Pillar

Pillar is a support and ornament of a building, and symbolically signifies the chief prop of a family, city, or state. St. Paul, Gal 2:9, uses the symbol, in speaking of the apostles James, Cephas, and John.

In Euripides, the pillars of families are the male chil­dren.^f1 In the Oneirocritics,^f2 pillars signify the princes or nobles in a kingdom.

Pillar of iron, the symbol of great firmness and dura­tion, and as such, used in the prophet Jer 1:18.

Pillars burning with a clear fire, without being destroyed, signify, according to Artemidorus, Lib. ii. c. 10, " That the children of the dreamer shall grow better and more illustrious." For fire implies persecution and torment; and as fire trieth gold, so does adversity the good and valiant.

This interpretation of pillars burning with fire without being consumed, greatly illustrates the symbol of the bush burning with fire, and remaining unconsumed, in Exo 3:2. For this at once set forth the miraculous preservation of the Israelites in the Egyptian fiery furnace, or their state of oppression there; and their wonderful deliverance from thence.

F1 Enrip. Iphigen. Taur.

F2 The Persian and Egyptian, c. cxlvii., and all the Interpreters, c. clx.

The pillar of cloud, and the pillar of fire in the wilderness, which went before and followed Israel, were among the symbols of the divine presence. I do not presume to say as much, or to decide upon a subject of such infinite importance; but, when we take into one mass of particulars, all that we read of the Lord Jesus Christ in those early ages of the church, methinks I cannot hesitate to believe, that it was Christ that they went before, and that thus surrounded his people during their whole eventful history. Jacob at Bethel, and Moses at the bush, had real views of JEHOVAH’S glory and fulness in Christ. The manifestation made on both occasions as the God of Abraham, Isaac and Jacob, plainly shows that the covenant of redemption, in the seed of the woman, was the great and leading cause of all. And as the Holy Ghost hath graciously been pleased in so many words to tell the church, that the Rock which followed Israel was Christ; (1 Cor. x. 4.) it should seem as if this was intended by the blessed Spirit, to act as a key for opening; similar manifestation to the church in those other tokens of divine, love, which appear in their wonderful history. Nothing can be more blessed in confirmation of the Redeemer’s love to his church and people, than thus beholding him in the pillar of cloud by day, and the pillar of are by night, " conducting and guarding them through all their journey: And as then, so now, every manifestation, under all the various forms of it, was intended to show the church the love he bore to them, and to lead his people into the most endearing views of love and good will. And hence; the sacred writers, through the several parts of sacred Scriptures, keep up the remembrance of those manifestations in the wilderness, as so many proofs of the Lord’s presence with his people. We are told that "when Moses went out unto the tabernacle, all the people rose up, and stood every man at, his tent door, and looked after Moses, until he was gone into the tabernacle. And it came to pass, as Moses entered into the tabernacle, the cloudy pillar descended, and stood atthe door of the tabernacle, and the Lord talked with Moses." (Exod. 33. 8, 9.) So again the Psalmist saith, that "he spake unto them in the cloudy pillar." (Ps. xcix. 7.) Who was it spake unto them but, God in Christ? Surely all that we hear from God is received in him, and by him, and through him, who is the only Mediator, the Glory - man Christ Jesus. For the Holy Ghost, by John the apostle, tells the church that no man hath seen God at any time; but he graciously adds, that "the only - begotten Son, which is in the bosom ofthe Father, he hath declared him." (John i. 18.) And what then can be more plain and evident in proof that Christ is the visible JEHOVAH, and by whom alone all revelations are made? I need not add what endearing representations all those things made of his person and his love to his church, when taken into one mass of particulars, which we read of Christ under such a vast variety of manifestations which he hath made of himself.

