Phylactery
PHYLACTERY
In the general, was a name given by the ancients to all kinds of charms, spells, or characters, which they wore about them, as amulets, to preserve them from dangers or diseases. Phylactery particularly denoted a slip of parchment, wherein was written some text of holy Scripture, particularly of the decalogue, which the more devout people among the Jews wore at the forehead, the breast, or the neck, as a mark of their religion. The primitive christians also gave the name Phylacteries to the cases wherein they enclosed the relics of their dead. Phylacteries are often mentioned in the New Testament, and appear to have been very common among the Pharisees in our Lord’s time.
Fuente: Theological Dictionary
Phylactery
(, a receptacle for safekeeping), a small square box, made either of parchment or black calf-skin, in which are enclosed slips of parchment or vellum with Exo 13:2-20; Exo 13:11-17; Deu 6:4-9; Deu 6:13-22, written on them, and which are worn on the head and left arm by every strict Jew on week-day mornings during the time of prayer.
1. Name and its Signification. The Greek term ( =phylactery, is a later expression used in the N.T. for the O.T. word , plur. , “frontlets,” which is rendered ., prayer- fillets, by the Chaldee paraphrases of Onkelos and Jonathan b.-Uzziel, as well as by the unanimous voice of Jewish tradition. It is now generally agreed by lexicographers that, according to the analogy of , which stands for , and : which stands for , and which are formed by the reduplication of the chief two radical letters, stands for , from , to bind round (Ewald, Lehrbuch der Iebarischen Sprache, 158, c), ant that it denotes a tie, a band, a frontlet. The Sept. in all the three instances in which occurs (Exo 13:16; Deu 6:8; Deu 11:18), renders it by , a fixture before thine eyes. with which Symmachus and Theodotion agree. The rendering of Aquila, , obr ain inwmovable (comp. Montfaucon, Hexapla, nota ad vers.), is to the same effect.
Philo (2:358), however, translates it , and afterwards adds that it is to be a constant- pendulum ( ) to summon the sight by its motion to a very clear inspection. Herzfeld (Geschichte des Volkes Israel, 2:224) infers from this that Philo must either have read in the Sept., or taken the a before it as intensitive, and assigns to the sense of to move backwards and forwards, vindicating for the meaning of pendulum, pendent ornament. Herzfeld, moreover, maintains that this rendering is more in harmony with the little houses, or square boxes, constituting the phylacteries, and that it escapes the following objections to the current rendering of it by binding round: (1) In the phylacteries the box in the front is the principal part, and not the strap round the head which holds it; and (2) the is to be “between the eyes,” which does not tally with forehead tie (Stirnbinde). The name , prayer-fillets, by:which the Chaldee paraphrases and the Syriac version render , and which is the common appellation for the phylacteries among the Jews to the present day, owes its origin to the fact that the phylacteries are worn during prayertime. Hence the plural has the masculine termination to distinguish it from the feminine , which denotes prayers, just as the plural masculine denotes psalms, in contradistinction to the fem inine plural , praise.
