Ferret – Finisher

Ferret

fer'-et ('anaqah, the Revised Version (British and American) GECKO): Occurs only in Leviticus 11:30 the King James Version, in the list of animals which are unclean "among the creeping things that creep upon the earth." the Revised Version (British and American) has "gecko" with the marginal note, "Words of uncertain meaning, but probably denoting four kinds of lizards." The list of animals in Leviticus 11:29,Leviticus 11:30 includes

(1) choledh, English Versions of the Bible "weasel";

(2) `akhbar, English Versions of the Bible "mouse";

(3) tsabh, the King James Version "tortoise," the Revised Version (British and American) "great lizard";

(4) 'anaqkah, the King James Version "ferret," the Revised Version (British and American) "gecko";

(5) koach the King James Version "chameleon," the Revised Version (British and American) "land crocodile";

(6) leTa'ah, English Versions of the Bible "lizard";

(7) chomeT, the King James Version "snail," the Revised Version (British and American) "sand lizard";

(8) tinshemeth, the King James Version "mole," the Revised Version (British and American) "chameleon."

It will be noted that while Revised Version makes the first two mammals and the remaining six reptiles, the King James Version makes not only (1) and (2) but also (4) and (8) mammals, and (7) a mollusk. So far as this general classification is concerned the King James Version follows the Septuagint, except in the case of (7). It must be borne in mind that all these words except (2) and (8) occur only in this passage, while (2) and (8) occur each in only a few passages where the context throws but uncertain light upon the meaning. Under these circumstances we ought to be content with the rendering of the Septuagint, unless from philology or tradition we can show good reason for differing. For 'anaqah, Septuagint has mugale, which occurs in Herodotus and Aristotle and may be a shrew mouse or a field mouse. Just as the next word, koach, is found in other passages (see CHAMELEON) with the meaning of "strength," so 'anaqah occurs in several places signifying "moaning" or "sighing" (Psalms 12:5; Psalms 79:11; Psalms 102:20; Malachi 2:13). It seems to be from the root, 'anaq, "to choke," "to be in anguish" (compare `anaq, "a collar"; chanaq, "to choke"; Arabic `unq, "neck"; Arabic khanaq, "to strangle"; Greek anagke; Latin angustus; German enge, Nacken; English "anxious," "neck"). Some creature seems to be meant which utters a low cry or squeak, and neither "ferret" (the King James Version) nor "gecko" (Revised Version (British and American)) seems to have a better claim than the older Septuagint rendering of mugale = "shrew mouse" or "field mouse."

Alfred Ely Day

Ferry-Boat

fer'-i-bot (2 Samuel 19:18).

See SHIPS AND BOATS.

Fervent

fur'-vent (dalaq; ektenes, zeo):

"Fervent" (from Latin fervere, "to boil") does not occur in the King James Version of the Old Testament, but the Revised Version (British and American) gives it as the translation of dalaq, "to burn" (Proverbs 26:23), instead of "burning," "fervent lips and a wicked heart." In the New Testament it is the translation of ektenes, "stretched out," hence, intent, earnest (1 Peter 4:8, "being fervent in your love among yourselves"); of zeo, "to boil," "to be hot" (Romans 12:11, "fervent in spirit," Acts 18:25); of zelos, "zeal," "fervor" (2 Corinthians 7:7, the Revised Version (British and American) "zeal"), in James 5:16 the King James Version has: "The effectual fervent prayer of a righteous man availeth much," where the Greek is: polu ischuei deesis dikaiou energoumene, which the Revised Version (British and American) renders, "The supplication of a righteous man availeth much in its working."

"Fervently" is the translation of agonizomai, "to strive or struggle" (agonize), Colossians 4:12 the King James Version, the Revised Version (British and American) "Epaphras .... striving for you in his prayers"; of ektenos, literally, in an outstretched manner (1 Peter 1:22, the Revised Version (British and American) "Love one another from the heart fervently"; compare 1 Peter 4:8, "fervent in your love among yourselves"). Christian love too often lacks this fervency, but Christ's love for us was "stretched out" to the uttermost.

The Revised Version (British and American) has "fervently" for "earnestly" (James 5:17, margin "with prayer").

W. L. Walker

Festival

fes'-ti-val.

See FEASTS AND FASTS.

