II. POST-EXILIC
2. FIGURATIVE USE
Fire was an emblem
(1) of Yahweh in His glory (<270709>Daniel 7:9);
(2) in His holiness (<230604>
Isaiah 6:4);
(3) in His jealousy for His sole worship (<050424>Deuteronomy 4:24;
<581229>Hebrews 12:29; <197905>Psalm 79:5; perhaps also <233314>Isaiah 33:14);
(4) of His protection of His people (<120617>2 Kings 6:17; Zec 2:5);
(5) of His righteous judgment and purification (Zec 13:9; <390302>Malachi 3:2,3; <460313>
1 Corinthians 3:13,15);
(6) of His wrath against sin and punishment of the wicked
(<050903>Deuteronomy 9:3; <191808>Psalm 18:8; 89:46; <230524>Isaiah 5:24; 30:33, “a
Topheth is prepared of old”; <400310>Matthew 3:10-12; 5:22, the Revised Version (British and American) “the hell of fire,” margin “Greek, Gehenna of fire”; see <233033>Isaiah 30:33; <240731>Jeremiah 7:31; <401340>Matthew 13:40,42; 25:41, “eternal fire”; <410945>Mark 9:45-49; see <236624>Isaiah 66:24;
<530107>2 Thessalonians 1:7; <581027>Hebrews 10:27; <650107>Jude 1:7);
(7) of the word of God in its power (<240514>Jeremiah 5:14; 23:29);
(8) of Divine truth (<193903>Psalm 39:3; <242009>Jeremiah 20:9; <421249>Luke 12:49);
(9) of that which guides men (<235010>Isaiah 50:10,11); (10) of the Holy Spirit (<440203>Acts 2:3); (11) of the glorified Christ (<660114>Revelation 1:14);
(12) of kindness in its melting power (<451220>Romans 12:20); (13) of trial and suffering (<196612>
Psalm 66:12; <234302>
Isaiah 43:2; 1 Peter 17; 4:12); (14) of evil (<200627>Proverbs 6:27; 16:27; <230918>Isaiah 9:18; 65:5); lust or desire
(<280706>Hosea 7:6; Sirach 23:16; <460709>1 Corinthians 7:9); greed
(<203016>Proverbs 30:16); (15) of the tongue in its evil aspects (Jas 3:5,6);
(16) of heaven in its purity and glory (<661502>Revelation 15:2; see also 21:22,23).
W. L. Walker
FIRE BAPTISM
See BAPTISM OF FIRE; MOLECH.
FIRE, LAKE OF See LAKE OF FIRE.
FIRE, STRANGE See FIRE.
FIRE, UNQUENCHABLE See UNQUENCHABLE FIRE.
FIREBRAND
<fir’-brand> ([dWa, ‘udh], used for a burning stick taken out of the fire):
In <071504>Judges 15:4,5 describing the “brands” (margin “torches”) which
Samson tied to the foxes’ tails, the word is lappidh (“lamp”; see <070716>Judges 7:16,20 the Revised Version (British and American), “torches”). Other words are ziqqim, “sparks,” “flames” (fiery darts; <202618>Proverbs 26:18), and ziqoth (<235011>Isaiah 50:11); ‘udh is used figuratively of angry men (<230704>Isaiah 7:4), and of those mercifully rescued from destruction (<300411>Amos 4:11; Zec 3:2; the Revised Version (British and American) “brand”). the Revised Version (British and American) gives “firebrand” as translation of moqedh (the King James Version “hearth”) in <19A203>Psalm 102:3, “My bones are burned as a firebrand” (margin “as a hearth”).
See BRAND.
W. L. Walker FIREPAN
<fir’-pan> ([hT;j]m”, machtah], “firepan,” “censer,” “snuffdish,” from
[ht;j;, chathah], “to snatch up”): A vessel for carrying coals. Brazen firepans were part of the furnishings of the altar of burnt offerings
(<022703>Exodus 27:3; 38:3, and in <040414>Numbers 4:14, where the King James
Version wrongly reads “censers,” the context indicating a vessel belonging to the brazen altar).
The same word is translated “snuffdishes” in <022538>Exodus 25:38; 37:23;
<040409>Numbers 4:9, where it refers to golden firepans which belonged to the
golden candlestick or lamp stand, and were used to receive the burnt ends of the wicks. In <110750>
1 Kings 7:50 and <140422>
2 Chronicles 4:22, although the King James Version reads “censers,” the context points to the firepans belonging to the candlestick; as also in <122515>2 Kings 25:15 and <245219>Jeremiah 52:19, translated “firepans” in the King James Version and the Revised Version (British and American). A similar firepan designated by the same Hebrew word but translated “censer” was used to carry the burning coals upon which the incense was thrown and burned (Leviticus10:1; 16:12;
<041606>Numbers 16:6,17 ff).