The word pillar is sometimes used in the language of Scripture to denote the church of the Lord Jesus, Thus the Holy Ghost, by Paul, calls the church "the pillar and ground of truth." (1 Tim. 3: 15.) And it is not a violence to the expression to consider this as in allusion to her Lord, who is the Head of his body the church. For if Jesus be the pillar of cloud, and the pillar of fire; and if, as it is said, "the Lord will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of aflaming fire by night, " (Isa. 4: 5.) - - surely there is a great propriety that his church should be called after the name of her Lord, He is the pillar of cloud and of fire; and she by him is made the pillar and ground of truth; and hence his servants who minister in his name shall be called pillars in his temple. "Him that overcometh, saith Jesus, will I make a pillar in the temple of my God." (Rev. 3: 11. See Prov. ix. 1.) Hence the Lord saith to Jeremiah, (chap. i. 18.) "Behold, I have made thee this day a defenced city, and an iron pillar." (See Gal. 2: 9.) And very blessed it is to see, that while Christ is the foundation stone JEHOVAH hath laid in Zion, all his redeemed ones are built upon this foundation, and are lively stones and pillars in this spiritual house, "to offer up spiritual sacrifices, acceptable to God, through Jesus Christ." (1 Pet. 2: 5.)

properly means a column raised to support a building; but in Scripture the term mostly occurs in a metaphorical or figurative sense. Thus we have a pillar of cloud, a pillar of fire, a pillar of smoke, &c; signifying a cloud, a fire, a smoke raised up toward heaven in the form or shape of a pillar, Exo 13:21; Jdg 20:40. Job speaks of the pillars of heaven and the pillars of the earth, Job 9:6; Job 26:11; which are strong metaphorical expressions, that suppose the heavens and the earth to be an edifice raised by the hand of the almighty Creator, and founded upon its basis. St. Paul speaks of the Christian church under the similitude of a pillar or column on which the truth, or doctrine of the glorious Gospel is inscribed, 1Ti 3:15.

Sometimes means a monumental column, Gen 35:20 2Sa 18:18 ; or a column of cloud or smoke, Exo 13:21 Jdg 20:40 . The stately column which adorns and supports the front of a temple, Jdg 16:25-30 Job 9:6 26:11, illustrates the position of prophets, Jer 1:18, apostles, Gal 2:9, believers, Jer 3:12, and the church itself, respecting the truth, 1Ti 3:15 .\par

Pillar. The notion of a pillar is of a shaft or isolated pile either supporting or not supporting a roof. But, perhaps, the earliest application of the pillar was the votive or monumental. This, in early times, consisted of nothing but a single stone or pile of stones. Gen 28:18; Gen 31:40; etc.

The stone Ezel, 1Sa 20:19, was probably a terminal stone or a way-mark. The "place" set up by Saul, 1Sa 15:12, is explained by St, Jerome to be a trophy. So also, Jacob set up a pillar over Rachel’s grave. Gen 36:20.

The monolithic tombs and obelisks of Petra are instances of similar usage. Lastly, the figurative use of the term "pillar," in reference to the cloud and fire, accompanying the Israelites on their march, or as in Son 3:6, and Rev 10:1, is plainly derived from the notion, of an isolated column, not supporting a roof.

There are several Hebrew words translated ’pillar’: the principal are

1. matstsebah, from ’to set, put, place;’ and hence anything that is set up. It is used for the stone that Jacob had had for a pillow, which he set up, and on which he poured oil and made his vow. Also for the heap of stones he raised when Laban and he parted. Gen 28:18; Gen 28:22; Gen 31:13; Gen 31:45-52; Gen 35:14; Gen 35:20; Exo 24:4; Isa 19:19. From Deu 12:3 it would appear that pillars of some sort were also connected with idolatry. These may resemble the cairns often found in what were idolatrous lands. Absalom raised up for himself a pillar to keep his name in remembrance because he had no son. 2Sa 18:18.

2. The word ammud occurs many times for the pillars of the tabernacle and the temple. It is also used for the pillar of cloud and the pillar of fire; also symbolically for the pillars of the heavens and the pillars of the earth. Exo 13:21; Exo 27:10-17; 1Ki 7:2-42; Job 9:6; Job 26:11; Psa 75:3; Eze 40:49; Eze 42:6.

In the N.T. the word is στύλος, ’a pillar or column.’ James, Cephas and John seemed to be ’pillars’ in the church at Jerusalem - those to whom matters were referred, as they were afterwards to Paul. Gal 2:9. The church of God is "the pillar and ground of the truth" - the witness that maintains the truth on earth. 1Ti 3:15. The word occurs also in Rev 3:12; Rev 10:1.