2. The Manner in which the Phylacteries are Made and Used. As the Mosaic law (Exo 13:16; Deu 6:8; Deu 11:18) gives no specific directions how the phylacteries are to be made, but simply says that they are to be of a double nature, viz. for the hand and between the eyes, the Jewish canons have enacted minute regulations about the arrangement and use of them. A piece of leather is soaked, stretched on a square block cut for the purpose. sewed together with gut-strings while wet, and left on the block till it is dried and stiffened, so that when it is taken off it forms a () square leather box (Jerusalem Megilla, 4:9). As the Mosaic code enjoins one for the hand and another for the head, two such boxes () are requisite for making the phylacteries. The box of which the phylactery for the hand ( ) is made has no inscription outside, and only one cell inside, wherein is deposited a parchment strip with the four following sections written thereon in four columns, each column having seven lines. On column is written” Exo 13:1-10, treating on the sanctification of the first-born, and containing the injunction about the phylacteries; on Colossians 2, Exo 13:11-16, which also treats on the sanctification of the first-born, and repeats the injunction about the phylacteries; on Colossians 3, Deu 6:4-9, enjoining that the law and the command about the phylacteries should be inculcated into the minds of the rising generation; and on Colossians 4 is written Deu 11:13-21, describing the blessing attached to the keeping of the law, and to the observance of the command about the phylacteries. The order, therefore, of the passages of Scripture is as follows:
Deu 11:13-21 Deu 6:4-9 Exo 13:11-16 Exo 13:1-10
The slip is rolled up, put inside, tied with white and well-washed hairs of a calf or cow, generally obtained from the tail, and put into the box; a flap connected with the brim is then drawn over the open part and sewed firmly down to the thick leather brim, in such a manner as to form a loop on one side, through which passes a very long leather strap (), wherewith the phylactery is fastened to the arm. The box of which the phylactery for the head ( ) is made has on the outside to the right the regular three-pronged letter Shin, being an abbreviation for , wthe Almighty, and on the-left side a four-pronged letter Shin (Sabbath, 28 b). In the inside are four cells, in which are deposited four slips of parchment, whereon are written the same four passages of Scripture as on the one slip in the phylactery for the hand. The box is closed in the same manner,:and a thong passes through the loop with which it is fastened to the head.
The phylacteries, like the Mezuzah, i.e., the scrolls on the door-posts, must be written in Hebrew characters, while the law may be written in Greek (Mishna, Megilla, 1:8). Every Jew, from the time that he is thirteen years of age, when he is considered a member of the congregation ( ), is obliged to wear the phylacteries during the time of morning prayer, every day except on Sabbath and festivals. Before commencing his devotions he first puts on one on the left arm through the sling formed by the long strap. Having fastened it just above the elbow, on the inner part of the naked arm, in such a manner that when the arm is bent the phylactery may touch the flesh and be near the heart, to fulfil the precept, “Ye shall lay up these words in your heart,” he first twists the long strap three times close to the phylactery, forming a Shin, which stands for , the A lmighty, pronouncing the following benediction: ” Blessed art thou, O Lord our God, King of the universe, who hast sanctified us with thy commandments and enjoined us to put on the phylacteries.” He then twists the long leather strap seven times around the arm (in the form of two Shins, one with three prongs and the other with four), and puts on the phylactery on the head, placing it exactly in the centre between the eyes, so as to touch the spot where the hair begins to grow, and before he secures it pronounces the following benediction: “Blessed art thou, O Lord our God, King of the universe, who hast sanctified. us with thy commandments, and enjoined upon us the command about the phylacteries;” and immediately after adjusting it says, “Blessed be the name of the glory of his kingdom forever and ever” (Maimonides, Iad Ha-Chezaka, Hilchoth Tephillin, 4:5). He then winds the end of the long leather strap three times around his middle finger, and the remainder around the hand, saying, ” I will betroth thee unto me forever, yea, I will betroth thee unto me in righteousness and in judgment, and in loving-kindness, and in mercy, and thou shalt know the Lord” (Hos 2:19).
There is no special canon about the size of the boxes () which contain the slips, and thus constitute the phylacteries. They are generally made an inch and a half square, and are worn during morning prayer, except on Sabbath and festivals, because these days being themselves a sign () require no other sign or pledge (Maimonides, ibid. 4:10). The pious Jews who are engaged in the study of the law, and in meditations also wear them during these hallowed engagements; they make the phylacteries a little larger than the ordinary ones to give more space, and hence more distinctness to every letter and word composing the writing inside, and walk with the phylacteries on from one place to another. The hypocrites among the Pharisees imitated this, and made their phylacteries more than ordinarily large, so as to make them conspicuous and visible to any one at a distance, thereby to indicate that they were praying or in holy meditation, which our Saviour rebuked (Mat 23:5). If the phylacteries are written by an infidel they must be burned; and if written by a Samaritan, an informer, a slave, a woman, or a minor, they are unlawful and must be shut up (Maimonides, ibid. 1:13). The Sadducees wore the phylacteries on the forehead or brow, and on the palm of the hand (Maimonides, ibid. 4:3).