See CENSER.
The firepan or censer of the Hebrews was doubtless similar to the censer of the Egyptians, pictures of which have been found. It consisted of a pan or pot for the coals, which was held by a straight or slightly curved long handle. The style of censer used in recent centuries, swung by three chains, came into use about the 12th century AD.
George Rice Hovey FIRES
<firz>: In <232415>Isaiah 24:15 the King James Version translates [µyriau,
‘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 <263909>Ezekiel 39:9,10 the Revised Version (British and American) has “fires”; in 39:9
“make fires” is a translation of a verb of different root; in 39:10 “fires”
translates the common singular noun for fire.
FIRKIN
<fur’-kin> ([metrhth>v, metretes]): The liquid measure used in <430206>
John 2:6 to indicate the capacity of the water-pots mentioned in the narrative of the miracle of turning the water into wine. It is regarded as equivalent to the Hebrew bath, and thus contained about nine gallons.
See WEIGHTS AND MEASURES.
FIRMAMENT
<fur’-ma-ment>.
See ASTRONOMY. III, 3.
FIRST
<furst> ([dj;a,, ‘echadh], [ˆwOvari, ri’shon]; [prw~ton, proton], [to<
prw~ton, to proton], [prw~tov, protos]): Of these words, which are those most frequently used for “first,” ri’shon is from rosh, “the head, and is used for the highest, chief, etc.; also of time, the beginning, e.g. <010813>Genesis 8:13, in the first month”; in <234406>Isaiah 44:6; 48:12, it is used of Yahweh as Eternal and solely Supreme — the First and the Last (compare 41:4).
Special usages are in connection with “firstborn,” “first-fruit,” etc.; proton is used of that which is first in order; but also of that which is first or chief in importance, etc. (<400633>Matthew 6:33; Jas 3:17). In <540115>1 Timothy 1:15, Paul says Jesus came “to save sinners; of whom I am chief,” literally,
“first”; the same word is used by Jesus of the “first” of the commandments
(<411229>Mark 12:29); where we read in <461503>1 Corinthians 15:3, “I delivered
unto you first of all,” it is en protois (“in the foremost place”); “The first and the last” is applied to Christ as Eternal and Supreme (<660117>Revelation 1:17; 2:8; 22:13); protos is “the first day” (<402617>
Matthew 26:17; <411609>
Mark 16:9); in <402801>Matthew 28:1; <411602>Mark 16:2; <422401>Luke 24:1; <432001>John 20:1,19;
<442007>Acts 20:7, it is mia (“one”).
W. L. Walker FIRST-BEGOTTEN
<furst-be-got’-’-n> ([prwto>tokov, prototokos]): This Greek word is translated in two passages in the King James Version by “first-begotten”
(<580106>Hebrews 1:6; <660105>Revelation 1:5), but in all other places in the King
James Version, and always in the Revised Version (British and American), by “firstborn.” It is used in its natural literal sense of Jesus Christ as Mary’s firstborn (<420207>Luke 2:7; <400125>Matthew 1:25 the King James Version); it also bears the literal sense of Jesus Christ as Mary’s firstborn (<420207>Luke 2:7;
<400125>Matthew 1:25 the King James Version); it also bears the literal sense of
the firstborn of the firstborn of men and animals (<581128>
Hebrews 11:28). It is not used in the New Testament or Septuagint of an only child, which is expressed by monogenes (see below).
Metaphorically, it is used of Jesus Christ to express at once His relation to man and the universe and His difference from them, as both He and they are related to God. The laws and customs of all nations show that to be
“firstborn” means, not only priority in time, but a certain superiority in privilege and authority. Israel is Yahweh’s firstborn among the nations
(<020422>Exodus 4:22; compare <243109>Jeremiah 31:9). The Messianic King is
God’s firstborn Septuagint prototokos), “the highest of the kings of the earth” (<198927>Psalm 89:27). Philo applies the word to the Logos as the archetypal and governing idea of creation. Similarly Christ, as “the firstborn of all creation” (<510115>Colossians 1:15), is not only prior to it in time, but above it in power and authority. “All things have been created through him, and unto him” (<510116>Colossians 1:16). He is “sovereign Lord over all creation by virtue of primo-geniture” (Lightfoot). It denotes His status and character and not His origin; the context does not admit the idea that He is a part of the created universe. So in His incarnation He is
brought into the world as “firstborn,” and God summons all His angels to worship Him (<580106>
Hebrews 1:6). In His resurrection He is “firstborn from the dead” (<510118>Colossians 1:18) or “of the dead” (<660105>Revelation 1:5), the origin and prince of life. And finally He is “firstborn among many brethren”
in the consummation of God’s purpose of grace, when all the elect are gathered home. Not only is He their Lord, but also their pattern, God’s ideal Son and men are “foreordained to be conformed to (his) image”
(<450829>Romans 8:29). Therefore the saints themselves, as growing in His
likeness, and as possessing all the privileges of eldest sons, including the kingdom and the priesthood, may be called the “church of the firstborn who are enrolled in heaven” (<581223>Hebrews 12:23).