Festus; Porcius

fes'-tus, por'-shi-us Porkios Phestos):

The Roman governor or procurator who succeeded Felix in the province of Judea (Acts 24:27), and was thus brought into prominence in the dispute between Paul and the Sanhedrin which continued after the retirement of Felix (Acts 25:1–27; Acts 26:1–32). Upon the arrival of Festus in Jerusalem, the official capital of his province, the Jews besought of him to send Paul from Caesarea to Jerusalem to appear before them, intending to kill him on the way (Acts 25:3). Festus at first refused their request, and upon his return to Caesarea proceeded himself to examine Paul (Acts 25:6). But on finding that the evidence was conflicting, and reflecting that, as the accused was apparently charged on religious rather than on political grounds, the Sanhedrin was a more suitable court for his case than a Roman tribunal, he asked Paul if he were agreeable to make the journey to Jerusalem (Acts 25:7–9). But Paul, who knew well the nefarious use that the Jews would make of the pleasure which Festus was willing to grant them, made his appeal unto Caesar (Acts 25:10,Acts 25:11). To this request of a Roman citizen accused on a capital charge (compare Acts 25:16), Festus had perforce to give his consent (Acts 25:12). But the manner of his consent indicated his pique at the apparent distrust shown by Paul. By the words "unto Caesar shalt thou go," Festus implied that the case must now be proceeded with to the end: otherwise, had it been left in his own hands, it might have been quashed at an earlier stage (compare also Acts 26:32). Meantime King Agrippa and Bernice had arrived in Caesarea, and to these Festus gave a brief explanation of the circumstances (Acts 25:13–21).

The previous audiences of Festus with Paul and his accusers had, however, served only to confuse him as to the exact nature of the charge. Paul was therefore summoned before the regal court, in order both that Agrippa might hear him, and that the governor might obtain more definite information for insertion in the report he was required to send along with the prisoner to Rome (Acts 25:22–27). The audience which followed was brought to an abrupt conclusion by the interruption of Paul's speech (Acts 26:1–23) by Festus: "Paul, thou art mad; thy much learning is turning thee mad" (Acts 26:24). Yet the meeting was sufficient to convince both Agrippa and Festus that "this man doeth nothing worthy of death or of bonds" (Acts 26:31).

While Festus displayed a certain contempt for what he regarded as the empty delusions of a harmless maniac, his conduct throughout the whole proceeding was marked by a strict impartiality; and his straightforward dealing with Paul formed a marked contrast to the dilatoriness of Felix. The praise bestowed upon the latter by Tertullus (Acts 24:2) might with better reason have been bestowed on Festus, in that he freed the country from many robbers (Sicarii: Josephus, Ant, XX, viii-x; BJ, II, xiv, 1); but his procuratorship was too short to undo the harm wrought by his predecessor. The exact date of his accession to office is uncertain, and has been variously placed at 55-61 AD

(compare Knowling in Expositor's Greek Testament, II, 488-89; see also FELIX).

C.M. Kerr

Fetch

Has generally the meaning of "to bring"; it is commonly the translation of Hebrew laqach, "to take" or "lay hold of," Hoph. "to be brought, seized or snatched away" (Genesis 18:4, etc.; Genesis 27:9; Genesis 42:16; 1 Samuel 4:3; 1 Kings 17:10, etc.); twice of nasa', "to lift up" (2 Chronicles 12:11, the American Standard Revised Version "bare"; Job 36:3); of bo', "to come in" (2 Chronicles 1:17; Nehemiah 8:15); of `alah, "to cause to come up" (1 Samuel 6:21; 1 Samuel 7:1); of yatsa', "to cause to come out" (Numbers 20:10, the American Standard Revised Version "bring forth"; Jeremiah 26:23), and of a number of other words.

In the New Testament it is the translation of exago, "to lead out" (Acts 16:37, "Let them come themselves and fetch us out," the Revised Version (British and American) "bring"); "to fetch a compass" is the translation of cabhabh (Numbers 34:5; Joshua 15:3, the Revised Version (British and American) "turn," "turned about"; 2 Samuel 5:23, the Revised Version (British and American) "make a circuit"; 2 Kings 3:9, the Revised Version (British and American) "made a circuit"); of perierchomai (aor. 2, perielthon), "to go about," "to wander up and down" (of a ship driven about; Acts 28:13, the Revised Version (British and American) "made a circuit," margin "some ancient authorities read cast loose").

The Revised Version (British and American) has "fetch" for "bring" (1 Kings 3:24), for "call for" (Acts 10:5; Acts 11:13); "fetched" for "called for" (Esther 5:10), for "took out" (Jeremiah 37:17); "fetched" for "took" (2 Chronicles 8:18).

W. L. Walker

Fetter

fet'-er:

Found only in the plural in both Old Testament and New Testament; fetters of iron (Psalms 105:18; Psalms 149:8; so probably Mark 5:4; Luke 8:29) or brass (Judges 16:21; 2 Kings 25:7) were frequently used for securing prisoners.

See CHAIN.

Figurative: of trouble (Job 36:8).

