Fir; Fir-Tree – Flake

Fir; Fir-Tree

fur, (the Revised Version, margin "cypress"; berosh, 2 Samuel 6:5; 1 Kings 5:8,1 Kings 5:10, etc.; (berothem (plural only), an Aramaic form, Song of Songs 1:17):

1. Old Testament References:

This tree was one of the chief trees of Lebanon (Isaiah 60:13); one of usefulness (Isaiah 41:19;Isaiah 55:13); associated with the cedar (2 Kings 19:23; Psalms 104:17; Isaiah 14:8; Zechariah 11:2); its boughs were wide and great (Ezekiel 31:8); it was evergreen (Hosea 14:8); it could supply boards and timber for doors (1 Kings 6:15,1 Kings 6:24); beams for roofing the temple (2 Chronicles 3:5); planks for shipbuilding (Ezekiel 27:5). In 2 Samuel 6:5 we read: "David and all the house of Israel played before Yahweh with all manner of instruments made of fir-wood," etc. It is practically certain that the reading in the parallel passage in 1 Chronicles 13:8 is more correct: "David and all Israel played before God with all their might, even with songs," etc. This view is supported by the Septuagint translation (en pase dunamei). There is therefore no necessity to suppose that berosh was a wood used for musical instruments.

2. The Identity of "Berosh":

The identity of berosh is uncertain. It was a name applied either to several of the Coniferae in common or to one or more outstanding species. If the latter is the case we can only seek for the most suited to Old Testament requirements. The Aleppo pine, Pinus Halepensis, is a fine tree which flourishes in the Lebanon, but its wood is not of special excellence and durability. A better tree (or couple of trees) is the sherbin of the Syrians; this name includes two distinct varieties in the suborder Cypressineae, the fine tall juniper, Juniperis excelsa and the cypress, Cypressus sempervirens. They both still occur in considerable numbers in the Lebanon and Anti-Lebanon; they are magnificent trees and produce excellent wood--resinous, fragrant, durable. If these trees were not classed locally, as now, under one name, then the cypress is of the two more probably the berosh. The coffins of Egyptian mummies were made of cypress; a compact variety of this cypress is cultivated all over the Turkish empire by the Moslems as an ornament in cemeteries. From early times the cypress has been connected with mourning.

In the Apocrypha there are two definite references to the cypress (kuparissos). In /APC Sirach 24:13, Wisdom says:

"I was exalted like a cedar in Libanus,

And as a cypress tree on the mountains of Hermon."

And in Sirach 50:10 the high priest Simon is said to be

"As an olive tree budding forth fruits,

And as a cypress growing high among the clouds."

These passages, especially the former, certainly favor the idea that berosh was the cypress; the name may, however, have included allied trees.

E. W. G. Masterman

Fire

fir ('esh; pur):

These are the common words for fire, occurring very frequently. 'Ur, "light" (Isaiah 24:15 the King James Version; compare the Revised Version (British and American); Isaiah 31:9, and see FIRES), nur (Aramaic) (Daniel 3:22 ff) are found a few times, also 'eshshah (Jeremiah 6:29), and be`erah (Exodus 22:6), once each. Acts 28:2,Acts 28:3 has pura, "pyre," and Mark 14:54; Luke 22:56, phos, "light," the Revised Version (British and American) "in the light (of the fire)." "To set on fire," yatsath (2 Samuel 14:31), lahat (Deuteronomy 32:22, etc.), phlogizo (James 3:6).

Fire was regarded by primitive peoples as supernatural in origin and specially Divine. Molech, the fire-god, and other deities were worshipped by certain Canaanitish and other tribes with human sacrifices (Deuteronomy 12:31; 2 Kings 17:31; Psalms 106:37), and, although this was specially forbidden to the Israelites (Leviticus 18:21; Deuteronomy 12:31; Deuteronomy 18:10), they too often lapsed into the practice (2 Kings 16:3; 2 Kings 21:6; Jeremiah 7:31; Ezekiel 20:26,Ezekiel 20:31).

See MOLECH; IDOLATRY.

1. Literal Usage:

Fire in the Old Testament is specially associated with the Divine presence, e.g. in the making of the Covenant with Abraham (Genesis 15:17), in the burning bush. (Exodus 3:2–4), in the pillar of fire (Exodus 13:21), on Sinai (Exodus 19:18), in the flame on the altar (Judges 13:20). Yahweh was "the God that answereth by fire" (1 Kings 18:24,1 Kings 18:38). In the Law, therefore, sacrifices and offerings (including incense) were to be made by fire (Exodus 12:8,Exodus 12:9,Exodus 12:10; Leviticus 1:1–17). Fire from Yahweh signified the acceptance of certain special and separate sacrifices (Judges 6:21; 1 Kings 18:38; 1 Chronicles 21:26). In Leviticus 9:24 the sacrificial fire "came forth from before Yahweh." The altar-fire was to be kept continually burning (Leviticus 6:12,Leviticus 6:13); offering by "strange fire" (other than the sacred altar-fire) was punished by "fire from before Yahweh" (Leviticus 10:1,Leviticus 10:2). Fire came from heaven also at the consecration of Solomon's Temple (2 Chronicles 7:1).

