Firstborn – Follow

Firstborn

1 . The dedication of the firstborn of men and beasts was probably a primitive nomadic custom, and therefore earlier than the offering of first-fruits, which could not arise until the Israelites had settled into agricultural life in Canaan. The origin of the belief that a peculiar value attached to the firstborn cannot be definitely traced; but it would be a natural inference that what was valuable to the parent would be valuable to his God. And thus the word ‘firstborn’ could be used figuratively of Israel as the firstborn of J" among the nations (Exodus 4:22. cf. Jeremiah 31:9), and the seed of David among dynasties (Psalms 89:28). The law of the dedication of the firstborn is found in JE (Exodus 13:11–16 22 34:19 f.), D (Deuteronomy 15:19–23). P (Exodus 13:1 f.: Numbers 3:11–13 18:15). it is not impossible that in very primitive times firstborn sons were sometimes actually sacrificed (cf. 2 Kings 3:27. Micah 6:7), but the practice would soon grow up of ‘redeeming’ them by money or payments in kind.

2. The firstborn (bekhsr) enjoyed the birthright (bekhBrah). He succeeded his father as head of the family, and took the largest share of the property; this was fixed in Deuteronomy 21:17 as a ‘double portion.’ [In 2 Chronicles 21:3 the principle of the birthright is extended to the succession to the throne. But this is a late passage, and it is not certain that the firstborn was necessarily the heir apparent]. If a man died without children, the heir was the firstborn of his widow by his brother or next-of-kin (Deuteronomy 25:5–10). The right of the firstborn, however, was often disturbed, owing to the jealousies and quarrels arising from the polygamy practised in Israel. The law in Deuteronomy 21:15–17 is directed against the abuse. Reuben, although the son of Leah, the less favoured of Jacob’s two wives, was considered the firstborn, and lost the right only because of his sin (Genesis 49:3 f.: 1 Chronicles 5:1). But Ishmael was allowed no share at all in the father’s property (Genesis 21:10) and the superiority of Jacob over Esau (symbolizing the superiority of Israel over Edom) is described as having been foretold before their birth (25:23). and as brought about by Esau’s voluntary surrender of the birthright (vv. 29–34) And other Instances occur of the younger being preferred to the elder, e.g. Ephraim (48:13–20). Solomon (1 Kings 1), Shimri (1 Chronicles 26:10).

3 . The death of the firstborn was the last of the punishments sent upon Egypt for Pharaoh’s refusal to let the Israelites go. Moses gave him due warning (Exodus 11:4–8). and on his continued refusal the stroke fell (12:29 f.). The event is referred to in Psalms 78:51 io5M 135:8 i36io_ Hebrews 11:28. It is probable (see Plagues of Egypt) that the stories of all the other plagues have been founded on historical occurrences, and that the Egyptians suffered from a series of ‘natural’ catastrophes. If this is true of the first nine, it is reasonable to assume it for the last, and we may suppose that a pestilence raged which created great havoc, but did not spread to the Israelite quarter. The growth of the tradition into its present form must be explained by the ‘setiological’ interest of the Hebrew writer — the tendency to create idealized situations in a remote past for the purpose of explaining facts or institutions whose origin was forgotten. Thus the Feast of Booths was accounted for at a late date by the dwelling of the Israelites in booths after the Exodus (Leviticus 23), the Feast of Unleavened Cakes by the haste with which they departed from Egypt (Exodus 12:34 13:7 f.). the Feast of the Passover by the passing over of the houses marked with blood at the destruction of the firstborn (12’"‘ "). And similariy the singling out of the firstborn for destruction was itself connected with the ancient practice of offering to God annually in spring the firstlings of beasts. Moses demanded release in order to offer the sacrifice (lO’*‘-), and because Pharaoh refused to allow them to offer their firstlings, J" took from the Egyptians their firstborn. This explanation, though not explicitly given, is implied in the close connexion of the dedication of the firstborn with the Passover (13, Deuteronomy 15:19 16:1–8). In a redactional passage (Exodus 4:22 f.) a different explanation is offered. The death of the firstborn would be a punishment for refusal to release Israel, who was J"‘s firstborn.

4. In the NT the term " firstborn’ (,prStotokos) Is used of Christ (Bo S’», Col Hebrews 1:6, Revelation 1:5). and of Christians who have died (Hebrews 12:23) see the commentaries. A. H. M’Neile.

FIRST -FRUITS .—See Sacrifice and Offering.