Fever

fe'-ver (qaddachath, dalleqeth; puretos, derived from a root signifying "to burn"):

A generic term, applied to all diseases characterized by high temperature of body. Several forms of febrile disease are among the commonest of all maladies in Palestine today, as they were also in the period covered by the Bible history. Of these the most prevalent is ague or intermittent malarial fever, which is common in all parts but especially in low-lying districts or places where there are pools or marshes in which mosquitoes breed, these insects being the commonest carriers of the malaria bacillus. These fevers are generally more severe in late summer and autumn, when the mosquitoes are most numerous, and when there is a liability to chill, owing to the sudden drop of temperature at sunset. During the day one uses as light clothing as possible, but immediately after sunset the air becomes chilly and damp, and the physiological resistance to the influence of the parasite is remarkably diminished. On this account travelers in Palestine at this season should be particular to avoid exposure to these evening damps, and to use mosquito curtains invariably at night.

In most tropical countries now houses are rendered mosquito-proof by close wire netting, and thereby the risk of infection is much diminished. In Palestine the marshes of the north about Banias and the Water of Merom, the Shephelah, and the Jordan valley are the most fever-stricken regions of the country. The word qaddachath is translated burning ague in Leviticus 26:16 the King James Version (the Revised Version (British and American) "fever"), and is coupled with dalleqeth, translated inflammation in Deuteronomy 28:22. Septuagint renders the former word puretos, and the latter rhigos in this passage, a collocation which is interesting as Galen uses these words together rhigopuretos in his description of a fever identical with that common in Palestine. In Le the word in Septuagint is ikteros which literally means jaundice, a disease otherwise not mentioned in the Bible.

In Palestine as in other malarious countries the condition of jaundice or yellowing of the skin frequently accompanies repeated and protracted attacks of fever which cause organic disease of the liver. On this account Hippocrates describes all fevers as due to a perverted secretion of bile. These fevers begin with severe shivering fits, hence, the name rhigos which is used by Hippocrates. This is followed by a period of burning dry heat, ending in a period of profuse perspiration. Such attacks may take place daily, a few hours of interval with normal temperature separating the end of one fit from the onset of the next.

The commonest type however is that called tertian, in which a whole day separates one fit from the next. In some of the severe fevers which are rife in the Jordan valley the temperature never falls to the normal, and while there is a short remission between the attacks with a body heat a little above the normal, there is no intermission. Rarer febrile conditions which have been met with in Palestine, such as the Malta fever, present the same characteristics and may continue for months. Cases also of genuine blackwater fever have been recorded by several authorities. It is probable that in former days these fevers were even worse than they are now, as ancient medicine knew of no certain remedy for them. At present they generally yield at once to treatment by quinine, and in my own experience I believe that the administration of this remedy in large and repeated doses is the most effectual treatment.

Other febrile diseases are rife in certain districts in Palestine, and probably existed in Bible times. Typhoid is common in some crowded towns and villages, and considering how little protected the wells are from contamination, the wonder is that it is not much more prevalent. It is probable also that typhus then, as now, was present as an occasional epidemic in the more crowded cities, but even the physicians of Greece and Rome did not differentiate these diseases. All these fevers seem also to have existed in Egypt to much the same extent as in Palestine. The Papyrus Ebers speaks of "a fever of the gods" (46) and another called "a burning of the heart" (102). Its causation is attributed to the influence of the "god of fever," and the evil sequelae of the disease as it affects the heart, stomach, eyes and other organs are described in terms which remind us of the minatory passages in Leviticus 26:1–46 and Deuteronomy 28:1–68. The conditions there mentioned, such as consuming the eyes and causing sorrow of heart or pining away of the soul, graphically describe the state frequently seen affecting those in the Shephelah villages who have suffered from frequent returns of fever, and who in consequence have developed serious local affections of the liver, spleen and other organs. Before the introduction of quinine, cases of this kind must have been much more commonly met with than they are now. It is probable that this state is that called shachepheth, or consumption, in these passages.

Another form of fever, charchur, the "extreme burning" of the King James Version or "fiery heat" of the Revised Version (British and American), is coupled with the other forms of fever in Deuteronomy 28:22. This is called in Septuagint erethismos or irritation, and may have been a feverish condition with a reddened skin, possibly erysipelas or else one of the eruptive fevers. At present outbreaks of scarlatina, measles and erysipelas are of fairly frequent occurrence and are often very severe.

In the New Testament fever is mentioned eight times. The disease which affected Simon's wife's mother is called a "great fever" (Luke 4:38), and that which nearly proved fatal to the nobleman's son in the same district was also a fever (John 4:52). Cases of the kind are common all round the Sea of Galilee at the present day.

Alexander Macalister

Field

feld.

See AGRICULTURE.

Fiery Heat

fi'-er-i, fir'-i het:

In Deuteronomy 28:22, where the King James Version has "an extreme burning."

See FEVER.

Fiery Serpent

See SERPENT.

