II. POST-EXILIC
3. FISHING
The present inhabitants of Moab and Edom make no use of the fish that swarm in the Arnon, the Hisa and other streams, but fishing is an important industry in Galilee and Western Palestine. Now, as formerly, spear hooks and nets are employed. The fish-spear (<184107>Job 41:7) is little used. Most of the Old Testament references to nets have to do with the taking of birds and beasts and not of fishes, and, while in <350115>Habakkuk 1:15 cherem is rendered “net” and mikhmereth “drag,” it is hot clear that these and the other words rendered “net” refer to particular kinds of nets. In the New Testament, however, [sagh>nh, sagene] (<401347>Matthew 13:47), is clearly the dragnet, and [ajmfi>blhstron, amphiblestron] (<400418>Matthew 4:18), is clearly the casting net. The word most often used is [di>ktuon, diktuon].
Though this word is from dikein, “to throw,” or “to cast,” the context in several places (e.g. <420504>Luke 5:4; <432111>John 21:11) suggests that a dragnet is meant. The dragnet may be several hundred feet long. The upper edge is buoyed and the lower edge is weighted. It is let down from a boat in a line parallel to the shore and is then pulled in by ropes attached to the two ends, several men and boys usually pulling at each end. The use of the casting net requires much skill. It forms a circle of from 10 to 20 feet in diameter with numerous small leaden weights at the circumference. It is lifted by the center and carefully gathered over the right arm. When well thrown it goes to some distance, at the same time spreading out into a wide circle. A cord may be attached to the center, but this is not always the case.
When lifted again by the center, the leads come together, dragging over the bottom, and sometimes a large number of fish may be enclosed. The novice has only to try, to realize the dexterity of the practiced fishermen.
Figurative: The fact that so many of our Lord’s disciples were fishermen lends a profound interest to their profession. Christ tells Simon and
Andrew (<400419>Matthew 4:19; <410117>Mark 1:17) that He will make them fishers of men. The Kingdom of Heaven (<401347>Matthew 13:47) is likened unto a net that was cast into the sea, and gathered of every kind; which, when it was filled, they drew up on the beach; and they sat down and gathered the good into vessels, but the bad they cast away. Tristram (NHB) says that he has seen the fishermen go through their net and throw out into the sea those that were too small for the market or were considered unclean. In
<241616>
Jeremiah 16:16, we read: “Behold, I will send for many fishers, saith Yahweh, and they shall fish them up; and afterward I will send for many hunters, and they shall hunt them from every mountain, and from every hill, and out of the clefts of the rocks.” In the vision of Ezekiel (<264709>Ezekiel 47:9 f), the multitude of fish and the nets spread from En-gedi to En-eglaim are marks of the marvelous change wrought in the Dead Sea by the stream issuing from the temple. The same sign, i.e. of the spreading of nets
(<262605>Ezekiel 26:5,14), marks the desolation of Tyre. It is a piece of broiled
fish that the risen Lord eats with the Eleven in Jerusalem (<422442>Luke 24:42), and by the Sea of Galilee (<432113>John 21:13) He gives the disciples bread and fish.
Alfred Ely Day FISHER; FISHERMAN
<fish’-er> <fish’-er-man> ([gY;D”, dayyagh], [gW;D”, dawwagh];
[aJlieu>v, halieus]; Westcott and Hort, The New Testament in Greek haleeus): Although but few references to fishermen are made in the Bible, these men and their calling are brought into prominence by Jesus’ call to certain Galilee fishermen to become His disciples (<400418>Matthew 4:18,19;
<410116>
Mark 1:16,17). Fishermen, then as now, formed a distinct class. The strenuousness of the work (<420502>Luke 5:2) ruled out the weak and indolent.
They were crude in manner, rough in speech and in their treatment of others (<420949>Luke 9:49,54; <431810>John 18:10). James and John before they became tempered by Jesus’ influence were nicknamed the “sons of
thunder” (<410317>Mark 3:17). The fishermen’s exposure to all kinds of weather
made them hardy and fearless. They were accustomed to bear with patience many trying circumstances. They often toiled for hours without success, and yet were always ready to try once more (<420505>Luke 5:5;
<432103>
John 21:3). Such men, when impelled by the same spirit as filled their Master, became indeed “fishers of men” (<400419>Matthew 4:19; <410117>Mark 1:17).
One of the striking instances of the fulfillment of prophecy is the use by the Syrian fishermen today of the site of ancient Tyre as a place for the
spreading of their nets (<262605>
Ezekiel 26:5,14).
