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== Wilson's Dictionary of Bible Types <ref name="term_197839" /> == | == Wilson's Dictionary of Bible Types <ref name="term_197839" /> == | ||
<p> Genesis 22:6 (c) This represents the judgment of GOD. </p> <p> [[Abraham]] representing GOD, the Father, was going forth to sacrifice His son. </p> <p> Isaac in this case represents the sinner. </p> <p> The fire and the wood represent GOD's wrath poured out at Calvary. </p> <p> The ram represents the Lord [[Jesus]] who took the place of Isaac (the sinner), and died in his stead. </p> <p> Fire when used as a type usually indicates wrath, judgment, punishment or other expressions of anger. (See also Numbers 11:12; Numbers 21:28; Judges 6:21; Isaiah 10:16; Jeremiah 4:4; Isaiah 66:15). </p> <p> Exodus 3:2 (c) This may be taken as an illustration of the fact that Israel, though under the judgment of GOD from time to time, was not and would not be destroyed by the Lord. He punished them severely with the fire of His wrath many times, but He has never cast them off completely nor caused them to cease from being His own people. </p> <p> Exodus 12:8 (c) We may understand this to represent the judgment of GOD on the Lord JESUS at [[Calvary]] when He went through the burning billows of GOD's wrath against sin and sinners. When fire is mentioned in connection with sacrifice, it represents the judgment of GOD upon the animal for our sakes. The animal in each case represents in some manner the Lord JESUS who is the Lamb of GOD. (See also Leviticus 1:8, Leviticus 1:12, Leviticus 1:17; Leviticus 3:5; Leviticus 9:24; Judges 6:21). </p> <p> Exodus 19:18 (c) Probably we may take this to mean that GOD dwells in the midst of the holiest of judgment. His glory, His brightness, His justness destroy all evidences of sin, evil, wickedness and every other thing that does not conform to His holy character. (See Deuteronomy 4:11; Deuteronomy 9:15; Deuteronomy 18:16; Isaiah 47:14). </p> <p> Leviticus 6:9-13 (c) Our Lord is telling us by this message that Calvary was to be always effective day and night. Any time any person wants to come to the Lord JESUS to be saved, He will find that He is ready any hour of the day or night, and that the precious [[Blood]] of His sacrifice is available on every occasion, no matter when nor where. </p> <p> Leviticus 10:1 (c) We may understand from this expression "strange fire," human energies, human devices, human judgments, human exercises, human decisions which did not come and do not come from GOD. We see this graphically displayed in the expression "They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service." John 16:2. The true fire is mentioned in Numbers 16:46. That fire was taken from off the altar of incense for that fire came down from GOD, and was holy fire. The two sons of Aaron should have used that fire for their censors. Instead of this they rebelled against GOD, they refused to obey GOD's rule and follow GOD's order. They substituted their own judgment and desires for the plain command of GOD. They were earnest, they were zealous, they were apparently doing that which priests should do, but the fact that they used unlawful fire, strange fire, proved that their hearts were wrong. </p> <p> Leviticus 10:2 (c) It is only natural that the judgment of GOD should have fallen on these two men who, as leaders of Israel, were apparently carrying out GOD's will, and yet in their hearts were rebels against GOD's law. GOD will not have as a substitute for His Word any of our schemes, plans and zealous efforts. When we substitute our judgment for GOD's judgment, we may expect only the wrath of GOD. (See also Numbers 3:4; Numbers 26:61; 2 Kings 1:10-12). </p> <p> Leviticus 16:13 (c) Here we see the sweet savour of the sacrifice of Calvary. This lovely perfume caused by the offering up of [[Christ]] Himself on the Cross fills Heaven, the holy of holies. It also fills the hearts of those who have enthroned CHRIST as Lord and King. </p> <p> Numbers 16:46 (c) This unusual passage reveals in more detail the same truth that we found in Leviticus 10:2 We find in chap16, vss 6,7, that the rebellious men took censers, placed in them incense of their own making, and fire of their own procuring. Aaron took his censer, placed the holy incense in it, and put the holy fire from off the altar in it. All those with the false fire and the false incense were killed, while Aaron with the true incense and the true fire, lived. [[Notice]] this same truth also described in1Ch 15:13. Judgment fell upon [[Uzza]] as described in1Ch 13:10, because he and David imitated the [[Philistines]] in handling the ark of GOD. In1Ch 15:13 David discovered his mistake in following the plan of the heathen in doing the work of GOD. He therefore corrected it. </p> <p> Judges 6:21 (c) This fire indicates the judgment of GOD expressed through | <p> Genesis 22:6 (c) This represents the judgment of GOD. </p> <p> [[Abraham]] representing GOD, the Father, was going forth to sacrifice His son. </p> <p> Isaac in this case represents the sinner. </p> <p> The