3. Origin and Design of the Phylacteries. It is the unanimous voice of Jewish tradition that the phylacteries are enjoined in Exo 13:9; Exo 13:16; Deu 6:8; Deu 11:18. It is true that Rashbam and Aben-Ezra (on Exo 13:9), who are followed by De Lyra, Calvin, bishop Patrick, H. Michaelis, Keil, etc., take the passages in question in a figurative sense. But against this the advocates of the usage urge that
(1.) It is inconceivable that the same declaration should be used four times figuratively, there being no parallel for such a usage throughout the whole Pentateuch.
(2.) In two cases out of the four (Deu 6:9; Deu 11:20), the injunction is: immediately followed by the command about the Mezuzah, which is generally admitted to be literal, SEE MEZUZAH, and it is against all sound rules of exegesis to take one command in a figurative and the other in a literal sense.
(3.) In every one of the four instances wherein the injunction is given, the expression is used, which in all other passages of Scripture invariably denotes a visible sign, given either to attest an event or doctrine stated in the foregoing passage, or to serve as a remembrance. Now, on the supposition that the whole commandment is to be taken figuratively, it would be no sign whatever, and the term could not have been substituted for the technfcal expression , as it is in Exo 13:9.
(4.) The end of the external action enjoined in the first clause of Exo 13:9 is immediately introduced in the second clause by , “that the law of the Lord may be in thy mouth;” whereas, as Philippsohn rightly remarks, the simple conjunction would be required if the preceding words had the same internal figurative meaning.
(5.) It was a commonl custom in ancient days for those who engaged in military service, or devoted themselves to the worship of a special deity, to be marked either on the forehead or on the hand, or on both (Veget. de Milit. 2:5; Herod. 2:113; Lucian, De Syr. Dea, 59; Asiat. Res. 7:281 sq.). Thus the high-priest, as being especially consecrated to the service of Jehovah, had inscribed in the plate on the front of his head “Holiness to the Lord” (Exo 28:36), the ordinary servants of Jehovah were commanded to have a mark (Eze 9:4; Eze 9:6); and at the ingathering of Israel we are told that even the horses shall have written upon their bells “Holiness to the Lord” (Zecheriah 14:20); while the worshippers of the beast are represented as bearing his inscription on their foreheads and arms (Rev 7:3; Rev 13:16-18; Rev 14:9-11; Rev 16:2; Rev 19:20; Rev 20:4). The Moslems, Nusairieh and Bedawin Arabs, to the present day, either tie, or have tattooed, on their hands and foreheads select passages of the Koran. It was therefore natural that the Mosaic law, which forbids tattooing (Lev 19:28), should appropriate, for the service of the Most High, the innocent and generally prevailing, custom, which the lawgiver could not eradicate, of wearing ornaments and tokens, with inscriptions declaring that they belonged to Jehovah, and that the Lord is their Redeemer. This universal custom would of itself be sufficient argument for taking the injunction in its literal sense, even if we had not the support of the ancient versions and the undeviating practice of the synagogue; and be it remembered that even the Sadducees, who rejected tradition and adhered to the simple meaning of the law, also wore phylacteries. As to the phrase (Pro 3:3, etc.), which is frequently quoted in support of the spiritual meaning, it must be observed that it too is to be taken literally, inasmuch as does not denote the external front of the breast, but the tablet which the ancients wore on their hearts. It is the same as , which so frequently occurs in the Mishna (comp. Kelin, 24:7), and which the Greeks called , and the Romans Pugillares. This tablet, when made of wood, was called (Isa 30:8; Hab 2:2); when of metal, it was termed (Isa 8:1), and when it was of stone it was denominated . The argument of Spencer, that because the Sept. renders by , and not , therefore this version did not understand it literally, “inter eos (qui legem illam sensu tantum metaphorico exponendam censuerunt) LXX cum primis notandi veniunt, qui quod in Moisi est ipsi non sed transtulerunt” (De Leg. Hebraeor. ritual. lib. 4, c. 2), ignores the fact that is a term which obtained at a much later period as an equivalent for . Josephus, too, who like all the ancient and modern Jews takes the injunction literally, does not render by (Ant. 4:8, 13).