Fig, Fig-Tree

fig'-tre (te'enah, plural te'enim, specially "figs"; paggim, "green figs" only in Song of Songs 2:13; suke, "fig-tree," sukon, "fig"):

1. Fig-Trees in the Old Testament:

The earliest Old Testament reference to the fig is to the leaves, which Adam and Eve converted into aprons (Genesis 3:7). The promised land was described (Deuteronomy 8:8) as "a land of wheat and barley, and vines and fig-trees and pomegranates," etc. The spies who visited it brought, besides the cluster of grapes, pomegranates and figs (Numbers 13:23). The Israelites complained that the wilderness was "no place of seed, or of figs, or of vines, or of pomegranates" (Numbers 20:5). When Egypt was plagued, the fig-trees were smitten (Psalms 105:33); a similar punishment was threatened to unfaithful Israel (Jeremiah 5:17; Hosea 2:12; Amos 4:9). It is only necessary to ride a few miles among the mountain villages of Palestine, with their extensive fig gardens, to realize what a long-lasting injury would be the destruction of these slow-growing trees. Years of patient labor--such as that briefly hinted at in Luke 13:7--must pass before a newly planted group of fig-trees can bear profitably. Plenitude of fruitful vines and fig-trees, specially individual ownership, thus came to be emblematical of long-continued peace and prosperity. In the days of Solomon "Judah and Israel dwelt safely, every man under his vine and under his fig-tree" (1 Kings 4:25). Compare also 2 Kings 18:31; Isaiah 36:16; Micah 4:4; Zechariah 3:10; Zechariah 3:1 /APC 1Macc 14:12. Only a triumphal faith in Yahweh could rejoice in Him "though the fig-tree shall hot flourish" (Habakkuk 3:17).

2. Natural History of the Fig-Tree:

The Ficus carica, which produces the common fig, is a tree belonging to the Natural Order. Urticaceae, the nettle family, which includes also the banyan, the India rubber fig-tree, the sycamore fig and other useful plants. Fig-trees are cultivated all over the Holy Land, especially in the mountain regions. Wild fig-trees--usually rather shrubs than trees--occur also everywhere; they are usually barren and are described by the fellahin as "male" trees; it is generally supposed that their presence is beneficial to the cultivated variety. The immature flowers harbor small insects which convey pollen to the female flowers and by their irritating presence stimulate the growth of the fruit. Artificial fertilization has been understood since ancient times, and there may be a reference to it in Amos 7:14.

Fig-trees are usually of medium height, 10 or 15 ft. for full-grown trees, yet individual specimens sometimes attain as much as 25 ft. The summer foliage is thick and surpasses other trees of its size in its cool and dense shade. In the summer owners of such trees may be seen everywhere sitting in their shadow (John 1:48). Such references as Mac 4:4; Zechariah 3:10, etc., probably are to this custom rather than to the not uncommon one of having a fig-tree overhanging a dwelling.

3. Figs:

The fruit of the fig-tree is peculiar. The floral axis, instead of expanding outward, as with most flowers, closes, as the flower develops, upon the small internal flowers, leaving finally but a small opening at the apex; the axis itself becomes succulent and fruit-like. The male flowers lie around the opening, the female flowers deeper in; fertilization is brought about by the presence of small hymenopterous insects.

There are many varieties of figs in Palestine differing in sweetness, in color and consistence; some are good and some are bad (compare Jeremiah 24:1,Jeremiah 24:8; Jeremiah 29:17). In Palestine and other warm climates the fig yields two crops annually--an earlier one, ripe about June, growing from the "old wood," i.e. from the midsummer sprouts of the previous year, and a second, more important one, ripe about August, which grows upon the "new wood," i.e. upon the spring shoots. By December, fig- trees in the mountainous regions of Palestine have shed all their leaves, and they remain bare until about the end of March, when they commence putting forth their tender leaf buds (Matthew 24:32; Mark 13:28,Mark 13:32; Luke 21:29–33), and at the same time, in the leaf axils, appear the tiny figs. They belong to the early signs of spring:

"The voice of the turtle-dove is heard in our land;

The fig-tree ripeneth her green figs" (paggim)

--Song of Songs 2:12,Song of Songs 2:13.

4. Early Figs:

These tiny 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 are the "unripe figs" (olunthos)--translated, more appropriately in the King James Version, as "untimely figs"--of Revelation 6:13. Compare also Isaiah 34:4 the King James Version-- in the Revised Version (British and American) "leaf" has been supplied instead of "fig." These immature figs are known to the fellahin as taksh, by whom they are eaten as they fall; they may even sometimes be seen exposed for sale in the markets in Jerusalem. In the case of many trees the whole of this first crop may thus abort, so that by May no figs at all are to be found on the tree, but with the best varieties of fig-trees a certain proportion of the early crop of figs remains on the tree, and this fruit reaches ripe perfection about June. Such fruit is known in Arabic as dafur, or "early figs," and in Hebrew as bikkurah, "the first-ripe" (Isaiah 28:4; Jeremiah 24:2; Hosea 9:10). They are now, as of old, esteemed for their delicate flavor (Micah 7:1, etc.).