Fish

Fish would appear to have always been a favourite article of diet among the Hebrews (Numbers 11:5 and references in the Gospels), as it is to-day. Fish are found in enormous numbers in all the inland waters of Palestine, and especially in the Lake of Galilee, Lake Huleh, and the ‘meadow lakes’ of Damascus. The extraordinary feature of these fish is the number of species peculiar to the Jordan valley. Out of a total of 43 species found in the region, no fewer than 14 are peculiar to this district. Many of these are quite small. The chief edible fish are members of the Chromides and of the CvprinidcE (carps). The cat-fish, Clarias macracanthus, not being a scaly fish, cannot be eaten by the Jews (Deuteronomy 14:9), though considered a delicacy by the Christians of Damascus. It is thought by some to be the ‘bad fish’ of Matthew 13:47, 48. In NT times fish-curing was extensively carried on at Taricheae on the Lake of Tiberias. Some of the native fish is still salted to-day. The ‘^sA-pools’ of Song of Songs 7:4 and the ‘ponds for fish’ in Isaiah 19:10 are both mistranslations. See also Food, § 6. E. W. G. Mastekman.

Fitches

1. qetsach (Isaiah 28:25, 27), RVm ‘black cummin,’ the seeds of the aromatic herb Nigdla saliva, commonly used to-day in Palestine as a condiment, especially on the top of loaves of bread. The contrast between the staff for the ‘fitches’ and the rod for the cummin is the more instructive when the great similarity of the two seeds is noticed. 2. kussemeth, Ezekiel 4:9. in AVm and RV ‘spelt,’ and In Exodus 9:32. Isaiah 28:25 AV ‘rie’ and RV ‘spelt.’ Spelt (Triticum spelta) is an inferior kind of wheat, the grains of which are peculiarly adherent to the sheath. E. W. G. Masterman.

Flag

1. achn (Job 8:11). prop, ‘reed-grass’ (cf. Gn 412- 18). 2. tUph (Exodus 2. Isaiah 19:6), sedgy plants by the Nile and its canals.

Flagon

Flagon’ occurs five times in AV, but in only one of these instances is the tr. retained by RV, namely. Isaiah 22:24. ‘vessels of fiagons.’ Here it is perhaps an earthenware bottle. On the other hand, RV introduces’ flagons’ in two instances where it is not found In AV, namely, Exodus 25:39 37:16. This tr. is probably correct, although RV gives ‘cups’ for the same Heb. word in Numbers 4:7. In all these three passages AV has ‘covers.’ In the remaining four instances where AV gives ‘flagons’ (2 Samuel 6:19, 1 Oh 16:3, Hosea 3:1, Song of Songs 2:5). the meaning of the Heb. word is a ‘pressed cake . . . composed of meal, oil, and dibs’ (W. R. Smith, OTJC^ 434, n. 7). Hence in 2 Samuel 6:19, 1 Chronicles 16:3, RV gives ‘cake of raisins’ for AV ‘flagon [of wine],’ in Hosea 3:1 ‘cakes of raisins’ for ‘flagons of wine,’ and in Song of Songs 2:5 ‘raisins’ (RVm ‘cakes of raisins’) for ‘flagons.’

Flax

(pisft(aft). The plant LinMm«si;(aftssim«m, and the prepared fibres used for making linen. It was early cultivated In Palestine (Joshua 2) ; the failure of the flax was one of God’s judgments (Hosea 2:9). The plant is about two to three feet high, with pretty blue flowers; the flax is said to be ‘boiled’ (Exodus 9:31) when the seed vessels reach maturity and the plant is ready for gathering. The stalks were dried on the housetops (Joshua 2). and then soaked in water and the fibre combed out (Isaiah 19:9 RV). The ‘tow’ of Isaiah 43:17 is teased-out flax, •rhe oil of the seeds is the well-known linseed oil.

E. W. G. Masterman.

Flea

(par’ Ssh, 1 Samuel 24:14 26:20). The common flea,

Pulex irritans, is a universal pest in Palestine. Fleas

are present in incredible numbers in the dust of caves to

which goats resort. RVm has ‘fleas’ for ‘lice’ in Exodus 8:16.