The fact is, that in very early days there was no fixed and technical term for those frontlets. Hence Herzfeld (Gesch. des Volkes Israel, 2:223) has pointed out that the phylacteries are meant in 2Ki 11:12, where the high-priest is said to have put upon Joash “the crown and the ; and Duschak (Josephus und die Tradition, page 85) supposes that the Tephillin are meant by (Isa 8:16). The injunction about the phvlacteries was so generally observed among the Jews after the Babylonian captivity, that the Writers of them found it a most lucrative business. Ience we are told that “twenty-four fast days were ordained by the Great Synagogue, in order that the writers of the scrolls of the law, the phylacteries, and the mezuzahs, might not grow rich, inasmuch as they were not allowed to write them on these days” (Pesachinm, 50 b). In harmony with the design of the phylacteries, Maimonides propounds their utility, when he remarks: “The sacred influence of the phylacteries is very great; for as long as one wears them on his head and arm he is obliged to be meek, Godfearing, must not suffer himself to be carried away by laughter or idle talk, nor indulge in evil thoughts; but must turn his attention to the words of truth and uprightness” (Kitto). Nevertheless, the fact that these appendages, being regarded more or’less in the light of amulets, engender superstition, has led interpreters generally to view the sacre-d injunction as a spiritual or figurative precept. This is the opinion of the Karaites, Grotius, Schottgen (Her. Heb. 1:194), Rosenmuller, Hengstenberg (Pent. 1:458 sq.), and most others. In Mat 23:5 only they are called , either because they tended to promote observance of the law ( , Just. Mart. Dial. c. Tryph. page 205, for which reason Luther happily renders the word by Denkzettel), or from the use of them as amulets (Lat. praebia, Gr. , Grotius ad Mat 23:5). is the ordinary Greek word for an amn ulet (Plutarch, 2:378, B, where . = the Roman bulla), and is used apparently with this meaning by a Greek translator (Eze 13:18) for , cushions (Rosenmiller, Schol. ad loc. 1; Schleusner, Lex. in N.T.). Jerome (on Mat 23:5) says they were thus used in his day by the Babylonians, Persians, and Indians, and condemns certain Christian ” mulierculae” for similarly using the Gospels (“parvula evangelia,” , Chrys.) as , especially the Prooem. to St. John (comp. Chrysost. Horn. in Matt. 73). The Koran and other sacred books are applied to the same purpose to this day (Hottinger, Hist. Orient. 1:8, page 301; De numinis Orient. 17. sq.; “The most esteemed of all Chegabs is a Milshaf, or copy of the Koran,” Lane, Mod. Egypt. 1:338). Scaliger even supposes that phylacteries were designed to supersede those amulets, the use of which had been already learned by the Israelites in Egypt. SEE AMULET.
There was a spurious book called Phylact. Angelorum, where pope Gelasius evidently understood the word to mean “amulets,” for he remarks that Phylacteria ought rather to be ascribed to devils. In this sense they were expressly forbildden by pope Gregory (“Si quis ‘. . . phylacteriis usus fuerit,’ anathema sit,” Sixt. Senensis, Bibl. Sanct. page 92; comp. Can. 36, Concil. Laod.).
