to perform powerful works and to discern matters in a way beyond the ordinary caused others to recognize him as a prophet. (Luke 7:14-16; John 4:16-19; compare 2 Kings 6:12.) More than all others he was one in God’s “intimate group.” (Jer. 23:18; John 1:18; 5:36; 8:42) He regularly quoted earlier prophets as testifying to his divine commission and office. (Matt. 12:39, 40; 21:42; Luke 4:18-21; 7:27; 24:25-27, 44; John 15:25) He foretold the manner of his own betrayal and death, that as a prophet he would die at Jerusalem, the “killer of the prophets,” that his disciples would abandon him, that Peter would deny him three times, that he would be resurrected on the third day, many of these prophecies being based on earlier prophecies in the Hebrew Scriptures. (Luke 13:33, 34; Matt. 20:17-19; 26:20-25, 31-34) Beyond this, he foretold the destruction of Jerusalem and its temple. (Luke 19:41-44; 21:5-24) The precise fulfillment of all these things within the life of those hearing him gave solid basis for faith and conviction as to the fulfillment of his prophecies relating to his second presence.—Compare Matthew 24; Mark 13; Luke 21.

Pentecost, 33 C.E., saw the foretold outpouring of God’s spirit on the disciples at Jerusalem, causing them to ‘prophesy and see visions.’ They did this by declaring the “magnificent things of God,” and by inspired revelation of knowledge about God’s Son and what this meant for their listeners. (Acts 2:11-40) Again it should be remembered that prophesying does not mean solely or necessarily predicting the future. The apostle Paul stated that “he that prophesies up-builds and encourages and consoles men by his speech,” and he held prophesying forth as a proper and particularly desirable goal for all Christians to strive after. Whereas speaking foreign tongues was a sign for unbelievers, prophesying was for believers. Yet even the unbeliever attending a Christian meeting would benefit by prophesying, being reproved and closely examined by it so that the “secrets of his heart become manifest.” (1 Cor. 14:1-6, 22-25) This, too, indicates that Christian prophesying did not consist mainly of prediction but instead often dealt with things relating to the present, though clearly proceeding from a source beyond the ordinary, being inspired by God. Paul counseled on the need for good order and self-control in congregational prophesying, so that all could learn and be encouraged.—1 Cor. 14:29-33.

There were, of course, certain ones particularly selected or gifted to serve as prophets. (1 Cor. 12:4-11, 27-29) Paul himself had the gift of prophesying, yet he is primarily known as an apostle. (Compare Acts 20:22-25; 27:21-26, 31, 34; 1 Corinthians 13:2; 14:6.) Those especially designated as prophets, such as Agabus, Judas and Silas, appear to have been outstanding spokesmen for the Christian congregation, second only to the apostles. (1 Cor. 12:28; Eph. 4:11) Like the apostles, they not only served locally but also traveled to different points, gave discourses and also foretold certain future events. (Acts 11:27, 28; 13:1; 15:22, 30-33; 21:10, 11) As earlier, some Christian women received the gift of prophesying, though always subject to the headship of the male members of the congregation.—Acts 21:9; 1 Cor. 11:3-5.

PROPHETESS

A woman who prophesies or carries on the work of a prophet. As shown under the headings PROPHET and PROPHECY, prophesying basically means the inspired telling forth of messages from God, the revealing of the divine will. Prediction of future events might or might not be involved. Even as there were both true and false prophets, so some prophetesses were used by Jehovah and were moved by his spirit while others were false prophetesses, disapproved by Him.

Miriam is the first woman designated a prophetess in the Bible. God evidently conveyed some message or messages through her, perhaps in inspired singing. (Ex. 15:20, 21) Thus, she and Aaron are recorded as saying to Moses: “Is it not by us also that [Jehovah] has spoken?” (Num. 12:2) Jehovah himself, through the prophet Micah, spoke of having sent “Moses, Aaron and Miriam” before the Israelites when bringing them up out of Egypt. (Mic. 6:4) Though Miriam was privileged to be used as an instrument of divine communication, her relationship as such toward God was inferior to that of her brother Moses. When she failed to keep her proper place she suffered severe chastisement from God.—Num. 12:1-15.

In the period of the Judges, Deborah served as a source of information from Jehovah, making known his judgments on certain matters and conveying his instruction, as in his commands to Barak. (Judg. 4:4-7, 14-16) Thus, during a period of national weakness and apostasy, she served figuratively as “a mother in Israel.” (Judg. 5:6-8) Huldah the prophetess served in a similar manner, in King Josiah’s day, making known God’s judgment toward the nation and its king.—2 Ki. 22:14-20; 2 Chron. 34:22-28.

Isaiah refers to his wife as “the prophetess.” (Isa. 8:3) Though some commentators suggest that she was such only in the sense of being married to a prophet, this conjecture has no Scriptural evidence to back it up. It appears more likely that she had received a prophetic assignment of some sort from Jehovah, as had earlier prophetesses.