According to /APC 2Macc 1:19-22, at the time of the Captivity priests hid the sacred fire in a well, and Nehemiah found it again, in a miraculous way, for the second Temple. Later, Maccabeus is said to have restored the fire by "striking stones and taking fire out of them" (10:3).

Fire was a frequent instrument of the Divine primitive wrath (Genesis 19:24; Exodus 9:23 (lightning); Numbers 11:1; Numbers 16:35, etc.; Psalms 104:4, the American Standard Revised Version "Who maketh .... flames of fire his ministers"). Fire shall yet dissolve the world (2 Peter 3:12). It was frequently used by the Israelites as a means of destruction of idolatrous objects and the cities of their enemies (Deuteronomy 7:5,Deuteronomy 7:25; Deuteronomy 12:3; Deuteronomy 13:16; Joshua 6:24; Jgs, frequently); sometimes also of punishment (Leviticus 20:14; Leviticus 21:9; Joshua 7:25; /APC 2Macc 7:5).

The domestic use of fire was, as among other peoples, for heating, cooking, lighting, etc., but according to the Law no fire could be kindled on the Sabbath day (Exodus 35:3). It was employed also for melting (Exodus 32:24), and refining (Numbers 31:23; Numbers 3:2,Numbers 3:3, etc.). For the sacrificial fire wood was used as fuel (Genesis 22:3,Genesis 22:1; Leviticus 6:12); for ordinary purposes, also charcoal (Proverbs 25:22; Isaiah 6:6, the Revised Version, margin "or hot stone"; Habakkuk 3:5, the Revised Version (British and American) "fiery bolts," margin "or burning coals"; John 21:9, "a fire of coals" the Revised Version, margin "Gr, a fire of charcoal"; Romans 12:20); branches (Numbers 15:32; 1 Kings 17:12); thorns (Psalms 58:9; Psalms 118:12; Ecclesiastes 7:6; Isaiah 33:12); grass and other herbage (Matthew 6:30; Luke 12:28).

2. Figurative Use:

Fire was an emblem

(1) of Yahweh in His glory (Daniel 7:9);

(2) in His holiness (Isaiah 6:4);

(3) in His jealousy for His sole worship (Deuteronomy 4:24; Hebrews 12:29; Psalms 79:5; perhaps also Isaiah 33:14);

(4) of His protection of His people (2 Kings 6:17; Zechariah 2:5);

(5) of His righteous judgment and purification (Zechariah 13:9; Malachi 3:2,Malachi 3:3; 1 Corinthians 3:13,1 Corinthians 3:15);

(6) of His wrath against sin and punishment of the wicked (Deuteronomy 9:3; Psalms 18:8; Psalms 89:46; Isaiah 5:24; Isaiah 30:33, "a Topheth is prepared of old"; Matthew 3:10–12; Matthew 5:22, the Revised Version (British and American) "the hell of fire," margin "Greek, Gehenna of fire"; see Isaiah 30:33; Jeremiah 7:31; Matthew 13:40,Matthew 13:42; Matthew 25:41, "eternal fire"; Mark 9:45–49; see Isaiah 66:24; 2 Thessalonians 1:7; Hebrews 10:27; Jude 1:7);

(7) of the word of God in its power (Jeremiah 5:14; Jeremiah 23:29);

(8) of Divine truth (Psalms 39:3; Jeremiah 20:9; Luke 12:49);

(9) of that which guides men (Isaiah 50:10,Isaiah 50:11);

(10) of the Holy Spirit (Acts 2:3);

(11) of the glorified Christ (Revelation 1:14);

(12) of kindness in its melting power (Romans 12:20);

(13) of trial and suffering (Psalms 66:12; Isaiah 43:2; 1 Peter 1:7; 1 Peter 4:12);

(14) of evil (Proverbs 6:27; Proverbs 16:27; Isaiah 9:18; Isaiah 65:5); lust or desire (Hosea 7:6; /APC Sirach 23:16; 1 Corinthians 7:9); greed (Proverbs 30:16);

(15) of the tongue in its evil aspects (James 3:5,James 3:6);

(16) of heaven in its purity and glory (Revelation 15:2; see also Revelation 21:22,Revelation 21:23).

W. L. Walker

Fire Baptism

See BAPTISM OF FIRE; MOLECH.

Fire, Lake Of

See LAKE OF FIRE.

Fire, Strange

See FIRE.

Fire, Unquenchable

See UNQUENCHABLE FIRE.

