING THE EYES. See EYES, PAINT ING OF. PALACE. 1. General Meanings. The ren |