See also BEGOTTEN, and Lightfoot on <510115>Colossians 1:15.
T. Rees FIRSTBORN; FIRSTLING
<furst’-born>, <furst’-ling> ([rwOkB], bekhor]; [prwto>tokov,
prototokos]): The Hebrew word denotes the firstborn of human beings as well as of animals (<021105>Exodus 11:5), while a word from the same root denotes first-fruits (<022316>Exodus 23:16). All the data point to the conclusion that among the ancestors of the Hebrews the sacrifice of the firstborn was practiced, just as the firstlings of the flocks and the first-fruits of the produce of the earth were devoted to the deity. The narrative of the
Moabite war records the sacrifice of the heir to the throne by Mesha, to Chemosh, the national god (<120301>2 Kings 3:27). The barbarous custom must have become extinct at an early period in the religion of Israel (<012212>Genesis 22:12). It was probably due to the influence of surrounding nations that the cruel practice was revived toward the close of the monarchical period
(<121603>2 Kings 16:3; 17:17; 21:6; <240731>Jeremiah 7:31; <261620>Ezekiel 16:20; 23:37;
<330607>Micah 6:7). Jeremiah denies that the offering of human beings could
have been an instruction from Yahweh (7:31; 19:5). The prophetic conception of God had rendered such a doctrine inconceivable. Clear evidence of the spiritualization and humanizati0n of religion among the Israelites is furnished in the replacement, at an early stage, of the actual sacrifice of the firstborn by their dedication to the service of Yahweh. At a later stage the Levites were substituted for the firstborn. Just as the
firstlings of unclean animals were redeemed with money (<021313>Exodus 13:13;
34:20), for the dedication of the firstborn was substituted the consecration of the Levites to the service of the sanctuary (<040311>Numbers 3:11-13,15). On the 30th day after birth the firstborn was brought to the priest by the father, who paid five shekels for the child’s redemption from service in the temple (compare <420227>Luke 2:27; Mishna Bekhoroth viii.8). For that service the Levites were accepted in place of the redeemed firstborn (<040345>Numbers 3:45). See note. According to <022229>
Exodus 22:29-31 the firstborn were to be given to Yahweh. (The firstborn of clean animals, if free from spot or blemish, were to be sacrificed after eight days, <041816>Numbers 18:16 ff.) This allusion to the sacrifice of the firstborn as part of the religion of Yahweh has been variously explained. Some scholars suspect the text, but in all probability the verse means no more than similar references to the fact that the firstborn belonged to Yahweh (<021302>Exodus 13:2; 34:19). The modifying clause, with regard to the redemption of the firstborn, has been omitted.
The firstborn possessed definite privileges which were denied to other members of the family. The Law forbade the disinheriting of the firstborn
(<052115>Deuteronomy 21:15-17). Such legislation, in polygamous times, was
necessary to prevent a favorite wife from exercising undue influence over her husband in distributing his property, as in the case of Jacob (<012523>Genesis 25:23). The oldest son’s share was twice as large as that of any other son.
When Elisha prayed for a double portion of Elijah’s spirit, he simply wished to be considered the firstborn, i.e. the successor, of the dying prophet. Israel was Yahweh’s firstborn (<020422>Exodus 4:22; compare
<243109>
Jeremiah 31:9 (Ephraim)). Israel, as compared with other nations, was entitled to special privileges. She occupied a unique position in virtue of
the special relationship between Yahweh and the nation. In three passages
(<450829>Romans 8:29; <510115>Colossians 1:15; <580106>Hebrews 1:6), Jesus Christ is the
firstborn — among many brethren (<450829>Romans 8:29); of every creature (<510116>
Colossians 1:16). This application of the term to Jesus Christ may be traced back to <198927>Psalm 89:27 where the Davidic ruler, or perhaps the nation, is alluded to as the firstborn of Yahweh.