Firebrand

fir'-brand ('udh, used for a burning stick taken out of the fire):

In Judges 15:4,Revelation 14:5 describing the "brands" (margin "torches") which Samson tied to the foxes' tails, the word is lappidh ("lamp"; see Judges 7:16,Revelation 7:3 the Revised Version (British and American), "torches"). Other words are ziqqim, "sparks," "flames" (fiery darts; Proverbs 26:18), and ziqoth (Isaiah 50:11); 'udh is used figuratively of angry men (Isaiah 7:4), and of those mercifully rescued from destruction (Amos 4:11; Zechariah 3:2; the Revised Version (British and American) "brand"). the Revised Version (British and American) gives "firebrand" as translation of moqedh (the King James Version "hearth") in Psalms 102:3, "My bones are burned as a firebrand" (margin "as a hearth").

See BRAND.

W. L. Walker

Firepan

fir'-pan (machtah, "firepan," "censer," "snuffdish," from chathah, "to snatch up"):

A vessel for carrying coals. Brazen firepans were part of the furnishings of the altar of burnt offerings (Exodus 27:3; Exodus 38:3, and in Numbers 4:14, where the King James Version wrongly reads "censers," the context indicating a vessel belonging to the brazen altar).

The same word is translated "snuffdishes" in Exodus 25:38; Exodus 37:23; Numbers 4:9, where it refers to golden firepans which belonged to the golden candlestick or lamp stand, and were used to receive the burnt ends of the wicks. In 1 Kings 7:50 and 2 Chronicles 4:22, although the King James Version reads "censers," the context points to the firepans belonging to the candlestick; as also in 2 Kings 25:15 and Jeremiah 52:19, translated "firepans" in the King James Version and the Revised Version (British and American). A similar firepan designated by the same Hebrew word but translated "censer" was used to carry the burning coals upon which the incense was thrown and burned (Leviticus 10:1; Leviticus 16:12; Numbers 16:6,Numbers 16:17 ff).

See CENSER.

The firepan or censer of the Hebrews was doubtless similar to the censer of the Egyptians, pictures of which have been found. It consisted of a pan or pot for the coals, which was held by a straight or slightly curved long handle. The style of censer used in recent centuries, swung by three chains, came into use about the 12th century AD.

George Rice Hovey

Fires

firz:

In Isaiah 24:15 the King James Version translates 'urim ("lights," especially Urim in the phrase "Urim and Thummim") "fires." The Revised Version (British and American), understanding the word to mean the region of light, translates "east," which satisfies the context far better, and is adopted by many modern scholars. In Ezekiel 39:9,Ezekiel 39:10 the Revised Version (British and American) has "fires"; in 39:9 "make fires" is a translation of a verb of different root; in Ezekiel 39:10 "fires" translates the common singular noun for fire.

Firkin

fur'-kin (metretes):

The liquid measure used in John 2:6 to indicate the capacity of the water-pots mentioned in the narrative of the miracle of turning the water into wine. It is regarded as equivalent to the Hebrew bath, and thus contained about nine gallons.

See WEIGHTS AND MEASURES.

Firmament

fur'-ma-ment.

See ASTRONOMY. III, 3.

First

furst ('echadh, ri'shon; proton, to proton, protos):

Of these words, which are those most frequently used for "first," ri'shon is from rosh, "the head, and is used for the highest, chief, etc.; also of time, the beginning, e.g. Genesis 8:13, in the first month"; in Isaiah 44:6; Isaiah 48:12, it is used of Yahweh as Eternal and solely Supreme--the First and the Last (compare Isaiah 41:4). Special usages are in connection with "firstborn," "first- fruit," etc.; proton is used of that which is first in order; but also of that which is first or chief in importance, etc. (Matthew 6:33; James 3:17). In 1 Timothy 1:15, Paul says Jesus came "to save sinners; of whom I am chief," literally, "first"; the same word is used by Jesus of the "first" of the commandments (Mark 12:29); where we read in 1 Corinthians 15:3, "I delivered unto you first of all," it is en protois ("in the foremost place"); "The first and the last" is applied to Christ as Eternal and Supreme (Revelation 1:17; Revelation 2:8; Revelation 22:13); protos is "the first day" (Matthew 26:17; Mark 16:9); in Matthew 28:1; Mark 16:2; Luke 24:1; John 20:1,John 20:19; Acts 20:7, it is mia ("one").

W. L. Walker

First-Begotten

furst-be-got'-'-n (prototokos):

This Greek word is translated in two passages in the King James Version by "first-begotten" (Hebrews 1:6; Revelation 1:5), but in all other places in the King James Version, and always in the Revised Version (British and American), by "firstborn." It is used in its natural literal sense of Jesus Christ as Mary's firstborn (Luke 2:7; Matthew 1:25 the King James Version); it also bears the literal sense of Jesus Christ as Mary's firstborn (Luke 2:7; Matthew 1:25 the King James Version); it also bears the literal sense of the firstborn of the firstborn of men and animals (Hebrews 11:28). It is not used in the New Testament or Septuagint of an only child, which is expressed by monogenes (see below).