5. The Cursing of the Barren Fig-Tree:

The miracle of our Lord (Matthew 21:18–20; Mark 11:12,Mark 11:13,Mark 11:10,Mark 11:21) which occurred in the Passover season, about April, will be understood (as far as the natural phenomena are concerned) by the account given above of the fruiting of the fig-tree, as repeatedly observed by the present writer in the neighborhood of Jerusalem. When the young leaves are newly appearing, in April, every fig- tree which is going to bear fruit at all will have some taksh ("immature figs") upon it, even though "the time of figs" (Mark 11:13 the King James Version), i.e. of ordinary edible figs-- either early or late crop--"was not yet." This taksh is not only eaten today, but it is sure evidence, even when it falls, that the tree bearing it is not barren. This acted parable must be compared with Luke 13:6,Luke 13:9; now the time of judgment was surely coming, the fate of the fruitless Jewish nation was forcibly foretold.

6. Dried Figs:

While fresh figs have always been an important article of diet in their season (Nehemiah 13:15) the dried form is even more used. They are today dried in the sun and threaded on strings (like long necklaces) for convenience of carriage. A "cake of figs" (debhelah, literally, "pressed together") is mentioned (1 Samuel 30:12); Abigail gave 200 such cakes of figs to David (1 Samuel 25:18); the people of North Israel sent, with other things, "cakes of figs" as a present to the newly-crowned David (1 Chronicles 12:40). Such masses of figs are much used today--they can be cut into slices with a knife like cheese. Such a mass was used externally for Hezekiah's "boil" (Isaiah 38:21; 2 Kings 20:7); it was a remedy familiar to early medical writers.

E. W. G. Masterman

Fight

See WAR; GAMES.

Figure

fig'-ur, fig'-yur (cemel, cemel; tupos):

The translation of cemel, or cemel, "a likeness or image"; perhaps a transposition of tselem, the usual word for likeness; it is elsewhere translated "idol" and "image" (Deuteronomy 4:16, "the similitude of any figure," the Revised Version (British and American) "in the form of any figure"); of tabhnith, "form or likeness" (Isaiah 44:13, "shapeth it (the idol) .... after the figure of a man"; compare Deuteronomy 4:16); of miqla`ath, "carving," "carved work" (1 Kings 6:29: "And he carved all the walls of the house round about with carved figures of cherubim and palm- trees and open flowers, within and without," only here and in 1 Kings 6:32; 1 Kings 7:31 where the word is translated "carving" and "graying"); in the New Testament "figure" is the translation of tupos, primarily "a mark," "print," "impression," "something made by blows," hence, "figure," "statue," tropically "form," "manner"; a person bearing the form or figure of another, having a certain resemblance, preceding another to come, model, exemplar (Acts 7:43), "the figures (images) which ye made to worship them"; Romans 5:14, "who is the figure (Revised Version, "a figure") of him that was to come," that is, the first Adam was a type of the second Adam, Christ; of antitupon, that which corresponds to a type or model (Hebrews 9:24 the King James Version, "Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself"); the meaning is simply the correspondence, or likeness (of the tabernacle to heaven), therefore the Revised Version (British and American) renders "like in pattern to the true" (1 Peter 3:21, "the like figure whereunto (even) baptism doth also now save us," i.e. baptism is the antitype of the ark "wherein .... eight souls were saved (or brought safely) through water," Revised Version "which also after a true likeness (m "in the antitype") doth now save you even baptism"); of parabole, "a placing alongside", a "comparison," "similitude," hence, image, figure, type (Hebrews 9:9, "which was a figure for the time then present," the American Standard Revised Version "which is a figure for the time present," the English Revised Version "parable" and "(now) present," namely, the entrance of the high priest into the Holy of Holies was a type of Christ's entrance into heaven; Hebrews 11:19, "from whence (from the dead) also he received him in a figure," i.e. Abraham received Isaac back from the dead as it were, in the likeness of a resurrection, he not being actually dead, the American Standard Revised Version "from whence he did also in a figure receive him back," the English Revised Version "in a parable"); metaschematizo, "to change the form or appearance," "to transfer figuratively" (1 Corinthians 4:6,"These things, brethren, I have in a figure transferred to myself and Apollos"; the Geneva version reads "I have figuratively described in my own person"). Paul is "substituting himself and Apollos for the teachers most in repute at Corinth that he might thus avoid personality." "Figure" is supplied in Ecclesiasticus 49:9, with en ombro, "He made mention of the enemies under the figure of the rain," the Revised Version (British and American) "He remembered the enemies in storm," margin "(Greek) rain."

