Family – Firmament

Family

1. Character of the family in OT.— ‘Family’ in the OT has a wider significance than that which we usually associate with the term. The word tr. ‘house’ (Genesis 7:1) approaches most nearly to our word ‘family’: but a man’s ‘house’ might consist of his mother; his wives and the wives’ children; his concubines and their children; sons-in-law and daughtersin-law, with their offspring; illegitimate sons (Judges 11:1) dependents and aliens; and slaves of both sexes. Polygamy was in part the cause of the large size of the Hebrew household; in part the cause of it may be found in the insecurity of early times, when safety lay in numbers, and consequently not only the married sons and daughters dwelt, for the sake of protection, with their father, but remote relatives and even foreigners (‘the stranger within thy gates’) would attach themselves, with a similar object, to a great household. The idea of the family sometimes had an even wider.signiflcance, extending to and including the nation, or even the whole race of mankind. Of this a familiar illustration is the figure of Abraham, who was regarded as being in a very real sense the father of the nation. So also the same feeling for the idea of the family is to be found in the careful assigning of a ‘father’ to every known nation and tribe (Genesis 10). From this it is easily perceived that the family played an important part in Hebrew thought and affairs. It formed the base upon which the social structure was built up; its indistinguishable merging into the wider sense of clan or tribe indicates how it affected the political life of the whole nation.

Polygyny and bigamy were recognized features of the family life. From the Oriental point of view there was nothing immoral in the practice of polygamy. The female slaves were in every respect the property of their master, and became his concubines ; except in certain cases, when they seem to have belonged exclusively to their mistress, and could not be appropriated by the man except by her ‘suggestion or consent (Genesis 16:2–3). Tfie slave-concubines were obtained as booty in time of war (Judges 5:30). or bought from poverty-stricken parents (Exodus 21:7) or, possibly. In the ordinary slave traffic with foreign nations. In addition to his concubines a man might take several wives, and from familiar examples in the OT it seems that it was usual for wealthy and important personages to do so; Abraham, Jacob, David, Solomon, occur as instances. Elkanah, the husband of Hannah and Peninnah, is an interesting example of a man of no particular position who nevertheless had more than one wife; this may be an indication that bigamy, at least, if not polygamy, was not confined to the very wealthy and exalted. At all events, polygyny was an established and recognized institution from the earliest times. The gradual evolution in the OT of monogamy as the ideal is therefore of the highest interest. The earliest codes attempt in various ways to regulate the custom of polygyny. The Deut. code in particular actually forbids kings to multiply wives (Deuteronomy 17:17) this is the fruit, apparently, of the experience of Solomon’s reign. In the prophetic writings the note of protest is more clearly sounded. Not only Adam but also Noah, the second founder of the human race,

represents monogamy, and on that account recommends , - - - - - it as God’s ordinance. It is in the line of Cafn that of life and death over his children (Judges 11) and the bigamy is first represented, as though to emphasize the ‘Law provided that an unworthy son might be stoned to

259 consequences of the Fall. Reasons are given in explanation of the bigamy of Abraham (Genesis 16) and of Jacob (29:23). Hosea and other prophets constantly dwell upon the thought of a monogamous marriage as being a symbol of the union between God and His people; and denounce idolatry as unfaithfulness to this spiritual marriage-tie.

2. Position of the wife.— Side by side with the growth of the recognition of monogamy as the ideal form of marriage, polygamy was practised even as late as NT times. The natural accompaniment of such a practice was the insignificance of the wife’s position: she was ordinarily regarded as a piece of property, as the wording of the Tenth Commandment testifies. Also her rights and privileges were necessarily shared by others. The relative positions of wives and concubines were determined mainly by the husband’s favour. The children of the wife claimed the greater part, or the whole, of the inheritance; otherwise there does not seem to have been any inferiority in the position of the concubine as compared with that of the wife, nor was any idea of illegitimacy, in our sense of the word, connected with her children.

