work might be carried on. The agricultural significance of the three great festivals is clearly set
forth int he account of the Jewish sacred year contained in (Leviticus 23:1) ... The times of the
festivals were evidently ordained in wisdom, so as to interfere as little as possible with the industry
of the people. The value of these great religious festivals was threefold. (1) Religious effects.—They
preserved the religious faith of the nation and religious unity among the people. They constantly
reminded the people of the divinely-wrought deliverances of the past; promoted gratitude and
trust; and testified the reverence of the people for the temple and its sacred contents. Besides this
was the influence of well-conducted temple services upon the synagogues through the land. (2)
Political effects.—The unity of the nation would be insured by this fusion of the tribes; otherwise
they would be likely to constitute separate tribal states. They would carry back to the provinces
glowing accounts of the wealth, power and resources of the country. (3) Social effects.—They
promoted friendly intercourse between travelling companions; distributed information through
the country at a time when the transmission of news was slow and imperfect; and imported into
remote provincial districts a practical knowledge of all improvements in arts and sciences.
•For the day of atonement see that article. II. After the captivity, the feast of purim, (Esther 9:20)
seq., and that of the dedication, 1Macc 4:56, were instituted.
Festus, Porcius
(Festus means festival), successor of Felix as procurator of Judea, (Acts 24:27) sent by Nero
probably in the autumn of A.D. 60. A few weeks after Festus reached his province he heard the
cause of St. Paul, who had been left a prisoner by Felix, in the presence of Herod Agrippa II and
Bernice his sister, (Acts 25:11,12) Judea was in the same disturbed state during the procuratorship
of Festus which had prevailed through that of his predecessor. He died probably in the summer of
A.D. 60, having ruled the province less than two years.
Fetters
Fetters were for the feet only, while chains were for any part of the body. They were usually
made of brass, and also in pairs, the word being in the dual number. Iron was occasionally employed
for the purpose. (Psalms 105:18; 149:8)
Field
The Hebrew sadeh is applied to any cultivated ground, and in some instances in marked
opposition to the neighboring wilderness. On the other hand the sadeh is frequently contrasted with
what is enclosed, whether a vineyard, a garden or a walled town. In many passages the term implies
what is remote from a house, (Genesis 4:8; 24:63; 22:25) or settled habitation, as in the case of
Esau. (Genesis 25:27) The separate plots of ground were marked off by stones, which might easily
be removed, (19:14; 27:17) cf. Job 24:2; Prov 22:28; 23:10 The absence of fences rendered the
fields liable to damage from straying cattle, (Exodus 22:5) or fire, (Exodus 22:6; 2 Samuel 14:30)
hence the necessity of constantly watching flocks and herds. From the absence of enclosures,
cultivated land of any size might be termed a field.
Fig, Fig Tree
The fig tree (Ficus carica) is very common in Palestine. (8:8) Mount Olivet was famous for its
fig trees in ancient times, and they are still found there. To “sit under one’s own vine and one’s
own fig tree” became a proverbial expression among the Jews to denote peace and prosperity. ( 1
Kings 4:25; Micah 4:4; Zechariah 3:10) The fig is a pear-shaped fruit, and is much used by the
Orientals for food. The young figs are especially prized for their sweetness and flavor. The fruit
always appears before the leaves; so that when Christ saw leaves on the fig tree by the wayside,
frankie
(Frankie)
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