Metaphorically, it is used of Jesus Christ to express at once His relation to man and the universe and His difference from them, as both He and they are related to God. The laws and customs of all nations show that to be "firstborn" means, not only priority in time, but a certain superiority in privilege and authority. Israel is Yahweh's firstborn among the nations (Exodus 4:22; compare Jeremiah 31:9). The Messianic King is God's firstborn Septuagint prototokos), "the highest of the kings of the earth" (Psalms 89:27). Philo applies the word to the Logos as the archetypal and governing idea of creation. Similarly Christ, as "the firstborn of all creation" (Colossians 1:15), is not only prior to it in time, but above it in power and authority. "All things have been created through him, and unto him" (Colossians 1:16).

He is "sovereign Lord over all creation by virtue of primo-geniture" (Lightfoot). It denotes His status and character and not His origin; the context does not admit the idea that He is a part of the created universe. So in His incarnation He is brought into the world as "firstborn," and God summons all His angels to worship Him (Hebrews 1:6). In His resurrection He is "firstborn from the dead" (Colossians 1:18) or "of the dead" (Revelation 1:5), the origin and prince of life. And finally He is "firstborn among many brethren" in the consummation of God's purpose of grace, when all the elect are gathered home. Not only is He their Lord, but also their pattern, God's ideal Son and men are "foreordained to be conformed to (his) image" (Romans 8:29). Therefore the saints themselves, as growing in His likeness, and as possessing all the privileges of eldest sons, including the kingdom and the priesthood, may be called the "church of the firstborn who are enrolled in heaven" (Hebrews 12:23).

See also BEGOTTEN, and Lightfoot on Colossians 1:15.

T. Rees

First-Fruits

furst'-froots (re'shith, bikkurim; aparche. Septuagint translates re'shith by aparche, but for bikkurim it uses the word protogennemata; compare Philo 22 33):

In acknowledgment of the fact that the land and all its products were the gift of Yahweh to Israel, and in thankfulness for His bounty, all the first-fruits were offered to Him. These were offered in their natural state (e.g. cereals, tree fruits, grapes), or after preparation (e.g. musk, oil, flour, dough), after which the Israelite was at liberty to use the rest (Exodus 23:19; Numbers 15:20; Numbers 18:12; Deuteronomy 26:2; Nehemiah 10:35,Nehemiah 10:37). No absolute distinction can be made between re'shith and bikkurim, but re'shith seems generally to mean what is prepared by human labor, and bikkurim the direct product of Nature. The phrase "the first of the first-fruits" (Exodus 23:19; Exodus 34:26; Ezekiel 44:30), Hebrew re'shith bikkure, Greek aparchai ton protogennematon, is not quite clear. It may mean the first-ripe or the choicest of the first-fruits.

The re'shith offerings were individual, except that a re'shith of dough was to be offered as a heave offering (Numbers 15:17–21). The priest waved a re'shith of corn before the Lord on the morrow after the Sabbath in the week of unleavened bread (Leviticus 23:9–11). These offerings all fell to the priest (Numbers 18:12). Bikkurim refers specially to things sown (Exodus 23:16; Leviticus 2:14). At the Feast of Weeks, seven weeks after the offering of the sheaf, bikkurim of corn in the ear, parched with fire and bruised, were brought to the House of the Lord as a meal offering (Exodus 34:22–26; Leviticus 2:14–16). The bikkurim also fell to the priest, except a portion which was burned as a memorial (Leviticus 2:8–10,Leviticus 2:16).

The beautiful ceremony of the offering of the re'shith in the House of God is described in Deuteronomy 26:1–11, and is enlarged upon in the Talmud (Bikkurim 3 2). According to the Talmud (Terumoth 4 3) a sixtieth part of the first-fruits in a prepared form was the minimum that could be offered; the more generous brought a fortieth part, and even a thirtieth. The fruits of newly planted trees were not to be gathered during the first three years; the fruits of the fourth year were consecrated to Yahweh, and from the fifth year the fruits belonged to the owner of the trees (Leviticus 19:23–25). According to Mishna, `Orlah i.10, even the shells of nuts and pomegranates could not be used during the first three years as coloring matter or for the lighting of fires. It is held by some scholars that the institution of the tithe (see TITHE) is a later development from the first-fruits.

Figurative: In the Old Testament, in Jeremiah 2:3, Israel is called "the re'shith of his increase." In the New Testament aparche is applied figuratively to the first convert or converts in a particular place (Romans 16:5; 1 Corinthians 16:15); to the Christians of that age (James 1:18; 2 Thessalonians 2:13, WHm), and to the 144,000 in heaven (Revelation 14:4); to Christ, as the first who rose from the dead (1 Corinthians 15:20,1 Corinthians 15:23); also to the blessings which we receive now through the Spirit, the earnest of greater blessings to come (Romans 8:23).