The husband had supreme authority over the wife. Hebrews 9 by the Deut. code to divorce her with apparently little reason. The various passages (Dt 22. 2B_ Isaiah 50:1, Jeremiah 3:8, Mai 2:16) referring to and regulating divorce, indicate that it was of frequent occurrence. Yet wives, and even concubines who had been bought in the first place as slaves, might not be sold (Exodus 21:7–11, Deuteronomy 21:14). Indeed, the Law throughout proves itself sympathetic towards the position of the wife and desirous of improving her condition (Exodus 21:2, 12. Deuteronomy 21:10–17). This very attitude of the Law, however, indicates that there was need of improvement. The wife seems to have had no redress if wronged by the husband; she could not divorce him; and absolute faithfulness, though required of the wife, was not expected of the husband, so long as he did not injure the rights of any other man.

The wife, then, was in theory the mere chattel of her husband. A woman of character, however, could improve her situation and attain to a considerable degree of importance and influence as well as of personal freedom. Thus we read not only of Hagars, who were dealt hardly with and were obliged to submit themselves under the hands of their masters and rivals, but also of Sarahs and Rebekahs and Abigails, who could act independently and even against the wishes of their husbands in order to gain their own ends. And the Book of Proverbs testifies to the advantage accruing to a man in the possession of a good wife (19:14 31). ), and to the misery which it is in the power of a selfish woman to inflict (19:13 etc.).

3. Children. — In a household consisting of several families, the mother of each set of children would naturally have more to do with them than the father, and the maternal relationship would usually be more close and affectionate than the bond between the father and his children. Although it was recognized to be disastrous for a household to be divided against itself, yet friction between the various families could hardly have been avoided. ‘One whom his mother comtorteth’ (Isaiah 66:13) must have been a sight common enough — a mother consoling her injured son tor the taunts and blows of her rivals’ children. Thus the mother would have the early care and education of her children under her own control. The father, on the other hand, had complete power over the lives and fortunes of his children, and would represent to them the idea of authority rather than of tenderness. He it was who arranged the marriage of his sons (Genesis 24:4 28:2. Judges 14:2). and had the right to sell his daughters (Exodus 21:7). The father seems even to have had powers death upon the accusation of his parents (Deuteronomy 21:18–21). See also art. Child.

4. Family duties. — The claims of the family upon the various members of it were strongly felt. Many laws provide for the vengeance and protection of the injured and defenceless by their next-of-kin. Brothers were the guardians of their sisters (Genesis 34). A childless widow could demand, though not enforce, re-marriage with her brother-in-law (Deuteronomy 25:5–10). Boaz, as the nearest relation, performed this duty towards Ruth. In spite of the prohibition of the later code (Leviticus 20:21). levirate marriage seems to have been practised at the time of Christ (Matthew 22:25 ff.). Its purpose was perhaps rather for the preservation of the particular branch of the family than for the advantage of the widow herself: in any case it illustrates the strong sense of duty towards the family as a whole.

Children owed obedience and respect to their parents. Even a married man would consider himself still under the authority of his father, whether living with him or not ; and his wife would be subject to her father-in-law even after her husband’s death.

To an Israelite, ‘family’ conveyed the notions of unity, security, order, and discipline. These conceptions were nourished by the religious customs and observances in the home, the most conspicuous instance of which was the keeping of the Passover. Such observances no doubt helped to bind the members of the family in close religious and spiritual sympathies. The common longing to love and to serve God was the base of the family affection and unity — from patriarchal times when the head of each family would offer sacrifice upon his own altar, until the hour in which Mary’s Son asked in tender surprise of her and Joseph: ‘Wist ye not that I must be in my Father’s house?’ (Luke 2:49).

E. G. Romanes.

Fas

Fas nNS .—In Palestine, famine is usually due to failure of the rainfall (Leviticus 26:19, Amos 4:6, 7). Both crops and pasturage depend on the proper amount falling at the right time, the ‘early rain’ in Oct.-Nov., the ‘latter’ in March -April. Its importance and uncertainty caused it to be regarded as the special gift of God (Deuteronomy 11:11, 14). Accordingly famine is almost always a direct judgment from Him (1 Kings 17:1. Ezekiel 5, and continually in the Prophets; James 5:17). Hence we find it amongst the terrors of the eschatological passages of NT (Mark 13:8. Revelation 18:8). The idea is spiritualized in Amos 8:11 ‘a famine of hearing the words of the Lord.’ In Egypt, famine is due to the failure of the annual inundation of the Nile, which is ultimately traceable to lack of rain in the Abyssinian highlands of the interior.

