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isbe[3401]='Feathers`feth\'-erz (notsah; Latin penna): "Gavest thou the goodly wings unto the peacocks? or wings (the Revised Version (British and American) "pinions") and feathers (the American Standard Revised Version "plumage") unto the ostrich?" (<a onClick="return mV(\'Job\',39,13);">Job 39:13</a> the King James Version); "He shall cover thee with his feathers, and under his wings shalt thou trust; his truth shall be thy shield and buckler" (<a onClick="return mV(\'Psa\',91,4);">Ps 91:4</a> the King James Version). In the Revised Version (British and American) this is again changed to pinions. in <a onClick="return mV(\'Dan\',4,33);">Da 4:33</a> the word "feathers" is left. The wonderful plumage of birds was noted and prized in those days, just as now. Old ostriches were too tough and rank of flesh for food. They were pursued for their feathers, which were used for the headdressing and shield ornaments of desert princes. No one doubts that the ships of Solomon introduced peacocks because of their wonderful feathers. Those of the eagle were held in superstitious reverence as late as the days of Pliny, who was ten years old at the time of the crucifixion of Christ. Pliny wrote that the eagle was so powerful that if its feathers be laid in a box with those of other birds, the eagle feathers would "devour and consume all the rest."``167';
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isbe[3402]='Feeble Knees`fe\'-b\'-l nez: The expression. is found in three places (one being a free quotation of another): <a onClick="return mV(\'Job\',4,4);">Job 4:4</a>, "Thou hast made firm the feeble (kara\', "bending," "bowing") knees," and <a onClick="return mV(\'Hbr\',12,12);">Heb 12:12</a>, "Wherefore lift up the hands that hang down, and the palsied (the King James Version "feeble") knees." The Greek word used here (paralelumena, "paralyzed," "motionless") implies the loss of junction, interrupted articulation, the cutting off of vital strength; compare Greek cholos, "lame," and see Delitzsch in his Commentary on Heb, in the place cited<P>Such an affection of the knees may be due to different causes. It is, e.g., a very frequent symptom of the disease known in the Orient as beriberi, when the muscles of the lower leg shrink to such a degree as to render voluntary locomotion impossible. It always disables its victim, and is therefore often expressive of general debility, e.g. in <a onClick="return mV(\'Psa\',109,24);">Ps 109:24</a>, where such weakness is described as the outcome of protracted fasting in <a onClick="return mV(\'Eze\',7,17);">Eze 7:17</a> and <a onClick="return mV(\'Eze\',21,7);">21:7</A>, "All knees shall be weak as water," the expression indicates a complete relaxation of the muscles. Fear effected the same condition in Belshazzar\'s case, when he saw the writing on the wall (<a onClick="return mV(\'Dan\',5,6);">Da 5:6</a>), "The joints of his loins were loosed, and his knees smote one against another" (compare <a onClick="return mV(\'Nah\',2,10);">Na 2:10</a>).<P>The "sore boil...in the knees, and in the legs," a disease announced in <a onClick="return mV(\'Deu\',28,35);">De 28:35</a> as a punishment upon Israel for disobedience, cannot now be fully determined. Driver (in his commentary on the passage) thinks of elephantiasis, which is possible but not probable on account of the additional statement, "whereof thou canst not be healed, from the sole of thy foot unto the crown of thy head" which would be unexplained, as elephantiasis rarely presents a form in which the whole body is sympathetically affected. I rather think of some form of bubonic plague, which causes very high fever all over the body. In <a onClick="return mV(\'Deu\',28,27);">De 28:27</a> in the enumeration of plagues mention is made of the "boil of Egypt," and some commentators have explained this as "bubonic plague." There is, however, no doubt that the "boil or botch of Egypt" is identical with the disease known to modern medicine as bouton du Nil, Biskra button, Bagdad or Aleppo sore.``106';
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isbe[3403]='Feeble-Minded`fe\'-b\'-l-min\'-ded (oligopsuchos): Only in <a onClick="return mV(\'1Th\',5,14);">1Th 5:14</a> the King James Version, in the sense of "fainthearted," as in the Revised Version (British and American). In Septuagint it is used as the equivalent of koshel, the tottering or feeble-kneed in <a onClick="return mV(\'Isa\',35,3);">Isa 35:3</a>; <a onClick="return mV(\'Isa\',54,6);">54:6</a>; oligopsuchia occurs in Septuagint twice (<a onClick="return mV(\'Exd\',6,9);">Ex 6:9</a>; <a onClick="return mV(\'Psa\',54,7);">Ps 54:7</a>), for "anguish of spirit" and "trouble." The term refers to weakness of will and vacillation of purpose rather than to idiocy or morbid imbecility.``1';
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isbe[3404]='Feeling`fel\'-ing: The following varieties of meaning are to be noted:<P>(1) "To touch," "handle," "grope after" (mashash (<a onClick="return mV(\'Gen\',27,12,22);">Ge 27:12, 22</a>; <a onClick="return mV(\'Exd\',10,21);">Ex 10:21</a>; mush, <a onClick="return mV(\'Gen\',27,21);">Ge 27:21</a>; <a onClick="return mV(\'Jdg\',16,26);">Jud 16:26</a>; pselaphao, <a onClick="return mV(\'Act\',17,27);">Ac 17:27</a>).<P>(2) "To know," "understand," "experience" (bin, <a onClick="return mV(\'Psa\',58,9);">Ps 58:9</a>; yadha\', <a onClick="return mV(\'Pro\',23,35);">Pr 23:35</a>; ginosko, <a onClick="return mV(\'Mar\',5,29);">Mr 5:29</a>).<P>(3) "To have a fellow feeling," "to place one\'s self into the position of another," especially while suffering, "to have compassion" (sumpathein, <a onClick="return mV(\'Hbr\',4,15);">Heb 4:15</a>; compare <a onClick="return mV(\'Hbr\',10,34);">10:34</A>; which is to be carefully distinguished from the similar verb sumpaschein, which means "to share in the same suffering with another," <a onClick="return mV(\'Rom\',8,17);">Ro 8:17</a>; <a onClick="return mV(\'1Cr\',12,26);">1Co 12:26</a>). See Delitzsch, Commentary on <a onClick="return mV(\'Hbr\',4,15);">Heb 4:15</a>.<P>(4) "To feel harm," "pain," "grief," "to be sensitive" (paschein, with the roots path-and penth-, <a onClick="return mV(\'Act\',28,5);">Ac 28:5</a>); or with the negation: "to have ceased to feel," "to be apathetic," "past feeling," "callous," apelgekos, perfect participle of apalgeo (<a onClick="return mV(\'Eph\',4,19);">Eph 4:19</a>) which describes the condition of the sinner, who by hardening his heart against moral influences is left without a sense of his high vocation, without an idea of the awfulness of sin, without reverence to God, without an appreciation of the salvation offered by Him, and without fear of His judgment.``106';
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isbe[3405]='Feet, Washing of``<a href="./study/isbe/search.html?string=FOOT">FOOT</a>; <a href="./study/isbe/search.html?string=WASHING+OF+FEET">WASHING OF FEET</a>`1';
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isbe[3406]='Feign`fan (badha, nakhar; plastos): Occurs<P>(1) in the sense of "to devise," "invent" as the translation of badha\', "to form," "to fashion" (<a onClick="return mV(\'Neh\',6,8);">Ne 6:8</a>, "Thou feignest them out of thine own heart"; compare <a onClick="return mV(\'1Ki\',12,33);">1Ki 12:33</a>, English Versions of the Bible "devised of his own heart"); of plastos, "formed," "molded" (<a onClick="return mV(\'2Pe\',2,3);">2Pe 2:3</a>, "with reigned words make merchandise of you");<P>(2) in the sense of "pretense," nakhar, "to be foreign," "strange" (<a onClick="return mV(\'1Ki\',14,5);">1Ki 14:5</a>, "feign herself to be another woman," <a onClick="return mV(\'1Ki\',14,6);">1ki 14:6</a>; compare <a onClick="return mV(\'Gen\',42,7);">Ge 42:7</a>; <a onClick="return mV(\'Pro\',26,24);">Pr 26:24</a>); \'abhal, "to mourn," "to act as a mourner" (<a onClick="return mV(\'2Sa\',14,2);">2Sa 14:2</a>); halal, "to make a show," Hithpael, "to be mad," "to feign madness" (of David, <a onClick="return mV(\'1Sa\',21,13);">1Sa 21:13</a>; compare <a onClick="return mV(\'Jer\',25,16);">Jer 25:16</a>; <a onClick="return mV(\'Jer\',50,38);">50:38</a>); hupokrinomai, "to give judgment, or act, under a mask" (<a onClick="return mV(\'Luk\',20,20);">Lu 20:20</a>, "who feigned themselves to be righteous");<P>(3) in the sense of "deceit" "fraud," "insincerity," mirmah, "prayer, that goeth not out of feigned lips" (<a onClick="return mV(\'Psa\',17,1);">Ps 17:1</a>); sheqer, "falsehood," "a lie," "Judah hath not returned unto me with her whole heart, but feignedly" (<a onClick="return mV(\'Jer\',3,10);">Jer 3:10</a>; compare 2Esdras 8:28); kahash, "to lie," "to feign, or flatter" (<a onClick="return mV(\'2Sa\',22,45);">2Sa 22:45; <a onClick="return mV(\'Psa\',18,44);">Ps 18:44</a>; <a onClick="return mV(\'Psa\',66,3);">66:3</a>; <a onClick="return mV(\'Psa\',81,15);">81:15</a>), where the text of the King James Version and the Revised Version (British and American), "shall submit themselves," is rendered the margin (the King James Version and the Revised Version (British and American)), "yield feigned obedience, Hebrew lie." the Revised Version (British and American) has "feign" for "make" (<a onClick="return mV(\'2Sa\',13,5);">2Sa 13:5</a>), and "feigned" for "made" (<a onClick="return mV(\'2Sa\',13,6);">2Sa 13:6</a>).``185';
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isbe[3407]='Felix; Antonius`fe\'-liks, an-to\'-ni-us (Phelix, from Latin felix, "happy"): A Roman procurator of Judea, appointed in succession to Cumanus by the emperor Claudius. The event which led to the introduction of Felix into the narrative of Acts was the riot at Jerusalem (<a onClick="return mV(\'Act\',21,27);">Ac 21:27</a>). There Paul, being attacked at the instigation of the Asiatic Jews for alleged false teaching and profanation of the temple, was rescued with difficulty by Lysias the chief captain. But Lysias, finding that Paul was a Roman citizen, and that therefore the secret plots against the life of his captive might entail serious consequences upon himself, and finding also that Paul was charged on religious rather than on political grounds, sent him on to Felix at Caesarea for trial (<a onClick="return mV(\'Act\',21,\'31-\');">Ac 21:31-23:34</a>). On his arrival, Paul was presented to Felix and was then detained for five days in the judgment hall of Herod, till his accusers should also reach Caesarea (<a onClick="return mV(\'Act\',23,\'33-35\');">Ac 23:33-35</a>). The trial was begun, but after hearing the evidence of Tertullus (see <a href="./study/isbe/search.html?string=TERTULLUS">TERTULLUS</a>) and the speech of Paul in his own defense, Felix deferred judgment (<a onClick="return mV(\'Act\',24,\'1-22\');">Ac 24:1-22</a>). The excuse he gave for delay was the non-appearance of Lysias, but his real reason was in order to obtain bribes for the release of Paul. He therefore treated his prisoner at first with leniency, and pretended along with Drusilla to take interest in his teaching. But these attempts to induce Paul to purchase his freedom failed ignominiously; Paul sought favor of neither Felix nor Drusilla, and made the frequent interviews which he had with them an opportunity for preaching to them concerning righteousness and temperance and the final judgment. The case dragged on for two years till Felix, upon his retirement, "desiring to gain favor with the Jews...left Paul in bonds" (<a onClick="return mV(\'Act\',24,27);">Ac 24:27</a>). According to the Bezan text, the continued imprisonment of Paul was due to the desire of Felix to please Drusilla.<P>Felix was the brother of Pallas, who was the infamous favorite of Claudius, and who, according to Tacitus (Annals xiii. 14), fell into disgrace in 55 AD. Tacitus implies that Felix was joint procurator of Judea, along with Cumanus, before being appointed to the sole command, but Josephus is silent as to this. Both Tacitus and Josephus refer to his succeeding Cumanus, Josephus stating that it was at the instigation of Jonathan the high priest. There is some doubt as to the chronology of Felix\' tenure of office. Harnack and Blass, following Eusebius and Jerome, place his accession in 51 AD, and the imprisonment of Paul in 54-56 AD; but most modern commentators incline to the dates 52 AD and 56-58 AD. These latter interpret the statement of Paul, "Thou hast been of many years a judge unto this nation" (<a onClick="return mV(\'Act\',24,10);">Ac 24:10</a>), as referring to some judicial office, not necessarily that of co-procurator (see Tacitus), previously held by Felix in the time of Cumanus, and argue that this earlier connection of Felix with Judea supplied a reason for the advocacy by Jonathan of Felix\' claims to the procuratorship on the deposition of Gumanus. The testimony of Acts as to the evil character of Felix is fully corroborated by the writings of Josephus (BJ, II, xiii). Although he suppressed the robbers and murderers who infested Judea, and among them the "Egyptian" to whom Lysias refers (<a onClick="return mV(\'Act\',21,38);">Ac 21:38</a>), yet "he himself was more hurtful than them all." When occasion offered, he did not hesitate to employ the sicarii (see <a href="./study/isbe/search.html?string=ASSASSINS">ASSASSINS</a>) for his own ends. Trading upon the influence of his brother at court, his cruelty and rapacity knew no bounds, and during his rule revolts became continuous, and marked a distinct stage in that seditious movement which culminated in the outbreak of 70 AD (so Schurer). His leaving Paul in bonds was but a final instance of one who sacrificed duty and justice for the sake of his Own unscrupulous selfishness. For more detailed information as to dates, etc., compare Knowling (Expos Greek Test., II, 477ff).``88';
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isbe[3408]='Felloes`fel\'-oz (<a onClick="return mV(\'1Ki\',7,33);">1Ki 7:33</a>).`<a href="./study/isbe/search.html?string=WHEEL">WHEEL</a>`1';
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isbe[3409]='Fellow`fel\'-o (chabher, rea\'; hetairos): Meant originally a "partner," from fe, "property," and lag, "to lay," then "a companion," "an equal," "a person or individual," "a worthless person."<P>(1) As "companion" it is the translation of chabher, "associate," "companion," "friend" (also chabbar, <a onClick="return mV(\'Job\',41,6);">Job 41:6</a>), where we have the original sense of partnership, translated "bands" the Revised Version (British and American), the King James Version "companions"); <a onClick="return mV(\'Psa\',45,7);">Ps 45:7</a>, "God hath anointed thee...above thy fellows"; of habhrah (<a onClick="return mV(\'Ecc\',4,10);">Ec 4:10</a>; <a onClick="return mV(\'Dan\',7,20);">Da 7:20</a>); of rea\', "companion," "friend," "another" (<a onClick="return mV(\'Exd\',2,13);">Ex 2:13</a>; <a onClick="return mV(\'Jdg\',7,13,14,22);">Jud 7:13-14, 22</a>); re\'ah (or ra\'yah), "a female friend" (<a onClick="return mV(\'Jdg\',11,37);">Jud 11:37</a>, "I and my fellows," the Revised Version (British and American) "companions"; here the King James Version applies "fellow" to a female; compare Baruch 6:43, "She reproacheth her fellow," he plesion); in <a onClick="return mV(\'Jdg\',11,38);">Jud 11:38</a>, "companions" is the translation of \'amith, "fellowship"; \'amith (<a onClick="return mV(\'Zec\',13,7);">Zec 13:7</a>, "the man that is my fellow," literally, "the man of my fellowship"); hetairos, "companion" (<a onClick="return mV(\'Mat\',11,16);">Mt 11:16</a>); metochos, "partner"; (compare <a onClick="return mV(\'Luk\',5,7);">Lu 5:7</a>; <a onClick="return mV(\'Hbr\',1,9);">Heb 1:9</a>, quoted from <a onClick="return mV(\'Psa\',45,7);">Ps 45:7</a>, Septuagint for chabher).<P>(2) As an individual or person "fellow" is the translation of \'ish, "a man," "an individual": "make this fellow return" (<a onClick="return mV(\'1Sa\',29,4);">1Sa 29:4</a> the King James Version, the Revised Version (British and American) "the man"); in the same verse "fellow" is supplied instead of "he"; "fellow" in 1611 meant simply "a man," and it is difficult to say in what passages the ideas of "worthless," etc., are meant to be implied; probably, however, in <a onClick="return mV(\'Jdg\',18,25);">Jud 18:25</a>, where the Hebrew is simply \'enosh, "man," and the text is almost the only deviation from the rendering "man," "men," "lest angry (margin, Revised Version "bitter of soul") fellows fall upon you"; also <a onClick="return mV(\'Act\',17,5);">Ac 17:5</a>, aner, "a man," "certain lewd fellows of the baser sort," the Revised Version (British and American) "vile fellows"; compare <a onClick="return mV(\'2Sa\',6,20);">2Sa 6:20</a>, "vain (req) fellows" (supplied); 1Macc 10:61, "contain pestilent fellows" (aner); Ecclesiasticus 8:15, "a bold fellow" (tolmeros), the Revised Version (British and American) "a rash man"; in several places of the Old Testament "fellow" represents zeh, "this," and in these instances there seems to be something of worthlessness or contempt implied (<a onClick="return mV(\'1Sa\',21,15);">1Sa 21:15</a>; <a onClick="return mV(\'1Sa\',25,21);">25:21</a>; <a onClick="return mV(\'1Ki\',22,27);">1Ki 22:27</a>; <a onClick="return mV(\'2Ki\',9,11);">2Ki 9:11</a>, and, as before, <a onClick="return mV(\'1Sa\',29,4);">1Sa 29:4</a> the Revised Version (British and American)); in the New Testament also "fellow" often represents houtos, "this," and in most of these cases the King James Version seems to intend something depreciatory to be understood; the Revised Version (British and American) gives simply "man" (<a onClick="return mV(\'Mat\',12,24);">Mt 12:24</a>; <a onClick="return mV(\'Mat\',26,61,71);">26:61, 71</a>; <a onClick="return mV(\'Luk\',22,59);">Lu 22:59</a>; <a onClick="return mV(\'Luk\',23,2);">23:2</a>; <a onClick="return mV(\'Jhn\',9,29);">Joh 9:29</a>; <a onClick="return mV(\'Act\',18,13);">Ac 18:13</a>); so Ecclesiasticus 13:23, "If the poor man speaks, they say, What fellow is this?" the Revised Version (British and American) "who is this?" 1Macc 4:5, "These fellows flee from us," the Revised Version (British and American) "these men." the Revised Version (British and American) has "fellows" for "persons" (<a onClick="return mV(\'Jdg\',9,4);">Jud 9:4</a>), for "men" (<a onClick="return mV(\'Jdg\',11,3);">Jud 11:3</a>); "base fellows" for "men the children of Belial" (<a onClick="return mV(\'Deu\',13,13);">De 13:13</a>), margin, "sons of worthlessness"; the American Standard Revised Version "worthless fellow" for "son of Belial" (<a onClick="return mV(\'1Sa\',25,17,25);">1Sa 25:17, 25</a>), "base fellows" for "sons of Belial" (<a onClick="return mV(\'Jdg\',19,22);">Jud 19:22</a>; <a onClick="return mV(\'Jdg\',20,13);">20:13</a>, etc.); the Revised Version (British and American) has also "companions" for "fellows" (<a onClick="return mV(\'Jdg\',11,37);">Jud 11:37</a>; <a onClick="return mV(\'Eze\',37,19);">Eze 37:19</a>; <a onClick="return mV(\'Dan\',2,13);">Da 2:13</a>), "each man his fellow" for "one another" (<a onClick="return mV(\'2Ki\',3,23);">2Ki 3:23</a>); "fellow by" for "neighbor in" (<a onClick="return mV(\'1Ki\',20,35);">1Ki 20:35</a>).<P>Fellow-citizen, Fellow-disciple, Fellow-heirs, Yokefellow, etc. In composition, "fellow" always means partner or companion.``185';