By: Executive Committee of the Editorial Board., J. F. McLaughlin

The word "pillar" is used in the English versions of the Bible as an equivalent for the following Hebrew words:

(1) "Omenot," feminine plural of the active participle of = "support," "confirm." This word occurs only in II Kings xviii. 16. In the Revised Version (margin) the rendering is "door-posts."

Memorial Stones.

(2) "Maẓẓebah" (R. V., margin, "obelisk"). This denotes a monolith erected as a monument or memorial stone (as the "pillar of Rachel's grave," Gen. xxxv. 20, and "Absalom's monument," II Sam. xviii. 18; comp. I Macc. xiii. 27-30), or as a boundary-mark and witness of a treaty (Gen. xxxi. 44-54; comp. Isa. xix. 19), or as a memorial of a divine appearance or intervention. Such stones often acquired a sacred character, and were regarded as dwelling-places of the Deity or were made to serve as rude altars upon which libations were poured (Gen.,xxxv. 14, xxxviii. 18-22; I Sam. vii. 12; possibly also Gen. xxxiii. 20, where the verb used indicates the original reading to have been = "pillar," instead of = "altar").In the earlier periods of Hebrew history and as late as the reign of Josiah one or more of these stone pillars stood in every sanctuary or "high place." Thus Moses built an altar at Sinai, and "twelve pillars according to the twelve tribes of Israel" (Ex. xxiv. 4; comp. Josh. xxiv. 26; Hos. iii. 4, x. 1-2; Isa. xix. 19). Similar pillars stood at the Canaanitish altars of Baal (Ex. xxiii. 24, xxxiv. 13; Deut vii. 5, xii. 3; II Kings iii. 2, x. 26-27) and in the sanctuaries of Tyre (Ezek. xxvi. 11) and of Heliopolis, in Egypt (Jer. xliii. 13). The recent excavations of the Palestine Exploration Fund at Gezer have revealed a row of eight monoliths on the site of the ancient high place. These are hewed to aroughly square or round section and one to a sharp point ("Pal. Explor. Fund Quarterly Statement," Jan., 1903).

Deuteronomic and Levitical Prohibitions.

By the Deuteronomic and Levitical codes the use of the maẓẓebah as well as of the asherim at the altars of Jehovah was forbidden as savoring of idolatry (Deut. xvi. 21-22; Lev. xxvi. 1). It is probable that these had become objects of worship and as such were denounced by the Prophets (Mic. v. 13-14; comp. I Kings xiv. 23; II Kings xvii. 10, xviii. 4, xxiii. 14). Some such stone idols seem to be referred to in Judges iii. 19, 26 (comp. the Arabic "nuṣb"). The term "ḥammanim," rendered "images" and "sun-images," is probably used of later and more artistically shaped or carved pillars of the same character as the maẓẓebah (Lev. xxvi. 30; Isa. xvii. 8, xxvii. 9; Ezek. vi. 4, 6; II Chron. xiv. 3, 5; xxxiv. 4, 7).

(3) "Neẓib" (from the same root as "maẓẓebah"), while rendered "pillar" in Gen. xix. 26, is elsewhere translated "garrison" (I Sam. x. 5) and "officer" (I Kings iv. 19). In the second passage, however, the Septuagint renders it by ἀνάστημα, "i.e., probably a pillar erected as a symbol or trophy of Philistine domination" (Driver, "Hebrew Text of Samuel," p. 61; so, also, H. P. Smith, Wellhausen, and others).

(4) "Mis'ad" (I Kings x. 12; R. V., margin, "railing," "prop"). The precise meaning is unknown.

Pillars of the Temple.