The expression “they make broad their phylacteries” ( . , Mat 23:5) refers not so much to the phylactery itself, which seems to have been of a prescribed breadth, as to the case () in which the parchment was kept, which the Pharisees (among their other pretentious customs, Mar 7:3-4; Luk 5:33, etc.) made as conspicuous as they could (Reland, Ant. 2:9, 15). Misled probably by the term , and by the mention of the , or fringe (Num 15:38, Sept. ) in connection with them, Epiphanius says that they were , like the Roman laticlave, or the stripes on a Dalmatic cloak ( , c. Haer. 1:33; Sixt. Sen. l.c.). He says that these purple stripes were worn by the Pharisees with fringes, and four pomegranates, that no one might touch them, and hence he derives their name (Reland, Antiq. 2:9, 15). But that this is an error is clearly shown by Scaliger (Elench. Trihaer. 8:66 sq.). It is said that the Pharisees wore them always, whereas the common people only used them at prayers, because they were considered to be even holier than the , or golden plate, on the priest’s tiara (Exo 28:36), since that had the sacred name once engraved, but in each’ of the Tephillin the tetragrammaton recurred twenty- three times (Carpzov, App. Critic. 196). Again the Pharisees wore the tephillah above the elbow, but the Sadducees on the palm of the hand (Goodwyn, l.c.). The modern Jews only wear them at morning prayers, and sometimes at noon (Leo of Modena, l.c.). In our Lord’s time they were worn by all Jews, except the Karaites; women, and slaves. Boys, when (at the age of thirteen years and a day) they become, (sons of the commandments), were bound to wear them (Baba Berac. fol. 22, 1, in Glossa), and therefore they may have been used even by our Lord, as he merely discountenanced their abuse. The suggestion was made by Scaliger (l.c.), and led to a somewhat idle controversy. Lightfoot (Hor. Hebr. ad Mat 24:5) and Otho (Lex. Rab. page 656) agree with Scaliger, but Carpzov (l.c.) and others strongly deny it, from a belief that the entire use of phylacteries arose from an error.
The rabbins even declared that God wore them, arguing from Isa 62:8; Deu 33:2; Isa 49:16. Perhaps this was a pious fraud to inculcate their use; or it may have had some mystic meaning (Zohar, part 2, fol. 2; Carpzov, l.c.), but the rabbins disapproved the application of them to charm wounds or to lull children to sleep (Id. Leg. 253; Maimonides. De Idol. 2). He who wore them was supposed to prolong his days (Isaiah 38 :f6), but he who did not was doomed to perdition, since he thereby broke eight affirmative precepts (Maimonides, Tephil. 4:26). We have a specimen of this style of interpretation in the curious literalism of Kimchi’s’ comment on Psa 1:2. Starting the objection that it is impossible to meditate in God’s law day and night, because of sleep, domestic cares, etc., he answers that for the fulfilment of the text it is sufficient to wear tephillin! In spite of these considerations, Justin (Dial. c. Tryph. l.c.), Chrysostom, Euthymius, Theophylact, and many moderns (Baumgarten, Comm. 1:479; Winer, s.v. Phylact.), prefer the literal meaning. It rests, therefore, with them to account for the entire absence of all allusion to phylacteries in the O.T. The passages in Proverbs (ut sup.) contain no such reference, and in Eze 24:17, means not a phylactery (as Jarchi says), but a turban (Gesen. Thesaur. page 1089).
4. Literature. Besides the authors already quoted (Sixt. Senensis, Reland, Lightfoot, Schottgen, Carpzov, Hottinger, Goodwyn, Rosenmuller, etc.), see the following, to whom they refer: Surenhusius, Mishna ad Tract. Berachoth, pages 8, 9; Beck, De Judaeorum ligamentis precativis, and De usu Phylact. (1679); Basnage, Hist. des Juifs, V, 12:12. sq.; Braunius, De Vest. Sacerd. page 7 sq.; Buxtorf, Synag. Jud. page 170 sq.; Maimonides, Yad Hacash. pages 2, 3; Ugolino, De Phylacter. Hebraeor. in Thesaur. tom. 21; Townley, Reasons for the Laws of Moses, page 350; Bodenschatz, Gottesdienstl. Verfassung d. Juden, 4:15 sq.; Gropp, De Phylact. (Leips. 1708); Otho, Lex. Rabbin. page 756; Wagenseil, Sota. c. 2, page 397 sq.; Spencer, De Leg. Hebr. IV, 1-7; Herzfeld, Gesch. d. Jul. 2:223 sq.; the Dermech ha-Chayimn (Vienna, 1859), page 24 sq.; Hochmuth, in Ben Chananya, page 215; and the nionographs cited by Volbeding, Index Programmatum, page 130. SEE FRONTLET.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Phylactery
fi-lakter-i (, phulakterion, guard):
1. Bible References:
This word is found only in Mat 23:5 in our Lord’s denunciation of the Pharisees, who, in order that their works might be seen of men, and in their zeal for the forms of religion, make broad their phylacteries and enlarge the borders of their garments. The corresponding word in the Old Testament, , totaphoth (Kennedy in HDB suggests pointing as the segholate feminine singular, totepheth), is fonnd in three passages (Exo 13:16; Deu 6:8; Deu 11:18), where it is translated frontlets. This rendering, however, is not at all certain, and may have been read into the text from its later interpretation. In Exo 13:9 the corresponding word to the totaphoth of Exo 13:16 is zikkaron, memorial or reminder; and in the parallel clauses of both verses the corresponding word is ‘oth, a sign upon the hand, also used for the sign which Yahweh appointed for Cain (Gen 4:15). It may be rendered then as a mark or ornament or jewel, and used figuratively of Yahweh’s Law as an ornament or jewel to the forehead of the Israelite, a reference to the charm or amulet worn by the pagan. The word used in the Talmud for the phylactery is , tephillah, prayer, or prayer-band (plural tephilln), indicating its use theoretically as a reminder of the Law, although practically it might be esteemed as an automatic and ever-present charm against evil: an aid within toward the keeping of the Law, a guard without against the approach of evil; a degradation of an Old Testament figurative and idealistic phrase to the materialistic and superstitious practices of the pagans.