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isbe[3410]='Fellowship`fel\'-o-ship.`<a href="./study/isbe/search.html?string=COMMUNION;+(FELLOWSHIP)">COMMUNION</a>`1';
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isbe[3411]='Female`fe\'-mal: Two Hebrew words are thus translated:<P>(1) neqebhah, which is merely a physiological description of the sexual characteristic (from naqabh, "to perforate"), and which corresponds to zakhar, "male" (see under the word).<P>(2) \'ishshah, with the irregular plural nashim (only <a onClick="return mV(\'Gen\',7,2);">Ge 7:2</a>, in all other places "wife," "woman"), the feminine form of \'ish, "man."<P>The Greek word is thelus, literally, "the nursing one," "the one giving suck" (from thelazo, "to suckle").<P>Israelitic law seems frequently guilty of unjust partiality in favor of the male sex, but we have to consider that most of these legal and religious disabilities of women can be explained from the social conditions prevailing at the time of legislation. They are therefore found also in contemporaneous Gentile religions. Though traces of this prejudice against the weaker sex are found in the New Testament, the religious discrimination between the sexes has practically ceased, as is evident from <a onClick="return mV(\'Gal\',3,28);">Ga 3:28</a>: "There can be no male and female; for ye all are one man in Christ Jesus"; compare also <a onClick="return mV(\'1Pe\',3,7);">1Pe 3:7</a>.``106';
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isbe[3412]='Fence`fens (batsar, mibhtsar):<P>Commonly used in the King James Version in the description of fortified places, as the translation of batsar, "to cut off," "to separate," "to fortify" (and forms) (<a onClick="return mV(\'Deu\',3,5);">De 3:5</a>; <a onClick="return mV(\'Deu\',9,1);">9:1</a>; <a onClick="return mV(\'Deu\',28,52);">28:52</a>, etc.); mibhtsar, "fenced city," is a fortified place (<a onClick="return mV(\'Num\',32,17,36);">Nu 32:17, 36</a>; <a onClick="return mV(\'Jos\',10,20);">Jos 10:20</a>; <a onClick="return mV(\'Jos\',19,35);">19:35</a>, etc.); matsor, "fenced cities," means "bulwark," "citadel" (<a onClick="return mV(\'2Ch\',8,5);">2Ch 8:5</a>); metsurah, "fortification" (<a onClick="return mV(\'2Ch\',11,23);">2Ch 11:23</a>; <a onClick="return mV(\'2Ch\',12,4);">12:4</a>; <a onClick="return mV(\'2Ch\',14,6);">14:6</a>; <a onClick="return mV(\'2Ch\',21,3);">21:3</a>); for "fenced" the American Standard Revised Version substitutes "fortified" in all these instances; in <a onClick="return mV(\'Dan\',11,15);">Da 11:15</a>, mibhtsar is "a well-fortified city," margin "the fortified cities," the English Revised Version "well-fenced"; "fence" is also the translation of gadher, "a wall" or "fence" (<a onClick="return mV(\'Job\',19,8);">Job 19:8</a> the American Standard Revised Version, "walled up" (gadhar); <a onClick="return mV(\'Psa\',62,3);">Ps 62:3</a>); \'azaq, "to loosen" (the ground) as with a mattock (<a onClick="return mV(\'Isa\',5,2);">Isa 5:2</a>, where the King James Version has "fenced" it (the vineyard), the American Standard Revised Version "digged it," the English Revised Version "made a trench about it," margin "digged it" sukh, "to interweave" or "interlace" (<a onClick="return mV(\'Job\',10,11);">Job 10:11</a>, the Revised Version (British and American) "clothed"); male\', "to be or become full" (<a onClick="return mV(\'2Sa\',23,7);">2Sa 23:7</a>, the Revised Version (British and American) "armed," margin "Hebrew filled").<P>ERV has "fence" for "wall" (<a onClick="return mV(\'Num\',22,24);">Nu 22:24</a>; <a onClick="return mV(\'Isa\',5,5);">Isa 5:5</a>; <a onClick="return mV(\'Hsa\',2,6);">Ho 2:6</a>; the American Standard Revised Version retains "wall"), for "hedge" (<a onClick="return mV(\'Ecc\',10,8);">Ec 10:8</a>; <a onClick="return mV(\'Eze\',13,5);">Eze 13:5</a>; <a onClick="return mV(\'Eze\',22,30);">22:30</a>; the American Standard Revised Version "wall"); "fenced" for "walled" (<a onClick="return mV(\'Num\',13,28);">Nu 13:28</a>; <a onClick="return mV(\'Deu\',1,28);">De 1:28</a>; the American Standard Revised Version "fortified"); compare for "strong" <a onClick="return mV(\'Jos\',19,29);">Jos 19:29</a>; <a onClick="return mV(\'Neh\',9,25);">Ne 9:25</a>; <a onClick="return mV(\'Psa\',108,10);">Ps 108:10</a> (margin <a onClick="return mV(\'Jos\',19,29);">Jos 19:29</a>, "the city of Mibzar-zor, that is, the fortress of Tyre," the English Revised Version, "fenced"), for "hedged" (<a onClick="return mV(\'Lam\',3,7);">La 3:7</a>, American Revised Version, "walled"); compare for "defenced," the English Revised Version "fenced," the American Standard Revised Version "fortified" (<a onClick="return mV(\'Isa\',36,1);">Isa 36:1</a>; <a onClick="return mV(\'Isa\',37,26);">37:26</a>, etc.); "fences" for "hedges" (<a onClick="return mV(\'Psa\',80,12);">Ps 80:12</a>, the American Standard Revised Version "walls"); in <a onClick="return mV(\'Jer\',49,3);">Jer 49:3</a>, the English Revised Version and the American Standard Revised Version have "fences."`<a href="./study/isbe/search.html?string=HEDGE">HEDGE</a>`185';
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isbe[3413]='Fenced Cities``<a href="./study/isbe/search.html?string=FORTIFICATION">FORTIFICATION</a>`1';
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isbe[3414]='Ferret`fer\'-et (\'anaqah, the Revised Version (British and American) <a href="./study/isbe/search.html?string=GECKO">GECKO</a>): Occurs only in <a onClick="return mV(\'Lev\',11,30);">Le 11:30</a> 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 <a onClick="return mV(\'Lev\',11,29,30);">Le 11:29-30</a> includes<P>(1) choledh, English Versions of the Bible "weasel";<P>(2) \'akhbar, English Versions of the Bible "mouse";<P>(3) tsabh, the King James Version "tortoise," the Revised Version (British and American) "great lizard";<P>(4) \'anaqkah, the King James Version "ferret," the Revised Version (British and American) "gecko";<P>(5) koach the King James Version "chameleon," the Revised Version (British and American) "land crocodile";<P>(6) leta\'ah, English Versions of the Bible "lizard";<P>(7) chomet, the King James Version "snail," the Revised Version (British and American) "sand lizard";<P>(8) tinshemeth, the King James Version "mole," the Revised Version (British and American) "chameleon."<P>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 <a href="./study/isbe/search.html?string=CHAMELEON">CHAMELEON</a>) with the meaning of "strength," so \'anaqah occurs in several places signifying "moaning" or "sighing" (<a onClick="return mV(\'Psa\',12,5);">Ps 12:5</a>; <a onClick="return mV(\'Psa\',79,11);">79:11</a>; <a onClick="return mV(\'Psa\',102,20);">102:20</a>; <a onClick="return mV(\'Mal\',2,13);">Mal 2:13</a>). 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."``37';
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isbe[3415]='Ferry-Boat`fer\'-i-bot (<a onClick="return mV(\'2Sa\',19,18);">2Sa 19:18</a>).`<a href="./study/isbe/search.html?string=SHIPS+AND+BOATS">SHIPS AND BOATS</a>`1';
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isbe[3416]='Fervent`fur\'-vent (dalaq; ektenes, zeo):<P>"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" (<a onClick="return mV(\'Pro\',26,23);">Pr 26:23</a>), instead of "burning," "fervent lips and a wicked heart." In the New Testament it is the translation of ektenes, "stretched out," hence, intent, earnest (<a onClick="return mV(\'1Pe\',4,8);">1Pe 4:8</a>, "being fervent in your love among yourselves"); of zeo, "to boil," "to be hot" (<a onClick="return mV(\'Rom\',12,11);">Ro 12:11</a>, "fervent in spirit," <a onClick="return mV(\'Act\',18,25);">Ac 18:25</a>); of zelos, "zeal," "fervor" (<a onClick="return mV(\'2Cr\',7,7);">2Co 7:7</a>, the Revised Version (British and American) "zeal"), in <a onClick="return mV(\'Jam\',5,16);">Jas 5:16</a> 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."<P>"Fervently" is the translation of agonizomai, "to strive or struggle" (agonize), <a onClick="return mV(\'Col\',4,12);">Col 4:12</a> the King James Version, the Revised Version (British and American) "Epaphras...striving for you in his prayers"; of ektenos, literally, in an outstretched manner (<a onClick="return mV(\'1Pe\',1,22);">1Pe 1:22</a>, the Revised Version (British and American) "Love one another from the heart fervently"; compare <a onClick="return mV(\'1Pe\',4,8);">1Pe 4:8</a>, "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.<P>The Revised Version (British and American) has "fervently" for "earnestly" (<a onClick="return mV(\'Jam\',5,17);">Jas 5:17</a>, margin "with prayer").``185';
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isbe[3417]='Festival`fes\'-ti-val.`<a href="./study/isbe/search.html?string=FEASTS+AND+FASTS">FEASTS AND FASTS</a>`1';
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isbe[3418]='Festus; Porcius`fes\'-tus, por\'-shi-us Porkios Phestos):<P>The Roman governor or procurator who succeeded Felix in the province of Judea (<a onClick="return mV(\'Act\',24,27);">Ac 24:27</a>), and was thus brought into prominence in the dispute between Paul and the Sanhedrin which continued after the retirement of Felix (<a onClick="return mV(\'Act\',25,\'1-\');">Ac 25</a>; <a onClick="return mV(\'Act\',26,\'1-\');">26</a>). 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 (<a onClick="return mV(\'Act\',25,3);">Ac 25:3</a>). Festus at first refused their request, and upon his return to Caesarea proceeded himself to examine Paul (<a onClick="return mV(\'Act\',25,6);">Ac 25:6</a>). 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 (<a onClick="return mV(\'Act\',25,\'7-9\');">Ac 25:7-9</a>). 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 (<a onClick="return mV(\'Act\',25,10,11);">Ac 25:10-11</a>). To this request of a Roman citizen accused on a capital charge (compare <a onClick="return mV(\'Act\',25,16);">Ac 25:16</a>), Festus had perforce to give his consent (<a onClick="return mV(\'Act\',25,12);">Ac 25:12</a>). 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 <a onClick="return mV(\'Act\',26,32);">Ac 26:32</a>). Meantime King Agrippa and Bernice had arrived in Caesarea, and to these Festus gave a brief explanation of the circumstances (<a onClick="return mV(\'Act\',25,\'13-21\');">Ac 25:13-21</a>).<P>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 (<a onClick="return mV(\'Act\',25,\'22-27\');">Ac 25:22-27</a>). The audience which followed was brought to an abrupt conclusion by the interruption of Paul\'s speech (<a onClick="return mV(\'Act\',26,\'1-23\');">Ac 26:1-23</a>) by Festus: "Paul, thou art mad; thy much learning is turning thee mad" (<a onClick="return mV(\'Act\',26,24);">Ac 26:24</a>). Yet the meeting was sufficient to convince both Agrippa and Festus that "this man doeth nothing worthy of death or of bonds" (<a onClick="return mV(\'Act\',26,31);">Ac 26:31</a>).<P>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 (<a onClick="return mV(\'Act\',24,2);">Ac 24:2</a>) 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<P>(compare Knowling in Expositor\'s Greek Testament, II, 488-89; see also <a href="./study/isbe/search.html?string=FELIX">FELIX</a>).``88';
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isbe[3419]='Fetch`fech (laqach):<P>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" (<a onClick="return mV(\'Gen\',18,4);">Ge 18:4</a>, etc.; <a onClick="return mV(\'Gen\',27,9);">Ge 27:9</a>; <a onClick="return mV(\'Gen\',42,16);">42:16</a>; <a onClick="return mV(\'1Sa\',4,3);">1Sa 4:3</a>; <a onClick="return mV(\'1Ki\',17,10);">1Ki 17:10</a>, etc.); twice of nasa\', "to lift up" (<a onClick="return mV(\'2Ch\',12,11);">2Ch 12:11</a>, the American Standard Revised Version "bare"; <a onClick="return mV(\'Job\',36,3);">Job 36:3</a>); of bo\', "to come in" (<a onClick="return mV(\'2Ch\',1,17);">2Ch 1:17</a>; <a onClick="return mV(\'Neh\',8,15);">Ne 8:15</a>); of \'alah, "to cause to come up" (<a onClick="return mV(\'1Sa\',6,21);">1Sa 6:21</a>; <a onClick="return mV(\'1Sa\',7,1);">7:1</a>); of yatsa\', "to cause to come out" (<a onClick="return mV(\'Num\',20,10);">Nu 20:10</a>, the American Standard Revised Version "bring forth"; <a onClick="return mV(\'Jer\',26,23);">Jer 26:23</a>), and of a number of other words.<P>In the New Testament it is the translation of exago, "to lead out" (<a onClick="return mV(\'Act\',16,37);">Ac 16:37</a>, "Let them come themselves and fetch us out," the Revised Version (British and American) "bring"); "to fetch a compass" is the translation of cabhabh (<a onClick="return mV(\'Num\',34,5);">Nu 34:5</a>; <a onClick="return mV(\'Jos\',15,3);">Jos 15:3</a>, the Revised Version (British and American) "turn," "turned about"; <a onClick="return mV(\'2Sa\',5,23);">2Sa 5:23</a>, the Revised Version (British and American) "make a circuit"; <a onClick="return mV(\'2Ki\',3,9);">2Ki 3:9</a>, 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; <a onClick="return mV(\'Act\',28,13);">Ac 28:13</a>, the Revised Version (British and American) "made a circuit," margin "some ancient authorities read cast loose").<P>The Revised Version (British and American) has "fetch" for "bring" (<a onClick="return mV(\'1Ki\',3,24);">1Ki 3:24</a>), for "call for" (<a onClick="return mV(\'Act\',10,5);">Ac 10:5</a>; <a onClick="return mV(\'Act\',11,13);">11:13</a>); "fetched" for "called for" (<a onClick="return mV(\'Est\',5,10);">Es 5:10</a>), for "took out" (<a onClick="return mV(\'Jer\',37,17);">Jer 37:17</a>); "fetched" for "took" (<a onClick="return mV(\'2Ch\',8,18);">2Ch 8:18</a>).``185';
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isbe[3420]='Fetter`fet\'-er:<P>Found only in the plural in both Old Testament and New Testament; fetters of iron (<a onClick="return mV(\'Psa\',105,18);">Ps 105:18</a>; <a onClick="return mV(\'Psa\',149,8);">149:8</a>; so probably <a onClick="return mV(\'Mar\',5,4);">Mr 5:4</a>; <a onClick="return mV(\'Luk\',8,29);">Lu 8:29</a>) or brass (<a onClick="return mV(\'Jdg\',16,21);">Jud 16:21</a>; <a onClick="return mV(\'2Ki\',25,7);">2Ki 25:7</a>) were frequently used for securing prisoners.<P>Figurative: of trouble (<a onClick="return mV(\'Job\',36,8);">Job 36:8</a>).`<a href="./study/isbe/search.html?string=CHAIN;+CHAINS">CHAIN</a>`1';
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isbe[3421]='Fever`fe\'-ver (qaddachath, dalleqeth; puretos, derived from a root signifying "to burn"):<P>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.<P>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 <a onClick="return mV(\'Lev\',26,16);">Le 26:16</a> the King James Version (the Revised Version (British and American) "fever"), and is coupled with dalleqeth, translated inflammation in <a onClick="return mV(\'Deu\',28,22);">De 28:22</a>. 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 Leviticus, the word in Septuagint is ikteros which literally means jaundice, a disease otherwise not mentioned in the Bible.<P>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.<P>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.<P>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 <a onClick="return mV(\'Lev\',26,\'1-\');">Le 26</a> and <a onClick="return mV(\'Deu\',28,\'1-\');">De 28</a>. 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.<P>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 <a onClick="return mV(\'Deu\',28,22);">De 28:22</a>. 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.<P>In the New Testament fever is mentioned eight times. The disease which affected Simon\'s wife\'s mother is called a "great fever" (<a onClick="return mV(\'Luk\',4,38);">Lu 4:38</a>), and that which nearly proved fatal to the nobleman\'s son in the same district was also a fever (<a onClick="return mV(\'Jhn\',4,52);">Joh 4:52</a>). Cases of the kind are common all round the Sea of Galilee at the present day.``107';