Crops may be destroyed by other causes — hail and thunder-storms . (Exodus 9:31. 1 Samuel 12:17) locusts and similar pests (Exodus 10:15. Joel 1:4. Amos 4:9). Further, famine is the usual accompaniment of war, the most horrible accounts of famines being connected with sieges (2 Kings 6:25 25:3, Jeremiah 21:9. Lamentations 4:10).

These passages should be compared with the terrible description of Deuteronomy 28:49–57. and with Josephus’ account of the last siege of Jerusalem (BJ v. x. 3). So in Revelation 6:5 scarcity, connected with the black horse, follows on bloodshed and conquest; but a maximum price is fixed for wheat and barley, and oil and wine are untouched, so that the full horrors of famine are delayed. A natural result of famine is pestilence, due to improper and insufBcient food, lack of water, and insanitary conditions. The two are frequently connected, especially in Ezk. and Jer. (1 Kings 8:37. Jeremiah 21:9. Luke 21:11 [not Matthew 24:7)).

Famines are recorded in connexion with Abraham (Genesis 12:10) and Isaac (26:1). There is the famous seven years’ famine of Genesis 41 ff., which included Syria as well as Egypt. It apparently affected cereals rather than pasturage, beasts of transport being unharmed (cf. per contra 1 Kings 18:5). The device by which Joseph warded off its worst effects is illustrated by Egyptian inscriptions. In one, Baba, who lived about the time of Joseph, says: ‘I colleotea corn, as a friend of the harvest-god, and was watchful at the time of sowing. And when a famine arose, lasting many years, I distributed corn to the city each year of famine’ (see Driver, Genesis, p. 346). Other famines, besides those already referred to, are mentioned in Ruth 1:1. 2 Samuel 21:1. The famine of Acts 11:28 is usually identified with one mentioned by Josephus (Ant. XX. ii. 5, v. 2), which is dated a.d. 45. But famines were characteristic of the reign of Claudius (Suetonius mentions ‘assiduae sterilitates’), so that the exact reference remains uncertain. C. W. Emmet.

Fan

The tan of Scripture (Isaiah 30:24, Matthew 3:12. Luke 3:17) is the five- or six-pronged wooden winnowing -fork, for which see Agriculture, § 3. The corresponding verb is rendered ‘winnow,’ Isaiah 30:24, Ruth 3:2. but ‘fan’ elsewhere (Amer. RV has ‘winnow’ throughout); the fanners of Jeremiah 51:2 (AV, RVm and Versions) are the ‘winnowers,’ as Amer. RVm. Fanning or winnowing is a frequent figure for the Divine sifting and chastisement, Jeremiah 4:11 15:7 etc. A. R. S. Kennedy.

Farthing

See Monet, § 7.

Fasting

I. In the OT.— ‘To afflict the soul’ is the term by which fasting is usually mentioned (cf. Leviticus 16:29–31 23:27, 32, Numbers 29:7 30:13; the two terms are combined in Psalms 35:13. Isaiah 58:3, 5). In the period preceding the Captivity we find no universal fast prescribed. The institution of the Day of Atonement — the only fast ordained in the Law — was traditionally ascribed to this period; but there is no certain reference to it before Sirach 60:5 ff.: Zechariah does not allude to it, and Ezk 40-48 prescribes a more simple ceremonial for such an occasion, whence it may be inferred that the elaborate ritual of Leviticus 16 was not yet customary. Neh T"-9^> records a general fast on the 24th day of the 7th month, and therefore the 10th day of that month — the proper date for the Day of Atonement — was probably not yet set apart for this purpose. Moreover, the characteristic ideas of the fast — its public confession, its emphasis on sin and atonement — are late, and can be compared with post-exilic analogies (Ezra 9, Nehemiah 1:4–11 9:3). See Atonement[Day of]. Previously to the Captivity fasting was observed by individuals or the whole people on special occasions (cf. 2 Samuel 12:16, 1 Kings 21:27. Judges 20:26, 1 Samuel 7:6. 2 Chronicles 20:3).