Nehemiah speaks unfavorably of the prophetess Noadiah, who, along with “the rest of the prophets,” tried to instill fear in Nehemiah and so obstruct the rebuilding of Jerusalem’s walls. (Neh. 6:14) Though she acted in opposition to God’s will, this does not necessarily mean that she had not held a valid standing as a prophetess prior thereto.

Jehovah spoke to Ezekiel of Israelite women who were “acting as prophetesses out of their own heart.” This implies that these prophetesses had no divine commission from God, were merely imitations, self-made prophetesses. (Ezek. 13:17-19) By their ensnaring and hoodwinking practices and propaganda they were ‘hunting souls,’ condemning the righteous and condoning the wicked, but Jehovah would deliver his people out of their hand.—Ezek. 13:20-23.

In the first century C.E., while the Jews were still Jehovah’s covenant people, the aged Anna served as a prophetess. She “was never missing from the temple, rendering sacred service night and day with fastings and supplications.” By “speaking about the child [Jesus] to all those waiting for Jerusalem’s deliverance,” she acted as a prophetess in the basic sense of ‘telling forth’ a revelation of God’s purpose.—Luke 2:36-38.

Prophesying was among the miraculous gifts of the spirit that were granted to the newly formed Christian congregation. Certain Christian women, such as Philip’s four virgin daughters, prophesied under the impulse of God’s holy spirit. (Acts 21:9; 1 Cor. 12:4, 10) This was in fulfillment of Joel 2:28, 29, which foretold that “your sons and your daughters will certainly prophesy.” (Acts 2:14-18) Such gift, however, did not remove a woman from subjection to the headship of her husband or to that of men within the Christian congregation; in symbol of her subjection she was to wear a head covering when prophesying (1 Cor. 11:3-6) and was not to act as a teacher within the congregation.—1 Tim. 2:11-15; 1 Cor. 14:31-35.

A Jezebel-like woman in the congregation of Thyatira claimed to have prophetic powers but followed the course of ancient false prophetesses and received the condemnation of Christ Jesus in his message to John at Revelation 2:20-23. She improperly acted as a teacher and misled members of the congregation into wrong practices.

PROPITIATORY COVER

[Heb., kap·poʹreth, from a root verb meaning “to cover,” “to cover over (sin),” hence, “propitiatory”].

Bible translations render the term variously as “mercy seat” (AV, RS, Yg), “propitiatory” (AT, Dy), “cover” (Le), “ark-cover” (JP), or “cover”, “propitiatory cover” (NW).

As Jehovah instructed Moses, the craftsman Bezalel made a cover of pure gold for the sacred chest or ark of the covenant, two and one-half cubits (c. 44 inches; 111 centimeters) long and one and one-half cubits (c. 26 inches; 67 centimeters) wide. It was surmounted by two golden cherubs, one at each end of the cover, their wings spread upward, screening the cover. The cherubs’ faces were toward the cover. The Ark was placed in the Most Holy compartment of the Tabernacle.—Ex. 25:17-21; 37:1, 6-9.

On the day of atonement (yohm hak·kip·pu·rimʹ, meaning “day of the coverings or propitiations” [Lev. 23:27, 28]), the high priest entered the Most Holy and spattered some of the bull’s blood before the cover (at its front or east side), and then did the same with the blood of the goat. (Lev. 16:14, 15) Thus the gold cover of the Ark played a special role in the typical propitiation (or, covering) of sins.

JEHOVAH’S PRESENCE REPRESENTED

From between the cherubs on the propitiatory cover God spoke when he desired to communicate with Moses or with the high priest. (Ex. 25:22; Num. 7:89; compare Leviticus 10:8-10; Numbers 27:18-21.) Jehovah said that he would appear in a cloud over the cover of the Ark. This cloud apparently glowed or shone, lighting up the Most Holy compartment.—Lev. 16:2; compare Psalm 80:1.

“THE HOUSE OF THE PROPITIATORY COVER”

In 1 Chronicles 28:11 the Most Holy, the innermost compartment of the Temple, is referred to as “the house of the kap·poʹreth.” In this instance the Hebrew word is evidently not used simply as designating a lid or cover for a chest, but is employed with regard to the special function of the cover in the propitiation of sins. Accordingly, the expression is rendered “the house of the atonement” (Yg), “the house of propitiation” (AT), “the house of the propitiatory cover” (NW).

SYMBOLIC

At Hebrews 9:5 the Greek word hi·la·steʹri·os, “propitiatory,” is used for the cover of the Ark. In the type or pattern God’s presence was represented between the two cherubs over the propitiatory cover. (Lev. 16:2; Ex. 25:22) The writer of the book of Hebrews points out that these things were symbolic. As the high priest on the day of atonement entered the Most Holy with sacrificial blood, so Christ took the value of his sacrifice, not before a literal propitiatory cover, but before the very presence of Jehovah God in heaven.—Lev. 16:15; Heb. 9:11-14, 24-28.