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isbe[3422]='Field`feld.`<a href="./study/isbe/search.html?string=AGRICULTURE">AGRICULTURE</a>`1';
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isbe[3423]='Fiery Heat`fi\'-er-i, fir\'-i het:<P>In <a onClick="return mV(\'Deu\',28,22);">De 28:22</a>, where the King James Version has "an extreme burning."`<a href="./study/isbe/search.html?string=FEVER">FEVER</a>`1';
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isbe[3424]='Fiery Serpent``<a href="./study/isbe/search.html?string=SERPENT">SERPENT</a>`1';
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isbe[3425]='Fig, Fig-Tree`fig\'-tre (te\'enah, plural te\'enim, specially "figs"; paggim, "green figs" only in <a onClick="return mV(\'Sgs\',2,13);">So 2:13</a>; suke, "fig-tree," sukon, "fig"):<P>1. Fig-Trees in the Old Testament:<P>The earliest Old Testament reference to the fig is to the leaves, which Adam and Eve converted into aprons (<a onClick="return mV(\'Gen\',3,7);">Ge 3:7</a>). The promised land was described (<a onClick="return mV(\'Deu\',8,8);">De 8:8</a>) 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 (<a onClick="return mV(\'Num\',13,23);">Nu 13:23</a>). The Israelites complained that the wilderness was "no place of seed, or of figs, or of vines, or of pomegranates" (<a onClick="return mV(\'Num\',20,5);">Nu 20:5</a>). When Egypt was plagued, the fig-trees were smitten (<a onClick="return mV(\'Psa\',105,33);">Ps 105:33</a>); a similar punishment was threatened to unfaithful Israel (<a onClick="return mV(\'Jer\',5,17);">Jer 5:17</a>; <a onClick="return mV(\'Hsa\',2,12);">Ho 2:12</a>; <a onClick="return mV(\'Amo\',4,9);">Am 4:9</a>). 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<6F>such as that briefly hinted at in <a onClick="return mV(\'Luk\',13,7);">Lu 13:7</a><3E>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" (<a onClick="return mV(\'1Ki\',4,25);">1Ki 4:25</a>). Compare also <a onClick="return mV(\'2Ki\',18,31);">2Ki 18:31</a>; <a onClick="return mV(\'Isa\',36,16);">Isa 36:16</a>; <a onClick="return mV(\'Mic\',4,4);">Mic 4:4</a>; <a onClick="return mV(\'Zec\',3,10);">Zec 3:10</a>; 1Macc 14:12. Only a triumphal faith in Yahweh could rejoice in Him "though the fig-tree shall hot flourish" (<a onClick="return mV(\'Hab\',3,17);">Hab 3:17</a>).<P>2. Natural History of the Fig-Tree:<P>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<65>usually rather shrubs than trees<65>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 <a onClick="return mV(\'Amo\',7,14);">Am 7:14</a>.<P>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 (<a onClick="return mV(\'Jhn\',1,48);">Joh 1:48</a>). Such references as Mac 4:4; <a onClick="return mV(\'Zec\',3,10);">Zec 3:10</a>, etc., probably are to this custom rather than to the not uncommon one of having a fig-tree overhanging a dwelling.<P>3. Figs:<P>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.<P>There are many varieties of figs in Palestine differing in sweetness, in color and consistence; some are good and some are bad (compare <a onClick="return mV(\'Jer\',24,1,8);">Jer 24:1, 8</a>; <a onClick="return mV(\'Jer\',29,17);">29:17</a>). In Palestine and other warm climates the fig yields two crops annually<6C>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 (<a onClick="return mV(\'Mat\',24,32);">Mt 24:32</a>; <a onClick="return mV(\'Mar\',13,28,32);">Mr 13:28, 32</a>; <a onClick="return mV(\'Luk\',21,\'29-33\');">Lu 21:29-33</a>), and at the same time, in the leaf axils, appear the tiny figs. They belong to the early signs of spring:<P class="in15">"The voice of the turtle-dove is heard in our land;<br>The fig-tree ripeneth her green figs" (paggim)<br><3E><a onClick="return mV(\'Sgs\',2,12,13);">So 2:12-13</a>.<P>4. Early Figs:<P>These tiny figs develop along with the leaves up to a certain point<6E>to about the size of a small cherry<72>and then the great majority of them fall to the ground, carried down with every gust of wind. These are the "unripe figs" (olunthos)<29>translated, more appropriately in the King James Version, as "untimely figs"<22>of <a onClick="return mV(\'Rev\',6,13);">Re 6:13</a>. Compare also <a onClick="return mV(\'Isa\',34,4);">Isa 34:4</a> the King James Version<6F>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" (<a onClick="return mV(\'Isa\',28,4);">Isa 28:4</a>; <a onClick="return mV(\'Jer\',24,2);">Jer 24:2</a>; <a onClick="return mV(\'Hsa\',9,10);">Ho 9:10</a>). They are now, as of old, esteemed for their delicate flavor (<a onClick="return mV(\'Mic\',7,1);">Mic 7:1</a>, etc.).<P>5. The Cursing of the Barren Fig-Tree:<P>The miracle of our Lord (<a onClick="return mV(\'Mat\',21,\'18-20\');">Mt 21:18-20</a>; <a onClick="return mV(\'Mar\',11,12,13,20,21);">Mr 11:12-13, 20-21</a>) 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" (<a onClick="return mV(\'Mar\',11,13);">Mr 11:13</a> the King James Version), i.e. of ordinary edible figs<67>either early or late crop<6F>"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 <a onClick="return mV(\'Luk\',13,6,9);">Lu 13:6, 9</a>; now the time of judgment was surely coming, the fate of the fruitless Jewish nation was forcibly foretold.<P>6. Dried Figs:<P>While fresh figs have always been an important article of diet in their season (<a onClick="return mV(\'Neh\',13,15);">Ne 13:15</a>) 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 (<a onClick="return mV(\'1Sa\',30,12);">1Sa 30:12</a>); Abigail gave 200 such cakes of figs to David (<a onClick="return mV(\'1Sa\',25,18);">1Sa 25:18</a>); the people of Northern Israel sent, with other things, "cakes of figs" as a present to the newly-crowned David (<a onClick="return mV(\'1Ch\',12,40);">1Ch 12:40</a>). Such masses of figs are much used today<61>they can be cut into slices with a knife like cheese. Such a mass was used externally for Hezekiah\'s "boil" (<a onClick="return mV(\'Isa\',38,21);">Isa 38:21</a>; <a onClick="return mV(\'2Ki\',20,7);">2Ki 20:7</a>); it was a remedy familiar to early medical writers.``117';
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isbe[3426]='Fight``<a href="./study/isbe/search.html?string=WAR;+WARFARE">WAR</a>; <a href="./study/isbe/search.html?string=GAMES">GAMES</a>`1';
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isbe[3427]='Figure`fig\'-ur, fig\'-yur (cemel, cemel; tupos):<P>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" (<a onClick="return mV(\'Deu\',4,16);">De 4:16</a>, "the similitude of any figure," the Revised Version (British and American) "in the form of any figure"); of tabhnith, "form or likeness" (<a onClick="return mV(\'Isa\',44,13);">Isa 44:13</a>, "shapeth it (the idol)...after the figure of a man"; compare <a onClick="return mV(\'Deu\',4,16);">De 4:16</a>); of miqla\'ath, "carving," "carved work" (<a onClick="return mV(\'1Ki\',6,29);">1Ki 6:29</a>: "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 <a onClick="return mV(\'1Ki\',6,32);">1Ki 6:32</a>; <a onClick="return mV(\'1Ki\',7,31);">7:31</a> 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 (<a onClick="return mV(\'Act\',7,43);">Ac 7:43</a>), "the figures (images) which ye made to worship them"; <a onClick="return mV(\'Rom\',5,14);">Ro 5:14</a>, "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 (<a onClick="return mV(\'Hbr\',9,24);">Heb 9:24</a> 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" (<a onClick="return mV(\'1Pe\',3,21);">1Pe 3:21</a>, "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 (<a onClick="return mV(\'Hbr\',9,9);">Heb 9:9</a>, "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; <a onClick="return mV(\'Hbr\',11,19);">Heb 11:19</a>, "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" (<a onClick="return mV(\'1Cr\',4,6);">1Co 4:6</a>,"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."<P>The Revised Version (British and American) has "a figure" margin "an interpretation," for "the interpretation" (<a onClick="return mV(\'Pro\',1,6);">Pr 1:6</a>; the word is melitsah, only here and <a onClick="return mV(\'Hab\',2,6);">Hab 2:6</a>, meaning properly what is involved and needs interpretation; in <a onClick="return mV(\'Hab\',2,6);">Hab 2:6</a> it is translated "taunting proverb," the Revised Version, margin "riddle"); "figured stone" for "image of stone" (<a onClick="return mV(\'Lev\',26,1);">Le 26:1</a>); "figured stones" for "pictures" (<a onClick="return mV(\'Num\',33,52);">Nu 33:52</a>).``185';
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isbe[3428]='File`fil:<P>Found only in <a onClick="return mV(\'1Sa\',13,21);">1Sa 13:21</a>, but the text here is obscure.<P>The Hebrew (petsirah phim) signifies "bluntness of edge," and is so rendered in the Revised Version, margin.`<a href="./study/isbe/search.html?string=TOOLS">TOOLS</a>`1';
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isbe[3429]='Fillet`fil\'-et (chut, chashuq):<P>(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. <a onClick="return mV(\'Jer\',52,21);">Jer 52:21</a> 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 <a onClick="return mV(\'Jos\',2,18);">Jos 2:18</a>, and "cord," "three fold...is not quickly broken," in <a onClick="return mV(\'Ecc\',4,12);">Ec 4:12</a>.<P>(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" (<a onClick="return mV(\'Exd\',27,10,11);">Ex 27:10-11</a>). 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" (<a onClick="return mV(\'Exd\',36,38);">Ex 36:38</a>). The pillars for the court and the gate of the court had fillets of silver (<a onClick="return mV(\'Exd\',38,10);">Ex 38:10</a>). The verb is used in <a onClick="return mV(\'Exd\',27,17);">Ex 27:17</a>; <a onClick="return mV(\'Exd\',38,17);">38:17</a>, "All the pillars of the court were filleted with silver."``142';
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isbe[3430]='Filth; Filthiness; Filthy`filth, fil\'-thi-nes, fil\'-thi (tso\'ah, Tum\'ah; rhupoo):<P>The word once translated "filth" in the Old Testament is tso\'ah, "excrement" or "dung," elsewhere translated "dung" (<a onClick="return mV(\'Isa\',4,4);">Isa 4:4</a>, used figuratively of evil doings, sin, "the filth of the daughters of Zion"; compare <a onClick="return mV(\'Pro\',30,12);">Pr 30:12</a>); in the New Testament we have perikatharma "cleansings" "sweepings," offscourings (<a onClick="return mV(\'1Cr\',4,13);">1Co 4:13</a>, "We are made as the filth of the world," the Revised Version, margin "or refuse"); rhupos, "filth," "dirt," Septuagint for tso\'ah in <a onClick="return mV(\'Isa\',4,4);">Isa 4:4</a> (<a onClick="return mV(\'1Pe\',3,21);">1Pe 3:21</a>, "the filth of the flesh").<P>"Filthiness" is the translation of tum\'ah, "uncleanness" (ritual, <a onClick="return mV(\'Lev\',5,3);">Le 5:3</a>; <a onClick="return mV(\'Lev\',7,20);">7:20</a>, etc.), used figuratively of moral impurity, translated "filthiness" (<a onClick="return mV(\'Ezr\',6,21);">Ezr 6:21</a>; <a onClick="return mV(\'Lam\',1,9);">La 1:9</a>; <a onClick="return mV(\'Eze\',22,15);">Eze 22:15</a>; <a onClick="return mV(\'Eze\',24,11,13);">24:11, 13</a>; <a onClick="return mV(\'Eze\',36,25);">36:25</a>); niddah, "impurity" (<a onClick="return mV(\'2Ch\',29,5);">2Ch 29:5</a>); figuratively (<a onClick="return mV(\'Ezr\',9,11);">Ezr 9:11</a>); the Revised Version (British and American) has "uncleanness," but "filthiness" for uncleanness at close of verse (niddah); nechosheth, "brass," figuratively (for "impurity" or "impudence") (<a onClick="return mV(\'Eze\',16,36);">Eze 16:36</a>); aischrotes, primarily "ugliness," tropical for unbecomingness, indecency (only <a onClick="return mV(\'Eph\',5,4);">Eph 5:4</a>, "nor filthiness, nor foolish talking"; Alford has "obscenity," Weymouth, "shameful"); akathartes, "uncleanness" (<a onClick="return mV(\'Rev\',17,4);">Re 17:4</a> the King James Version), corrected text, ta akatharta, "the unclean things," so the Revised Version (British and American).<P>"Filthy" is the translation of \'alach, "to be turbid," to become foul or corrupt in a moral sense (<a onClick="return mV(\'Job\',15,16);">Job 15:16</a> the King James Version; <a onClick="return mV(\'Psa\',14,3);">Ps 14:3</a>; <a onClick="return mV(\'Psa\',53,3);">53:3</a>); \'iddim, plural of \'iddah, from \'adhadh, "to number or compute (monthly courses)"; <a onClick="return mV(\'Isa\',64,6);">Isa 64:6</a>, "All our righteousnesses are as filthy rags," the Revised Version (British and American) "as a polluted garment"; compare <a onClick="return mV(\'Eze\',36,17);">Eze 36:17</a>; aischros, "ugly," tropical for unbecoming, shameful (<a onClick="return mV(\'Tts\',1,11);">Tit 1:11</a>, "for filthy lucre\'s sake"; compare <a onClick="return mV(\'Tts\',1,7);">Tit 1:7</a>); shameful discourse aischrologia (<a onClick="return mV(\'Col\',3,8);">Col 3:8</a> the King James Version); rhupoo, "filthy," in a moral sense polluted (<a onClick="return mV(\'Rev\',22,11);">Re 22:11</a>, "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)).<P>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," <span class="noTag">22:2</span> "A slothful man is compared to the filth (bolbiton) of a dunghill"; <span class="noTag">27:4</a> "So the filth (skubalon) of a man in his talk (the Revised Version (British and American) "of man in his reasoning") remaineth."`<a href="./study/isbe/search.html?string=UNCLEANNESS">UNCLEANNESS</a>`185';
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isbe[3431]='Fin``<a href="./study/isbe/search.html?string=FISH">FISH</a>`1';
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isbe[3432]='Fine`fin (adj., from Latin finire, "to finish"):<P>Indicates superior quality. Only in a few instances does "fine" represent a separate word:<p class="in15">(1) Tobh, "good," qualifies gold (<a onClick="return mV(\'2Ch\',3,5,8);">2Ch 3:5, 8</a>, "fine gold"; compare <a onClick="return mV(\'Gen\',2,12);">Ge 2:12</a>, "good"); fine gold (<a onClick="return mV(\'Lam\',4,1);">La 4:1</a>, the King James Version "most fine gold," the Revised Version (British and American) "most pure gold," literally, "good fine gold"), copper (<a onClick="return mV(\'Ezr\',8,27);">Ezr 8:27</a>, the Revised Version (British and American) "fine bright brass"); Tabh, Aramaic (<a onClick="return mV(\'Dan\',2,32);">Da 2:32</a>, "fine gold").<p class="in15">(2) paz, "refined" (<a onClick="return mV(\'Sgs\',5,11);">So 5:11</a>, "the most fine gold").<p class="in15">(3) chelebh, "fatness," "the best of any kind"; compare <a onClick="return mV(\'Gen\',45,18);">Ge 45:18</a>; <a onClick="return mV(\'Deu\',32,14);">De 32:14</a>, etc. (<a onClick="return mV(\'Psa\',81,16);">Ps 81:16</a>, "the finest of the wheat," the Revised Version, margin Hebrew "fat of wheat").<p class="in15">(4) sariq, "fine combed" (<a onClick="return mV(\'Isa\',19,9);">Isa 19:9</a>, "fine flax," the Revised Version (British and American) "combed flax").<P>In other places it expresses a quality of the substantive: kethem, "fine gold" (<a onClick="return mV(\'Job\',31,24);">Job 31:24</a>; <a onClick="return mV(\'Dan\',10,5);">Da 10:5</a>, the Revised Version (British and American) "pure gold"); paz, used as a noun for refined gold (<a onClick="return mV(\'Job\',28,17);">Job 28:17</a>; <a onClick="return mV(\'Psa\',19,10);">Ps 19:10</a>; <a onClick="return mV(\'Pro\',8,19);">Pr 8:19</a>; <a onClick="return mV(\'Isa\',13,12);">Isa 13:12</a>; <a onClick="return mV(\'Lam\',4,2);">La 4:2</a>); charuts, "fine gold" (<a onClick="return mV(\'Pro\',3,14);">Pr 3:14</a>; compare <a onClick="return mV(\'Psa\',68,13);">Ps 68:13</a>, "yellow gold"); coleth, "flour," rendered "fine flour," rolled or crushed small (<a onClick="return mV(\'Lev\',2,1,4,5,7);">Le 2:1, 4-5, 7</a>, etc.); semidalis, "the finest wheaten flour" (<a onClick="return mV(\'Rev\',18,13);">Re 18:13</a>); qemach coleth, "fine meal" (<a onClick="return mV(\'Gen\',18,6);">Ge 18:6</a>); cadhin, "linen garment" (Septuagint sindon, <a onClick="return mV(\'Pro\',31,24);">Pr 31:24</a> the King James Version; <a onClick="return mV(\'Isa\',3,23);">Isa 3:23</a>); shesh, "white," "fine linen" (<a onClick="return mV(\'Gen\',41,42);">Ge 41:42</a>; <a onClick="return mV(\'Exd\',25,4);">Ex 25:4</a>, etc.); in <a onClick="return mV(\'Pro\',31,22);">Pr 31:22</a> the King James Version has "silk"; sheshi (<a onClick="return mV(\'Eze\',16,13);">Eze 16:13</a>, "fine flour"); \'etun, "what is twisted or spun," "yarn" (<a onClick="return mV(\'Pro\',7,16);">Pr 7:16</a> 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" (<a onClick="return mV(\'1Ch\',4,21);">1Ch 4:21</a>; <a onClick="return mV(\'Eze\',27,16);">Eze 27:16</a>, etc.; <a onClick="return mV(\'2Ch\',5,12);">2Ch 5:12</a>, King James Version "white," the Revised Version (British and American) "fine"); bussos, "byssus," "linen" from buts Septuagint for which, <a onClick="return mV(\'2Ch\',2,14);">2Ch 2:14</a>; <a onClick="return mV(\'2Ch\',3,14);">3:14</a>), deemed very fine and precious, worn only by the rich (<a onClick="return mV(\'Luk\',16,19);">Lu 16:19</a>; <a onClick="return mV(\'Rev\',18,12);">Re 18:12</a>); bussinos, "byssine" made of fine linen, Septuagint for buts (<a onClick="return mV(\'1Ch\',5,27);">1Ch 5:27</a>) (<a onClick="return mV(\'Rev\',18,16);">Re 18:16</a>, "clothed in fine linen," the Revised Version (British and American) "arrayed," <a onClick="return mV(\'Rev\',19,8,14);">Re 19:8, 14</a>); sindon, "fine linen" (<a onClick="return mV(\'Mar\',5,46);">Mr 5:46</a>, "He bought fine linen," the Revised Version (British and American) "a linen cloth"; compare <a onClick="return mV(\'Mar\',14,51,52);">Mr 14:51-52</a>; <a onClick="return mV(\'Mat\',27,59);">Mt 27:59</a>; <a onClick="return mV(\'Luk\',23,53);">Lu 23:53</a>); it was used for wrapping the body at night, also for wrapping round dead bodies; sindon is Septuagint for cadhin (<a onClick="return mV(\'Jdg\',14,12,13);">Jud 14:12-13</a>; <a onClick="return mV(\'Pro\',31,24);">Pr 31:24</a>); chalkolibanon (<a onClick="return mV(\'Rev\',1,15);">Re 1:15</a>; <a onClick="return mV(\'Rev\',2,18);">2:18</a>, the King James Version "fine brass").<P>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 <a onClick="return mV(\'Dan\',10,6);">Da 10:6</a> 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.).<P>In Apocrypha we have "fine linen," bussinos (1Esdras 3:6), "fine bread"; the adjective katharos, separate (Judith 10:5, the Revised Version, margin "pure bread"); "fine flour" (Ecclesiasticus 35:2; 38:11); semidalis (Bel and the Dragon verse 3; 2Macc 1:8, the Revised Version (British and American) "meal offering").``185';