After the Captivity this type of fasts of course continued(cf. Ezra 8:21–23. Nehemiah 1:4 9:1). But in Zee 7 8 we hear of four general fasts which were observed with comparative regularity. On 17th Tammuz (July) a fast was ordained to commemorate the capture of Jerusalem by Nebuchadnezzar (Jeremiah 39:2 52:6). This was celebrated on the 17th day of the 4th month, and not on the 9th, because, according to the Talmudic tradition, the 17th was the day on which Moses broke the tables of the Law, on which the daily offering ceased owing to the famine caused by the Chaldeean siege, and on which Antiochus Epiphanes burnt the Law and introduced, an idol into the Holy Place. On the 9th day of the 6th month (Ab) was celebrated a fast in memory of the burning of the Temple and city (2 Kings 26. Jeremiah 52:12). The 9th, and not the 7th or 10th, was the prescribed day, because tradition placed on the 9th the announcement that the Israelites were not to enter Canaan, and the destruction of the Second Temple. On the 3rd of Tishri (October) the murder of Gedaliah was commemorated by a fast (Jeremiah 41:1), and on the 10th of Tebeth (January) another fast recalled the ‘siege of Jerusalem by the Chaldaeans (2 Kings 25:1. Jeremiah 62). Besides these, we hear of a Fast of Esther being observed; on this see Purim.

Fasting probably meant complete abstinence, though the Talmud allowed lentils to be eaten during the period of mourning. No work was done during a fast (Lv 16 23:32, Numbers 29:7). and sackcloth and ashes were sometimes used (Daniel 9:3. Jonah 3:6, 7). The usual reasons for a fast were either mourning (1 Samuel 31:13) or a wish to deprecate the Divine wrath (2 Samuel 12:16, 17).

2. In the NT.— We hear that frequent additional fasts were imposed by tradition, and that strict observers kept two weekly fasts (Luke 18:12) — on Thursday and Monday — commemorating, as it seems, the days on which Moses ascended and came down from the Mount. After the destruction of Jerusalem by Titus, a huge system of fasts was instituted, and the present Jewish calendar prescribes 22, besides the Day of Atonement, the Fast of Esther, and the four fasts of Zee 8:19.

3 . Christianity and fasting.— Jesus refused to lay down any speciSc injunctions to fast. To prescribe forms was not His purpose: all outward observance was to be dictated by an inward principle. He Himself probably kept the usual fasts, and individual ones, as during the Temptation. But He laid emphasis in His teaching on the inutility of fasting except as a part of personal godliness, and gave plain warnings of its possible abuse by hypocrisy (Matthew 6 9:14–17. Mark 2:18–22. Luke 5:33, 39). The early Church used to fast before solemn appointments (Acts 13:2 14:23) and St. Paul alludes to his fastings, whether voluntary or compulsory, in 2 Corinthians 6:5 11:27. In time a greater stress was put on the value of fasting, as is shown by the probable insertion of an allusion to it In Matthew 17:24. Mark 9:29. Acts 10:30. 1 Corinthians 7:5.

A. W. F. Bldnt.

Fat

See Food, § 10, Saceifice and Offehinq.

Fat

The same word as vat, a large vessel for holding liquids, but in OT and NT only in connexion with the making of wine. See Wine and Stkong Drink, § 2.

Father

See Family, Genealogy, 1.

Fatherhood of God

See God, § 7.

Fathom

See Weights and Measures.

FAtJCHION (Judith 13:6 AV; RV ‘scimitar’).— The Eng. word denoted originally a broad sword more or less curved on the convex side’; but in later use and in poetry it signified a sword of any kind.

Favour

The Eng. word favour’ is used in AV in the mod. sense of • goodwill’; but in ‘well-favoured’ and ‘ill-favoured’ we see the older meaning of personal appearance. In Joshua 11 the word seems to be used in the old sense of ‘mercy’ — ‘that he might destroy them, and they might have no favour’ — as in Elyot, The Govemour, ii. 298: ‘And they, which by that lawe were condemned, were put to dethe without any fauour.’ For the theology of the word see Grace.

Fawn

See Roe. § 3.