Paul Levertoff

Firstborn; Firstling

furst'-born, furst'-ling (bekhor; prototokos):

The Hebrew word denotes the firstborn of human beings as well as of animals (Exodus 11:5), while a word from the same root denotes first-fruits (Exodus 23:16). All the data point to the conclusion that among the ancestors of the Hebrews the sacrifice of the firstborn was practiced, just as the firstlings of the flocks and the first-fruits of the produce of the earth were devoted to the deity. The narrative of the Moabite war records the sacrifice of the heir to the throne by Mesha, to Chemosh, the national god (2 Kings 3:27). The barbarous custom must have become extinct at an early period in the religion of Israel (Genesis 22:12). It was probably due to the influence of surrounding nations that the cruel practice was revived toward the close of the monarchical period (2 Kings 16:3; 2 Kings 17:17; 2 Kings 21:6; Jeremiah 7:31; Ezekiel 16:20; Ezekiel 23:37; Micah 6:7). Jeremiah denies that the offering of human beings could have been an instruction from Yahweh (7:31; 19:5).

The prophetic conception of God had rendered such a doctrine inconceivable. Clear evidence of the spiritualization and humanizati0n of religion among the Israelites is furnished in the replacement, at an early stage, of the actual sacrifice of the firstborn by their dedication to the service of Yahweh. At a later stage the Levites were substituted for the firstborn. Just as the firstlings of unclean animals were redeemed with money (Exodus 13:13; Exodus 34:20), for the dedication of the firstborn was substituted the consecration of the Levites to the service of the sanctuary (Numbers 3:11–13,Numbers 3:15). On the 30th day after birth the firstborn was brought to the priest by the father, who paid five shekels for the child's redemption from service in the temple (compare Luke 2:27; Mishna Bekhoroth viii.8). For that service the Levites were accepted in place of the redeemed firstborn (Numbers 3:45). See note. According to Exodus 22:29–31 the firstborn were to be given to Yahweh. (The firstborn of clean animals, if free from spot or blemish, were to be sacrificed after eight days, Numbers 18:16 ff.) This allusion to the sacrifice of the firstborn as part of the religion of Yahweh has been variously explained. Some scholars suspect the text, but in all probability the verse means no more than similar references to the fact that the firstborn belonged to Yahweh (Exodus 13:2; Exodus 34:19). The modifying clause, with regard to the redemption of the firstborn, has been omitted. The firstborn possessed definite privileges which were denied to other members of the family. The Law forbade the disinheriting of the firstborn (Deuteronomy 21:15–17). Such legislation, in polygamous times, was necessary to prevent a favorite wife from exercising undue influence over her husband in distributing his property, as in the case of Jacob (Genesis 25:23). The oldest son's share was twice as large as that of any other son. When Elisha prayed for a double portion of Elijah's spirit, he simply wished to be considered the firstborn, i.e. the successor, of the dying prophet. Israel was Yahweh's firstborn (Exodus 4:22 privileges. She occupied a unique position in virtue of the special relationship between Yahweh and the nation. In three passages (Romans 8:29; Colossians 1:15; Hebrews 1:6), Jesus Christ is the firstborn--among many brethren (Romans 8:29); of every creature (Colossians 1:16). This application of the term to Jesus Christ may be traced back to Psalms 89:27 where the Davidic ruler, or perhaps the nation, is alluded to as the firstborn of Yahweh.

See CHILD; CIRCUMCISION; FIRST-BEGOTTEN; PLAGUES OF EGYPT.

NOTE--The custom of redeeming the firstborn son is preserved among the Jews to this day. After thirty days the father invites the "Kohen," i.e. a supposed descendant of Aaron, to the house. The child is brought and shown to the "Kohen," and the father declares the mother of the child to be an Israelite. If she is a "Kohen," redemption is not necessary. The "Kohen" asks the father which he prefers, his child or the five shekels; the father answers that he prefers his son, and pays to the "Kohen" a sum equivalent to five shekels. After receiving the redemption-money, the "Kohen" puts his hands on the child's head and pronounces the Aaronite blessing (Numbers 6:22–27).

T. Lewis

Firstling

See FIRSTBORN.

Fish

(dagh, daghah, da'gh; ichthus, ichthudion, opsarion):

1. Natural History:

Fishes abound in the inland waters of Palestine as well as the Mediterranean. They are often mentioned or indirectly referred to both in the Old Testament and in the New Testament, but it is remarkable that no particular kind is distinguished by name. In Leviticus 11:9–12 and Deuteronomy 14:9 f, "whatsoever hath fins and scales in the waters" is declared clean, while all that "have not fins and scales" are forbidden. This excluded not only reptiles and amphibians, but also, among fishes, siluroids and eels, sharks, rays and lampreys. For our knowledge of the inland fishes of Palestine we are mainly indebted to Tristram, NHB and Fauna and Flora of Palestine; Lortet, Poissons et reptiles du Lac de Tiberiade; and Russegger, Reisen in Europa, Asien, Afrika, 1835- 1841. The most remarkable feature of the fish fauna of the Jordan valley is its relationship to that of the Nile and of East Central Africa. Two Nile fishes, Chromis nilotica Hasselquist, and Clarias macracanthus Gunth., are found in the Jordan valley, and a number of other species found only in the Jordan valley belong to genera (Chromis and Hemichromis) which are otherwise exclusively African. This seems to indicate that at some time, probably in the early Tertiary, there was some connection between the Palestinian and African river systems. No fish can live in the Dead Sea, and many perish through being carried down by the swift currents of the Jordan and other streams. There are, however, several kinds of small fish which live in salt springs on the borders of the Dead Sea, springs which are as salt as the Dead Sea but which, according to Lortet, lack the magnesium chloride which is a constituent of the Dead Sea water and is fatal to the fish. Capoeta damascina Cuv. and Val., one of the commonest fishes of Syria and Palestine, has been taken by the writer in large numbers in the Arnon and other streams flowing into