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isbe[3433]='Finer; Fining`fin\'-er, fin\'-ing (<a onClick="return mV(\'Pro\',25,4);">Pr 25:4</a> the King James Version).`<a href="./study/isbe/search.html?string=REFINER">REFINER</a>`1';
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isbe[3434]='Fines`finz.`<a href="./study/isbe/search.html?string=PUNISHMENTS">PUNISHMENTS</a>`1';
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isbe[3435]='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 <a onClick="return mV(\'Pro\',6,13);">Pr 6:13</a> 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, <a onClick="return mV(\'2Sa\',16,6);">2Sa 16:6</a>) are even now not infrequent in Palestine. The same habit is alluded to in <a onClick="return mV(\'Isa\',58,9);">Isa 58:9</a> by the expression, "putting forth of fingers. "<P>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:<p class="in15">"Bind them (my commandments) upon thy fingers;<br>write them upon the tablet of thy heart" (<a onClick="return mV(\'Pro\',7,3);">Pr 7:3</a>).<P>Figurative: In <a onClick="return mV(\'1Ki\',12,10);">1Ki 12:10</a> and <a onClick="return mV(\'2Ch\',10,10);">2Ch 10:10</a> 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."<P>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 (<a onClick="return mV(\'Psa\',8,3);">Ps 8:3</a>; <a onClick="return mV(\'Luk\',11,20);">Lu 11:20</a>), especially in His law (<a onClick="return mV(\'Exd\',8,19);">Ex 8:19</a>; <a onClick="return mV(\'Exd\',31,18);">31:18</a>; <a onClick="return mV(\'Deu\',9,10);">De 9:10</a>; compare <a onClick="return mV(\'Exd\',32,15,16);">Ex 32:15-16</a>).<P>The finger or digit as a linear measure is mentioned in <a onClick="return mV(\'Jer\',52,21);">Jer 52:21</a> (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.``106';
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isbe[3436]='Finger (2)`fin\'-ger (\'etsba\'):<P>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 (<a onClick="return mV(\'Jer\',52,21);">Jer 52:21</a>).`<a href="./study/isbe/search.html?string=WEIGHTS+AND+MEASURES">WEIGHTS AND MEASURES</a>`1';
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isbe[3437]='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" (<a onClick="return mV(\'Luk\',14,28);">Lu 14:28</a>; <a onClick="return mV(\'2Cr\',8,6);">2Co 8:6</a>), "accomplish" (<a onClick="return mV(\'Jhn\',4,34);">Joh 4:34</a>; <a onClick="return mV(\'Jhn\',5,36);">5:36</a>; <a onClick="return mV(\'Jhn\',17,4);">17:4</a>), "made an end of doing" (<a onClick="return mV(\'2Ch\',4,11);">2Ch 4:11</a>; compare <a onClick="return mV(\'2Ch\',24,14);">2Ch 24:14</a>), etc. In <a onClick="return mV(\'Jam\',1,15);">Jas 1:15</a>, 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" (<a onClick="return mV(\'Gen\',2,2);">Ge 2:2</a>; <a onClick="return mV(\'Deu\',31,30);">De 31:30</a>), "accomplished" (<a onClick="return mV(\'Jhn\',19,28);">Joh 19:28</a>), "filled up," "fulfilled" (<a onClick="return mV(\'Rev\',15,1,8);">Re 15:1, 8</a>), etc. The grandest Scriptural example of the word is the cry upon the cross, "It is finished" (Tetelestai, <a onClick="return mV(\'Jhn\',19,30);">Joh 19:30</a>).``185';
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isbe[3438]='Finisher`fin\'-ish-er (teleiotes):<P>This word is applied to Jesus (<a onClick="return mV(\'Hbr\',12,2);">Heb 12:2</a>), 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<64>after the examples which have been adduced of the power of faith<74>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 <a onClick="return mV(\'Hbr\',11,\'1-\');">Heb 11</a>, 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).``185';
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isbe[3439]='Fir; Fir-Tree`fur, (the Revised Version, margin "cypress"; berosh, <a onClick="return mV(\'2Sa\',6,5);">2Sa 6:5</a>; <a onClick="return mV(\'1Ki\',5,8,10);">1Ki 5:8, 10</a>, etc.; (berothem (plural only), an Aramaic form, <a onClick="return mV(\'Sgs\',1,17);">So 1:17</a>):<P>1. Old Testament References:<P>This tree was one of the chief trees of Lebanon (<a onClick="return mV(\'Isa\',60,13);">Isa 60:13</a>); one of usefulness (<a onClick="return mV(\'Isa\',41,19);">Isa 41:19</a>; <a onClick="return mV(\'Isa\',55,13);">55:13</a>); associated with the cedar (<a onClick="return mV(\'2Ki\',19,23);">2Ki 19:23</a>; <a onClick="return mV(\'Psa\',104,17);">Ps 104:17</a>; <a onClick="return mV(\'Isa\',14,8);">Isa 14:8</a>; <a onClick="return mV(\'Zec\',11,2);">Zec 11:2</a>); its boughs were wide and great (<a onClick="return mV(\'Eze\',31,8);">Eze 31:8</a>); it was evergreen (<a onClick="return mV(\'Hsa\',14,8);">Ho 14:8</a>); it could supply boards and timber for doors (<a onClick="return mV(\'1Ki\',6,15,24);">1Ki 6:15, 24</a>); beams for roofing the temple (<a onClick="return mV(\'2Ch\',3,5);">2Ch 3:5</a>); planks for shipbuilding (<a onClick="return mV(\'Eze\',27,5);">Eze 27:5</a>). In <a onClick="return mV(\'2Sa\',6,5);">2Sa 6:5</a> 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 <a onClick="return mV(\'1Ch\',13,8);">1Ch 13:8</a> 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.<P>2. The Identity of "Berosh":<P>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<6F>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.<P>In the Apocrypha there are two definite references to the cypress (kuparissos). In Sirach 24:13, Wisdom says:<P class="in15">"I was exalted like a cedar in Libanus,<br>And as a cypress tree on the mountains of Hermon."<P>And in Sirach 50:10 the high priest Simon is said to be<P class="in15">"As an olive tree budding forth fruits,<br>And as a cypress growing high among the clouds."<P>These passages, especially the former, certainly favor the idea that berosh was the cypress; the name may, however, have included allied trees.``117';
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isbe[3440]='Fire`fir (\'esh; pur):<P>These are the common words for fire, occurring very frequently. \'Ur, "light" (<a onClick="return mV(\'Isa\',24,15);">Isa 24:15</a> the King James Version; compare the Revised Version (British and American); <a onClick="return mV(\'Isa\',31,9);">Isa 31:9</a>, and see <a href="./study/isbe/search.html?string=FIRES">FIRES</a>), nur (Aramaic) (<a onClick="return mV(\'Dan\',3,22);">Da 3:22</a>ff) are found a few times, also \'eshshah (<a onClick="return mV(\'Jer\',6,29);">Jer 6:29</a>), and be\'erah (<a onClick="return mV(\'Exd\',22,6);">Ex 22:6</a>), once each. <a onClick="return mV(\'Act\',28,2,3);">Ac 28:2-3</a> has pura, "pyre," and <a onClick="return mV(\'Mar\',14,54);">Mr 14:54</a>; <a onClick="return mV(\'Luk\',22,56);">Lu 22:56</a>, phos, "light," the Revised Version (British and American) "in the light (of the fire)." "To set on fire," yatsath (<a onClick="return mV(\'2Sa\',14,31);">2Sa 14:31</a>), lahat (<a onClick="return mV(\'Deu\',32,22);">De 32:22</a>, etc.), phlogizo (<a onClick="return mV(\'Jam\',3,6);">Jas 3:6</a>).<P>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 (<a onClick="return mV(\'Deu\',12,31);">De 12:31</a>; <a onClick="return mV(\'2Ki\',17,31);">2Ki 17:31</a>; <a onClick="return mV(\'Psa\',106,37);">Ps 106:37</a>), and, although this was specially forbidden to the Israelites (<a onClick="return mV(\'Lev\',18,21);">Le 18:21</a>; <a onClick="return mV(\'Deu\',12,31);">De 12:31</a>; <a onClick="return mV(\'Deu\',18,10);">18:10</a>), they too often lapsed into the practice (<a onClick="return mV(\'2Ki\',16,3);">2Ki 16:3</a>; <a onClick="return mV(\'2Ki\',21,6);">21:6</a>; <a onClick="return mV(\'Jer\',7,31);">Jer 7:31</a>; <a onClick="return mV(\'Eze\',20,26,31);">Eze 20:26, 31</a>).<P>See <a href="./study/isbe/search.html?string=MOLECH;+MOLOCH">MOLECH</a>; <a href="./study/isbe/search.html?string=IDOLATRY">IDOLATRY</a>.<P>1. Literal Usage:<P>Fire in the Old Testament is specially associated with the Divine presence, e.g. in the making of the Covenant with Abraham (<a onClick="return mV(\'Gen\',15,17);">Ge 15:17</a>), in the burning bush. (<a onClick="return mV(\'Exd\',3,\'2-4\');">Ex 3:2-4</a>), in the pillar of fire (<a onClick="return mV(\'Exd\',13,21);">Ex 13:21</a>), on Sinai (<a onClick="return mV(\'Exd\',19,18);">Ex 19:18</a>), in the flame on the altar (<a onClick="return mV(\'Jdg\',13,20);">Jud 13:20</a>). Yahweh was "the God that answereth by fire" (<a onClick="return mV(\'1Ki\',18,24,38);">1Ki 18:24, 38</a>). In the Law, therefore, sacrifices and offerings (including incense) were to be made by fire (<a onClick="return mV(\'Exd\',12,8,9,10);">Ex 12:8-10</a>; <a onClick="return mV(\'Lev\',1,\'1-\');">Le 1</a>). Fire from Yahweh signified the acceptance of certain special and separate sacrifices (<a onClick="return mV(\'Jdg\',6,21);">Jud 6:21</a>; <a onClick="return mV(\'1Ki\',18,38);">1Ki 18:38</a>; <a onClick="return mV(\'1Ch\',21,26);">1Ch 21:26</a>). In <a onClick="return mV(\'Lev\',9,24);">Le 9:24</a> the sacrificial fire "came forth from before Yahweh." The altar-fire was to be kept continually burning (<a onClick="return mV(\'Lev\',6,12,13);">Le 6:12-13</a>); offering by "strange fire" (other than the sacred altar-fire) was punished by "fire from before Yahweh" (<a onClick="return mV(\'Lev\',10,1,2);">Le 10:1-2</a>). Fire came from heaven also at the consecration of Solomon\'s Temple (<a onClick="return mV(\'2Ch\',7,1);">2Ch 7:1</a>).<P>According to 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" (<span class="noTag">10:3</SPAN>).<P>Fire was a frequent instrument of the Divine primitive wrath (<a onClick="return mV(\'Gen\',19,24);">Ge 19:24</a>; <a onClick="return mV(\'Exd\',9,23);">Ex 9:23</a> (lightning); <a onClick="return mV(\'Num\',11,1);">Nu 11:1</a>; <a onClick="return mV(\'Num\',16,35);">16:35</a>, etc.; <a onClick="return mV(\'Psa\',104,4);">Ps 104:4</a>, the American Standard Revised Version "Who maketh...flames of fire his ministers"). Fire shall yet dissolve the world (<a onClick="return mV(\'2Pe\',3,12);">2Pe 3:12</a>). It was frequently used by the Israelites as a means of destruction of idolatrous objects and the cities of their enemies (<a onClick="return mV(\'Deu\',7,5,25);">De 7:5, 25</a>; <a onClick="return mV(\'Deu\',12,3);">12:3</a>; <a onClick="return mV(\'Deu\',13,16);">13:16</a>; <a onClick="return mV(\'Jos\',6,24);">Jos 6:24</a>; Judgess, frequently); sometimes also of punishment (<a onClick="return mV(\'Lev\',20,14);">Le 20:14</a>; <a onClick="return mV(\'Lev\',21,9);">21:9</a>; <a onClick="return mV(\'Jos\',7,25);">Jos 7:25</a>; 2Macc 7:5).<P>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 (<a onClick="return mV(\'Exd\',35,3);">Ex 35:3</a>). It was employed also for melting (<a onClick="return mV(\'Exd\',32,24);">Ex 32:24</a>), and refining (<a onClick="return mV(\'Num\',31,23);">Nu 31:23</a>; <a onClick="return mV(\'Num\',3,2,3);">3:2-3</a>, etc.). For the sacrificial fire wood was used as fuel (<a onClick="return mV(\'Gen\',22,3,6);">Ge 22:3, 6</a>; <a onClick="return mV(\'Lev\',6,12);">Le 6:12</a>); for ordinary purposes, also charcoal (<a onClick="return mV(\'Pro\',25,22);">Pr 25:22</a>; <a onClick="return mV(\'Isa\',6,6);">Isa 6:6</a>, the Revised Version, margin "or hot stone"; <a onClick="return mV(\'Hab\',3,5);">Hab 3:5</a>, the Revised Version (British and American) "fiery bolts," margin "or burning coals"; <a onClick="return mV(\'Jhn\',21,9);">Joh 21:9</a>, "a fire of coals" the Revised Version, margin "Gr, a fire of charcoal"; <a onClick="return mV(\'Rom\',12,20);">Ro 12:20</a>); branches (<a onClick="return mV(\'Num\',15,32);">Nu 15:32</a>; <a onClick="return mV(\'1Ki\',17,12);">1Ki 17:12</a>); thorns (<a onClick="return mV(\'Psa\',58,9);">Ps 58:9</a>; <a onClick="return mV(\'Psa\',118,12);">118:12</a>; <a onClick="return mV(\'Ecc\',7,6);">Ec 7:6</a>; <a onClick="return mV(\'Isa\',33,12);">Isa 33:12</a>); grass and other herbage (<a onClick="return mV(\'Mat\',6,30);">Mt 6:30</a>; <a onClick="return mV(\'Luk\',12,28);">Lu 12:28</a>).<P>2. Figurative Use:<P>Fire was an emblem<P>(1) of Yahweh in His glory (<a onClick="return mV(\'Dan\',7,9);">Da 7:9</a>);<P>(2) in His holiness (<a onClick="return mV(\'Isa\',6,4);">Isa 6:4</a>);<P>(3) in His jealousy for His sole worship (<a onClick="return mV(\'Deu\',4,24);">De 4:24</a>; <a onClick="return mV(\'Hbr\',12,29);">Heb 12:29</a>; <a onClick="return mV(\'Psa\',79,5);">Ps 79:5</a>; perhaps also <a onClick="return mV(\'Isa\',33,14);">Isa 33:14</a>);<P>(4) of His protection of His people (<a onClick="return mV(\'2Ki\',6,17);">2Ki 6:17</a>; <a onClick="return mV(\'Zec\',2,5);">Zec 2:5</a>);<P>(5) of His righteous judgment and purification (<a onClick="return mV(\'Zec\',13,9);">Zec 13:9</a>; <a onClick="return mV(\'Mal\',3,2,3);">Mal 3:2-3</a>; <a onClick="return mV(\'1Cr\',3,13,15);">1Co 3:13, 15</a>);<P>(6) of His wrath against sin and punishment of the wicked (<a onClick="return mV(\'Deu\',9,3);">De 9:3</a>; <a onClick="return mV(\'Psa\',18,8);">Ps 18:8</a>; <a onClick="return mV(\'Psa\',89,46);">89:46</a>; <a onClick="return mV(\'Isa\',5,24);">Isa 5:24</a>; <a onClick="return mV(\'Isa\',30,33);">30:33</a>, "a Topheth is prepared of old"; <a onClick="return mV(\'Mat\',3,\'10-12\');">Mt 3:10-12</a>; <a onClick="return mV(\'Mat\',5,22);">5:22</a>, the Revised Version (British and American) "the hell of fire," margin "Greek, Gehenna of fire"; see <a onClick="return mV(\'Isa\',30,33);">Isa 30:33</a>; <a onClick="return mV(\'Jer\',7,31);">Jer 7:31</a>; <a onClick="return mV(\'Mat\',13,40,42);">Mt 13:40, 42</a>; <a onClick="return mV(\'Mat\',25,41);">25:41</a>, "eternal fire"; <a onClick="return mV(\'Mar\',9,\'45-49\');">Mr 9:45-49</a>; see <a onClick="return mV(\'Isa\',66,24);">Isa 66:24</a>; <a onClick="return mV(\'2Th\',1,7);">2Th 1:7</a>; <a onClick="return mV(\'Hbr\',10,27);">Heb 10:27</a>; <a onClick="return mV(\'Jud\',1,7);">Jude 1:7</a>);<P>(7) of the word of God in its power (<a onClick="return mV(\'Jer\',5,14);">Jer 5:14</a>; <a onClick="return mV(\'Jer\',23,29);">23:29</a>);<P>(8) of Divine truth (<a onClick="return mV(\'Psa\',39,3);">Ps 39:3</a>; <a onClick="return mV(\'Jer\',20,9);">Jer 20:9</a>; <a onClick="return mV(\'Luk\',12,49);">Lu 12:49</a>);<P>(9) of that which guides men (<a onClick="return mV(\'Isa\',50,10,11);">Isa 50:10-11</a>);<P>(10) of the Holy Spirit (<a onClick="return mV(\'Act\',2,3);">Ac 2:3</a>);<P>(11) of the glorified Christ (<a onClick="return mV(\'Rev\',1,14);">Re 1:14</a>);<P>(12) of kindness in its melting power (<a onClick="return mV(\'Rom\',12,20);">Ro 12:20</a>);<P>(13) of trial and suffering (<a onClick="return mV(\'Psa\',66,12);">Ps 66:12</a>; <a onClick="return mV(\'Isa\',43,2);">Isa 43:2</a>; <a onClick="return mV(\'1Pe\',1,7);">1Pe 1:7</a>; <a onClick="return mV(\'1Pe\',4,12);">4:12</a>);<P>(14) of evil (<a onClick="return mV(\'Pro\',6,27);">Pr 6:27</a>; <a onClick="return mV(\'Pro\',16,27);">16:27</a>; <a onClick="return mV(\'Isa\',9,18);">Isa 9:18</a>; <a onClick="return mV(\'Isa\',65,5);">65:5</a>); lust or desire (<a onClick="return mV(\'Hsa\',7,6);">Ho 7:6</a>; Sirach 23:16; <a onClick="return mV(\'1Cr\',7,9);">1Co 7:9</a>); greed (<a onClick="return mV(\'Pro\',30,16);">Pr 30:16</a>);<P>(15) of the tongue in its evil aspects (<a onClick="return mV(\'Jam\',3,5,6);">Jas 3:5-6</a>);<P>(16) of heaven in its purity and glory (<a onClick="return mV(\'Rev\',15,2);">Re 15:2</a>; see also <a onClick="return mV(\'Rev\',21,22,23);">Re 21:22-23</a>).``185';
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isbe[3441]='Fire Baptism``<a href="./study/isbe/search.html?string=BAPTISM+OF+FIRE">BAPTISM OF FIRE</a>; <a href="./study/isbe/search.html?string=MOLECH; MOLOCH">MOLECH</a>`1';
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isbe[3442]='Fire, Lake of``<a href="./study/isbe/search.html?string=LAKE+OF+FIRE">LAKE OF FIRE</a>`1';
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isbe[3443]='Fire, Strange``<a href="./study/isbe/search.html?string=FIRE">FIRE</a>`1';
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isbe[3444]='Fire, Unquenchable``<a href="./study/isbe/search.html?string=UNQUENCHABLE+FIRE">UNQUENCHABLE FIRE</a>`1';