E. W. G. Masterman.

Flesh

This word is used in Scripture to express: (1) the substance of the animal body, whether of man or of beast (Genesis 41:2). (2) The whole human body (Exodus 4:7). (3) Relationship by birth or marriage (Genesis 2:24 37:27, Nehemiah 5:5). for which also the further phrase ‘flesh and bones’ is found (Genesis 2:23. 2 Samuel 19:12) — a phrase which Is also used to describe the reality of the humanity of Jesus after His resurrection (Luke 24:39). (4) The finite earthly creature, in contrast with God and His Spirit (Isaiah 31. Genesis 7:21) — a use of the term to emphasize man’s frailty and dependence on God (Job 34:15, Isaiah 40:6–8), but without any moral disparagement, as it is applied to the whole human race without reference to its sin (Joel 2:28). and to the human nature of Christ (John 1:14. Romans 1:3). We have the equivalent phrase ‘flesh and blood’ In the NT (1 Corinthians 15 II’ corruption,’ Hebrews 2:14 = human nature [cf. John 1:13)). (5) One element of the nature of man in combination or contrast with the others, such as ‘soul’ (Psalms 63), ‘heart’ (73). ‘soul’ and ‘heart’ (84:2) while it Is the lower element, it is recognized even in man’s relation to God (Job 19:26). In the NT • flesh’ is, without suggestion or moral detect, either combined or contrasted with ‘spirit’ (Matthew 26:41. 1 Corinthians 5:5). As a necessary element in human nature under present conditions, it is in no way condemned (Galatians 2:20) the duality is ascribed to Christ Himself (Ro !’■ and sin is represented as infecting the other elements in man as well as the body (2 Corinthians 7:1. Ephesians 2:3). (6) The seat and vehicle of sin, as contrasted with the ‘mind’ which approves and serves the law of God (Romans 7:25). and the ‘spirit’ which is the gift of God (Romans 8:4 ff.: Galatians 5:16). A similar use is made of the adjective ‘fleshly’ or ‘carnal,’ in contrast with ‘spiritual’ (Romans 7:14. 1 Corinthians 3:1, Colossians 2:18). It is to be noted, however, that in this use the ‘flesh’ is not conceived as exclusively material substance, for among the works of the flesh are Included idolatry, sorcery, enmities, strifes, jealousies, etc. (Galatians 5:20). The explanation usually given of this use of the term ‘flesh’ is that, man having fallen, sin comes by natural inheritance (flesh), whereas goodness Is given by supernatural grace (spirit). Whatever be the explanation of the Pauline use, that the term gets a distinctly ethical content, and is used with reference to sin as dwelling in human nature, cannot be denied.

Pflelderer endeavours to show how from the Hebraic use of the term for creaturely weakness, St. Paul passed to the Hellenic use for moral defect. His conclusion is that ‘from the opposition of physically different substances results the dualism of antagonistic moral principles’(Paulinism, i. p. 54). The usual explanation of the depravity of human nature is rejected —’ there seems to be no allusion,’ says Usteri, quoted by Pflelderer (p. 61), ‘in the writings of Paul to a change in the moral nature of man, or of his bodily constitution In consequence of the fall, i.e. of the first actual sin of Adam.’ St. Paul Is supposed to leave us with two explanations of the origin of sin. Against the assumption of this dualism Bruce offers the following arguments: (1) It is un-Hebrew, and St. Paul’s culture Is Rabbinic rather than Hellenistic; (2) the body is capable of sanctificatlon as well as the spirit (1 Thessalonians 5:23, 1 Corinthians 6:19, 20, 2 Corinthians 7:1) (3) the body as well as the soul will be raised from the dead, although it will be changed (1 Corinthians 15:44–50) (4) the Christian salvation is in the present life, and not only after the death of the body (St. Paul’s Conception of Christianity,269 ff.). It may be added that flesh is ascribed to Christ, and St. Paul’s phrase ‘the likeness of sinful flesh’ (Romans 8:3) is Intended to deny sinfulness, not a similar body in Christ (see Coram, in loc).

Alfred E. Garvie.

FLESH -HOOK.— The flesh-hoolc used by the priest’s servant at Shiloh was a three-pronged fork (1 Samuel 2). as were probably those of bronze and gold mentioned in connexion with the Tabernacle (Exodus 27:3 38) and Temple (1 Chronicles 28:17, 2 Chronicles 4) respectively.

A. R. S. Kennedy.

FLESHL7, FLESH7.— There is a distinction preserved in the AV between these words. ‘Fleshly’ is that which belongs to the flesh, carnal, as Colossians 2:18 ‘fleshly mind,’ as opposed to ‘spiritually minded’ (cf. Romans 8:6). ‘Fleshy’ is that which is made of flesh, tender, as 2 Corinthians 3:3 ‘written . . . not in tables of stone, but in fleshy tables of the heart.’

Flesh Pots

Flesh pots (Exodus 16). See House, § 9.

Flint

See Mining and Metals.

Flock

See Sheep.

Flood

See Deluge. And notice that the word is used generally for a stream or river, as Isaiah 44 ‘I will pour water upon him that is thirsty, and floods upon the dry ground’ (RV ‘streams’). Sometimes a particular river is meant, the Euphrates, the Nile, or the Jordan. (1) The Euphrates is referred to in Joshua 24:2 (‘your fathers dwelt on the other side of the flood,’ RV ‘beyond the River’) 24:14, 15. 2 Esdras 13:44, 1 Maccabees 7:8. (2) The Nile in Psalms 78:44. Amos 8:8. Jeremiah 46:7, 8. (3) The Jordan in Psalms 66:6 (‘they went through the flood on foot ‘) . The word is also frequently used in AV as now, of a torrent, as Psalms 69:2’ I am come into deep waters, where the floods overflow me’ (Heb. shibboleth, the word which the Ephraimites pronounced sibboleth).