Figurative: Fish were largely used as food (<350116>Habakkuk 1:16), hence, the lamentation of the fishermen, who provided for all, typified general
desolation (<231908>Isaiah 19:8). On the other hand, abundance of fish and many fishermen indicated general abundance (<264710>Ezekiel 47:10). Our modern expression, “treated like a dog,” had its counterpart in the language of the Old Testament writers, when they portrayed the punished people of Judah as being treated like fish. Yahweh would send many fishers to fish them up and put sticks or hooks through their cheeks as a fisherman strings his fish (<241616>
Jeremiah 16:16; <184102>
Job 41:2). Such treatment of the people of Judah is depicted on some of the Assyrian monuments.
James A. Patch FISHER’S COAT
<kot>: This expression is found in <432107>John 21:7 where the Revised Version
(British and American) and the American Standard Revised Version have
“coat.” John here, after representing Peter as “naked” ([gumno>v, gumnos]), pictures him as girding on his “coat” ([ejpendu>thv, ependutes]), literally,
“upper garment,” and not at all specifically a “fisher’s coat.”
See DRESS; UPPER GARMENT etc.
FISH GATE See JERUSALEM.
FISHHOOK
<fish’-hook> ([hg;WD rySi, cir dughah], [hK;j”, chakkah]): The word
“fishhooks” occurs but twice in the American Standard Revised Version
(<184101>Job 41:1; <300402>Amos 4:2). In other passages the word hook or “angle” is applied to this instrument for fishing (<231908>Isaiah 19:8; <184102>Job 41:2). The ancient Egyptian noblemen used to amuse themselves by fishing from their private fishpools with hook and line. The Egyptian monuments show that the hook was quite commonly used for catching fish. The hook is still used in Bible lands, although not as commonly as nets. It is called a cinnarat, probably from the same root as tsinnah, the plural of which is translated hooks in <300402>Amos 4:2. In <401727>Matthew 17:27, [a]gkistron, agkistron]
(literally, “fishhook”), is rendered “hook.”
James A. Patch FISHING
<fish’-ing> ([aJlieu>w, halieuo]): Several methods of securing fish are resorted to at the present day along the seashores of Palestine. Two of these, dynamiting and poisoning with the juice of cyclamen bulbs or other poisonous plants, can be passed over as havi ng no bearing on ancient methods.
(1) WITH HOOKS:
Some fishing is done with hooks and lines, either on poles when fishing from shore, or on trawls in deep-sea fishing. The fishhooks now used are of European origin, but bronze fishhooks of a very early date have been discovered. That fishing with hooks was known in Jesus’ time is indicated by the Master’s command to Peter (<401727>Matthew 17:27).
See FISHHOOK.
(2) WITH SPEARS:
<184107>Job 41:7 probably refers to an instrument much like the barbed spear
still used along the Syrian coast. It is used at night by torchlight.
(3) WITH NETS:
In the most familiar Bible stories of fisherman life a net was used. Today most of the fishing is done in the same way. These nets are homemade.
Frequently one sees the fishermen or members of their families making nets or repairing old ones during the stormy days when fishing is impossible.
Nets are used in three ways:
(a) A circular net, with small meshes and leaded around the edge, is cast from the shore into the shallow water in such a manner that the leaded edge forms the base of a cone, the apex being formed by the fisherman holding the center of the net in his hand. The cone thus formed encloses such fish as cannot escape the quick throw of the fisher.
(b) A long net or seine of one or two fathoms depth, leaded on one edge and provided with floats on the other, is payed out from boats in such a way as to surround a school of fish. Long ropes fastened to the two ends are carried ashore many yards apart, and from five to ten men on each rope gradually draw in the net. The fish are then landed from the shallow water with small nets or by hand. This method is commonly practiced on the shore of the Sea of Galilee.
(c) In deeper waters a net similar to that described above, but four or five fathoms deep, is cast from boats and the ends slowly brought together so as to form a circle. Men then dive down and bring one portion of the weighted edge over under the rest, so as to form a bottom. The compass of the net is then narrowed, and the fish are emptied from the net into the boat. Sometimes the net with the fish enclosed is towed into shallow water before drawing. The above method is probably the one the disciples used (<400418>Matthew 4:18;
<410116>Mark 1:16; <420502>Luke 5:2-10; <432103>John 21:3-11). Portions of nets
with leads and floats, of early Egyptian origin, may be seen in the British Museum.
See NET.