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isbe[3445]='Firebrand`fir\'-brand (\'udh, used for a burning stick taken out of the fire):<P>In <a onClick="return mV(\'Jdg\',15,4,5);">Jud 15:4-5</a> describing the "brands" (margin "torches") which Samson tied to the foxes\' tails, the word is lappidh ("lamp"; see <a onClick="return mV(\'Jdg\',7,16,20);">Jud 7:16, 20</a> the Revised Version (British and American), "torches"). Other words are ziqqim, "sparks," "flames" (fiery darts; <a onClick="return mV(\'Pro\',26,18);">Pr 26:18</a>), and ziqoth (<a onClick="return mV(\'Isa\',50,11);">Isa 50:11</a>); \'udh is used figuratively of angry men (<a onClick="return mV(\'Isa\',7,4);">Isa 7:4</a>), and of those mercifully rescued from destruction (<a onClick="return mV(\'Amo\',4,11);">Am 4:11</a>; <a onClick="return mV(\'Zec\',3,2);">Zec 3:2</a>; 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 <a onClick="return mV(\'Psa\',102,3);">Ps 102:3</a>, "My bones are burned as a firebrand" (margin "as a hearth").`<a href="./study/isbe/search.html?string=BRAND">BRAND</a>`185';
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isbe[3446]='Firepan`fir\'-pan (machtah, "firepan," "censer," "snuffdish," from chathah, "to snatch up"):<P>A vessel for carrying coals. Brazen firepans were part of the furnishings of the altar of burnt offerings (<a onClick="return mV(\'Exd\',27,3);">Ex 27:3</a>; <a onClick="return mV(\'Exd\',38,3);">38:3</a>, and in <a onClick="return mV(\'Num\',4,14);">Nu 4:14</a>, where the King James Version wrongly reads "censers," the context indicating a vessel belonging to the brazen altar).<P>The same word is translated "snuffdishes" in <a onClick="return mV(\'Exd\',25,38);">Ex 25:38</a>; <a onClick="return mV(\'Exd\',37,23);">37:23</a>; <a onClick="return mV(\'Num\',4,9);">Nu 4:9</a>, 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 <a onClick="return mV(\'1Ki\',7,50);">1Ki 7:50</a> and <a onClick="return mV(\'2Ch\',4,22);">2Ch 4:22</a>, although the King James Version reads "censers," the context points to the firepans belonging to the candlestick; as also in <a onClick="return mV(\'2Ki\',25,15);">2Ki 25:15</a> and <a onClick="return mV(\'Jer\',52,19);">Jer 52:19</a>, 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 (<a onClick="return mV(\'Lev\',10,1);">Le 10:1</a>; <a onClick="return mV(\'Lev\',16,12);">16:12</a>; <a onClick="return mV(\'Num\',16,6,17);">Nu 16:6, 17</a>ff).<P>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.`<a href="./study/isbe/search.html?string=CENSER">CENSER</a>`76';
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isbe[3447]='Fires`firz:<P>In <a onClick="return mV(\'Isa\',24,15);">Isa 24:15</a> 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 <a onClick="return mV(\'Eze\',39,9,10);">Eze 39:9-10</a> the Revised Version (British and American) has "fires"; in <a onClick="return mV(\'Eze\',39,9);">39:9</A> "make fires" is a translation of a verb of different root; in <a onClick="return mV(\'Eze\',39,10);">Eze 39:10</a> "fires" translates the common singular noun for fire.``1';
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isbe[3448]='Firkin`fur\'-kin (metretes):<P>The liquid measure used in <a onClick="return mV(\'Jhn\',2,6);">Joh 2:6</a> 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.`<a href="./study/isbe/search.html?string=WEIGHTS+AND+MEASURES">WEIGHTS AND MEASURES</a>`1';
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isbe[3449]='Firmament`fur\'-ma-ment.`<a href="./study/isbe/search.html?string=ASTRONOMY">ASTRONOMY</a>`1';
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isbe[3450]='First`furst (\'echadh, ri\'shon; proton, to proton, protos):<P>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. <a onClick="return mV(\'Gen\',8,13);">Ge 8:13</a>, in the first month"; in <a onClick="return mV(\'Isa\',44,6);">Isa 44:6</a>; <a onClick="return mV(\'Isa\',48,12);">48:12</a>, it is used of Yahweh as Eternal and solely Supreme<6D>the First and the Last (compare <a onClick="return mV(\'Isa\',41,4);">Isa 41:4</a>). 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. (<a onClick="return mV(\'Mat\',6,33);">Mt 6:33</a>; <a onClick="return mV(\'Jam\',3,17);">Jas 3:17</a>). In <a onClick="return mV(\'1Ti\',1,15);">1Ti 1:15</a>, 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 (<a onClick="return mV(\'Mar\',12,29);">Mr 12:29</a>); where we read in <a onClick="return mV(\'1Cr\',15,3);">1Co 15:3</a>, "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 (<a onClick="return mV(\'Rev\',1,17);">Re 1:17</a>; <a onClick="return mV(\'Rev\',2,8);">2:8</a>; <a onClick="return mV(\'Rev\',22,13);">22:13</a>); protos is "the first day" (<a onClick="return mV(\'Mat\',26,17);">Mt 26:17</a>; <a onClick="return mV(\'Mar\',16,9);">Mr 16:9</a>); in <a onClick="return mV(\'Mat\',28,1);">Mt 28:1</a>; <a onClick="return mV(\'Mar\',16,2);">Mr 16:2</a>; <a onClick="return mV(\'Luk\',24,1);">Lu 24:1</a>; <a onClick="return mV(\'Jhn\',20,1,19);">Joh 20:1, 19</a>; <a onClick="return mV(\'Act\',20,7);">Ac 20:7</a>, it is mia ("one").``185';
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isbe[3451]='First-Begotten`furst-be-got\'-\'-n (prototokos):<P>This Greek word is translated in two passages in the King James Version by "first-begotten" (<a onClick="return mV(\'Hbr\',1,6);">Heb 1:6</a>; <a onClick="return mV(\'Rev\',1,5);">Re 1:5</a>), 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 (<a onClick="return mV(\'Luk\',2,7);">Lu 2:7</a>; <a onClick="return mV(\'Mat\',1,25);">Mt 1:25</a> the King James Version); it also bears the literal sense of Jesus Christ as Mary\'s firstborn (<a onClick="return mV(\'Luk\',2,7);">Lu 2:7</a>; <a onClick="return mV(\'Mat\',1,25);">Mt 1:25</a> the King James Version); it also bears the literal sense of the firstborn of the firstborn of men and animals (<a onClick="return mV(\'Hbr\',11,28);">Heb 11:28</a>). It is not used in the New Testament or Septuagint of an only child, which is expressed by monogenes (see below).<P>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 (<a onClick="return mV(\'Exd\',4,22);">Ex 4:22</a>; compare <a onClick="return mV(\'Jer\',31,9);">Jer 31:9</a>). The Messianic King is God\'s firstborn Septuagint prototokos), "the highest of the kings of the earth" (<a onClick="return mV(\'Psa\',89,27);">Ps 89:27</a>). Philo applies the word to the Logos as the archetypal and governing idea of creation. Similarly Christ, as "the firstborn of all creation" (<a onClick="return mV(\'Col\',1,15);">Col 1:15</a>), 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" (<a onClick="return mV(\'Col\',1,16);">Col 1:16</a>).<P>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 (<a onClick="return mV(\'Hbr\',1,6);">Heb 1:6</a>). In His resurrection He is "firstborn from the dead" (<a onClick="return mV(\'Col\',1,18);">Col 1:18</a>) or "of the dead" (<a onClick="return mV(\'Rev\',1,5);">Re 1:5</a>), 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" (<a onClick="return mV(\'Rom\',8,29);">Ro 8:29</a>). 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" (<a onClick="return mV(\'Hbr\',12,23);">Heb 12:23</a>).`<a href="./study/isbe/search.html?string=BEGOTTEN">BEGOTTEN</a>`145';
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isbe[3452]='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):<P>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 (<a onClick="return mV(\'Exd\',23,19);">Ex 23:19</a>; <a onClick="return mV(\'Num\',15,20);">Nu 15:20</a>; <a onClick="return mV(\'Num\',18,12);">18:12</a>; <a onClick="return mV(\'Deu\',26,2);">De 26:2</a>; <a onClick="return mV(\'Neh\',10,35,37);">Ne 10:35, 37</a>). 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" (<a onClick="return mV(\'Exd\',23,19);">Ex 23:19</a>; <a onClick="return mV(\'Exd\',34,26);">34:26</a>; <a onClick="return mV(\'Eze\',44,30);">Eze 44:30</a>), 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.<P>The re\'shith offerings were individual, except that a re\'shith of dough was to be offered as a heave offering (<a onClick="return mV(\'Num\',15,\'17-21\');">Nu 15:17-21</a>). The priest waved a re\'shith of corn before the Lord on the morrow after the Sabbath in the week of unleavened bread (<a onClick="return mV(\'Lev\',23,\'9-11\');">Le 23:9-11</a>). These offerings all fell to the priest (<a onClick="return mV(\'Num\',18,12);">Nu 18:12</a>). Bikkurim refers specially to things sown (<a onClick="return mV(\'Exd\',23,16);">Ex 23:16</a>; <a onClick="return mV(\'Lev\',2,14);">Le 2:14</a>). 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 (<a onClick="return mV(\'Exd\',34,\'22-26\');">Ex 34:22-26</a>; <a onClick="return mV(\'Lev\',2,\'14-16\');">Le 2:14-16</a>). The bikkurim also fell to the priest, except a portion which was burned as a memorial (<a onClick="return mV(\'Lev\',2,\'8-10\',16);">Le 2:8-10, 16</a>).<P>The beautiful ceremony of the offering of the re\'shith in the House of God is described in <a onClick="return mV(\'Deu\',26,\'1-11\');">De 26:1-11</a>, 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 (<a onClick="return mV(\'Lev\',19,\'23-25\');">Le 19:23-25</a>). 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 <a href="./study/isbe/search.html?string=TITHE">TITHE</a>) is a later development from the first-fruits.<P>Figurative: In the Old Testament, in <a onClick="return mV(\'Jer\',2,3);">Jer 2:3</a>, 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 (<a onClick="return mV(\'Rom\',16,5);">Ro 16:5</a>; <a onClick="return mV(\'1Cr\',16,15);">1Co 16:15</a>); to the Christians of that age (<a onClick="return mV(\'Jam\',1,18);">Jas 1:18</a>; <a onClick="return mV(\'2Th\',2,13);">2Th 2:13</a>, WHm), and to the 144,000 in heaven (<a onClick="return mV(\'Rev\',14,4);">Re 14:4</a>); to Christ, as the first who rose from the dead (<a onClick="return mV(\'1Cr\',15,20,23);">1Co 15:20, 23</a>); also to the blessings which we receive now through the Spirit, the earnest of greater blessings to come (<a onClick="return mV(\'Rom\',8,23);">Ro 8:23</a>).``98';
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isbe[3453]='Firstborn; Firstling`furst\'-born, furst\'-ling (bekhor; prototokos):<P>The Hebrew word denotes the firstborn of human beings as well as of animals (<a onClick="return mV(\'Exd\',11,5);">Ex 11:5</a>), while a word from the same root denotes first-fruits (<a onClick="return mV(\'Exd\',23,16);">Ex 23:16</a>). 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 (<a onClick="return mV(\'2Ki\',3,27);">2Ki 3:27</a>). The barbarous custom must have become extinct at an early period in the religion of Israel (<a onClick="return mV(\'Gen\',22,12);">Ge 22:12</a>). It was probably due to the influence of surrounding nations that the cruel practice was revived toward the close of the monarchical period (<a onClick="return mV(\'2Ki\',16,3);">2Ki 16:3</a>; <a onClick="return mV(\'2Ki\',17,17);">17:17</a>; <a onClick="return mV(\'2Ki\',21,6);">21:6</a>; <a onClick="return mV(\'Jer\',7,31);">Jer 7:31</a>; <a onClick="return mV(\'Eze\',16,20);">Eze 16:20</a>; <a onClick="return mV(\'Eze\',23,37);">23:37</a>; <a onClick="return mV(\'Mic\',6,7);">Mic 6:7</a>). Jeremiah denies that the offering of human beings could have been an instruction from Yahweh (<a onClick="return mV(\'Jer\',7,31);">Jer 7:31</a>; <a onClick="return mV(\'Jer\',19,5);">19:5</a>).<P>The prophetic conception of God had rendered such a doctrine inconceivable. Clear evidence of the spiritualization and humanization 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 (<a onClick="return mV(\'Exd\',13,13);">Ex 13:13</a>; <a onClick="return mV(\'Exd\',34,20);">34:20</a>), for the dedication of the firstborn was substituted the consecration of the Levites to the service of the sanctuary (<a onClick="return mV(\'Num\',3,\'11-13\',15);">Nu 3:11-13, 15</a>). 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 <a onClick="return mV(\'Luk\',2,27);">Lu 2:27</a>; Mishna Bekhoroth viii.8). For that service the Levites were accepted in place of the redeemed firstborn (<a onClick="return mV(\'Num\',3,45);">Nu 3:45</a>). See note. According to <a onClick="return mV(\'Exd\',22,\'29-31\');">Ex 22:29-31</a> 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, <a onClick="return mV(\'Num\',18,16);">Nu 18:16</a>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 (<a onClick="return mV(\'Exd\',13,2);">Ex 13:2</a>; <a onClick="return mV(\'Exd\',34,19);">34:19</a>). 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 (<a onClick="return mV(\'Deu\',21,\'15-17\');">De 21:15-17</a>). 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 (<a onClick="return mV(\'Gen\',25,23);">Ge 25:23</a>). 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 (<a onClick="return mV(\'Exd\',4,22);">Ex 4:22</a> privileges. She occupied a unique position in virtue of the special relationship between Yahweh and the nation. In three passages (<a onClick="return mV(\'Rom\',8,29);">Ro 8:29</a>; <a onClick="return mV(\'Col\',1,15);">Col 1:15</a>; <a onClick="return mV(\'Hbr\',1,6);">Heb 1:6</a>), Jesus Christ is the firstborn<72>among many brethren (<a onClick="return mV(\'Rom\',8,29);">Ro 8:29</a>); of every creature (<a onClick="return mV(\'Col\',1,16);">Col 1:16</a>). This application of the term to Jesus Christ may be traced back to <a onClick="return mV(\'Psa\',89,27);">Ps 89:27</a> where the Davidic ruler, or perhaps the nation, is alluded to as the firstborn of Yahweh.<P>NOTE<54>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 (<a onClick="return mV(\'Num\',6,\'22-27\');">Nu 6:22-27</a>).`<a href="./study/isbe/search.html?string=CHILD;+CHILDREN">CHILD</a>; <a href="./study/isbe/search.html?string=CIRCUMCISION">CIRCUMCISION</a>; <a href="./study/isbe/search.html?string=FIRST+BEGOTTEN">FIRST-BEGOTTEN</a>; <a href="./study/isbe/search.html?string=PLAGUES+OF+EGYPT">PLAGUES OF EGYPT</a>`103';
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isbe[3454]='Firstling``<a href="./study/isbe/search.html?string=FIRSTBORN;+FIRSTLING">FIRSTBORN</a>`1';
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isbe[3455]='Fish`(dagh, daghah, da\'gh; ichthus, ichthudion, opsarion):<P>1. Natural History:<P>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 <a onClick="return mV(\'Lev\',11,\'9-12\');">Le 11:9-12</a> and <a onClick="return mV(\'Deu\',14,9);">De 14:9</a>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. <a onClick="return mV(\'Gen\',1,26);">Ge 1:26</a>; <a onClick="return mV(\'Gen\',9,2);">9:2</a>; <a onClick="return mV(\'Num\',11,22);">Nu 11:22</a>; <a onClick="return mV(\'Deu\',4,18);">De 4:18</a>; <a onClick="return mV(\'1Ki\',4,33);">1Ki 4:33</a>; <a onClick="return mV(\'Job\',12,8);">Job 12:8</a>; <a onClick="return mV(\'Psa\',8,8);">Ps 8:8</a>; <a onClick="return mV(\'Eze\',38,20);">Eze 38:20</a>; <a onClick="return mV(\'Hsa\',4,3);">Ho 4:3</a>; <a onClick="return mV(\'Zep\',1,3);">Ze 1:3</a>; <a onClick="return mV(\'1Cr\',15,39);">1Co 15:39</a>.<P>2. Jonah\'s Fish:<P>An unusually large shark might fulfill the conditions of Jonah\'s fish (dagh, daghah; but <a onClick="return mV(\'Mat\',12,40);">Mt 12:40</a>, 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.<P>3. Fishing:<P>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 (<a onClick="return mV(\'Job\',41,7);">Job 41:7</a>) 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 <a onClick="return mV(\'Hab\',1,15);">Hab 1:15</a> 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 (<a onClick="return mV(\'Mat\',13,47);">Mt 13:47</a>), is clearly the dragnet, and amphiblestron (<a onClick="return mV(\'Mat\',4,18);">Mt 4:18</a>), 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. <a onClick="return mV(\'Luk\',5,4);">Lu 5:4</a>; <a onClick="return mV(\'Jhn\',21,11);">Joh 21:11</a>) 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.<P>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 (<a onClick="return mV(\'Mat\',4,19);">Mt 4:19</a>; <a onClick="return mV(\'Mar\',1,17);">Mr 1:17</a>) that He will make them fishers of men. The Kingdom of Heaven (<a onClick="return mV(\'Mat\',13,47);">Mt 13:47</a>) 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 <a onClick="return mV(\'Jer\',16,16);">Jer 16:16</a>, 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 (<a onClick="return mV(\'Eze\',47,9);">Eze 47:9</a>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 (<a onClick="return mV(\'Eze\',26,5,14);">Eze 26:5, 14</a>), marks the desolation of Tyre. It is a piece of broiled fish that the risen Lord eats with the Eleven in Jerusalem (<a onClick="return mV(\'Luk\',24,42);">Lu 24:42</a>), and by the Sea of Galilee (<a onClick="return mV(\'Jhn\',21,13);">Joh 21:13</a>) He gives the disciples bread and fish.``37';
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isbe[3456]='Fish Gate``<a href="./study/isbe/search.html?string=JERUSALEM,+1">JERUSALEM</a>`1';
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isbe[3457]='Fisher\'s Coat`kot: This expression is found in <a onClick="return mV(\'Jhn\',21,7);">Joh 21:7</a> 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."`<a href="./study/isbe/search.html?string=DRESS">DRESS</a>`1';