Fear

In the OT the fear of the Lord’ is frequently a definition of piety. The purpose of the giving of the Law is the implanting of this fear in Ithe hearts of men {Dt 4’"); it is the sum of religious duty (6’S) and prompts to obedient and loving service (lO’^). ‘Fear cannot be appraised without reference to the worth of the objects feared’ (Martineau, Types of Ethical Theory, ii. 184); hence it is on the revelation of the Divine nature as holy and to be feared’ (Psalms 111:9) that this fundamental principle of religion rests: those who know His name have learnt that to fear Him is true wisdom Cv.’K) and true blessedness (Psalms 112:1). In the NT mention is made of a fear which has high moral quality and religious value. ‘The fear of the Lord’ was the rule by which the early Christians walked (Acts 9:31). and when an uncircumcised foreigner became a devout worshipper of the God of Israel he was known as ‘one that feareth God’ (10:2: cf. 2 Corinthians 7:1. Philippians 2:12. 1 Peter 1:17 2:17. Revelation 14:7 15:4 19:5). Although the usual Gr. word for ‘fear’ is not used in Hebrews 5:7. the reference to the ‘godly fear’ of the perfect Son emphasizes the contrast between reverent awe and slavish terror.

The fear which ‘hath punishment’ (1 John 4:18) is the result of sin (Genesis 3:10). The sinner, under condemnation of the Law, is in ‘bondage unto fear’ (Romans 8:15). and. inasmuch as ‘the sting of death is sin’ (1 Corinthians 15). he is also ‘through fear of death . . . subject to bondage’ (Hebrews 2:15). Transgression may so completely deceive him that he has ‘no terror of God’ (Psalms 36:1) the climax of human wickedness is the loss of any dread of God’s judgments, though the Gr. and Eng. translations of the Heb. word for ‘terror’ {pachadh, cf. Isaiah 2:10, 19, 21) fall to bring out this thought in St. Paul’s quotation of this verse (Romans 3:18). To rouse men from this callous indifference to God’s threatenings is the purpose of the appeal to fear, which is a primary and self-regarding emotion and a powerful spring of human action. This appeal is warranted by our Lord’s words (Matthew 10:28) as well as by Apostolic example (Hebrews 4:1 10:31, 1 Timothy 5:20. Jude =2). The spirit in which this appeal should be made is that which inspired St. Paul, when he declares that, ‘knowing the fear of the Lord,’ before whose judgment-seat all must be made manifest, he is constrained by the love of Christ to persuade men to be ‘reconciled to God’ (2 Corinthians 5:11 ff.). J. G. Taskeb.

Fearpulness

The adj. ‘fearful’ Is often used in AV in the sense, not of causing fear, but of feeling it: and ‘fearf ulness’ always denotes the emotion of fear. Thus Matthew 8 ‘Why are ye fearful, O ye of little faith?’; Psalms 55:5 ‘Fearf ulness and trembling are come upon me.’ In the RV of the NT the only meaning of ‘fearful’ is full of fear, the Revisers, Westcott tells us, having purposely retained this use in order that ‘fear,’ ‘fearful,’ and ‘fearfulness’ might all agree in meaning. They have accordingly changed ‘fearful sights’ in Luke 21:11 into ‘terrors.’ The Revisers of the OT, however, had no such thought, and they have left the word unchanged.

Feasts

Introductory. — The sacred festivals of the Jews were primarily occasions of rejoicing, treated as a part of religion. To ‘rejoice before God’ was synonymous with ■ to celebrate a festival.’ In process of time this characteristic was modified, and a probably late institution, like the Day of Atonement, could be regarded as a feast, though its prevalent note was not one of joy. But the most primitive feasts were marked by religious merriment; they were accompanied with dances (Judges 21). and, as it seems, led to serious excesses in many cases (1 Samuel 1:13. Amos 2:7. 2 Kings 23:7. Deuteronomy 23:18). Most of the feasts were only local assemblies for acts and purposes of sacred worship; but the three great national festivals were the occasions for general assemblies of the people, at which all males were supposed to appear (Exodus 23:14, 17 34:23. Deuteronomy 16:16).

I. Feasts connected with the Sabbath. — These were calculated on the basis of the sacred number 7, which regulated all the great dates of the Jewish sacred year. Thus the 7th was the sacred month, the feasts of Unleavened Bread and Tabernacles each lasted for 7 days, Pentecost was 49 days after the Feast of Unleavened Bread, Passover and Tabernacles each began on the 14th day of their respective months, and there were 7 days of holy convocation in the year.