fire and the wood represent GOD's wrath poured out at Calvary. </p> <p> The ram represents the Lord [[Jesus]] who took the place of Isaac (the sinner), and died in his stead. </p> <p> Fire when used as a type usually indicates wrath, judgment, punishment or other expressions of anger. (See also Numbers 11:12; Numbers 21:28; Judges 6:21; Isaiah 10:16; Jeremiah 4:4; Isaiah 66:15). </p> <p> Exodus 3:2 (c) This may be taken as an illustration of the fact that Israel, though under the judgment of GOD from time to time, was not and would not be destroyed by the Lord. He punished them severely with the fire of His wrath many times, but He has never cast them off completely nor caused them to cease from being His own people. </p> <p> Exodus 12:8 (c) We may understand this to represent the judgment of GOD on the Lord JESUS at [[Calvary]] when He went through the burning billows of GOD's wrath against sin and sinners. When fire is mentioned in connection with sacrifice, it represents the judgment of GOD upon the animal for our sakes. The animal in each case represents in some manner the Lord JESUS who is the Lamb of GOD. (See also Leviticus 1:8, Leviticus 1:12, Leviticus 1:17; Leviticus 3:5; Leviticus 9:24; Judges 6:21). </p> <p> Exodus 19:18 (c) Probably we may take this to mean that GOD dwells in the midst of the holiest of judgment. His glory, His brightness, His justness destroy all evidences of sin, evil, wickedness and every other thing that does not conform to His holy character. (See Deuteronomy 4:11; Deuteronomy 9:15; Deuteronomy 18:16; Isaiah 47:14). </p> <p> Leviticus 6:9-13 (c) Our Lord is telling us by this message that Calvary was to be always effective day and night. Any time any person wants to come to the Lord JESUS to be saved, He will find that He is ready any hour of the day or night, and that the precious [[Blood]] of His sacrifice is available on every occasion, no matter when nor where. </p> <p> Leviticus 10:1 (c) We may understand from this expression "strange fire," human energies, human devices, human judgments, human exercises, human decisions which did not come and do not come from GOD. We see this graphically displayed in the expression "They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service." John 16:2. The true fire is mentioned in Numbers 16:46. That fire was taken from off the altar of incense for that fire came down from GOD, and was holy fire. The two sons of Aaron should have used that fire for their censors. Instead of this they rebelled against GOD, they refused to obey GOD's rule and follow GOD's order. They substituted their own judgment and desires for the plain command of GOD. They were earnest, they were zealous, they were apparently doing that which priests should do, but the fact that they used unlawful fire, strange fire, proved that their hearts were wrong. </p> <p> Leviticus 10:2 (c) It is only natural that the judgment of GOD should have fallen on these two men who, as leaders of Israel, were apparently carrying out GOD's will, and yet in their hearts were rebels against GOD's law. GOD will not have as a substitute for His Word any of our schemes, plans and zealous efforts. When we substitute our judgment for GOD's judgment, we may expect only the wrath of GOD. (See also Numbers 3:4; Numbers 26:61; 2 Kings 1:10-12). </p> <p> Leviticus 16:13 (c) Here we see the sweet savour of the sacrifice of Calvary. This lovely perfume caused by the offering up of [[Christ]] Himself on the Cross fills Heaven, the holy of holies. It also fills the hearts of those who have enthroned CHRIST as Lord and King. </p> <p> Numbers 16:46 (c) This unusual passage reveals in more detail the same truth that we found in Leviticus 10:2 We find in chap16, vss 6,7, that the rebellious men took censers, placed in them incense of their own making, and fire of their own procuring. Aaron took his censer, placed the holy incense in it, and put the holy fire from off the altar in it. All those with the false fire and the false incense were killed, while Aaron with the true incense and the true fire, lived. [[Notice]] this same truth also described in1Ch 15:13. Judgment fell upon [[Uzza]] as described in1Ch 13:10, because he and David imitated the [[Philistines]] in handling the ark of GOD. In1Ch 15:13 David discovered his mistake in following the plan of the heathen in doing the work of GOD. He therefore corrected it. </p> <p> Judges 6:21 (c) This fire indicates the judgment of GOD expressed through [[Christ Jesus]] the Rock, which tries every man's work to see of what sort it is, and this takes place at the judgment seat of CHRIST. (See1Co 3:13). </p> <p> Judges 9:15 (b) The anger of [[Abimelech]] was to be poured out on Israel. He would prove to be their enemy after they appointed him their leader. </p> <p> 1 Kings 19:12 (c) Three great calamities are mentioned in this passage, and each one represents some form of the judgment of GOD. The Lord is telling us that He does not speak to people through such calamities, but rather through His Word. It is the Word of GOD which brings conviction of sin. Calamities