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isbe[3458]='Fisher; Fisherman`fish\'-er fish\'-er-man (dayyagh, dawwagh; halieus; Westcott and Hort, The New Testament in Greek haleeus):<P>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 (<a onClick="return mV(\'Mat\',4,18,19);">Mt 4:18-19</a>; <a onClick="return mV(\'Mar\',1,16,17);">Mr 1:16-17</a>). Fishermen, then as now, formed a distinct class. The strenuousness of the work (<a onClick="return mV(\'Luk\',5,2);">Lu 5:2</a>) ruled out the weak and indolent. They were crude in manner, rough in speech and in their treatment of others (<a onClick="return mV(\'Luk\',9,49,54);">Lu 9:49, 54</a>; <a onClick="return mV(\'Jhn\',18,10);">Joh 18:10</a>). James and John before they became tempered by Jesus\' influence were nicknamed the "sons of thunder" (<a onClick="return mV(\'Mar\',3,17);">Mr 3:17</a>). 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 (<a onClick="return mV(\'Luk\',5,5);">Lu 5:5</a>; <a onClick="return mV(\'Jhn\',21,3);">Joh 21:3</a>). Such men, when impelled by the same spirit as filled their Master, became indeed "fishers of men" (<a onClick="return mV(\'Mat\',4,19);">Mt 4:19</a>; <a onClick="return mV(\'Mar\',1,17);">Mr 1:17</a>).<P>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 (<a onClick="return mV(\'Eze\',26,5,14);">Eze 26:5, 14</a>).<P>Figurative: Fish were largely used as food (<a onClick="return mV(\'Hab\',1,16);">Hab 1:16</a>), hence, the lamentation of the fishermen, who provided for all, typified general desolation (<a onClick="return mV(\'Isa\',19,8);">Isa 19:8</a>). On the other hand, abundance of fish and many fishermen indicated general abundance (<a onClick="return mV(\'Eze\',47,10);">Eze 47:10</a>). 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 (<a onClick="return mV(\'Jer\',16,16);">Jer 16:16</a>; <a onClick="return mV(\'Job\',41,2);">Job 41:2</a>). Such treatment of the people of Judah is depicted on some of the Assyrian monuments.``133';
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isbe[3459]='Fishhook`fish\'-hook (cir dughah, chakkah):<P>The word "fishhooks" occurs but twice in the American Standard Revised Version (<a onClick="return mV(\'Job\',41,1);">Job 41:1</a>; <a onClick="return mV(\'Amo\',4,2);">Am 4:2</a>). In other passages the word hook or "angle" is applied to this instrument for fishing (<a onClick="return mV(\'Isa\',19,8);">Isa 19:8</a>; <a onClick="return mV(\'Job\',41,2);">Job 41:2</a>). 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 <a onClick="return mV(\'Amo\',4,2);">Am 4:2</a>. In <a onClick="return mV(\'Mat\',17,27);">Mt 17:27</a>, agkistron (literally, "fishhook"), is rendered "hook."``133';
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isbe[3460]='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.<P>(1) With Hooks:<P>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 (<a onClick="return mV(\'Mat\',17,27);">Mt 17:27</a>).<P>See <a href="./study/isbe/search.html?string=FISHHOOK">FISHHOOK</a>.<P>(2) With Spears:<P><a onClick="return mV(\'Job\',41,7);">Job 41:7</a> probably refers to an instrument much like the barbed spear still used along the Syrian coast. It is used at night by torchlight.<P>(3) With Nets:<P>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.<P>Nets are used in three ways:<P>(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.<P>(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.<P>(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 (<a onClick="return mV(\'Mat\',4,18);">Mt 4:18</a>; <a onClick="return mV(\'Mar\',1,16);">Mr 1:16</a>; <a onClick="return mV(\'Luk\',5,\'2-10\');">Lu 5:2-10</a>; <a onClick="return mV(\'Jhn\',21,\'3-11\');">Joh 21:3-11</a>). Portions of nets with leads and floats, of early Egyptian origin, may be seen in the British Museum.<P>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 (<a onClick="return mV(\'Jhn\',21,7);">Joh 21:7</a>).`<a href="./study/isbe/search.html?string=NET">NET</a>`133';
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isbe[3461]='Fishpools`fish\'-pools:<P>This is a mistranslation. The Hebrew berekhoth (<a onClick="return mV(\'Sgs\',7,4);">So 7:4</a>) simply means "pools" (Revised Version); "fish" is quite unwarrantably introduced in the King James Version. In <a onClick="return mV(\'Isa\',19,10);">Isa 19:10</a>, 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."``1';
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isbe[3462]='Fit, Fitly`fit\'-li:<P>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 <a onClick="return mV(\'Lev\',16,21);">Le 16:21</a> (\'itti, "timely," "opportune," "ready"), where for "fit" it reads "in readiness," margin "appointed." In <a onClick="return mV(\'1Ch\',7,11);">1Ch 7:11</a> the Revised Version (British and American) has "that were able"; in <a onClick="return mV(\'Isa\',44,13);">Isa 44:13</a>, "shapeth"; in <a onClick="return mV(\'Pro\',24,27);">Pr 24:27</a>, "ready," etc. "Fitly" in <a onClick="return mV(\'Pro\',25,11);">Pr 25:11</a> is in the Revised Version, margin "in due season"; in <a onClick="return mV(\'Sgs\',5,12);">So 5:12</a>, "fitly set" is in the Revised Version, margin "sitting by full streams." In the New Testament "fit" is the translation of euthetos, "well placed" (<a onClick="return mV(\'Luk\',9,62);">Lu 9:62</a>; <a onClick="return mV(\'Luk\',14,35);">14:35</a>), of kathekon, "suitable" (<a onClick="return mV(\'Act\',22,22);">Ac 22:22</a>), and of katartizo, "to make quite ready" (<a onClick="return mV(\'Rom\',9,22);">Ro 9:22</a>, "vessels of wrath fitted unto destruction").``185';
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isbe[3463]='Fitches`fich\'-iz (the English word "fitch" is the same as "vetch"):<P>(1) qetsach (<a onClick="return mV(\'Isa\',28,25,27);">Isa 28:25, 27</a>; 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.<P>(2) kuccemim (pl.) (<a onClick="return mV(\'Eze\',4,9);">Eze 4:9</a>) the Revised Version (British and American) "<a href="./study/isbe/search.html?string=SPELT">spelt</a>" (which see).``117';
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isbe[3464]='Five`fiv (chamesh; pente).`<a href="./study/isbe/search.html?string=NUMBER">NUMBER</a>`1';
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isbe[3465]='Flag`Two Hebrew words:<P>(1) cuph (<a onClick="return mV(\'Exd\',2,3,5);">Ex 2:3, 5</a>, "flags"; <a onClick="return mV(\'Isa\',19,6);">Isa 19:6</a>, "flags"; <a onClick="return mV(\'Jon\',2,5);">Jon 2:5</a>, "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.<P>(2) \'achu (<a onClick="return mV(\'Gen\',41,2,18);">Ge 41:2, 18</a>, the King James Version "meadow," the Revised Version (British and American) "reed-grass"; <a onClick="return mV(\'Job\',8,11);">Job 8:11</a>, "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.``1';
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isbe[3466]='Flagon`flag\'-un:<P>The translation of \'ashishah, in the King James Version in <a onClick="return mV(\'2Sa\',6,19);">2Sa 6:19</a>; <a onClick="return mV(\'1Ch\',16,3);">1Ch 16:3</a>; <a onClick="return mV(\'Sgs\',2,5);">So 2:5</a>; <a onClick="return mV(\'Hsa\',3,1);">Ho 3:1</a>. 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 <a onClick="return mV(\'Isa\',22,24);">Isa 22:24</a> as a rendering of nebhalim, which is elsewhere (<a onClick="return mV(\'1Sa\',1,24);">1Sa 1:24</a>; <a onClick="return mV(\'1Sa\',10,3);">10:3</a>; <a onClick="return mV(\'2Sa\',16,1);">2Sa 16:1</a>, 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 <a onClick="return mV(\'Exd\',25,29);">Ex 25:29</a> and <a onClick="return mV(\'Exd\',37,16);">37:16</a> 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 <a onClick="return mV(\'Num\',4,7);">Nu 4:7</a>.``76';
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isbe[3467]='Flake`flak (mappal, a word of uncertain meaning):<P>It is used in the sense of "refuse (husks) of the wheat" in <a onClick="return mV(\'Amo\',8,6);">Am 8:6</a>. With regard to the body we find it used in <a onClick="return mV(\'Job\',41,23);">Job 41:23</a> 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 <a onClick="return mV(\'Job\',41,15);">Job 41:15</a> margin.``106';
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isbe[3468]='Flame`flam (lahabh, and other forms from same root; phlox):<P>In <a onClick="return mV(\'Jdg\',13,20);">Jud 13:20</a> bis; <a onClick="return mV(\'Job\',41,21);">Job 41:21</a>; <a onClick="return mV(\'Isa\',29,6);">Isa 29:6</a>; <a onClick="return mV(\'Joe\',2,5);">Joe 2:5</a>, the word is lahabh. Various other words are translated "flame"; mas\'eth, "a lifting or rising up" (<a onClick="return mV(\'Jdg\',20,38,40);">Jud 20:38, 40</a> the King James Version), the Revised Version (British and American) "cloud" (of smoke); kalil, "completeness" (<a onClick="return mV(\'Jdg\',20,40);">Jud 20:40b</a> King James Version margin, "a holocaust, or offering wholly consumed by fire"; compare <a onClick="return mV(\'Lev\',6,15);">Le 6:15</a>); shalhebheth (<a onClick="return mV(\'Job\',15,30);">Job 15:30</a>; <a onClick="return mV(\'Sgs\',8,6);">So 8:6</a>; the American Standard Revised Version "a very flame of Yahweh," margin "or, a most vehement flame"; <a onClick="return mV(\'Eze\',20,47);">Eze 20:47</a>, the Revised Version (British and American) "the flaming flame"); shabhibh (<a onClick="return mV(\'Job\',18,5);">Job 18:5</a>; the Revised Version, margin); shebhibh, Aramaic (<a onClick="return mV(\'Dan\',3,22);">Da 3:22</a>; <a onClick="return mV(\'Dan\',7,9);">7:9</a>). In <a onClick="return mV(\'Psa\',104,4);">Ps 104:4</a> the American Standard Revised Version has "maketh...flames of fire his ministers"; the Revised Version (British and American) "flame" for "snare" (<a onClick="return mV(\'Pro\',29,8);">Pr 29:8</a>).<P>Figuratively: "Flame" is used to denote excitement (<a onClick="return mV(\'Pro\',29,8);">Pr 29:8</a> the Revised Version (British and American)), shame, astonishment, "faces of flame" (<a onClick="return mV(\'Isa\',13,8);">Isa 13:8</a>); in <a onClick="return mV(\'Rev\',1,14);">Re 1:14</a>, the glorified Christ is described as having eyes "as a flame of fire," signifying their searching purity (compare <a onClick="return mV(\'Rev\',2,18);">Re 2:18</a>; <a onClick="return mV(\'Rev\',19,12);">19:12</a>). Flame is also a symbol of God\'s wrath (<a onClick="return mV(\'Psa\',83,14);">Ps 83:14</a>; <a onClick="return mV(\'Isa\',5,24);">Isa 5:24</a>; <a onClick="return mV(\'Isa\',10,17);">10:17</a>).`<a href="./study/isbe/search.html?string=FIRE">FIRE</a>`185';
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isbe[3469]='Flat Nose`(charum; Septuagint koloborin):<P>Used only in <a onClick="return mV(\'Lev\',21,18);">Le 21:18</a> as the name of a deformity which disqualified a member of a priestly family for serving the altar.<P>The root of the word signifies "to cut off" or "to cut flat," and in the Revised Version, margin "slit nose" is substituted. The condition indicated is most probably the depressed, flattened nose which so often accompanies harelip, especially in its double form.<P>A mere snub-nose can scarcely be regarded as a blemish of sufficient importance to unfit a priest for the service of "offering the bread of God"; but harelip, like blindness or the other congenital malformations or deformities enumerated in this passage, might well render a son of Aaron unfit or unsuitable for public religious duty.``107';
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isbe[3470]='Flax`flaks pesheth, also pishtah; linon (<a onClick="return mV(\'Mat\',12,20);">Mt 12:20</a>)): The above Hebrew words are applied<P>(1) to the plant: "The flax was in bloom" (the King James Version "bolled"; <a onClick="return mV(\'Exd\',9,31);">Ex 9:31</a>);<P>(2) the "stalks of flax," literally, "flax of the tree," put on the roof to dry (<a onClick="return mV(\'Jos\',2,6);">Jos 2:6</a>);<P>(3) to the fine fibers used for lighting: the King James Version "tow," "flax," the Revised Version (British and American). "A dimly burning wick will he not quench" (<a onClick="return mV(\'Isa\',42,3);">Isa 42:3</a>); "They are quenched as a wick" (<a onClick="return mV(\'Isa\',43,17);">Isa 43:17</a>). The thought is perhaps of a scarcely lighted wick just kindled with difficulty from a spark.<P>(4) In <a onClick="return mV(\'Isa\',19,9);">Isa 19:9</a> mention is made of "combed flax," i.e. flax hackled ready for spinning (compare <a onClick="return mV(\'Hsa\',2,5,9);">Ho 2:5, 9</a>; <a onClick="return mV(\'Pro\',31,13);">Pr 31:13</a>). The reference in <a onClick="return mV(\'Jdg\',15,14);">Jud 15:14</a> is to flax twisted into cords.<P>(5) In <a onClick="return mV(\'Jdg\',16,9);">Jud 16:9</a>; <a onClick="return mV(\'Isa\',1,31);">Isa 1:31</a>, mention is made of ne\'oreth, "tow," literally, something "shaken off"<22>as the root implies<65>from flax.<P>(6) The plural form pishtim is used in many passages for linen, or linen garments, e.g. <a onClick="return mV(\'Lev\',13,47,48,52,59);">Le 13:47-48, 52, 59</a>; <a onClick="return mV(\'Deu\',22,11);">De 22:11</a>; <a onClick="return mV(\'Jer\',13,1);">Jer 13:1</a> ("linen girdle"); <a onClick="return mV(\'Eze\',44,17);">Eze 44:17</a>f. Linen was in the earliest historic times a favorite material for clothes. The Jewish priestly garments were of pure linen. Egyptian mummies were swathed in linen. Several other Hebrew words were used for linen garments.<P>Flax is the product of Linum usitatissimum, a herbaceous plant which has been cultivated from the dawn of history. It is perennial and grows to a height of 2 to 3 ft.; it has blue flowers and very fibrous stalks. The tough fibers of the latter, after the decay and removal of the softer woody and gummy material, make up the crude "flax." Linseed, linseed oil and oilcake are useful products of the same plant.`<a href="./study/isbe/search.html?string=LINEN">LINEN</a>`117';
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isbe[3471]='Flaying`fla\'-ing.`<a href="./study/isbe/search.html?string=PUNISHMENTS">PUNISHMENTS</a>`1';
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isbe[3472]='Flea`fle (par\'osh; compare Arabic barghut, "flea," and barghash, "mosquito" (<a onClick="return mV(\'1Sa\',24,14);">1Sa 24:14</a>; <a onClick="return mV(\'1Sa\',26,20);">26:20</a>); kinnim (<a onClick="return mV(\'Exd\',8,16);">Ex 8:16</a>), "lice," the Revised Version, margin "sandflies" or "fleas"; Septuagint skniphes, probably best rendered "gnat"; see <a href="./study/isbe/search.html?string=GNAT">GNAT</A>; <a href="./study/isbe/search.html?string=LICE">LICE</a>):<P>In <a onClick="return mV(\'1Sa\',24,\'1-\');">1Sa 24</a> Saul seeks David in the wilderness of En-gedi, and David, after cutting off the skirt of Saul\'s robe in the cave, calls out to him, "After whom is the king of Israel come out? after whom dost thou pursue? after a dead dog, after a flea" (<a onClick="return mV(\'1Sa\',24,14);">24:14</a>). Again in <a onClick="return mV(\'1Sa\',26,20);">1Sa 26:20</a> Saul seeks David in the wilderness of Ziph, and David after taking the spear and cruse from beside Saul while he slept, cries out to him, "...the king of Israel is come out to seek a flea, as when one doth hunt a partridge in the mountains." The flea is here used as a symbol of David\'s insignificance, coupled perhaps, in the second passage, with a thought of the difficulty that Saul had in laying hands on him. In Encyclopedia Biblica Cheyne finds fault with a similar interpretation given in DB on the ground that it is absurd that David should refer to hunting "a single flea," and proposes to change par\'osh \'echadh "a flea," to pere\' midhbar, "wild ass of the desert." The writer will only say that no observant resident of Palestine would consider the textual alteration to be called for.<P>Linnaeus recognized two species of flea, Pulex irritans, the common parasite of man, and Pulex (Sarcopsylla) penetrans, the tropical and sub-tropical jigger flea. More than a hundred species are now listed, and the recent discovery that certain fleas are instrumental in the transmission of the plague has given a new impetus to the study of these tiny pests. A flea that is often commoner in houses than Pulex irritans is the "dog and cat flea," variously known as Pulex serraticeps, Pulex canis, Pulex felis or Ctenocephalus canis.``37';
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isbe[3473]='Flee`fle.`<a href="./study/isbe/search.html?string=FLY">FLY</a>`1';
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isbe[3474]='Fleece`fles.`<a href="./study/isbe/search.html?string=GIDEON">GIDEON</a>; <a href="./study/isbe/search.html?string=SHEEP">SHEEP</a>; <a href="./study/isbe/search.html?string=WOOL">WOOL</a>`1';