1. The Sabbath and the observances akin to it were lunar in character (cf. Amos 8:5. Hosea 2:11. Isaiah 1:13. 2 K The Sabbath ordinances are treated in Exodus 20:11 31:17 as designed to commemorate the completion of creation, but Deuteronomy 5 connects them with the redemption from Egypt, and Exodus 23:12 ascribes them to humanitarian motives. On this day work of all sorts was forbidden, and the daily morning and evening sacrifices were doubled. Sabbath-breaking was punishable with death (Numbers 15:32–36. Exodus 31:14, 15). No evidence of Sabbath observance is traced in the accounts of the patriarchal age, and very little in pre-exilic records (Isaiah 56:2, 6 58. Jeremiah 17:20–24. Ezekiel 20:12, 13, 16 z"). But after the Captivity the rules were more strictly enforced (Nehemiah 13:15, 22). and in later times the Rabbinical prohibitions multiplied to an inordinate extent. See art. Sabbath.

2. At the New Moon special sacrifices were offered (Numbers 28:11–15). and the silver trumpets were blown over them (Numbers 10:10). All trade and business were discontinued, as well as work In the fields (Amos 8:5). It appears also that this was the occasion of a common sacred meal and family sacrifices (cf. 1 Samuel 20 and it seems to have been a regular day on which to consult prophets (2 Kings 4:23).

3 . The Feast of Trumpets took place at the New Moon of the 7th month, Tishrl (October). See Trumpets.

4. The Sabbatical year. — An extension of the Sabbath principle led to the rule that in every 7th year the land was to be allowed to lie fallow, and fields were to be neither tilled nor reaped. See Sabbatical Year.

5. By a further extension, every 50th year was to be treated as a year of Jubilee, when Hebrew slaves were emancipated and mortgaged property reverted to its owners. See Sabbatical, Year.

II. Great National Festivals. — These were solar festivals, and mostly connected with different stages of the harvest; the Jews also ascribed to them a commemorative significance, and traditionally referred their inauguration to various events of their past history. They were: —

1. The Passover, followed immediately by the Feast of Unleavened Bread. These two feasts were probably distinct in origin (Leviticus 23:5, 6. Numbers 28:16, 17). and Josephus distinguishes between them; but in later times they were popularly regarded as one (Mark 14:12. Luke 22:1). The Passover festival is probably of great antiquity, but the Feast of Unleavened Bread, being agricultural in character, can scarcely have existed before the Israelites entered Canaan. For the characteristic features of the two festivals, see Passover.

2. Pentecost, on the 50th day after 16th Nisan (April), celebrated the completion of the corn harvest. See Pentecost.

3. TheFeastof Tabernacles, the Jewish harvest-home, took place at the period when the harvests of fruit, oil, and wine had been gathered in. See Tabernacles.

III. Minor Historical Festivals. — 1. The Feast of Furim, dating from the Persian period of Jewish history, commemorated the nation’s deliverance from the intrigues of Haman. See Purim.

2. The Feast of the Dedication recalled the purification of the Temple after its desecration by Antiochus Epiphanes. See Dedication.

3. The Feast of the Wood-offering or of the Woodcarriers, on the 15th day of Abib (April), marked the last of the nine occasions on which offerings of wood were brought for the use of the Temple (Nehemiah 10:34 13:31).

Besides these there were certain petty feasts, alluded to in Josephus and the Apocrypha, but they seem never to have been generally observed or to have attained any religious importance. Such are: the Feast of the Reading of the Law (1 Esdras 9:50. of. Nehemiah 8:9) the Feast of Nicanor on the 13th day of Adar (March) (1 Maccabees 7:49; see Purim); the Feast of the Captured Fortress (1 Mac 13) the Feast of Baskets. A. W. F. Blcnt.