the Dead Sea. This is surprising in view of the fact that the Dead Sea seems to form an effective barrier between the fishes of the different streams flowing into it. The indiscriminate mention of fishes without reference to the different kinds is well illustrated by the numerous passages in which "the fishes of the sea, the birds of the heavens, and the beasts of the field," or some equivalent expression, is used to denote all living creatures, e.g. Genesis 1:26; Genesis 9:2; Numbers 11:22; Deuteronomy 4:18; 1 Kings 4:33; Job 12:8; Psalms 8:8; Ezekiel 38:20; Hosea 4:3; Zechariah 1:3; 1 Corinthians 15:39.

2. Jonah's Fish:

An unusually large shark might fulfill the conditions of Jonah's fish (dagh, daghah; but Matthew 12:40, ketos, "whale" or "sea monster"). The whale that is found in the Mediterranean (Balaena australis) has a narrow throat and could not swallow a man. No natural explanation is possible of Jonah's remaining alive and conscious for three days in the creature's belly. Those who consider the book historical must regard the whole event as miraculous. For those who consider it to be a story with a purpose, no explanation is required.

3. Fishing:

The present inhabitants of Moab and Edom make no use of the fish that swarm in the Arnon, the Hisa and other streams, but fishing is an important industry in Galilee and Western Palestine. Now, as formerly, spear hooks and nets are employed. The fish-spear (Job 41:7) is little used. Most of the Old Testament references to nets have to do with the taking of birds and beasts and not of fishes, and, while in Habakkuk 1:15 cherem is rendered "net" and mikhmereth "drag," it is hot clear that these and the other words rendered "net" refer to particular kinds of nets. In the New Testament, however, sagene (Matthew 13:47), is clearly the dragnet, and amphiblestron (Matthew 4:18), is clearly the casting net. The word most often used is diktuon. Though this word is from dikein, "to throw," or "to cast," the context in several places (e.g. Luke 5:4; John 21:11) suggests that a dragnet is meant. The dragnet may be several hundred feet long. The upper edge is buoyed and the lower edge is weighted. It is let down from a boat in a line parallel to the shore and is then pulled in by ropes attached to the two ends, several men and boys usually pulling at each end. The use of the casting net requires much skill. It forms a circle of from 10 to 20 feet in diameter with numerous small leaden weights at the circumference. It is lifted by the center and carefully gathered over the right arm. When well thrown it goes to some distance, at the same time spreading out into a wide circle. A cord may be attached to the center, but this is not always the case. When lifted again by the center, the leads come together, dragging over the bottom, and sometimes a large number of fish may be enclosed. The novice has only to try, to realize the dexterity of the practiced fishermen.

Figurative: The fact that so many of our Lord's disciples were fishermen lends a profound interest to their profession. Christ tells Simon and Andrew (Matthew 4:19; Mark 1:17) that He will make them fishers of men. The Kingdom of Heaven (Matthew 13:47) is likened unto a net that was cast into the sea, and gathered of every kind; which, when it was filled, they drew up on the beach; and they sat down and gathered the good into vessels, but the bad they cast away. Tristram (NHB) says that he has seen the fishermen go through their net and throw out into the sea those that were too small for the market or were considered unclean. In Jeremiah 16:16, we read: "Behold, I will send for many fishers, saith Yahweh, and they shall fish them up; and afterward I will send for many hunters, and they shall hunt them from every mountain, and from every hill, and out of the clefts of the rocks." In the vision of Ezekiel (Ezekiel 47:9 f), the multitude of fish and the nets spread from En-gedi to En-eglaim are marks of the marvelous change wrought in the Dead Sea by the stream issuing from the temple. The same sign, i.e. of the spreading of nets (Ezekiel 26:5,Ezekiel 26:14), marks the desolation of Tyre. It is a piece of broiled fish that the risen Lord eats with the Eleven in Jerusalem (Luke 24:42), and by the Sea of Galilee (John 21:13) He gives the disciples bread and fish.

Alfred Ely Day

Fish Gate

See JERUSALEM.

Fisher's Coat

kot: This expression is found in John 21:7 where the Revised Version (British and American) and the American Standard Revised Version have "coat." John here, after representing Peter as "naked" (gumnos), pictures him as girding on his "coat" (ependutes), literally, "upper garment," and not at all specifically a "fisher's coat."