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isbe[3475]='Flesh`@basar, she\'er):<P>1. Etymology:<P>Used in all senses of the word, the latter, however, most frequently in the sense of kin, family, relationship (compare sha\'arah, "kins-woman," <a onClick="return mV(\'Lev\',18,17);">Le 18:17</a>): <a onClick="return mV(\'Lev\',18,6);">Le 18:6</a>; <a onClick="return mV(\'Lev\',25,49);">25:49</a>; <a onClick="return mV(\'Pro\',11,17);">Pr 11:17</a>; <a onClick="return mV(\'Jer\',51,35);">Jer 51:35</a>, and probably <a onClick="return mV(\'Psa\',73,26);">Ps 73:26</a>. In all other places she\'er means "flesh" = body (<a onClick="return mV(\'Pro\',5,11);">Pr 5:11</a>) or = food (<a onClick="return mV(\'Psa\',78,20,27);">Ps 78:20, 27</a>; <a onClick="return mV(\'Mic\',3,2,3);">Mic 3:2-3</a>). Tibhchah, is "(slaughtered) flesh for food," "butcher\'s meat" (<a onClick="return mV(\'1Sa\',25,11);">1Sa 25:11</a>). The word \'eshpar, found only in two parallel passages (<a onClick="return mV(\'2Sa\',6,19);">2Sa 6:19</a> = <a onClick="return mV(\'1Ch\',16,3);">1Ch 16:3</a>), is of very uncertain meaning. The English versions translate it with "a good piece (portion) of flesh," the Vulgate (Jerome\'s Latin Bible, 390-405 A.D.) with "a piece of roast meat," others with "a portion of flesh" and "a measure of wine." It probably means simply "a measured portion." lachum, literally, "eaten," then food (compare lechem, "bread"), has been rarely specialized as flesh or meat (compare Arabic lachm, "meat," "flesh," so in <a onClick="return mV(\'Zep\',1,17);">Ze 1:17</a>, where it stands in parallelism with "blood"). The Greek terms are sarx, and kreas, the latter always meaning "butcher\'s meat" (<a onClick="return mV(\'Rom\',14,21);">Ro 14:21</a>; <a onClick="return mV(\'1Cr\',8,13);">1Co 8:13</a>).<P>We can distinguish the following varieties of meaning in Biblical language:<P>2. Ordinary Sense:<P>In a physical sense, the chief substance of the animal body, whether used for food and sacrifice, or not; also the flesh of man (<a onClick="return mV(\'Gen\',2,21);">Ge 2:21</a>; <a onClick="return mV(\'Exd\',21,10);">Ex 21:10</a>; <a onClick="return mV(\'Isa\',31,3);">Isa 31:3</a>; <a onClick="return mV(\'Eze\',23,20);">Eze 23:20</a>; <a onClick="return mV(\'1Cr\',15,39);">1Co 15:39</a>; <a onClick="return mV(\'Rev\',19,18,21);">Re 19:18, 21</a>).<P>3. The Body:<P>The whole body. This meaning is the extension of the preceding (pars pro toto). This is indicated by the Septuagint, where basar is often translated by the plural hai sarkes (<a onClick="return mV(\'Gen\',40,19);">Ge 40:19</a>; <a onClick="return mV(\'Num\',12,12);">Nu 12:12</a>; <a onClick="return mV(\'Job\',33,25);">Job 33:25</a>), and occasionally by soma, i.e. "body" (<a onClick="return mV(\'Lev\',15,2);">Le 15:2</a>; <a onClick="return mV(\'1Ki\',21,27);">1Ki 21:27</a>). This meaning is also very clear in passages like the following: <a onClick="return mV(\'Exd\',4,7);">Ex 4:7</a>; <a onClick="return mV(\'Lev\',17,14);">Le 17:14</a>; <a onClick="return mV(\'Num\',8,7);">Nu 8:7</a>; <a onClick="return mV(\'2Ki\',4,34);">2Ki 4:34</a>; <a onClick="return mV(\'Pro\',5,11);">Pr 5:11</a>, where basar and she\'er are combined; and <a onClick="return mV(\'Pro\',14,30);">Pr 14:30</a>; <a onClick="return mV(\'Ecc\',12,12);">Ec 12:12</a>.<P>4. The Term "All Flesh":<P>Flesh, as the common term for living things, animals and men, especially the latter (<a onClick="return mV(\'Gen\',6,13,17,19);">Ge 6:13, 17, 19</a>; <a onClick="return mV(\'Num\',16,22);">Nu 16:22</a>; <a onClick="return mV(\'Jer\',12,12);">Jer 12:12</a>; <a onClick="return mV(\'Mar\',13,20);">Mr 13:20</a>); often in the phrase "all flesh" (<a onClick="return mV(\'Psa\',65,2);">Ps 65:2</a>; <a onClick="return mV(\'Isa\',40,5,6);">Isa 40:5-6</a>; <a onClick="return mV(\'Jer\',25,31);">Jer 25:31</a>; <a onClick="return mV(\'Eze\',20,48);">Eze 20:48</a>; <a onClick="return mV(\'Joe\',2,28);">Joe 2:28</a>; <a onClick="return mV(\'Luk\',3,6);">Lu 3:6</a>).<P>5. As Opposed to the Spirit:<P>Flesh as opposed to the spirit, both of which were comprised in the preceding meaning (<a onClick="return mV(\'Gen\',6,3);">Ge 6:3</a>; <a onClick="return mV(\'Psa\',16,9);">Ps 16:9</a>; <a onClick="return mV(\'Luk\',24,39);">Lu 24:39</a>, where "flesh and bones" are combined; <a onClick="return mV(\'Jhn\',6,63);">Joh 6:63</a>). Thus we find in <a onClick="return mV(\'Jhn\',1,14);">Joh 1:14</a>, "The Word became flesh"; <a onClick="return mV(\'1Ti\',3,16);">1Ti 3:16</a>, "He who was manifested in the flesh"; <a onClick="return mV(\'1Jo\',4,2);">1Joh 4:2</a>, and all passages where the incarnation of Christ is spoken of. The word in this sense approaches the meaning of "earthly life," as in <a onClick="return mV(\'Phl\',1,22,24);">Php 1:22, 24</a>, "to live in the flesh," "to abide in the flesh"; compare <a onClick="return mV(\'Phm\',1,16);">Phm 1:16</a> and perhaps <a onClick="return mV(\'2Cr\',5,16);">2Co 5:16</a>. Under this meaning we may enumerate expressions such as "arm of flesh" (<a onClick="return mV(\'2Ch\',32,8);">2Ch 32:8</a>; <a onClick="return mV(\'Jer\',17,5);">Jer 17:5</a>), "eyes of flesh" (<a onClick="return mV(\'Job\',10,4);">Job 10:4</a>), etc. Frequently the distinction is made to emphasize the weakness or inferiority of the flesh, as opposed to the superiority of the spirit (<a onClick="return mV(\'Isa\',31,3);">Isa 31:3</a>; <a onClick="return mV(\'Mat\',26,41);">Mt 26:41</a>; <a onClick="return mV(\'Mar\',14,38);">Mr 14:38</a>; <a onClick="return mV(\'Rom\',6,19);">Ro 6:19</a>). In this connection we mention also the expression "flesh and blood," a phrase borrowed from rabbinical writings and phraseology (see also Sirach 14:18, "the generation of flesh and blood," and <span class="noTag">17:31</span>, "man whose desire is flesh and blood" the King James Version). The expression does not convey, as some have supposed, the idea of inherent sinfulness of the flesh (a doctrine borrowed by Gnostic teachers from oriental sources), but merely the idea of ignorance and frailty in comparison with the possibilities of spiritual nature. The capabilities of our earthly constitution do not suffice to reveal unto us heavenly truths; these must always come to us from above.<P>So Peter\'s first recognition of the Divine sonship of Jesus did not proceed from a logical conviction based upon outward facts acting upon his mind, but was based upon a revelation from God vouchsafed to his inner consciousness. Christ says therefore to him: "Blessed art thou, Simon Bar-Jonah: for flesh and blood hath not revealed it unto thee, but my Father who is in heaven" (<a onClick="return mV(\'Mat\',16,17);">Mt 16:17</a>). Similarly the kingdom of God, being a realm of perfect spiritual submission to God, cannot be inherited by flesh and blood (<a onClick="return mV(\'1Cr\',15,50);">1Co 15:50</a>), nor was the richly endowed mind a competent tribunal to which Paul could refer his heaven-wrought conviction of his great salvation and the high calling to be a witness and apostle of Christ, so he did well that he "conferred not with flesh and blood" (<a onClick="return mV(\'Gal\',1,16);">Ga 1:16</a>). That "flesh and blood" does not imply a sense of inherent sinfulness is moreover shown in all passages where Christ is declared a partaker of such nature (<a onClick="return mV(\'Eph\',6,12);">Eph 6:12</a>; <a onClick="return mV(\'Hbr\',2,14);">Heb 2:14</a>, where, however, we find in the original text the inverted phrase "blood and flesh").<P>6. Applied to the Carnal Nature:<P>Flesh in the sense of carnal nature (sarkikos, "carnal"; the King James Version uses sarkinos in <a onClick="return mV(\'Rom\',7,14);">Ro 7:14</a>). Human nature, being inferior to the spiritual, is to be in subjection to it. If man refuses to be under this higher law, and as a free agent permits the lower nature to gain an ascendancy over the spirit, the "flesh" becomes a revolting force (<a onClick="return mV(\'Gen\',6,3,12);">Ge 6:3, 12</a>; <a onClick="return mV(\'Jhn\',1,13);">Joh 1:13</a>; <a onClick="return mV(\'Rom\',7,14);">Ro 7:14</a>; <a onClick="return mV(\'1Cr\',3,1,3);">1Co 3:1, 3</a>; <a onClick="return mV(\'Col\',2,18);">Col 2:18</a>; <a onClick="return mV(\'1Jo\',2,16);">1Joh 2:16</a>). Thus, the fleshly or carnal mind, i.e. a mind in subjection to carnal nature, is opposed to the Divine spirit, who alone is a sufficient corrective, Christ having secured for us the power of overcoming (<a onClick="return mV(\'Rom\',8,3);">Ro 8:3</a>), if we manifest a deep desire and an earnest endeavor to overcome (<a onClick="return mV(\'Gal\',5,17,18);">Ga 5:17-18</a>).<P>7. In the Sense of Relationship:<P>Flesh in the sense of relationship, tribal connection, kith and kin. For examples, see what has been said above on Hebrew she\'er. The following passages are a few of those in which basar is used: <a onClick="return mV(\'Gen\',2,24);">Ge 2:24</a>; <a onClick="return mV(\'Gen\',37,27);">37:27</a>; <a onClick="return mV(\'Job\',2,5);">Job 2:5</a>; compare the New Testament passages: <a onClick="return mV(\'Mat\',19,5,6);">Mt 19:5-6</a>; <a onClick="return mV(\'Rom\',1,3);">Ro 1:3</a>; <a onClick="return mV(\'Rom\',9,3,5,8);">9:3, 5, 8</a>. The expressions "bone" and "flesh" are found in combination (<a onClick="return mV(\'Gen\',2,23);">Ge 2:23</a>; <a onClick="return mV(\'Gen\',29,14);">29:14</a>; <a onClick="return mV(\'Jdg\',9,2);">Jud 9:2</a>; <a onClick="return mV(\'2Sa\',5,1);">2Sa 5:1</a>; <a onClick="return mV(\'2Sa\',19,12,13);">19:12-13</a>; <a onClick="return mV(\'Eph\',5,31);">Eph 5:31</a>, the latter in some manuscripts only).<P>8. Other Meanings:<P>Some other subdivisions of meanings might be added, for example where "flesh" takes almost the place of "person," as in <a onClick="return mV(\'Col\',2,1);">Col 2:1</a>: "as many as have not seen my face in the flesh," i.e. have not known me personally, or <a onClick="return mV(\'Col\',2,5);">2:5</a>, "absent in the flesh, yet am I with you in the spirit," etc.``106';
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isbe[3476]='Flesh And Blood``<a href="./study/isbe/search.html?string=FLESH">FLESH</a>`1';
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isbe[3477]='Flesh-Hook`flesh\'-hook (mazlegh, and plural mizlaghoth):<P>One of the implements used around the sacrificial altar. According to Divine direction given to Moses (<a onClick="return mV(\'Exd\',27,3);">Ex 27:3</a>; <a onClick="return mV(\'Exd\',38,3);">38:3</a>), it was to be made of brass, but later David felt impelled by "the Spirit" or "in his spirit" to determine that for use in the magnificent Temple of Solomon it should be made of gold (<a onClick="return mV(\'1Ch\',28,17);">1Ch 28:17</a>). But Huram made it, with other altar articles, of "bright brass" (<a onClick="return mV(\'2Ch\',4,16);">2Ch 4:16</a>).<P>In Samuel\'s time, it was made with three hook-shaped tines, and was used in taking out the priests\' share of the meat offering (<a onClick="return mV(\'1Sa\',2,13,14);">1Sa 2:13-14</a>). With the other altar utensils, it was in the special charge of the Kohathites (<a onClick="return mV(\'Num\',4,14);">Nu 4:14</a>). The hooks mentioned in <a onClick="return mV(\'Eze\',40,43);">Eze 40:43</a> were altogether different and for another purpose.`<a href="./study/isbe/search.html?string=HOOK">HOOK</a>`41';
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isbe[3478]='Flesh-Pot`flesh\'-pot (cir ha-basar, "pot of the flesh"):<P>One of the six kinds of cooking utensils spoken of as pots or pans or caldrons or basins. Probably usually made of bronze or earthenware. The only mention of flesh-pots, specifically so named, is in <a onClick="return mV(\'Exd\',16,3);">Ex 16:3</a>.`<a href="./study/isbe/search.html?string=FOOD">FOOD</a>`1';
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isbe[3479]='Flies`fliz.`<a href="./study/isbe/search.html?string=FLY;+FLIES">FLY</a>`1';
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isbe[3480]='Flint`flint (challamish (<a onClick="return mV(\'Deu\',8,15);">De 8:15</a>; <a onClick="return mV(\'Deu\',32,13);">32:13</a>; <a onClick="return mV(\'Job\',28,9);">Job 28:9</a>; <a onClick="return mV(\'Psa\',114,8);">Ps 114:8</a>), tsor (<a onClick="return mV(\'Exd\',4,25);">Ex 4:25</a>; <a onClick="return mV(\'Eze\',3,9);">Eze 3:9</a>), tser (<a onClick="return mV(\'Isa\',5,28);">Isa 5:28</a>), tsur (<a onClick="return mV(\'Job\',22,24);">Job 22:24</a>; <a onClick="return mV(\'Psa\',89,43);">Ps 89:43</a>), tsurim (<a onClick="return mV(\'Jos\',5,2);">Jos 5:2</a>f); (= kechlex "pebble"), kochlax (1Macc 10:73)):<P>The word challamish signifies a hard stone, though not certainly flint, and is used as a figure for hardness in <a onClick="return mV(\'Isa\',50,7);">Isa 50:7</a>, "Therefore have I set my face like a flint." A similar use of tsor is found in <a onClick="return mV(\'Eze\',3,9);">Eze 3:9</a>, "As an adamant harder than flint have I made thy forehead," and <a onClick="return mV(\'Isa\',5,28);">Isa 5:28</a>, "Their horses\' hoofs shall be accounted as flint"; and of tsela\' in <a onClick="return mV(\'Jer\',5,3);">Jer 5:3</a>, "They have made their faces harder than a rock." The same three words are used of the rock from which Moses drew water in the wilderness: challamish (<a onClick="return mV(\'Deu\',8,15);">De 8:15</a>; <a onClick="return mV(\'Psa\',114,8);">Ps 114:8</a>); tsur (<a onClick="return mV(\'Exd\',17,6);">Ex 17:6</a>; <a onClick="return mV(\'Deu\',8,15);">De 8:15</a>; <a onClick="return mV(\'Psa\',78,20);">Ps 78:20</a>; <a onClick="return mV(\'Isa\',48,21);">Isa 48:21</a>); cela\' (<a onClick="return mV(\'Num\',20,8);">Nu 20:8</a>; <a onClick="return mV(\'Neh\',9,15);">Ne 9:15</a>; <a onClick="return mV(\'Psa\',78,16);">Ps 78:16</a>).<P>Tsur and cela\' are used oftener than challamish for great rocks and cliffs, but tsur is used also for flint knives in <a onClick="return mV(\'Exd\',4,25);">Ex 4:25</a>, "Then Zipporah took a flint (the King James Version "sharp stone"), and cut off the foreskin of her son," and in <a onClick="return mV(\'Jos\',5,2);">Jos 5:2</a>f; "Yahweh said unto Joshua, Make thee knives of flint (the King James Version "sharp knives"), and circumcise again the children of Israel the second time." Surgical implements of flint were used by the ancient Egyptians, and numerous flint chippings with occasional flint implements are found associated with the remains of early man in Syria and Palestine. Flint and the allied mineral, chert, are found in great abundance in the limestone rocks of Syria, Palestine and Egypt.`<a href="./study/isbe/search.html?string=ROCK">ROCK</a>`37';
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isbe[3481]='Float (Flote)`flot.`<a href="./study/isbe/search.html?string=RAFT">RAFT</a>; <a href="./study/isbe/search.html?string=SHIPS+AND+BOATS">SHIPS AND BOATS</a>`1';
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isbe[3482]='Flock``<a href="./study/isbe/search.html?string=CATTLE">CATTLE</a>`1';
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isbe[3483]='Flood`flud:<P>In the King James Version not less than 13 words are rendered "flood," though in the Revised Version (British and American) we find in some passages "river," "stream," "tempest," etc. The word is used for: the deluge of Noah, mabbul (<a onClick="return mV(\'Gen\',6,17);">Ge 6:17</a>ff); kataklusmos (<a onClick="return mV(\'Mat\',24,38,39);">Mt 24:38-39</a>; <a onClick="return mV(\'Luk\',17,27);">Lu 17:27</a>); the waters of the Red Sea, nazal (<a onClick="return mV(\'Exd\',15,8);">Ex 15:8</a>); the Euphrates, nahar, "Your fathers dwelt of old time on the other side of the flood". (the Revised Version (British and American) "beyond the River" <a onClick="return mV(\'Jos\',24,2);">Jos 24:2</a>): the Nile, ye\'or, "the flood (the Revised Version (British and American) "River") of Egypt" (<a onClick="return mV(\'Amo\',8,8);">Am 8:8</a>); the Jordan, nahar, "They went through the flood (the Revised Version (British and American) "river") on foot" (<a onClick="return mV(\'Psa\',66,6);">Ps 66:6</a>); torrent, zerem, "as a flood (the Revised Version (British and American) "tempest") of mighty waters" (<a onClick="return mV(\'Isa\',28,2);">Isa 28:2</a>); potamos, "The rain descended and the floods came" (<a onClick="return mV(\'Mat\',7,25);">Mt 7:25</a>); plemmura, "When a flood arose, the stream brake against that house" (<a onClick="return mV(\'Luk\',6,48);">Lu 6:48</a>).<P>Figurative: nachal, "The floods of ungodly men (the Revised Version (British and American) "ungodliness," the Revised Version, margin "Hebrew Belial") made me afraid" (<a onClick="return mV(\'2Sa\',22,5);">2Sa 22:5</a>; <a onClick="return mV(\'Psa\',18,4);">Ps 18:4</a>); also \'or (<a onClick="return mV(\'Amo\',8,8);">Am 8:8</a> (the King James Version)); shibboleth (<a onClick="return mV(\'Psa\',69,2);">Ps 69:2</a>); sheteph (<a onClick="return mV(\'Dan\',11,22);">Da 11:22</a> (the King James Version)); sheteph (<a onClick="return mV(\'Psa\',32,6);">Ps 32:6</a> (the King James Version)); potamophoretos (<a onClick="return mV(\'Rev\',12,15);">Re 12:15</a> (the King James Version)).`<a href="./study/isbe/search.html?string=DELUGE+OF+NOAH">DELUGE OF NOAH</a>`37';
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isbe[3484]='Floor`flor.`<a href="./study/isbe/search.html?string=HOUSE">HOUSE</a>; <a href="./study/isbe/search.html?string=THRESHING-FLOOR">THRESHING-FLOOR</a>`1';
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isbe[3485]='Flote (Float)``<a href="./study/isbe/search.html?string=RAFT">RAFT</a>; <a href="./study/isbe/search.html?string=SHIPS+AND+BOATS">SHIPS AND BOATS</a>`1';
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isbe[3486]='Flour`flour.`<a href="./study/isbe/search.html?string=BREAD">BREAD</a>; <a href="./study/isbe/search.html?string=FOOD">FOOD</a>`1';