(5) "'Ammud," the word which occurs most frequently in this sense, is used of the pillars or columns which support a house or the roof of a house (Judges xvi. 25-29), of the posts which supported the curtains of the Tabernacle (Ex. xxvii. 10, 17; xxxvi. 36-38; Num. iii. 36-37), and of the pillars in the Temple (I Kings vii. 2, 3, 6; comp. Ezek. xlii. 6; Prov. ix. 1). They were made of acacia-wood (Ex. xxvi. 32, 37; xxxvi. 36), of cedar (I Kings vii. 2), or of marble (Esth. i. 6; comp. Cant. v. 15). A detailed description is given in I Kings vii. of two brass or bronze pillars which were fashioned by Hiram for King Solomon and set up in the porch of the Temple, and to which were given the names "Jachin" ("He [or "It"] shall establish") and "Boaz" ("In him [or "it"] is strength"). The word is used also of the columns or supports of a litter (Cant. iii. 10). It denotes, too, the column of smoke rising from a conflagration (Judges xx. 40), and particularly the column of smoke and of flame which attended the Israelites in the wilderness (Ex. xiii. 21-22, xiv. 24; Num. xiv. 14). An iron pillar is a symbol of strength (Jer. i. 18); and in poetry the earth and the heavens are represented as resting on pillars (Job ix. 5, xxvi. 11; Ps. lxxv. 4).

(6) "Maẓuḳ," probably a molten support; hence a "pillar" (I Sam. ii. 8).

(7) "Timarah"; in the plural, "pillars" of smoke (Cant. iii. 6; Joel iii. 3). Compare "tomer" (Jer. x. 5, R. V., margin; Baruch vi. 70), which probably means a "scarecrow."

Bibliography:

W. R. Smith, Rel. of Sem. 2d ed., pp. 201-212, 456-457;

Nowack, Hebräische Archäologie; Wellhausen, Reste Arabischen Heidentumes, 2d ed., pp. 101, 141;

Conder, Syrian Stone Lore, new ed., p. 86;

Driver, Commentary on Gen. xxviii. 22, and on Deut. xvi. 21;

Dillmann, Commentary on the same passages;

Whitehouse, Pillars, in Hastings, Dict. Bible.

PILLAR.—1. With two or three unimportant exceptions, ‘pillar’ in OT is the rendering of two very distinct Heb. terms, ‘ammûd and mazzçbâh. The former denotes in most cases—for a conspicuous exception see Jachin and Boaz—a pillar or column supporting the roof or other part of a building (Jdg 16:25 f., 1Ki 7:2 f.), also the pillars from which the hangings of the Tabernacle were suspended (Exo 26:32 and oft.). From this sense the transition is easy to a column of smoke (Jdg 20:40), and to the ‘pillar of cloud’ and the ‘pillar of fire’ of the Exodus and the Wanderings (Exo 13:21 etc.). The further transition to the figurative use of the term ‘pillar,’ which alone prevails in NT (Gal 2:9, 1Ti 3:15, Rev 3:12; Rev 10:1), may be seen in Job 9:6; Job 26:11—passages reflecting an antique cosmogony in which the pillars of earth and heaven were actual supports.

2. It is with the second of the two terms above cited, the mazzçbâh, that this article has mainly to deal. Derived from a root common to the Semitic family, mazzçbâh denotes something ‘set up’ on end, in particular an upright stone, whether it he a megalithic monument, such as the stones known to contemporary archæology as menhirs or ‘standing stones,’ or a less imposing funerary stele. Three varieties of mazzçbâhs may be distinguished in OT.

(a) For reasons that will appear at a later stage, our survey may start from the stone erected over a grave or elsewhere as a memorial of the dead. The mazzçbâh set up by Jacob upon the grave of Rachel (Gen 35:20) was of this kind. This was the prevailing application of the term among the Phœnicians (see Cooke, Text-book of N. Sem. Inscrips. 60). To this category may also be reckoned the memorial pillar which Absalom erected for himself in his own lifetime (2Sa 18:18).

(b) In a second group may be placed the stones set up to commemorate, or, in Biblical phrase, ‘for a witness’ of, some important incident (Gen 31:44 f., Jos 24:27)—in particular the appearance or manifestation of a Divine being (a theophany) at a given spot. Such, in the present form of the story—for the probable original form, see § 4 below—was the stone which Jacob set up and anointed at Bethel (Gen 28:18; Gen 28:22; cf. Gen 31:13; Gen 35:14). Other examples of mazzçbâhs, interpreted by the Heb. historians as commemorative monuments, are the stone Ebenezer of 1Sa 7:12, and the cromlech (gilgal) set up by Joshua after the crossing of the Jordan ‘for a memorial unto the children of Israel’ (Jos 4:7).