The Revised Version (British and American) has "a figure" margin "an interpretation," for "the interpretation" (Proverbs 1:6; the word is melitsah, only here and Habakkuk 2:6, meaning properly what is involved and needs interpretation; in Habakkuk 2:6 it is translated "taunting proverb," the Revised Version, margin "riddle"); "figured stone" for "image of stone" (Leviticus 26:1); "figured stones" for "pictures" (Numbers 33:52).

W. L. Walker

File

fil:

Found only in 1 Samuel 13:21, but the text here is obscure.

The Hebrew (petsirah phim) signifies "bluntness of edge," and is so rendered in the Revised Version, margin.

See TOOLS.

Fillet

fil'-et (chuT, chashuq):

(1) Chut, from a root not used, meaning probably "to sew," therefore a string or a measuring rod or cord, and so a line, tape, thread, fillet. Jeremiah 52:21 translated "line" (the King James Version "fillet"), measuring 12 cubits long, encircling brass pillars standing 18 cubits high, part of the temple treasure plundered by the Chaldeans; and many other things "that were in the house of Yahweh, did the Chaldeans break in pieces." Translated "thread," used by Rahab, in Joshua 2:18, and "cord," "three fold .... is not quickly broken," in Ecclesiastes 4:12.

(2) Chashuq, from a root meaning "to join" and therefore something joined or attached, and so a rail or rod between pillars, i.e. a fillet. The hangings of the court of the tabernacle were supported by brass pillars set in brass sockets, "The hooks of the pillars and their fillets shall be of silver" (Exodus 27:10,Exodus 27:11). The embroidered screen for the door of the Tent was supported by five pillars socketed in brass: "And he overlaid their capitals and their fillets with gold" (Exodus 36:38). The pillars for the court and the gate of the court had fillets of silver (Exodus 38:10). The verb is used in Exodus 27:17; Exodus 38:17, "All the pillars of the court were filleted with silver."

William Edward Raffety

Filth; Filthiness; Filthy

filth, fil'-thi-nes, fil'-thi (tso'ah, Tum'ah; rhupoo):

The word once translated "filth" in the Old Testament is tso'ah, "excrement" or "dung," elsewhere translated "dung" (Isaiah 4:4, used figuratively of evil doings, sin, "the filth of the daughters of Zion"; compare Proverbs 30:12); in the New Testament we have perikatharma "cleansings" "sweepings," offscourings (1 Corinthians 4:13, "We are made as the filth of the world," the Revised Version, margin "or refuse"); rhupos, "filth," "dirt," Septuagint for tso'ah in Isaiah 4:4 (1 Peter 3:21, "the filth of the flesh").

"Filthiness" is the translation of tum'ah, "uncleanness" (ritual, Leviticus 5:3; Leviticus 7:20, etc.), used figuratively of moral impurity, translated "filthiness" (Ezra 6:21; Lamentations 1:9; Ezekiel 22:15; Ezekiel 24:11,Ezekiel 24:13; Ezekiel 36:25); niddah, "impurity" (2 Chronicles 29:5); figuratively (Ezra 9:11); the Revised Version (British and American) has "uncleanness," but "filthiness" for uncleanness at close of verse (niddah); nechosheth, "brass," figuratively (for "impurity" or "impudence") (Ezekiel 16:36); aischrotes, primarily "ugliness," tropical for unbecomingness, indecency (only Ephesians 5:4, "nor filthiness, nor foolish talking"; Alford has "obscenity," Weymouth, "shameful"); akathartes, "uncleanness" (Revelation 17:4 the King James Version), corrected text, ta akatharta, "the unclean things," so the Revised Version (British and American).

"Filthy" is the translation of 'alach, "to be turbid," to become foul or corrupt in a moral sense (Job 15:16 the King James Version; Psalms 14:3; Psalms 53:3); `iddim, plural of `iddah, from `adhadh, "to number or compute (monthly courses)"; Isaiah 64:6, "All our righteousnesses are as filthy rags," the Revised Version (British and American) "as a polluted garment"; compare Ezekiel 36:17; aischros, "ugly," tropical for unbecoming, shameful (Titus 1:11, "for filthy lucre's sake"; compare Titus 1:7); shameful discourse aischrologia (Colossians 3:8 the King James Version); rhupoo, "filthy," in a moral sense polluted (Revelation 22:11, "He that is filthy, let him be filthy still," the Revised Version (British and American) "let him be made filthy still" (corrected text), margin "yet more"; Alford, "Let the filthy (morally polluted) pollute himself still" (in the constant middle sense of passive verbs when the act depends on the man's self)).