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isbe[3487]='Flourish`flur\'-ish (parach, tsuts; anathallo):<P>The translation of parach, "to break forth" (<a onClick="return mV(\'Psa\',72,7);">Ps 72:7</a>; <a onClick="return mV(\'Psa\',92,12,13);">92:12-13</a>; <a onClick="return mV(\'Pro\',14,11);">Pr 14:11</a>; <a onClick="return mV(\'Isa\',66,14);">Isa 66:14</a>; <a onClick="return mV(\'Sgs\',6,11);">So 6:11</a>; <a onClick="return mV(\'Sgs\',7,12);">7:12</a>; the Revised Version (British and American) "budded"); of tsuts "to bloom" (<a onClick="return mV(\'Psa\',72,16);">Ps 72:16</a>; <a onClick="return mV(\'Psa\',90,6);">90:6</a>; <a onClick="return mV(\'Psa\',92,7);">92:7</a>; <a onClick="return mV(\'Psa\',103,15);">103:15</a>; <a onClick="return mV(\'Psa\',132,18);">132:18</a>); ra\'anan, "green," "fresh," is translated "flourishing" in <a onClick="return mV(\'Psa\',92,14);">Ps 92:14</a>, the Revised Version (British and American) "green," and ra\'anan, Aramaic in <a onClick="return mV(\'Dan\',4,4);">Da 4:4</a>; nubh, "to sprout" (<a onClick="return mV(\'Zec\',9,17);">Zec 9:17</a>, the King James Version "cheerful").<P>In an interesting passage (<a onClick="return mV(\'Ecc\',12,5);">Ec 12:5</a> the King James Version), the Hiphil future of na\'ats, meaning properly "to pierce or strike," hence, to slight or reject, is translated "flourish"; it is said of the old man "The almond tree shall flourish," the Revised Version (British and American) "blossom" (so Ewald, Delitzsch, etc.); na\'ats has nowhere else this meaning; it is frequently rendered "contemn;" "despise," etc. Other renderings are, "shall cause loathing" (Gesenius, Knobel, etc.), "shall be despised," i.e. the hoary head; "The almond tree shall shake off its flowers," the silvery hairs falling like the fading white flowers of the almond tree; by others it is taken to indicate "sleeplessness," the name of the almond tree (shaqedh) meaning the watcher or early riser (compare <a onClick="return mV(\'Jer\',1,11);">Jer 1:11</a>, "a rod of an almond-tree," literally, "a wakeful (or early) tree"), the almond being the first of the trees to wake from the sleep of winter.<P>"Flourish" appears once only in the New Testament, in the King James Version, as translation of anathallo, "to put forth anew," or "to make put forth anew" (<a onClick="return mV(\'Phl\',4,10);">Php 4:10</a>): "Your care for me hath flourished again," the Revised Version (British and American) "Ye have revived your thought for me."`<a href="./study/isbe/search.html?string=ALMOND">ALMOND</a>`185';
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isbe[3488]='Flowers`flou\'-erz (BLOOM; BLOSSOM, etc.):<P>(1) gibh\'ol, literally, "a small cup," hence, calyx or corolla of a flower (<a onClick="return mV(\'Exd\',9,31);">Ex 9:31</a>, "The flax was in bloom").<P>(2) nets (<a onClick="return mV(\'Gen\',40,10);">Ge 40:10</a>, nitstsah, "a flower" or "blossom"; <a onClick="return mV(\'Job\',15,33);">Job 15:33</a>; <a onClick="return mV(\'Isa\',18,5);">Isa 18:5</a>). These words are used of the early berries of the vine or olive.<P>(3) nitstsan, "a flower"; plural only, nitstsanim (<a onClick="return mV(\'Sgs\',2,12);">So 2:12</a>, "The flowers appear on the earth").<P>(4) perach, root to "burst forth" expresses an early stage of flowering; "blossom" (<a onClick="return mV(\'Isa\',5,24);">Isa 5:24</a>; <a onClick="return mV(\'Isa\',18,5);">18:5</a>); "flower" (<a onClick="return mV(\'Nah\',1,4);">Na 1:4</a>, "The flower of Lebanon languisheth"). Used of artificial flowers in candlesticks (<a onClick="return mV(\'Exd\',25,31);">Ex 25:31</a>ff).<P>(5) tsits, "flower" (<a onClick="return mV(\'Isa\',40,6);">Isa 40:6</a>); plural tsitstsim, flowers as architectural ornaments (<a onClick="return mV(\'1Ki\',6,18);">1Ki 6:18</a>); tsitsah, "the fading flower of his glorious beauty" (<a onClick="return mV(\'Isa\',28,1,4);">Isa 28:1, 4</a>; also <a onClick="return mV(\'Num\',17,8);">Nu 17:8</a>; <a onClick="return mV(\'Job\',14,2);">Job 14:2</a>, etc.).<P>(6) anthos, in Septuagint equivalent of all the Hebrew words (<a onClick="return mV(\'Jam\',1,10,11);">Jas 1:10-11</a>; <a onClick="return mV(\'1Pe\',1,24);">1Pe 1:24</a>).<P>The beauty of the profusion of flowers which cover Palestine every spring receives but scant reference in the Old Testament; <a onClick="return mV(\'Sgs\',2,12);">So 2:12</a> is perhaps the only clear reference. It is noticeable that the native of Syria thinks little of flowers unless it be for their perfume. our Lord\'s reference to the flowers ("lilies") is well known (<a onClick="return mV(\'Mat\',6,28);">Mt 6:28</a>; <a onClick="return mV(\'Luk\',12,27);">Lu 12:27</a>). For details of the flowers of modern Palestine, see <a href="./study/isbe/search.html?string=BOTANY">BOTANY</A>. The aptness of the expression "flower of the field" for a type of the evanescence of human life (<a onClick="return mV(\'Job\',14,2);">Job 14:2</a>; <a onClick="return mV(\'Psa\',103,15);">Ps 103:15</a>; <a onClick="return mV(\'Isa\',40,6);">Isa 40:6</a>; <a onClick="return mV(\'Jam\',1,10);">Jas 1:10</a>) is the more impressive in a land like Palestine where the annual display of wild flowers, so glorious for a few short weeks, is followed by such desolation. The fresh and brilliant colors fade into masses of withered leaves (not uncommonly cleared by burning), and then even these are blown, away, so that but bare, cracked and baked earth remains for long months where once all was beauty, color and life.``117';
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isbe[3489]='Flue; Net`Floo(king James Version, margin <a onClick="return mV(\'Hab\',1,15);">Hab 1:15</a>).`<a href="./study/isbe/search.html?string=FISH">FISH</a>; <a href="./study/isbe/search.html?string=FISHING">FISHING</a>`1';
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isbe[3490]='Flute`floot.`<a href="./study/isbe/search.html?string=MUSIC">MUSIC</a>`1';
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isbe[3491]='Flux`fluks.`<a href="./study/isbe/search.html?string=BLOODY+FLUX">BLOODY FLUX</a>; <a href="./study/isbe/search.html?string=DYSENTERY">DYSENTERY</a>`1';
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isbe[3492]='Fly`(Verb; \'uph petaomai, or, contracted, ptaomai):<P>Used in preference to "flee" when great speed is to be indicated. "To fly" is used:<p>(1) Literally, of birds, \'uph (<a onClick="return mV(\'Gen\',1,20);">Ge 1:20</a>; <a onClick="return mV(\'Psa\',55,6);">Ps 55:6</a>); da\'ah (<a onClick="return mV(\'Deu\',28,49);">De 28:49</a>), of sparks (<a onClick="return mV(\'Job\',5,7);">Job 5:7</a>); of the arrow (<a onClick="return mV(\'Psa\',91,5);">Ps 91:5</a>); of the seraphim (<a onClick="return mV(\'Isa\',6,2,6);">Isa 6:2, 6</a>); of an angel (<a onClick="return mV(\'Dan\',9,21);">Da 9:21</a>, ya\'aph, "to be caused to fly"); of swift action or movement (<a onClick="return mV(\'Psa\',18,10);">Ps 18:10</a>; <a onClick="return mV(\'Jer\',48,40);">Jer 48:40</a>); of people (<a onClick="return mV(\'Isa\',11,14);">Isa 11:14</a>); of a fleet (<a onClick="return mV(\'Isa\',60,8);">Isa 60:8</a>; <a onClick="return mV(\'1Sa\',15,19);">1Sa 15:19</a>; <a onClick="return mV(\'1Sa\',14,32);">14:32</a>, \'asah, "to do," etc.).<p>(2) Figuratively, of a dream (<a onClick="return mV(\'Job\',20,8);">Job 20:8</a>); of man\'s transitory life (<a onClick="return mV(\'Psa\',90,10);">Ps 90:10</a>); of riches (<a onClick="return mV(\'Pro\',23,5);">Pr 23:5</a>); of national glory (<a onClick="return mV(\'Hsa\',9,11);">Ho 9:11</a>).<P>For "fly" the Revised Version (British and American) has "soar" (<a onClick="return mV(\'Job\',39,26);">Job 39:26</a>) "fly down" (<a onClick="return mV(\'Isa\',11,14);">Isa 11:14</a>); for "flying" (<a onClick="return mV(\'Isa\',31,5);">Isa 31:5</a>) the American Standard Revised Version has "hovering."``185';
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isbe[3493]='Fly; Flies`fli fliz \'arobh (<a onClick="return mV(\'Exd\',8,21);">Ex 8:21</a>ff; <a onClick="return mV(\'Psa\',78,45);">Ps 78:45</a>; <a onClick="return mV(\'Psa\',105,31);">105:31</a>; Septuagint kunomuia; "dog-fly"), zebhubh (<a onClick="return mV(\'Ecc\',10,1);">Ec 10:1</a>; <a onClick="return mV(\'Isa\',7,18);">Isa 7:18</a>; Septuagint muiai, "flies"); compare ba\'al-zebhubh, "Baal-zebub" (<a onClick="return mV(\'2Ki\',1,2);">2Ki 1:2</a>ff), and beelzeboul, "Beelzebul," or beelzeboub, "Beelzebub" (<a onClick="return mV(\'Mat\',10,25);">Mt 10:25</a>; <a onClick="return mV(\'Mat\',12,24,27);">12:24, 27</a>; <a onClick="return mV(\'Luk\',11,15,18,19);">Lu 11:15, 18-19</a>); compare Arabic dhubab, "fly" or "bee"; (Note: "dh" for Arabic dhal, pronounced like "d" or "z" or like th in "the"):<P>The references in Psalms as well as in Exodus are to the plague of flies, and the word \'arobh is rendered "swarm of flies" throughout, except in <a onClick="return mV(\'Psa\',78,45);">Ps 78:45</a>; <a onClick="return mV(\'Psa\',105,31);">105:31</a> the King James Version, where we find "divers sorts of flies" (compare Vulgate (Jerome\'s Latin Bible, 390-405 A.D.) omne genus muscarum). In <a onClick="return mV(\'Exd\',8,21);">Ex 8:21</a> we read, "I will send swarms of flies upon thee, and upon thy servants, and upon thy people, and into thy houses: and the houses of the Egyptians shall be full of swarms of flies, and also the ground whereon they are"; in <a onClick="return mV(\'Exd\',8,24);">Ex 8:24</a>, "...the land was corrupted by reason of the swarms of flies"; in <a onClick="return mV(\'Psa\',78,45);">Ps 78:45</a>, "He sent among them swarms of flies, which devoured them." There has been much speculation as to what the insects were, but all the texts cited, including even <a onClick="return mV(\'Psa\',78,45);">Ps 78:45</a>, may apply perfectly well to the common house fly (Musca domestica). Some species of blue-bottle fly (Calliphora) might also suit.<P>The other word, zebhubh, occurs in <a onClick="return mV(\'Ecc\',10,1);">Ec 10:1</a>, "Dead flies cause the oil of the perfumer to send forth an evil odor; so doth a little folly outweigh wisdom and honor"; and <a onClick="return mV(\'Isa\',7,18);">Isa 7:18</a>, "And it shall come to pass in that day, that Yahweh will hiss for the fly that is in the uttermost part of the rivers of Egypt, and for the bee that is in the land of Assyria:" The house fly would fit perfectly the reference in each, but that in Isaiah would seem to suggest rather one of the horse flies (Tabanidae) or gad flies (Oestridae). Whatever fly may be meant, it is used as a symbol for the military power of Egypt, as the bee for that of Assyria.<P>Owing to deficiencies in public and private hygiene, and also for other reasons, house flies and others are unusually abundant in Palestine and Egypt and are agents in the transmission of cholera, typhoid fever, ophthalmia and anthrax. Glossina morsitans, the tsetse fly, which is fatal to many domestic animals, and Glossina palpalis which transmits the sleeping sickness, are abundant in tropical Africa, but do not reach Egypt proper.`<a href="./study/isbe/search.html?string=PLAGUE">PLAGUE</a>`37';
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isbe[3494]='Foal`fol.`<a href="./study/isbe/search.html?string=COLT">COLT</a>`1';
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isbe[3495]='Foam`fom (qetseph (<a onClick="return mV(\'Hsa\',10,7);">Ho 10:7</a>); aphros (<a onClick="return mV(\'Luk\',9,39);">Lu 9:39</a>), aphrizo (<a onClick="return mV(\'Mar\',9,18,20);">Mr 9:18, 20</a>), epaphrizo (<a onClick="return mV(\'Jud\',1,13);">Jude 1:13</a>)):<P>Qetseph from qatsaph, "to break to pieces," or "to break forth into anger," "to be angry," occurs often in the sense of "wrath" or "anger" (e.g. <a onClick="return mV(\'Num\',1,53);">Nu 1:53</a>; <a onClick="return mV(\'Psa\',38,1);">Ps 38:1</a>, etc.), and in this passage has been rendered "twigs" or "chips," "As for Samaria, her king is cut off, as foam (the Revised Version, margin "twigs") upon the water" (<a onClick="return mV(\'Hsa\',10,7);">Ho 10:7</a>). The other references are from the New Testament. In Jude, evil-doers or false teachers are compared to the "wild waves of the sea, foaming out their own shame." In Mark and Luke the references are to the boy with a dumb spirit who foamed at the mouth.``37';
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isbe[3496]='Fodder`fod\'-er.`<a href="./study/isbe/search.html?string=PROVENDER">PROVENDER</a>`1';
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isbe[3497]='Fold; Folding`fold fold\'-ing (verb; chabhaq, sabhakh; helisso):<P>The verb occurs only 3 times in the King James Version, and in each instance represents a different word; we have chabhaq "to clasp" (<a onClick="return mV(\'Ecc\',4,5);">Ec 4:5</a>), "The fool foldeth his hands together" (compare <a onClick="return mV(\'Pro\',6,10);">Pr 6:10</a>); cabhak, "to interweave" (<a onClick="return mV(\'Nah\',1,10);">Na 1:10</a>, "folded together as thorns," the English Revised Version "like tangled thorns" the American Standard Revised Version "entangled like thorns"; see <a href="./study/isbe/search.html?string=ENTANGLE">ENTANGLE</A>); helisso "to roll or fold up" (<a onClick="return mV(\'Hbr\',1,12);">Heb 1:12</a>, quoted from <a onClick="return mV(\'Psa\',102,26);">Ps 102:26</a> (Septuagint), the Revised Version (British and American) "As a mantle shalt thou roll them up"). Folding occurs as translation of galil, "turning" or "rolling" (<a onClick="return mV(\'1Ki\',6,34);">1Ki 6:34</a> bis, folding leaves of door).`<a href="./study/isbe/search.html?string=HOUSE">HOUSE</a>`185';
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isbe[3498]='Folk`fok:<P>The translation of \'am, \'am "a people or nation" (<a onClick="return mV(\'Gen\',33,15);">Ge 33:15</a>, "some of the folk that are with me"; <a onClick="return mV(\'Pro\',30,26);">Pr 30:26</a>, "The conies are but a feeble folk"); of le\'om, with the same meaning (<a onClick="return mV(\'Jer\',51,58);">Jer 51:58</a>, "the folk in the fire," the Revised Version (British and American) "the nations for the fire"); "sick folk" is the translation of arrhostos, "not strong" (<a onClick="return mV(\'Mar\',6,5);">Mr 6:5</a>); of ton asthenounton, participle of astheneo, "to be without strength," "weak," "sick" (<a onClick="return mV(\'Jhn\',5,3);">Joh 5:3</a>, the Revised Version (British and American) "them that were sick"); "sick folks," of astheneis plural of asthenes, "without strength," the Revised Version (British and American) "sick folk" (<a onClick="return mV(\'Act\',5,16);">Ac 5:16</a>).``185';
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isbe[3499]='Follow`fol\'-o (\'achar, radhaph; akoloutheo, dioko):<P>Frequently the translation of \'achar, "after," e.g. <a onClick="return mV(\'Num\',14,24);">Nu 14:24</a>, "hath followed me fully," literally, "fulfilled after me" (<a onClick="return mV(\'Num\',32,11,12);">Nu 32:11-12</a>; <a onClick="return mV(\'Deu\',1,36);">De 1:36</a>; <a onClick="return mV(\'Amo\',7,15);">Am 7:15</a>); radhaph is "to pursue," and is often so translated; it is translated "follow" (<a onClick="return mV(\'Psa\',23,6);">Ps 23:6</a>; <a onClick="return mV(\'Isa\',5,11);">Isa 5:11</a>, etc.); "follow after" (<a onClick="return mV(\'Gen\',44,4);">Ge 44:4</a>; <a onClick="return mV(\'Exd\',14,4);">Ex 14:4</a>); reghel, "foot," is several times translated "follow" (literally, "at the foot of"; <a onClick="return mV(\'Exd\',11,8);">Ex 11:8</a>; <a onClick="return mV(\'Jdg\',8,5);">Jud 8:5</a>, etc.); halakh \'achar, "to go after" (<a onClick="return mV(\'Deu\',4,3);">De 4:3</a>; <a onClick="return mV(\'1Ki\',14,8);">1Ki 14:8</a>, etc.); yalakh \'achar, "to go on after" (<a onClick="return mV(\'Gen\',24,5);">Ge 24:5</a>; <a onClick="return mV(\'Jdg\',2,19);">Jud 2:19</a>, etc.); dabheq, "to cause to cleave to" is "follow hard after" (<a onClick="return mV(\'1Sa\',14,22);">1Sa 14:22</a>; <a onClick="return mV(\'Psa\',63,8);">Ps 63:8</a>, etc.).<P>In the New Testament, in addition to akoloutheo (<a onClick="return mV(\'Mat\',4,20,22,25);">Mt 4:20, 22, 25</a>, etc.) various words and phrases are rendered "follow," e.g. Deute opiso mou, "Come after me" (<a onClick="return mV(\'Mat\',4,19);">Mt 4:19</a>, "Follow me," the Revised Version (British and American) "Come ye after me"); dioko, "to pursue" (<a onClick="return mV(\'Luk\',17,23);">Lu 17:23</a>; <a onClick="return mV(\'1Th\',5,15);">1Th 5:15</a>, the Revised Version (British and American) "follow after," etc.); mimeomai, "to imitate" (<a onClick="return mV(\'Hbr\',13,7);">Heb 13:7</a>, "whose faith follow," the Revised Version (British and American) "imitate their faith; <a onClick="return mV(\'2Th\',3,7,9);">2Thes 3:7, 9</a>; <a onClick="return mV(\'3Jo\',1,11);">3Joh 1:11</a>); compounds of akoloutheo with ex, para sun, etc. (<a onClick="return mV(\'2Pe\',1,16);">2Pe 1:16</a>; <a onClick="return mV(\'Mar\',16,20);">Mr 16:20</a>; <a onClick="return mV(\'Act\',16,17);">Ac 16:17</a>; <a onClick="return mV(\'Mar\',5,37);">Mr 5:37</a>, etc.).<P>English Revised Version, "Follow after faithfulness" makes an important change in <a onClick="return mV(\'Psa\',37,3);">Ps 37:3</a>, where the King James Version has "and verily thou shalt be fed"; but the American Standard Revised Version has "feed on his faithfulness," margin "feed securely or verily thou shalt be fed." For "attained" (<a onClick="return mV(\'1Ti\',4,6);">1Ti 4:6</a>) the Revised Version (British and American) gives "followed until now."``185';
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isbe[3500]='Follower`fol\'-o-er (mimetes):<P>"Followers" is in the King James Version the translation of mimetes, "to imitate" (in the New Testament in the good sense of becoming imitators, or following an example), rendered by the Revised Version (British and American) "imitators" (<a onClick="return mV(\'1Cr\',4,16);">1Co 4:16</a>; <a onClick="return mV(\'1Cr\',11,1);">11:1</a>; <a onClick="return mV(\'Eph\',5,1);">Eph 5:1</a>; <a onClick="return mV(\'1Th\',1,6);">1Th 1:6</a>; <a onClick="return mV(\'1Th\',2,14);">2:14</a>; <a onClick="return mV(\'Hbr\',6,12);">Heb 6:12</a>); summimetai, "joint imitators" (<a onClick="return mV(\'Phl\',3,17);">Php 3:17</a>); in <a onClick="return mV(\'1Pe\',3,13);">1Pe 3:13</a>, the King James Version "followers of that which is good," the word, according to a better text, is zelotis, the Revised Version (British and American) "if ye be zealous of that which is good."``1';
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