The fishermen today usually work with their garments girdled up about their waists. Frequently they wear only a loose outer garment which is wet much of the time. This garment can be quickly removed by pulling it over the head, When occasion requires the fisherman to jump into the sea. If methods have not changed, Peter had probably just climbed back into the boat after adjusting the net for drawing when he learned that it was Jesus who stood on the shore. He was literally naked and pulled on his coat before he went ashore (<432107>John 21:7).
James A. Patch
FISHPOOLS
<fish’-pools>: This is a mistranslation. The Hebrew [twOkreB], berekhoth]
(<220704>Song of Solomon 7:4) simply means “pools” (Revised Version); “fish”
is quite unwarrantably introduced in the King James Version. In <231910>Isaiah 19:10, again, instead of “all that make sluices and ponds for fish” (the King James Version), we should certainly read, with the Revised Version
(British and American), “All they that work for hire shall be grieved in soul.”
FIT, FITLY
<fit’-li>: The word “fit” (adjective and verb) occurs a few times, representing nearly as many Hebrew and Greek words. the Revised
Version (British and American) frequently alters, as in Leviticus16:21 (`itti,
“timely,” “opportune,” “ready”), where for “fit” it reads “in readiness,”
margin “appointed.” In <130711>1 Chronicles 7:11 the Revised Version (British and American) has “that were able”; in <234413>Isaiah 44:13, “shapeth”; in
<202427>Proverbs 24:27, “ready,” etc. “Fitly” in <202511>Proverbs 25:11 is in the
Revised Version, margin “in due season”; in <220512>
Song of Solomon 5:12,
“fitly set” is in the Revised Version, margin “sitting by full streams.” In the New Testament “fit” is the translation of euthetos, “well placed” (<420962>Luke 9:62; 14:35), of kathekon, “suitable” (<442222>Acts 22:22), and of katartizo, “to make quite ready” (<450922>
Romans 9:22, “vessels of wrath fitted unto destruction”).
W. L. Walker FITCHES
<fich’-iz> (the English word “fitch” is the same as “vetch”):
(1) [jx”q,, qetsach] (<232825>
Isaiah 28:25,27; the Revised Version, margin has “black cummin” (Nigella sativa)). This is the “nutmeg flower,” an annual herb (Natural Order, Ranunculaceae), the black seeds of which are sprinkled over some kinds of bread in Palestin. They were used as a condiment by the ancient Greeks and Romans. These seeds have a warm aromatic flavor and are carminative in their properties, assisting digestion.
They, like all such plants which readily yield their seed, are still beaten out with rods. The contrast between the stouter staff for the “fitches” and the
lighter rod for the cummin is all the more noticeable when the great similarity of the two seeds is noticed.
(2) [µymiS]Ku, kuccemim] (pl.) (<260409>
Ezekiel 4:9) the Revised Version (British and American) “spelt” (which see).
E. W. G. Masterman FIVE
<fiv> ([vmej;, chamesh]; [pe>nte, pente]).
See NUMBER.
FLAG
Two Hebrew words:
(1) [tWs, cuph] (<020203>
Exodus 2:3,1, “flags”; <231906>
Isaiah 19:6, “flags”;
<320205>Jonah 2:5, “weeds”). This is apparently a general name which includes
both the fresh-water weeds growing along a river bank and “seaweeds.”
The Red Sea was known as Yam cuph.
(2) [Wja;, ‘achu] (<014102>Genesis 41:2,18, the King James Version “meadow,”
the Revised Version (British and American) “reed-grass”; <180811>Job 8:11,
“Can the rush grow up without mire? Can the flag (margin “reed-grass”) grow without water?”). Some such general term as “sedges” or “fens”
would better meet the requirements.
FLAGON
<flag’-un>: The translation of [hv;yvia}, ‘ashishah], in the King James
Version in <100619>2 Samuel 6:19; <131603>1 Chronicles 16:3; <220205>Song of Solomon 2:5; <280301>Hosea 3:1. In all, these passages the Revised Version (British and American) reads “cake of raisins” or “raisins.” It was probably a pressed raisin cake. the King James Version and the Revised Version (British and American) read “flagons,” in <232224>Isaiah 22:24 as a rendering of [µylib;n], nebhalim], which is elsewhere (<090124>1 Samuel 1:24; 10:3; <101601>2 Samuel 16:1, etc.) rendered “bottles,” the Revised Version, margin “skins.” These were the bags or bottles made of the whole skin of a kid, goat or other animal.
the Revised Version (British and American) has “flagons” in <022529>Exodus
25:29 and 37:16 as translation of [twOv;q], 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 <040407>Numbers 4:7.