2. Description:
The phylactery was a leather box, cube-shaped, closed with an attached flap and bound to the person by a leather band. There were two kinds: (1) one to be bound to the inner side of the left arm, and near the elbow, so that with the bending of the arm it would rest over the heart, the knot fastening it to the arm being in the form of the Hebrew letter yodh (), and the end of the string, or band, finally wound around the middle finger of the hand, a sign upon thy hand (Deu 6:8). This box had one compartment containing one or all of the four passages given above. The writer in his youth found one of these in a comparatively remote locality, evidently lost by a Jewish peddler, which contained only the 2nd text (Exo 13:11-16) in unpointed Hebrew. (2) Another was to be bound in the center of the forehead, between thine eyes (Deu 6:8), the knot of the band being in the form of the Hebrew letter daleth (), with the Hebrew letter shn () upon each end of the box, which was divided into four compartments with one of the four passages in each. These two Hebrew letters, with the yodh () of the arm-phylactery (see (1) above), formed the divine name , shadday, Almighty. Quite elaborate ceremonial accompanied the laying on of the phylacteries, that of the arm being bound on first, and that of the head next, quotations from Scripture or Talmud being repeated at each stage of the binding. They were to be worn by every male over 13 years old at the time of morning prayer, except on Sabbaths and festal days, such days being in themselves sufficient reminders of the commandment, the statutes, and the ordinances of Yahweh (Deu 6:1).
3. Interpretation of Old Testament Passages:
The passages on which the wearing of the phylacteries is based are as follows: It (i.e. the feast of unleavened bread) shall be for a sign unto thee upon thy hand, and for a memorial between thine eyes, that the law of Yahweh may be in thy mouth (Exo 13:9); And it (i.e. sacrifice of the firstborn) shall be for a sign upon thy hand, and for frontlets between thine eyes (Exo 13:16); thou shalt bind them (i.e. the words of Yahweh) for a sign upon thy hand, and they shall be for frontlets between thine eyes (Deu 6:8); therefore shall ye lay up these my words in your heart and in your soul; and ye shall bind them for a sign upon your hand, and they shall be for frontlets between your eyes (Deu 11:18). It is evident that the words in Exodus are beyond all question used figuratively; a careful reading of the verses in Deuteronomy in close relation to their contexts, in which are other figures of speech not to be taken literally, is sufficient proof of their purely figurative intention also. Only the formalism of later ages could distort these figures into the gross and materialistic practice of the phylactery. Just when this practice began cannot accurately be determined. While the Talmud attempts to trace it back to the primitive, even Mosaic, times, it probably did not long antedate the birth of Christ. In conservative Jewish circles it has been maintained through the centuries, and at present is faithfully followed by orthodox Judaism. Every male, who at the age of 13 becomes a son of the Law (bar micwah), must wear the phylactery and perform the accompanying ceremonial.
In the New Testament passage (Mat 23:5) our Lord rebukes the Pharisees, who make more pronounced the un-Scriptural formalism and the crude literalism of the phylacteries by making them obtrusively large, as they also seek notoriety for their religiosity by the enlarged fringes, or borders. See FRINGES; FRONTLETS; PHARISEES.