Felix, Antonius

Procurator of Judsa (Ac 23MB); according to Josephus, he had been sent to succeed Cumanus in a.d. 62; but this contradicts Tacitus, who makes Cumanus governor of Galilee and Felix of Samaria simultaneously; and this suits Acts 24:10 (‘many years’). Both historians give 52 as the year of Cumanus’ disgrace, so that we may probably take that as the date of Felix’ accession to office in Judaea. Felix was brother of Pallas, Claudius’ powerful freedman, whose influence continued him in office under Nero, and on his disgrace (due to a riot at Csesarea) procured him his life. He is described by Tacitus as a very bad and cruel governor. Hebrews 7 somewhat touched by St. Paul’s preaching (24). but kept him in prison, first in hope of a bribe, — one of many details showing that St. Paul was a prisoner of social importance, — and, finally, to please the Jews. He is called ‘most excellent’ (23 24; cf. 26, Luke 1:3). a title given him as governor, but more properly confined to those of equestrian rank. He married thrice, each time to a person of roj’ial birth; see Drusilla. A. I. Maclean.

Fellow

This Eng. word is used in AV with the meaning either of (1) companion, or (2) of person. Thus (1) Psalms 45:7 ‘God, thy God, hath anointed thee with the oil of gladness above thy fellows’; (2) Matthew 26:71 ‘This fellow was also with Jesus of Nazareth’ (RV ‘man’; there is no word in the Gr.). Cf. Tindale’s trans, of Genesis 39:2 ‘And the Lordb was with Joseph, and he was a luckie fellowe.’ Although the word when used in AV for person may have a touch of disparagement, nowhere is it used to express strong contempt as now.

Fellowship

See Communion.

Fence

Psalms 62:3 is the only occurrence of the subst., and probably the word there has its modern meaning (Coverdale ‘hedge’). But the participle ‘fenced’ (used of a city) always means ‘fortified’ (which Amer. RV always substitutes). See Fortification.

Ferret

(andqah). An unclean animal, Leviticus 11:30. RV ‘gecko.’ Rabbinical writers suggest the hedgehog, but this is unlikely. For gecko see Lizard.

E. W. G. Masterman.

Festus, Porcius

Procurator of Judaea after Felix. His short term of office was marked by a much better administration than that of Felix or of Albinus his successor (Jos. Ant. xx. viii. f .). He is addressed with respect by St. Paul (Acts 26:24 ff.). whom he would not give up to the Jews untried; it was, however, from fear of being eventually given up that St. Paul made his appeal to Caesar, in consequence of which he was sent to Rome. Festus was a friend of king Agrippa ii., whose visit to him is described in Acts 25:13 ff.: and took his side in a dispute with the Jewish priests. His accession to office is one of the puzzles of NT chronology; Eusebius gives a.d. 56, but this- is probably some three years too early. A. J. Maclean.

Fetter

See Chain.

Fever

See Medicine.

Fiery Serpent

See Serpent, Seraphim.

Fig

(ie’Snaft). — The common fig, fruit of the Ficus carica, is cultivated from one end of Palestine to the other, especially in the mountainous regions, occupying to-day a place as important as it did in Bible times. The failure of the fig and grape harvest would even now bring untold distress (Jeremiah 5:17. Habakkuk 3:17 etc.). Although the figs are all of one genus, the fellahs distinguish many varieties according to the quality and colour of the fruit.

The summer foliage of the fig is thick, and excels other trees for its cool and grateful shade. In the summer the owners of gardens everywhere may be seen sitting in the shadow of their fig trees. It is possible the references in Micah 4:4. Zee 3:10 may be to this, or to the not uncommon custom of having fig trees overhanging rural dwellings. Although fig trees are of medium height, some individual trees (.e.g. near Jenin reach to over 25 feet high. Self-sown fig trees are usually barren, and are known to the natives as wild or ‘male’ fig trees. The fruiting of the fig is very interesting and peculiar. Though earlier in the plains, the annual occurrence in the mountain regions, e.g. round Jerusalem, is as follows: The trees, which during the winter months have lost all their leaves, about the end of March begin putting forth their tender leaf buds (Matthew 24:32. Mark 13:28–32. Luke 21:29–33). and at the junction of the old wood with these leaves appear at the same time the tiny figs. These little figs develop along with the leaves up to a certain point, to about the size of a small cherry, and then the great majority of them fall to the ground, carried down with every gust of wind. These immature figs are known as the taksh, and are eaten by the fellahln as they fall; they may indeed sometimes be seen exposed for sale in the market in Jerusalem. They are the paggim (‘green figs’) of Song of Songs 2:13. and the olynthoi (‘untimely figs’) of Revelation 6:13. In the case of some trees, especially the best varieties, a certain proportion of these little green figs continue to develop, and reach ripeness in June. These are then known as the dafllr or early figs, mentioned in Isaiah 28:4. Jeremiah 24:2. Hosea 9:10. Micah 7:1. as bikkUrah, ‘the figs first ripe.’ They are to-day, as of old, specially esteemed for their delicate flavour. As the dafnr are ripening, the little buds of the next crop begin to appear higher up the branches. These steadily develop and form the second and great crop of figs, which comes about August.