(c) The third and most important class of mazzçbâhs comprises the pillar-stones which stood beside the altar at every Canaanite sanctuary (see High Place). For this class AV [Note: Authorized Version.] has the misleading term ‘image’ (except Deu 12:3), for which RV [Note: Revised Version.] has substituted ‘pillar,’ with ‘obelisk’ in the margin. That the local sanctuaries, in most cases taken over from the Canaanites, at which the Hebrews worshipped J″ [Note: Jahweh.] were provided with such pillar-stones, is evident both from the references in Hos 3:4; Hos 10:1 f., and from the repeated condemnation of them in the successive law codes (Exo 34:13; Exo 23:24, Deu 7:5; Deu 12:3 etc.), and by the Deuteronomic historians (1Ki 14:23, 2Ki 18:4; 2Ki 23:14 [for Judah] 2Ki 17:10 [Israel]).

A special variety of pillar associated with idolatrous worship emerges in the later writings, the chammânîm or sun-pillars (AV [Note: Authorized Version.] ‘images,’ RV [Note: Revised Version.] ‘sun-images’). They were probably connected with sun-worship (Lagrange, Études sur les relig. Sémit.² 314 f.).

3. The OT evidence for the mazzçbâhs as an indispensable part of the furnishing of a Canaanite high place has been confirmed in a remarkable degree by the excavations of recent years, in the course of which pillar-stones of diverse shapes and sizes have been brought to light. Even to summarize the archæological evidence would extend this article beyond due limits (see Vincent, Canaan d’après l’exploration récente [1907], 102–115; Benzinger, Heb. Arch. 2 [1907], 321 ff.; Kittel, Studien zur heb. Arch. [1908], 126 ff.). It must suffice to refer briefly to the magnificent series of mazzçbâhs which formed part of the high place at Gezer (for full details see PEFSt [Note: Quarterly Statement of the same.] , 1903, 23 ff., and Macalister, Bible Sidelights, etc., 54 ff.). Originally ten in number, eight of them are still standing in situ. ‘They are unhewn blocks, simply set on end and supported at the base by smaller stones … and range in height from 10 ft. 6 in. to 5 ft. 5 in.’ The smaller dimensions are those of the second stone of the series, which is supposed to have been the original beth-el (see next §) of the high place. The fact that this stone, alone of the group, has its top smooth and polished, as if by long-continued anointing on the part of the worshippers, is greatly in favour of this view. Several of the larger stones are provided with cavities, either at the top or in one side. This provision, which is also characteristic of the mazzçbâhs found at Taanach and Megiddo, must evidently, as will presently appear, have some relation to the ritual of the worship of these ancient sanctuaries.

4. It now remains to deal with a question which may be thus formulated, What significance did the Canaanites, and the Hebrews after them, attach to these mazzçbâhs, and what place did they hold in the ancient cult? This question can hardly be approached without a reference to the still unsolved problem of the religious significance of ‘standing stones’ all the world over. This world-wide phenomenon ‘must rest on some cause which was operative in all primitive religions’ (W. R. Smith, RS [Note: S Religion of the Semites.] ² 209). It will probably be found, on consideration of all the conditions to be satisfied, that the desire to appease the spirit of the dead lies at the beginning, while the conception of the pillar-stone as a representation of the deity, beside the altar dedicated to his worship, comes at the end of a long process of evolution. On this view, a stone, over or beside the grave of the dead, afforded, to the primitive mind, a convenient abode for the departed spirit, when it chose to return to receive the homage and offerings of the living. The blood of the sacrifice was poured over the stone, and thus brought into contact with the indwelling spirit (cf. the cup-marks on the cap-stones of the dolmens on the east of the Jordan and elsewhere). With this desire to do honour to the dead, the idea of keeping alive his memory by a conspicuous or upright stone was sooner or later associated. When and where higher ideas of the spirit world prevailed, the mazzçbâh became a memorial stone and nothing more, as in group (a) above.

The belief that a stone might become the abode of any numen marked a distinct step in advance. In Gen 28:1-22 it is admitted that we have a later adaptation of a Canaanite temple myth, which explained the origin of the sanctuary at Bethel, and especially the sanctity attaching to the original beth-el, i.e., the abode of an el or numen (Gen 28:22), round which the sanctuary grew up. In the original form of the story the anointing of the stone was an offering to the indwelling numen. The second of the Gezer mazzçbâhs shows an exact counterpart to this. The cavities in the other recently discovered mazzçbâhs, above mentioned, were no doubt originally intended to receive similar offerings of blood, wioe, or oil (cf. Gen 35:14).