See DRESS.

Fisher; Fisherman

fish'-er fish'-er-man (dayyagh, dawwagh; halieus; Westcott and Hort, The New Testament in Greek haleeus):

Although but few references to fishermen are made in the Bible, these men and their calling are brought into prominence by Jesus' call to certain Galilee fishermen to become His disciples (Matthew 4:18,Matthew 4:19; Mark 1:16,Mark 1:17). Fishermen, then as now, formed a distinct class. The strenuousness of the work (Luke 5:2) ruled out the weak and indolent. They were crude in manner, rough in speech and in their treatment of others (Luke 9:49,Luke 9:54; John 18:10). James and John before they became tempered by Jesus' influence were nicknamed the "sons of thunder" (Mark 3:17). The fishermen's exposure to all kinds of weather made them hardy and fearless. They were accustomed to bear with patience many trying circumstances. They often toiled for hours without success, and yet were always ready to try once more (Luke 5:5; John 21:3). Such men, when impelled by the same spirit as filled their Master, became indeed "fishers of men" (Matthew 4:19; Mark 1:17).

One of the striking instances of the fulfillment of prophecy is the use by the Syrian fishermen today of the site of ancient Tyre as a place for the spreading of their nets (Ezekiel 26:5,Ezekiel 26:14).

Figurative: Fish were largely used as food (Habakkuk 1:16), hence, the lamentation of the fishermen, who provided for all, typified general desolation (Isaiah 19:8). On the other hand, abundance of fish and many fishermen indicated general abundance (Ezekiel 47:10). Our modern expression, "treated like a dog," had its counterpart in the language of the Old Testament writers, when they portrayed the punished people of Judah as being treated like fish. Yahweh would send many fishers to fish them up and put sticks or hooks through their cheeks as a fisherman strings his fish (Jeremiah 16:16; Job 41:2). Such treatment of the people of Judah is depicted on some of the Assyrian monuments.

James A. Patch

Fishhook

fish'-hook (cir dughah, chakkah):

The word "fishhooks" occurs but twice in the American Standard Revised Version (Job 41:1; Amos 4:2). In other passages the word hook or "angle" is applied to this instrument for fishing (Isaiah 19:8; Job 41:2). The ancient Egyptian noblemen used to amuse themselves by fishing from their private fishpools with hook and line. The Egyptian monuments show that the hook was quite commonly used for catching fish. The hook is still used in Bible lands, although not as commonly as nets. It is called a cinnarat, probably from the same root as tsinnah, the plural of which is translated hooks in Amos 4:2. In Matthew 17:27, agkistron (literally, "fishhook"), is rendered "hook."

James A. Patch

Fishing

fish'-ing (halieuo): Several methods of securing fish are resorted to at the present day along the seashores of Palestine. Two of these, dynamiting and poisoning with the juice of cyclamen bulbs or other poisonous plants, can be passed over as havi ng no bearing on ancient methods.

(1) With Hooks:

Some fishing is done with hooks and lines, either on poles when fishing from shore, or on trawls in deep-sea fishing. The fishhooks now used are of European origin, but bronze fishhooks of a very early date have been discovered. That fishing with hooks was known in Jesus' time is indicated by the Master's command to Peter (Matthew 17:27).

See FISHHOOK.

(2) With Spears:

Job 41:7 probably refers to an instrument much like the barbed spear still used along the Syrian coast. It is used at night by torchlight.

(3) With Nets:

In the most familiar Bible stories of fisherman life a net was used. Today most of the fishing is done in the same way. These nets are homemade. Frequently one sees the fishermen or members of their families making nets or repairing old ones during the stormy days when fishing is impossible.

Nets are used in three ways:

(a) A circular net, with small meshes and leaded around the edge, is cast from the shore into the shallow water in such a manner that the leaded edge forms the base of a cone, the apex being formed by the fisherman holding the center of the net in his hand. The cone thus formed encloses such fish as cannot escape the quick throw of the fisher.

(b) A long net or seine of one or two fathoms depth, leaded on one edge and provided with floats on the other, is payed out from boats in such a way as to surround a school of fish. Long ropes fastened to the two ends are carried ashore many yards apart, and from five to ten men on each rope gradually draw in the net. The fish are then landed from the shallow water with small nets or by hand. This method is commonly practiced on the shore of the Sea of Galilee.

(c) In deeper waters a net similar to that described above, but four or five fathoms deep, is cast from boats and the ends slowly brought together so as to form a circle. Men then dive down and bring one portion of the weighted edge over under the rest, so as to form a bottom. The compass of the net is then narrowed, and the fish are emptied from the net into the boat. Sometimes the net with the fish enclosed is towed into shallow water before drawing. The above method is probably the one the disciples used (Matthew 4:18; Mark 1:16; Luke 5:2–10; John 21:3–11). Portions of nets with leads and floats, of early Egyptian origin, may be seen in the British Museum.