In Apocrypha we have (Ecclesiasticus 22:1): "A slothful man is compared to a filthy (ardaloo) stone," the Revised Version (British and American) "a stone that is defiled," 22:2 "A slothful man is compared to the filth (bolbiton) of a dunghill"; 27:4 "So the filth (skubalon) of a man in his talk (the Revised Version (British and American) "of man in his reasoning") remaineth."

See UNCLEANNESS.

W. L. Walker

Fin

See FISH.

Fine

fin (adj., from Latin finire, "to finish"):

Indicates superior quality. Only in a few instances does "fine" represent a separate word: (1) Tobh, "good," qualifies gold (2 Chronicles 3:5,2 Chronicles 3:8, "fine gold"; compare Genesis 2:12, "good"); fine gold (Lamentations 4:1, the King James Version "most fine gold," the Revised Version (British and American) "most pure gold," literally, "good fine gold"), copper (Ezra 8:27, the Revised Version (British and American) "fine bright brass"); Tabh, Aramaic (Daniel 2:32, "fine gold"). (2) paz, "refined" (Song of Songs 5:11, "the most fine gold"). (3) chelebh, "fatness," "the best of any kind"; compare Genesis 45:18; Deuteronomy 32:14, etc. (Psalms 81:16, "the finest of the wheat," the Revised Version, margin Hebrew "fat of wheat"). (4) sariq, "fine combed" (Isaiah 19:9, "fine flax," the Revised Version (British and American) "combed flax").

In other places it expresses a quality of the substantive: kethem, "fine gold" (Job 31:24; Daniel 10:5, the Revised Version (British and American) "pure gold"); paz, used as a noun for refined gold (Job 28:17; Psalms 19:10; Proverbs 8:19; Isaiah 13:12; Lamentations 4:2); charuts, "fine gold" (Proverbs 3:14; compare Psalms 68:13, "yellow gold"); coleth, "flour," rendered "fine flour," rolled or crushed small (Leviticus 2:1,Leviticus 2:4,Leviticus 2:5,Leviticus 2:7, etc.); semidalis, "the finest wheaten flour" (Revelation 18:13); qemach coleth, "fine meal" (Genesis 18:6); cadhin, "linen garment" (Septuagint sindon, Proverbs 31:24 the King James Version; Isaiah 3:23); shesh, "white," "fine linen" (Genesis 41:42; Exodus 25:4, etc.); in Proverbs 31:22 the King James Version has "silk"; sheshi (Ezekiel 16:13, "fine flour"); 'eTun, "what is twisted or spun," "yarn" (Proverbs 7:16 the King James Version, "fine linen of Egypt" the Revised Version (British and American) "yarn of Egypt"); buts, "fine white cloth," "cotton or linen," "fine linen" (1 Chronicles 4:21; Ezekiel 27:16, etc.; 2 Chronicles 5:12, King James Version "white," the Revised Version (British and American) "fine"); bussos, "byssus," "linen" from buts Septuagint for which, 2 Chronicles 2:14; 2 Chronicles 3:14), deemed very fine and precious, worn only by the rich (Luke 16:19; Revelation 18:12); bussinos, "byssine" made of fine linen, Septuagint for buts (1Ch 5:27) (Revelation 18:16, "clothed in fine linen," the Revised Version (British and American) "arrayed," Revelation 19:8,Revelation 19:14); sindon, "fine linen" (Mr 5:46, "He bought fine linen," the Revised Version (British and American) "a linen cloth"; compare Mark 14:51,Mark 14:52; Matthew 27:59; Luke 23:53); it was used for wrapping the body at night, also for wrapping round dead bodies; sindon is Septuagint for cadhin (Judges 14:12,Revelation 13:13; Proverbs 31:24); chalkolibanon (Revelation 1:15; Revelation 2:18, the King James Version "fine brass").

The meaning of this word has been much discussed; chalkos is "brass" in Greek (with many compounds), and libanos is the Septuagint for lebhonah, "frankincense," which word was probably derived from the root labhan, "to burn"; this would give glowing brass, "as if they burned in a furnace"; in Daniel 10:6 it is nehosheth qalal, the King James Version "polished brass," the Revised Version (British and American) "burnished" (qalal is "to glow"). Plumptre deemed it a hybrid word composed of the Greek chalkos, "brass," and the Hebrew labhan, "white," a technical word, such as might be familiar to the Ephesians; the Revised Version (British and American) has "burnished brass"; Weymouth, "silver-bronze when it is white-hot in a furnace"; the whiteness being expressed by the second half of the Greek word. See Thayer's Lexicon (s.v.).