When this fetish worship had been outgrown, the mazzçbâh became merely a symbol or representation of the deity, who had his horme elsewhere. The conical pillar standing in the court of the temple of Astarte, as represented on the coins of Byblus, is an illustration of this higher conception. We may be sure that the worshippers of J″ [Note: Jahweh.] regarded the Canaanite mazzçbâhs in this light from the first. But the danger of contamination was great (see High Place, § 6), and the condemnation of the mazzçbâhs is a recurring feature of all the law codes (reff. above).

5. Another unsolved problem may be mentioned in conclusion. What is the relation of the mazzçbâh to the altar? Shall we say, with the distinguished author of the Religion of the Semites 9 (p. 204), that ‘the altar is a differentiated form of the primitive rude stone pillar, the nosb or massebah; or, with the latest investigator, that ‘the massebah is nothing else than the artificial substitute for the sacrificial stone’ (Kittel, op. cit. 129, 134)? If the views expressed in the previous section are correct, the second alternative offers the more probable solution. The pillar will then be a differentiated form of the most ancient altar (Altar, §§ 1. 2), the cause of the differentiation, as we have seen, being the desire to commemorate, as well as to appease, the dead.

A. R. S. Kennedy.

In architecture, a detached vertical supporting member. The term has wider application than column, and a pillar may be composed of several shafts.

pil´ar (מצּבה, maccēbhāh, עמּוּד, ‛ammūdh; στῦλος, stúlos): In a good many cases the Revised Version (British and American) substitutes “pillars” for the King James Version “images” (maccēbhōh, Exo 34:13; Deu 7:5; 1Ki 14:23, etc.). In Gen 19:26, where “pillar of salt” is given, the word is n^ecı̄bh; in 1Sa 2:8 it is mācūḳ; while in most other single uses the Revised Version margin gives variant renderings, as in Jdg 9:6 (muccābh), the Revised Version margin “garrison”; in 1Ki 10:12 (miṣ‛ādh), the Revised Version margin “’a railing,’ Hebrew ’a prop’“; in 2Ki 18:16 (’ōm^enōth), the Revised Version margin “doorposts.” The maccēbhōh were (1) memorial pillars, as in the “pillars” of Jacob at Bethel (Gen 28:18, Gen 28:22; compare Gen 31:13; Gen 35:14), in covenant with Laban (Gen 31:45 ff), at Rachel’s grave (Gen 35:20); Absalom’s pillar (2Sa 18:18). Such pillars were legitimate (theory of a fetishistic character is not grounded); it is predicted in Isa 19:19 that such a pillar would be set up to Yahweh at the border of Egypt. (2) Idolatrous pillars, in Canaanitish and other heathen worships. These were to be ruthlessly broken down (the King James Version “images,” see above; Exo 23:24; Exo 34:13; Deu 7:5, etc.; compare Lev 26:1). See IMAGES. The other word, ‛ammūdh, is used of the pillar of cloud and fire (see below); of the pillars of the tabernacle and temple (see under the word); of the two pillars JACHIN AND BOAZ (which see); poetically of the “pillars” of heaven, of earth (Job 9:6; Job 26:11; Psa 75:3; Psa 99:7), etc. In the few instances of the word in the New Testament, the use is figurative. James, Cephas and John were reputed to be pillars” of the church at Jerusalem (Gal 2:9); the church is “the pillar and ground of the truth” (1Ti 3:15); he that overcomes is made “a pillar” in the temple of God (Rev 3:12); a strong angel had feet “as pillars of fire” (Rev 10:1).