George Rice Hovey FLAKE
<flak> ([lP;m”, mappal], a word of uncertain meaning): It is used in the
sense of “refuse (husks) of the wheat” in <300806>
Amos 8:6. With regard to the body we find it used in <184123>Job 41:23 in the description of leviathan (the crocodile): “The flakes of his flesh are joined together: they are firm upon him; they cannot be moved.” Baethgen in Kautzsch’s translation of the Old Testament translates “Wampen,” i.e. the collops or lateral folds of flesh and armored skin. A better translation would perhaps be: “the horny epidermic scales” of the body, differentiated from the bony dermal scutes of the back (Hebrew “channels of shields,” “courses of scales”), which are mentioned in <184115>
Job 41:15 margin.
H. L. E. Luering FLAME
<flam> ([bh”l”, lahabh], and other forms from same root; [flo>x,
phlox]): In <071320>Judges 13:20 bis; <184121>Job 41:21; <232906>Isaiah 29:6; <290205>Joel 2:5, the word is lahabh. Various other words are translated “flame”; mas’eth,
“a lifting or rising up” (<072038>Judges 20:38,40 the King James Version), the Revised Version (British and American) “cloud” (of smoke); kalil,
“completeness” (<072040>Judges 20:40b King James Version margin, “a holocaust, or offering wholly consumed by fire”; compare Leviticus6:15);
shalhebheth (<181530>Job 15:30; <220806>Song of Solomon 8:6; the American Standard Revised Version “a very flame of Yahweh,” margin “or, a most vehement flame”; <262047>Ezekiel 20:47, the Revised Version (British and American) “the flaming flame”); shabhibh (<181805>Job 18:5; the Revised Version, margin); shebhibh, Aramaic (<270322>Daniel 3:22; 7:9). In <19A404>Psalm 104:4 the American Standard Revised Version has “maketh .... flames of fire his ministers”; the Revised Version (British and American) “flame” for
“snare” (<202908>Proverbs 29:8).
Figuratively: “Flame” is used to denote excitement (<202908>Proverbs 29:8 the Revised Version (British and American)), shame, astonishment, “faces of
flame” (<231308>Isaiah 13:8); in <660114>Revelation 1:14, the glorified Christ is described as having eyes “as a flame of fire,” signifying their searching purity (compare 2:18; 19:12). Flame is also a symbol of God’s wrath (<198314>
Psalm 83:14; <230524>
Isaiah 5:24; 10:17).
See also FIRE.
W. L. Walker FLAT NOSE
([µruj;, charum]; Septuagint [kolobo>rin, koloborin]): Used only in Leviticus21:18 as the name of a deformity which disqualified a member of a priestly family for serving the altar. 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. 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.
Alexander Macalister FLAX
<flaks> [tv,P,, pesheth], also [hT;v]Pi, pishtah]; [li>non, linon]
(<401220>Matthew 12:20)): The above Hebrew words are applied
(1) to the plant: “The flax was in bloom” (the King James Version
“bolled”; <020931>
Exodus 9:31);
(2) the “stalks of flax,” literally, “flax of the tree,” put on the roof to dry (<060206>Joshua 2:6);
(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” (<234203>Isaiah 42:3); “They are quenched as a wick” (<234317>
Isaiah 43:17). The thought is perhaps of a scarcely lighted wick just kindled with difficulty from a spark.
(4) In <231909>Isaiah 19:9 mention is made of “combed flax,” i.e. flax hackled ready for spinning (compare <280205>Hosea 2:5,9; <203113>Proverbs 31:13). The reference in <071514>
Judges 15:14 is to flax twisted into cords.
(5) In <071609>Judges 16:9; <230131>Isaiah 1:31, mention is made of [tr,[on], ne`oreth], “tow,” literally, something “shaken off” — as the root implies — from flax.
(6) The plural form pishtim is used in many passages for linen, or linen garments, e.g. Leviticus13:47,48,52,59; <052211>Deuteronomy 22:11;
<241301>Jeremiah 13:1 (“linen girdle”); <264417>Ezekiel 44:17 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.
See LINEN.
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.
E. W. G. Masterman FLAYING
<fla’-ing>.
See PUNISHMENTS.
FLEA
<fle> ([v[r]P”, par`osh]; compare Arabic barghut, “flea,” and barghash,
“mosquito” (<092414>1 Samuel 24:14; 26:20); [µyNiKi, kinnim] (<020816>Exodus 8:16), “lice,” the Revised Version, margin “sandflies” or “fleas”;
Septuagint [skni>fev, skniphes], probably best rendered “gnat”; see GNAT; LICE): In 1 Samuel 24 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” (24:14). Again in <092620>
1 Samuel