See CHILD; CIRCUMCISION; FIRST-BEGOTTEN; PLAGUES OF EGYPT.
NOTE — The custom of redeeming the firstborn son is preserved among the Jews to this day. After thirty days the father invites the
“Kohen,” i.e. a supposed descendant of Aaron, to the house. The child is brought and shown to the “Kohen,” and the father declares the mother of the child to be an Israelite. If she is a “Kohen,”
redemption is not necessary. The “Kohen” asks the father which he prefers, his child or the five shekels; the father answers that he prefers his son, and pays to the “Kohen” a sum equivalent to five shekels. After receiving the redemption-money, the “Kohen” puts his hands on the child’s head and pronounces the Aaronite blessing
(<040622>Numbers 6:22-27).
T. Lewis FIRST-FRUITS
<furst’-froots> ([tyviare, re’shith], [µyriWKBi, bikkurim]; [ajparch>,
aparche]. Septuagint translates re’shith by aparche, but for bikkurim it uses the word protogennemata; compare Philo 22 33): In acknowledgment of the fact that the land and all its products were the gift of Yahweh to Israel, and in thankfulness for His bounty, all the first-fruits were offered to Him. These were offered in their natural state (e.g. cereals, tree fruits, grapes), or after preparation (e.g. musk, oil, flour, dough), after which the Israelite was at liberty to use the rest (<022319>Exodus 23:19; <041520>Numbers 15:20; 18:12; <052602>Deuteronomy 26:2; <161035>Nehemiah 10:35,37). No absolute distinction can be made between re’shith and bikkurim, but re’shith seems generally to mean what is prepared by human labor, and bikkurim the direct product of Nature. The phrase “the first of the first-fruits”
(<022319>Exodus 23:19; 34:26; <264430>Ezekiel 44:30), Hebrew re’shith bikkure,
Greek aparchai ton protogennematon, is not quite clear. It may mean the first-ripe or the choicest of the first-fruits. The re’shith offerings were
individual, except that a re’shith of dough was to be offered as a heave offering (<041517>Numbers 15:17-21). The priest waved a re’shith of corn before the Lord on the morrow after the Sabbath in the week of
unleavened bread (Leviticus23:9-11). These offerings all fell to the priest
(<041812>Numbers 18:12). Bikkurim refers specially to things sown (<022316>Exodus
23:16; Leviticus2:14). At the Feast of Weeks, seven weeks after the offering of the sheaf, bikkurim of corn in the ear, parched with fire and bruised, were brought to the House of the Lord as a meal offering
(<023422>Exodus 34:22-26; Leviticus2:14-16). The bikkurim also fell to the
priest, except a portion which was burned as a memorial (Leviticus2:8- 10,16). The beautiful ceremony of the offering of the re’shith in the House of God is described in <052601>Deuteronomy 26:1-11, and is enlarged upon in the Talmud (Bikkurim 3 2). According to the Talmud (Terumoth 4 3) a sixtieth part of the first-fruits in a prepared form was the minimum that could be offered; the more generous brought a fortieth part, and even a thirtieth. The fruits of newly planted trees were not to be gathered during the first three years; the fruits of the fourth year were consecrated to Yahweh, and from the fifth year the fruits belonged to the owner of the trees (Leviticus19:23-25). According to Mishna, `Orlah i.10, even the shells of nuts and pomegranates could not be used during the first three years as coloring matter or for the lighting of fires. It is held by some scholars that the institution of the tithe (see TITHE) is a later development from the first-fruits.
Figurative: In the Old Testament, in <240203>
Jeremiah 2:3, Israel is called “the re’shith of his increase.” In the New Testament aparche is applied figuratively to the first convert or converts in a particular place
(<451605>Romans 16:5; <461615>1 Corinthians 16:15); to the Christians of that age
(Jas 1:18; <530213>
2 Thessalonians 2:13, WHm), and to the 144,000 in heaven
(<661404>Revelation 14:4); to Christ, as the first who rose from the dead (<461520>1
Corinthians 15:20,23); also to the blessings which we receive now through the Spirit, the earnest of greater blessings to come (<450823>Romans 8:23).
Paul Levertoff FIRSTLING
See FIRSTBORN.
FISH
([gD;, dagh], [hg;D;, daghah], [gaD;, da’gh]; [ijcqu>v, ichthus], [ijcqu>dion, ichthudion], [ojya>rion, opsarion]):