Pillar of Cloud and Fire:

The visible manifestation of the divine presence in the journeyings of Israel at the time of the Exodus. Yahweh, it is narrated, went before the people “by day in a pillar of cloud, to lead them the way, and by night in a pillar of fire, to give them light .... The pillar of cloud by day, and the pillar of fire by night, departed not from before the people” (Exo 13:21, Exo 13:22; compare Exo 14:19, Exo 14:24; Num 14:14). When the congregation was at rest, the cloud abode over the tabernacle (Exo 40:36; Num 9:17; Num 14:14). When Yahweh wished to communicate His will to Moses, the pillar descended to the door of the Tent of Meeting (Exo 33:9-11; Num 12:5; Deu 31:15). These descriptions are not to be rationalistically explained; what is depicted is a true theophany. Criticism has sought to establish discrepancies between the allusions to the cloud in the JE and the P parts of the narrative, but these are not made out without straining; e.g. it is not the case that JE alone represents Yahweh as speaking with Moses in the cloud at the door of the tabernacle. The same representation is found in Exo 29:42, Exo 29:43, ascribed to Pillar. An acute discussion of the alleged discrepancies may be seen in H.M. Wiener, Essays in Pentateuchal Criticism, 82 ff.

The pillar (óôýëïò) is the symbol of stability and firmness, that which upholds and sustains. Its figurative use is confined to the NT, in the following passages.

1. Gal_2:9.-ἸÜêùâïò êáὶ Êçöᾶò êáὶ ἸùÜíçò, ïἱ äïêïῦíôåò óôýëïé åἶíáé, ‘James and Cephas and John, they who were reputed to be pillars.’ óôýëïé, which was used quite commonly as a descriptive title for the great Rabbis, here refers to those already mentioned (Gal_2:2) ‘who were of repute’-the recognized leaders, and (v. 6) ‘those who were reputed to be somewhat’-considerable persons, ‘those who are the great authorities with you Galatians now’ (Ellicott, in loc.).

2. 1Ti_3:15.-ἥôéò (sc. ïἶêïò) ἐóôὶí ἐêêëçóßá èåïῦ æῶíôïò, óôýëïò êáὶ ἐäñáßùìá ôῆò ἀëçèåßáò, ‘which is the church of the living God, the pillar and ground (stay) of the truth.’ ἑäñáßùìá is ἅðáî ëåã. in both classical and NT Greek. ‘House of God’ in the OT denoted, in the first place, the Temple, and then, by metonymy, the covenant people-familia Dei. Here it stands for the congregation of believers among whom God dwells. Hort (The Christian Ecclesia, p. 172 ff.) renders, ‘a household of God, which is an Ecclesia of a living God, a pillar and stay of the truth,’ and contends that the absence of the article is not immaterial, and says, in opposition to the rendering in the RV_: ‘There is no clear evidence that the rare word ἑäñáßùìá ever means “ground” = “foundation.” It is rather, in accordance with the almost universal Latin rendering firmamentum, a “stay” or “bulwark.” St. Paul’s idea then is that each living society of Christian men is a pillar and stay of “the truth” as an object of belief and a guide of life for mankind, each such Christian society bearing its part in sustaining and supporting the one truth common to all’ (cf. ExpT_ viii. [1896-97] 471). The reference would then be to the local Church of Ephesus. But a large body of interpreters favour the rendering of the AV_ and the RV_-the whole society of believers, the Church universal, is regarded as the ground and stay of the truth (cf. J. Strachan, Westminster NT, ‘The Captivity and the Pastoral Epistles,’ London, 1910, p. 218). The Church is first pictured as a house, inhabited by a living God, and then, by a quick change of metaphor, is described as óôýëïò êáὶ ἑäñáßùìá, holding up the truth, the saving truth of the gospel. Attempts have been made to avoid the mixture of metaphor by referring ‘pillar’ and ‘stay’ to Timothy himself. But, though there is no insuperable objection to this, it is not needful. ‘There is no intolerable mixture of metaphors in speaking of Christians first as a house and then as a pillar, any more than in speaking of any one as both a pillar and a basis. In 1Ti_6:9 we have the covetous falling into a snare and hurtful lusts such as drown men’ (A. Plummer, Expositor’s Bible, ‘The Pastoral Epistles,’ London, 1888, p. 131 n._).