In the much-discussed miracle of our Lord (Mt 21. Mark 11) we may dismiss at once the theory that He came looking for figs from the previous season, as He would certainly not have found any such survivors, and such fruit would not have been eatable. On the other hand, at the Passover season, about April, when the young leaves are on the fig trees, every tree which is going to bear fruit at all will have some faksh on it, and so, though it is a true statement that ‘the time of figs,’ i.e. of ordinary edible figs, ‘was not yet’ (Mark 11:13). yet there would be fruit which could b^, and is to-day, eaten, and fruit, too, which would be a guarantee of a harvest to come later on. It was the want of promise of future fruitfulness in the Jewish nation for which they were condemned in the acted parable of the barren fig tree. It may be noted, however, that in May many fig trees may be found round Jerusalem which have dropped all their ‘green figs’ (none ripening to dafur) and have not yet put forth the buds of the late summer crop.

Figs are eaten in Palestine not only fresh but dried, the fruit being often threaded on to long strings for convenience of carriage. They are also pressed into a solid cake which can be cut in slices with a knife. These are the fig-cakes of 1 Samuel 25:18 SO’!, 1 Chronicles 12:40. A lump of such was used as a poultice for Hezekiah’s boil, 2 Kings 20:7, Isaiah 28:21. E. W. G. Masterman.

File

Only 1 Samuel 13:21, but the passage is very corrupt ; see the larger commentaries.

FINE, — ^The verb " to fine’ (mod. ‘refine’) is used in Job 28:1 ‘Surely there is a vein for silver, and a place for gold where they fine it’ (RV ‘which they refine’). ‘Fining’ occurs in Proverbs 17:3 27:21; and ‘finer’ in Proverbs 25:4 " a vessel for the finer’ (Amer. RV ‘refiner’). See Refiner.

Fikes

See Crimes and Punishments, § 8.

Fir

Fir (berdsh, RVm cypress [wh. see], 2 Samuel 6:5, 1 K 58. ID 8’6- etc.). — It was a tree of large growth (2 K 192», Ezekiel 31:8) evergreen (Hosea 14:8) a chief element in the glory of Lebanon (Isaiah 60:13) associated with cedars (Psalms 104:16, 17. Isaiah 14:8. Zee ll^). The timber of the berBsh ranked with the cedar for house- and ship-building (1 K 5:8, 10 etc.). Cypress is accepted by most modern authorities, but berSsh may have also included several varieties of pine. ‘Fir’ is also RV tr. of Bren in Isaiah 44:14 (AV and RVm wrongly ‘ash’). E. W. G. Masterman.

Fire

See House, § 7, and next article.

Firepan

1. A pan of bronze (Exodus 27:3 etc.), silver (Mishna, YBma, lv. 4), or gold (1 K7>° etc.), for removing charcoal, and probably ashes also, from the altar of burnt-offering. According to the Mishna ((oc. cit.), the firepans or coal-pans were of various sizes, there given, and were each furnished with a long or a short handle. They seem, therefore, to have resembled ladles, or the now obsolete bed-warmers.

When used to hold live charcoal for the burning of Incense the coal-pan becomes a censer (Leviticus 10 16:12.). Hence in Numbers 4:14. 1 Kings 7:50. 2 Chronicles 4:22. RV has ‘firepans’ for AV ‘censers,’ there being no reference in these passages to incense. The same utensil was used for removing the burnt portions of the lamp-wicks of the golden ‘candlestick’ or lamp-stand, although rendered sntiS dishes (which see — Tindale has rightly ‘firepans’).

2. In Zee 12:6 rv there is mention of ‘a pan (AV hearth) of fire’; in other words, a brasier. See Coal; House, § 7. A. R. S. Kennedy.

Firkin

See Weights and Measures.

Firmament

See Creation.