In Apocrypha we have "fine linen," bussinos (1 Esdras 3:6), "fine bread"; the adjective katharos, separate ( /APC Judith 10:5, the Revised Version, margin "pure bread"); "fine flour" (Ecclesiasticus 35:2; 38:11); semidalis (Bel and the Dragon verse 3; /APC 2Macc 1:8, the Revised Version (British and American) "meal offering").

W. L. Walker

Finer; Fining

fin'-er, fin'-ing (Proverbs 25:4 the King James Version).

See REFINER.

Fines

finz.

See PUNISHMENTS.

Finger (1)

fin'-ger (Hebrew and Aramaic 'etsba`; daktulos): The fingers are to the Oriental essential in conversation; their language is frequently very eloquent and expressive. They often show what the mouth does not dare to utter, especially grave insult and scorn. The scandalous person is thus described in Proverbs 6:13 as "teaching" or "making signs with his fingers." Such insulting gestures (compare e.g. the gesture of Shimei in throwing dust or stones at David, 2 Samuel 16:6) are even now not infrequent in Palestine. The same habit is alluded to in Isaiah 58:9 by the expression, "putting forth of fingers. "

The fingers were decorated with rings of precious metal, which, with other jewelry worn ostentatiously on the body, often formed the only possession of the wearer, and were therefore carefully guarded. In the same way the law of Yahweh was to be kept: "Bind them (my commandments) upon thy fingers; write them upon the tablet of thy heart" (Proverbs 7:3).

Figurative: In 1 Kings 12:10 and 2 Chronicles 10:10 Rehoboam gives the remarkable answer to his dissatisfied people, which is, at the same time, an excellent example of the use of figurative language in the Orient: "My little finger is thicker than my father's loins," a figure explained in the next verse: "Whereas my father did lade you with a heavy yoke, I will add to your yoke: my father chastised you with whips, but I will chastise you with scorpions." The Hebrew word used here for little finger is qoTen, literally, "pettiness," "unimportant thing."

The "finger of God," like the "hand of God," is synonymous with power, omnipotence, sometimes with the additional meaning of the infallible evidence of Divine authorship visible in all His works (Psalms 8:3; Luke 11:20), especially in His law (Exodus 8:19; Exodus 31:18; Deuteronomy 9:10; compare Exodus 32:15,Exodus 32:16).

The finger or digit as a linear measure is mentioned in Jeremiah 52:21 (Greek daktulos; Josephus, Ant, VIII, iii, 4). It is equal to one finger-breadth, 1/4 of a hand-breadth (palm) = 18,6 millimeters or .73 inches.

H. L. E. Luering

Finger (2)

fin'-ger ('etsba`):

The smallest of the Hebrew linear measures. It was equal to the breadth of the finger, or about 3/4 inches, four of which made a palm (Jeremiah 52:21).

See WEIGHTS AND MEASURES.

Finish

fin'-ish (kalah; teleo, with other Hebrew and Greek words): The proper sense of "finish" is to end or complete; so for "finish," "finished," in the King James Version, there is sometimes met with in the Revised Version (British and American) the change to "complete" (Luke 14:28; 2 Corinthians 8:6), "accomplish" (John 4:34; John 5:36; John 17:4), "made an end of doing" (2 Chronicles 4:11; compare 2 Chronicles 24:14), etc. In James 1:15, for "sin, when it is finished," the Revised Version (British and American) reads "sin when it is full-grown," corresponding to "conceived" of the previous clause. On the other hand, the Revised Version (British and American) has frequently "finished" for other words, as "ended" (Genesis 2:2; Deuteronomy 31:30), "accomplished" (John 19:28), "filled up," "fulfilled" (Revelation 15:1,Revelation 15:8), etc. The grandest Scriptural example of the word is the cry upon the cross, "It is finished" (Tetelestai, John 19:30).

W. L. Walker

Finisher

fin'-ish-er (teleiotes):

This word is applied to Jesus (Hebrews 12:2), and comes from teleioo, "to complete," "to make perfect"; hence, it means finisher in the sense of completing; the King James Version "the author and finisher of our faith," the Revised Version (British and American) "the author (margin "captain") and perfecter of our faith"; but "our" is supplied, and in the connection in which the passage stands--after the examples which have been adduced of the power of faith--most probably the best rendering is "the Leader (or Captain) and Perfecter of the Faith," that is of the faith which has been illustrated by those mentioned in Hebrews 11:1–40, who are as "a great cloud of witnesses" to the power of faith; but above all "looking to Jesus, our Leader" in whom it was perfected, as is shown in what follows: "who for the joy that was set before him endured the cross," etc. "In His human nature He exhibited Faith in its highest form, from first to last, and placing Himself as it were at the head of the great army of heroes of Faith, He carried Faith, the source of their strength, to its most complete perfection and to its loftiest triumph" (Westcott).

W. L. Walker