Floor

Used in AV (o) in the primary sense of a house-floor, and (6) in the secondary sense of a threshing-floor, the Heb. words for which are quite distinct. Under (a) we have the earthen floor of the Tabernacle, Numbers 5:17. and the wooden floor of the Temple, 1 Kings 6 (see House, § 4.) By ‘from floor to floor,’ 7:7 RV, is meant ‘from floor to ceiling,’ a sense Implied in the better reading ‘from the floor to the rafters’ ; cf . 6. wheref or ‘walls’ read ‘rafters’ of the ceiling. In Amos 9 our EV has obscured the figure ‘the floor of the sea.’

(6) Where ‘floor’ occurs in the sense of ‘threshing-floor’ (see Agricultuhe, § 3), the latter has been substituted by RV except in three passages (Genesis 50:11. Isaiah 21:10. Joel 2:24). The same word (goren) appears as barnfloor (2 Kings 6:27. RV ‘threshing-floor’) and cornfloor (Hosea 9:1 AV and RV). A. R. S. Kennedy.

Flotts

See Bread, Food, § 2, Mill.

Flowers

1. nizzSn, only Song of Songs 2:12. 2, ztz. Isaiah 28:1, 4 40", Job 14:2. ‘blossoms’ Numbers 17:8. 3. nizzah — used of the inconspicuous flowers of vine and olive. Isaiah 18:5. Job 15. 4. perach. Exodus 25:33. Isaiah 18. aV ‘bud,’ RV ‘blossom,’ Nahum 1:4. Flowers are one of the attractive features of Palestine: they come in the early spring (Song of Songs 2:12). but fade all too soon, the brilliant display being a matter of but a few short weeks. Hence they are an appropriate symbol of the evanescence of human life (Job 14:2. Psalms 103:15 etc.). The ‘lilies of the field’ of Matthew 6:28 may have been a comprehensive term for the brilliant and many-coloured anemones, the irises, the gladioli, etc.. which lend such enchantment to the hillsides in March and April. E. W. G. Mastehman.

Flute

See Music and Musical Instruments.

FLUK, — The expression ‘a bloody flux’ (1611 ‘bloody-flixe’) is used in AV for Gr. dyeenterion (RV ‘dysentery’). This trans, is first found in Wyclif, who offers the alternative ‘dissenterie, or flix.’ See Medicine.

Fly

1. zebab, Ecclesiastes 10:1. Isaiah 7; also Baal-zebub (wh. see]. 2. ‘arSb, Exodus 8 etc., the insects of one of the plagues of Egypt, thought by some to have been cockroaches. Flies of many kinds, mosquitoes,’ sandflies,’ etc., swarm in Palestine and Egypt. In summer any sweet preparation left uncovered is at once defiled by flies falling into it (Ecclesiastes 10:1). Flies carry ophthaJmia and infect food with the micro-organisms of other diseases, e.g. cholera, enteric fever, etc. They frequently deposit their eggs in uncleanly wounds and discharging ears, and these eggs develop into maggots. Special flies, in Africa at any rate, carry the trypanosoma, which produce fatal disease in cattle and ‘sleeping sickness’ in man. Mosquitoes, which may have been included in the ‘arOb (the’ swarms of files’) in Egypt, are now known to be the carriers of the poison of malaria, the greatest scourge of parts of Palestine.

E. W. G. Masterman.

Fodder

Fodder (fim. Job 6:5 and Judges 19 RV). See Provender.

Folk

This Eng. word is used in the NT indefinitely for ‘persons,’ there being no word in the Gr. (Mark 6. John 5:3. Acts 5:16). But in the OT the word has the definite meaning of nation or people, even Proverbs 30 ‘The conies are but a feeble folk,’ having this meaning. In the metrical version of Psalms 100:3. ‘fiock’ should be ‘folk,’ corresponding to ‘people’ in the prose version. So the author wrote —

‘The Lord ye know is God in dede

With out our aide, he did us make; We are his folck, he doth us fede. And for his shepe, he doth us take.’

Follow

This Eng. verb means now no more than to come after, but in older Eng. it was often equivalent to pursue. Now it states no more than the relative place of two persons, formerly it expressed purpose or determination. ‘Kndale translates Leviticus 26:17’ ye shal flee when no man foloweth you,’ and Deuteronomy 28:22 ‘they [the diseases named] shall folowe the, intyll thou perishe.’ In AV to follow is sometimes to imitate, as 2 Thessalonians 3:7 ‘For yourselves know how ye ought to follow us.’