Litrature.
The various commentaries. on Ex and Dt: tractate Tephilln; the comprehensive article by A. R. S. Kennedy in HDB; articles in Encyclopedia Biblica and Jewish Encyclopedia.
Fuente: International Standard Bible Encyclopedia
Phylactery
Fig. 293Phylactery
Phylactery, strips of parchment inscribed with particular passages of Scripture (Deu 6:4-9; Deu 11:13-21; Exo 13:1-16). They were folded up and enclosed in a small leather box, and worn upon the forehead nearly between the eyes, or upon the left arm near to the heart, being attached by straps of leather. They were considered as thus reminding the wearers to fulfill the law with the head and heart; and they were also regarded as amulets, protecting the wearer from the powers of evil, especially demons. These appendages were used during the stated prayers, and only by men. The whole observance is founded on the authority of the texts which are written on the strips of parchment, as Exo 13:16 : ‘It shall be for a token upon thine hand, and for frontlets (bands, fillets) between thine eyes;’ which, although in all probability only figurative expressions, have been literally understood, and acted upon by the Jews since the Exile. In existing usage the skin employed in making the phylacteries is prepared with much care, and the writing traced with minute accuracy and neatness. The Hebrew ritualists give very exact and numerous directions on this subject, which are required to be closely observed. The case itself is composed of several layers of parchment or of black calfskin. The phylacteries for the head have four cavities, in each of which is put one of the four texts to which we have referred; but the phylacteries for the arm have only one cavity, containing the same texts all written on one slip of parchment. Lightfoot thinks it not unlikely that our Savior himself wore the Jewish phylacteries, as well as the fringes, according to the custom of his nation; and that in Mat 23:5, our Lord condemns not the wearing of them, but the pride and hypocrisy of the Pharisees in making them broad and visible, to obtain respect and reputation for wisdom and piety.
Fuente: Popular Cyclopedia Biblical Literature
Phylactery
Short portions of the law written on strips of parchment, which were placed in a case made of calf skin, and worn upon the forehead and the left arm, supposed to be in obedience to Deu 6:8; Deu 11:18. The Pharisees and scribes made them large to attract attention; it was their being made ‘broad’ that was condemned by the Lord. Mat 23:5. In later times they were worn as a sort of charm. See FRONTLET.
Fuente: Concise Bible Dictionary
Phylactery
A small box containing slips of parchment on which were written portions of the law
Exo 13:9; Exo 13:16; Deu 6:4-9; Deu 11:18
Worn ostentatiously by the Jews, on the head and left arm
Mat 23:5
Fuente: Nave’s Topical Bible
Phylactery
Phylactery. Mat 23:5. A strip of parchment on which some verses of Scripture were written, e.g., Exo 13:2-16; Deu 6:4-9; Deu 11:13-21. Such strips were enclosed in small leathern boxes, and during the time of prayer worn by men on the forehead between the eyebrows, or on the left arm near the region of the heart, being attached by leathern straps. They were supposed to be preservatives against the power of demons; hence the name phylacteries, i.e., safeguards. The practice was founded upon a literal interpretation of Exo 13:9; Exo 13:16; Deu 6:8; Deu 11:18, and is continued to the present day.
Fuente: People’s Dictionary of the Bible
Phylactery
Phylactery. See Frontlets.
Fuente: Smith’s Bible Dictionary
Phylactery
primarily “an outpost,” or “fortification” (phulax, “a guard”), then, “any kind of safeguard,” became used especially to denote “an amulet.” In the NT it denotes a prayer fillet, “a phylactery,” a small strip of parchment, with portions of the Law written on it; it was fastened by a leather strap either to the forehead or to the left arm over against the heart, to remind the wearer of the duty of keeping the commandments of God in the head and in the heart; cp. Exo 13:16; Deu 6:8; Deu 11:18. It was supposed to have potency as a charm against evils and demons. The Pharisees broadened their “phylacteries” to render conspicuous their superior eagerness to be mindful of God’s Law, Mat 23:5.