See NET.

The fishermen today usually work with their garments girdled up about their waists. Frequently they wear only a loose outer garment which is wet much of the time. This garment can be quickly removed by pulling it over the head, When occasion requires the fisherman to jump into the sea. If methods have not changed, Peter had probably just climbed back into the boat after adjusting the net for drawing when he learned that it was Jesus who stood on the shore. He was literally naked and pulled on his coat before he went ashore (John 21:7).

James A. Patch

Fishpools

fish'-pools:

This is a mistranslation. The Hebrew berekhoth (Song of Songs 7:4) simply means "pools" (Revised Version); "fish" is quite unwarrantably introduced in the King James Version. In Isaiah 19:10, again, instead of "all that make sluices and ponds for fish" (the King James Version), we should certainly read, with the Revised Version (British and American), "All they that work for hire shall be grieved in soul."

Fit, Fitly

fit'-li:

The word "fit" (adjective and verb) occurs a few times, representing nearly as many Hebrew and Greek words. the Revised Version (British and American) frequently alters, as in Leviticus 16:21 (`itti, "timely," "opportune," "ready"), where for "fit" it reads "in readiness," margin "appointed." In 1 Chronicles 7:11 the Revised Version (British and American) has "that were able"; in Isaiah 44:13, "shapeth"; in Proverbs 24:27, "ready," etc. "Fitly" in Proverbs 25:11 is in the Revised Version, margin "in due season"; in Song of Songs 5:12, "fitly set" is in the Revised Version, margin "sitting by full streams." In the New Testament "fit" is the translation of euthetos, "well placed" (Luke 9:62; Luke 14:35), of kathekon, "suitable" (Acts 22:22), and of katartizo, "to make quite ready" (Romans 9:22, "vessels of wrath fitted unto destruction").

W. L. Walker

Fitches

fich'-iz (the English word "fitch" is the same as "vetch"):

(1) qetsach (Isaiah 28:25,Isaiah 28:27; the Revised Version, margin has "black cummin" (Nigella sativa)). This is the "nutmeg flower," an annual herb (Natural Order, Ranunculaceae), the black seeds of which are sprinkled over some kinds of bread in Palestin. They were used as a condiment by the ancient Greeks and Romans. These seeds have a warm aromatic flavor and are carminative in their properties, assisting digestion. They, like all such plants which readily yield their seed, are still beaten out with rods. The contrast between the stouter staff for the "fitches" and the lighter rod for the cummin is all the more noticeable when the great similarity of the two seeds is noticed.

(2) kuccemim (pl.) (Ezekiel 4:9) the Revised Version (British and American) "spelt" (which see).

E. W. G. Masterman

Five

fiv (chamesh; pente).

See NUMBER.

Flag

Two Hebrew words:

(1) cuph (Exodus 2:3,Exodus 2:1, "flags"; Isaiah 19:6, "flags"; Jonah 2:5, "weeds"). This is apparently a general name which includes both the fresh-water weeds growing along a river bank and "seaweeds." The Red Sea was known as Yam cuph.

(2) 'achu (Genesis 41:2,Genesis 41:18, the King James Version "meadow," the Revised Version (British and American) "reed-grass"; Job 8:11, "Can the rush grow up without mire? Can the flag (margin "reed-grass") grow without water?"). Some such general term as "sedges" or "fens" would better meet the requirements.

Flagon

flag'-un:

The translation of 'ashishah, in the King James Version in 2 Samuel 6:19; 1 Chronicles 16:3; Song of Songs 2:5; Hosea 3:1. In all, these passages the Revised Version (British and American) reads "cake of raisins" or "raisins." It was probably a pressed raisin cake. the King James Version and the Revised Version (British and American) read "flagons," in Isaiah 22:24 as a rendering of nebhalim, which is elsewhere (1 Samuel 1:24; 1 Samuel 10:3; 2 Samuel 16:1, etc.) rendered "bottles," the Revised Version, margin "skins." These were the bags or bottles made of the whole skin of a kid, goat or other animal. the Revised Version (British and American) has "flagons" in Exodus 25:29 and 37:16 as translation of qeshawoth, a golden jug or jar used in the tabernacle from which the drink offerings were poured out. The same word is translated "cups" in Numbers 4:7.

George Rice Hovey

Flake

flak (mappal, a word of uncertain meaning):

It is used in the sense of "refuse (husks) of the wheat" in Amos 8:6. With regard to the body we find it used in Job 41:23 in the description of leviathan (the crocodile): "The flakes of his flesh are joined together: they are firm upon him; they cannot be moved." Baethgen in Kautzsch's translation of the Old Testament translates "Wampen," i.e. the collops or lateral folds of flesh and armored skin. A better translation would perhaps be: "the horny epidermic scales" of the body, differentiated from the bony dermal scutes of the back (Hebrew "channels of shields," "courses of scales"), which are mentioned in Job 41:15 margin.

H. L. E. Luering