PROSELYTE

The Greek word pro·seʹly·tos means “stranger,” or “one who has come over to Judaism, convert.” It is used in both the Septuagint and the Christian Greek Scriptures.

For more than nineteen centuries Jehovah dealt with a special, select people, the family of Abraham and his seed, primarily the nation of Israel. Yet it was possible for a non-Hebrew or a non-Israelite who desired to serve Jehovah according to the requirements of true worship to do so. He would, though, have to convert to true religion, or become a proselyte. The Mosaic law made specific provisions for a person of non-Israelite origin dwelling in Israel. Such an “alien resident” could become a full worshiper of Jehovah, being circumcised, if a male, in acknowledgment of his acceptance of true worship. (Ex. 12:48, 49) A proselyte was responsible to obey all of the Law, and he was to be treated by natural Jews as a brother. (Lev. 19:33, 34; 24:22; Gal. 5:3; see ALIEN RESIDENT.) The Hebrew word ger, rendered “alien resident” (“stranger,” AV), does not always signify such a religious convert (Gen. 15:13; Ex. 2:22; Jer. 14:8), but in more than seventy instances where the translators of the Septuagint believed that it did, they rendered it by the Greek pro·seʹly·tos.

Throughout Israelite history non-Jews became proselytes, in effect saying about the Jews what Moabitess Ruth said to Naomi: “Your people will be my people, and your God my God.” (Ruth 1:16; Josh. 6:25; Matt. 1:5) Solomon’s prayer at the inauguration of the temple reflected God’s open and generous spirit toward those of many nations who might want to serve Him as proselytes. (1 Ki. 8:41-43) Non-Jews mentioned by name who evidently became proselytes included Doeg the Edomite (1 Sam. 21:7), Uriah the Hittite (2 Sam. 11:3, 11) and Ebed-melech the Ethiopian. (Jer. 38:7-13) When the Jews in Mordecai’s time received permission to stand and defend themselves, “many of the peoples of the land were declaring themselves Jews.” (Esther 8:17) The Septuagint reads: “And many of the Gentiles were circumcised, and became Jews.”—Bagster.

ACTIVE IN PROSELYTIZING

As a result of the Babylonian exile Judaism became widespread. Jews of the Dispersion came into contact with pagans of many nations. The establishment of synagogues and the availability of the Hebrew Scriptures in the Greek language made it easier for persons throughout the Roman world to learn of the Jewish religion. Ancient writers such as Horace and Seneca testified that numerous persons in various lands joined themselves to the Jews, thus becoming proselytes. Josephus reported that Jews in Syrian Antioch “made proselytes of a great many of the Greeks.” The Interpreter’s Dictionary of the Bible (Vol. 3, p. 925) points out that “the Jews in Rome exhibited such an aggressive spirit of proselytism that they were charged with seeking to infect the Romans with their cult, and the government expelled the chief propagandists from the city in 139 B.C.” This charge, of course, may have been unfounded or exaggerated, perhaps being politically motivated or due to some racial or religious prejudice. Nevertheless, Jesus himself said about the hypocritical scribes and Pharisees: “You traverse sea and dry land to make one proselyte, and when he becomes one you make him a subject for Gehenna twice as much so as yourselves.”—Matt. 23:15.

Proselytizing by force

Not all the Jewish proselytes were won over by peaceful means. Historian Josephus related that John Hyrcanus conquered the Idumeans in 125 B.C.E. and told the people that they could stay in their country only if they submitted to circumcision, becoming proselytes by force. (Antiquities of the Jews, Book XIII, chap. IX, par. 1) Aristobulus, the son of John Hyrcanus, did the same with the Itureans. (Book XIII, chap. XI, par. 3) Later, Jews under Alexander Janneus slaughtered the inhabitants of Pella because they refused to become proselytes. (Book XIII, chap. XV, par. 3) Political considerations were undoubtedly the basis for such deeds, rather than missionary zeal.

PROSELYTES BECAME CHRISTIANS

The record in the Christian Greek Scriptures indicates that some of the circumcised Jewish proselytes were sincere in their worship of Jehovah. The crowd from many lands who heard Peter on the day of Pentecost 33 C.E. and became Christians was made up of “both Jews and proselytes.” (Acts 2:10) The proselytes from other lands had journeyed to Jerusalem in obedience to Jehovah’s law. Similarly, the Ethiopian eunuch whom Philip baptized had gone to Jerusalem to worship and was reading God’s Word as he traveled homeward. (Acts 8:27-38) He must have been a eunuch in the sense of “court official,” for had he been castrated he could not have become a proselyte. (Deut. 23:1; see ETHIOPIA, ETHIOPIAN.) In the early days of the Christian congregation “Nicolaus, a proselyte of Antioch,” was appointed to special duties in connection with the distribution of food, being a man “full of spirit and wisdom.”—Acts 6:2-6.

Good news spread among the Gentiles

Until 36 C.E. the Christian message was directed solely to Jews, to Gentiles who had become circumcised