3. Rev_3:12.-ὁ íéêῶí ðïéÞóù áὐôὸí óôýëïí ἐí ôῷ íáῷ ôïῦ èåïῦ ìïõ, êáὶ ἔîù ïὐ ìὴ ἐîÝëèῃ ἔôé, ‘He that overcometh, I will make him a pillar in the temple (sanctuary) of my God, and he shall go out thence no more.’ The letter to the Church of Philadelphia ‘gives the pledge of safety from the hour of trial, of steadiness like the pillar of a temple, of everlasting guarantee against disaster and eviction, of exaltation above the enemies who now contemn and insult.… It was always in dread of the last hour of trial, and was always kept from it. It stood like a pillar, the symbol of stability and strength’ (Ramsay, The Letters to the Seven Churches of Asia, p. 411 f.). The history of Philadelphia does not belie the splendid promise made to its church. It stood like a pillar against the troubles of the times, and a bulwark of civilization. The town is still largely Christian (cf. EBi_ iii. 3692). ‘Philadelphia alone has been saved by prophecy, or courage.… Among the Greek colonies and churches of Asia, Philadelphia is still erect, a column in a scene of ruins: a pleasing example that the paths of honour and safety may sometimes be the same’ (E. Gibbon, The Decline and Fall of the Roman Empire, vii.2 [1902] p. 27). It has been said that among the few ruins of Philadelphia there are four strong marble pillars standing in one spot, and on the sides of these pillars inscriptions are found. W. M. Ramsay (op. cit.) traces in the promise to this church suggestive references, which, he thinks, a Philadelphian could not fail to discover, e.g. to the disasters and earthquakes common to the district: ‘he that overcometh shall never again require to go out and take refuge in the open country. The city which had suffered so much and so long from instability was to be rewarded with the Divine firmness and steadfastness.’

Augustine (quoted by R. C. Trench, Commentary on the Epistles to the Seven Churches in Asia3, London, 1867, p. 188) says: ‘Quis non desideret illam civitatem, unde amicus non exit, quo inimicus non intrat?’

The majority of commentators, followed by the RV_, take the name as written upon the victor and not on the pillar (the metaphor being dropped), but De Wette adopts the latter rendering, so that óôῦëïé become also óôῆëáé. As to the inscription itself, Ramsay (op. cit.) contends that there are not three names, but one ‘which has all three characters, and is at once the name of God, the name of the Church, and the new name of Christ.’

Literature.-F. J. A. Hort, The Christian Ecclesia, London, 1897; W. M. Ramsay, The Letters to the Seven Churches of Asia, do., 1904; P. Brooks, The Candle of the Lord, do., 1881, p. 60 f.; C. J. Ellicott, NT Commentary, 1884, in loc.

W. M. Grant.

Exo 33:9 (a) This wonderful cloud so mysterious in its composition, and its actions undoubtedly represents the Holy Spirit. He went with Israel, guiding them before, and protecting them behind. This pillar is more fully revealed as the Holy Spirit in the book of Ezekiel. (See also Psa 99:7).

Job 9:6 (b) This probably represent the uncertainty of life. In this figurative language, Job is describing the mighty power of GOD. In the midst of his own unusual losses, he is realizing that GOD can shake the Heaven and the earth, and break all laws that pertain to the hanging of the earth in space. (See also Psa 75:3).

Pro 9:1 (a) The seven pillars mentioned here probably are knowledge, discretion, judgment, understanding, equity, righteousness, justice. It is upon these substantial, basic principles that our civilization rests secure and progress is made possible.

Son 3:6 (c) This peculiar figure may represent the case and the certainty of the presence of GOD in one’s life. The pillar of smoke drifts easily, without noise, and without effort. So we realize the loving presence of the living GOD.

Son 5:15 (a) It is said that athletes must have firm, substantial legs in order to endure whether it be in wrestling or prize fighting or on the track. Our Lord must be telling us here that the legs of marble represent the stability, firmness and untiring endurance of the Lord JESUS in all His ministry for us, to us, and with us.

Joe 2:30 (b) The chronology of this passage is uncertain. It probably refers to the time of the end when GOD’s judgment will be poured out on the physical earth, and it will be burned up with terrific heat because of the wickedness of rebellious men.

Gal 2:9 (a) This is a symbol of the substantial and stalwart character of the man of GOD who occupies a prominent and responsible place in the church.

Rev 3:12 (a) Here we see a type of the blessed position and condition which will be granted to the Christian who lives for GOD, honors His Name, and fulfills His requirements as mentioned in this passage.

One of the tall, carved stones used to

hold up the roof of a building.