only bring the fear of death and the fear of punishment. Great calamities cause "the cry of distressed nature." The Word of GOD causes the cry of a convicted soul who realizes his sin against GOD. </p> <p> 2 Kings 2:11 (c) This strange picture probably teaches us that those of us who go to [[Heaven]] go because of and by virtue of the wrath of GOD which fell upon the Saviour, thereby bringing to us forgiveness, cleansing and fitness. </p> <p> Job 18:5 (c) This probably refers to the usefulness and the ministry of wicked men, all of which shall be brought to an end, and their works burned up. </p> <p> Job 41:19 (c) This metaphor may describe the terrific power and the force of the jaws of this tremendous animal. Or it may refer in prophecy to modern weapons of war which actually do spout fire, both from the front and from the rear. </p> <p> Psalm 39:3 (b) This is a type of the strong desire in the heart of the [[Psalmist]] to make known GOD's goodness, and His grace. He just could not keep still. </p> <p> Psalm 66:12 (b) Here is described the great sufferings and tribulations of the people when they disobeyed the Lord. </p> <p> Proverbs 6:27 (b) In this way the Lord is telling us that the secret life is revealed by its effects on the outward life. That which men see outwardly is a result of what is done secretly. (See also Isaiah 9:18). </p> <p> Proverbs 16:27 (b) By this figure we understand that the words of this person injure and harm the hearer. </p> <p> Isaiah 9:5 (b) Here is indicated the fact that the coming of CHRIST would mean sorrow, division and trouble on the earth. (See also Matthew 10:34). </p> <p> Isaiah 31:9 (b) This is a type of the judgment of GOD which rested in Zion, the place where GOD put His Name. GOD deals with the nations according to the manner in which they dealt with Israel. (See Matthew 25:41-46; Isaiah 33:14). </p> <p> Isaiah 33:14 (a) No doubt this is a plain reference to the fires of hell. Men have made a type out of it saying it refers to a burning conscience. Nowhere is this indicated in the Scripture. The fire is always presented to us as real flame, both in hell and in the lake of fire. </p> <p> Isaiah 43:2 (b) Here the word is a genuine type and it refers to earthly sorrows, sufferings and difficulties. GOD has not promised to keep us out of the fires of difficulty. He has promised to preserve us from any injurious effects when these tragedies come into our lives. </p> <p> Isaiah 50:11 (b) This is a type of self-illumination, home-made philosophy, individual reasonings. All such end in disappointment, for only GOD's Word and GOD's plan would endure. </p> <p> Isaiah 66:24 (a) No doubt this actually represents the eternal judgment of GOD in the lake of fire. There is literal fire in hell, which is in the heart of this earth. There is literal fire in the lake of fire, where sinners are sent after the judgment of the Great White Throne. Here is expressed to the fullest extent the righteous justice and judgment of GOD, whereby the sinner suffers forever because of his wickedness, his rebellion, and his refusal to believe GOD. </p> <p> Jeremiah 5:14 (a) This is a type of the power of the Word of GOD when spoken by a servant of GOD in the power of the Spirit of GOD. The Word of GOD destroys the enemy. The word spoken by the [[Saviour]] in [[Gethsemane]] caused the enemy to fall backward to the ground. The Word of GOD spoken by Peter caused [[Ananias]] and [[Sapphira]] to die. (See also Exodus 20:19; Deuteronomy 5:25; Hebrews 2:2-3). </p> <p> Jeremiah 20:9 (a) When Jeremiah decided that he would not speak again for GOD, he found that the Word of GOD hidden in his heart and mind was just too valuable and too precious to keep. He must speak to be refreshed. It was a burning in his soul. (See also Psalm 39:3). </p> <p> Jeremiah 48:45 (a) Here is a type of the hatred of the enemies of [[Moab]] who planned the destruction of that nation. </p> <p> Jeremiah 51:58 (c) Probably this represents the vain labors of the inhabitants of Babylon as they sought to prevent its destruction by the invading enemy. </p> <p> Ezekiel 1:4 (b) This may be a picture of the mighty power, the destroying force of GOD in His righteous anger and judgment. The four living creatures are four symbols or types of CHRIST. (See Ezekiel 1:13). </p> <p> Ezekiel 10:6-7 (b) No doubt this fire represents the consuming power and judgment of GOD which was to be poured out on disobedient Israel. (See also Ezekiel 21:31; Ezekiel 22:20; Ezekiel 24:12; Ezekiel 28:18; Amos 5:6; Amos 7:4). </p> <p> Ezekiel 36:5 (a) This is a type of GOD's wrath against the enemies of [[Israel]] for their hatred of His people. (See also Ezekiel 38:19). </p> <p> Daniel 7:9 (a) [[Wheels]] always represent motion or progress. This fire must represent the action of GOD in judging the people. His righteousness and His holiness destroy all pretense, hypocrisy and sin before Him. </p> <p> Daniel 10:6 (a) By this is represented the piercing look of our Lord in the day of judgment, He destroys all hypocrisy by the look of His eye. (See also Revelation 1:14). </p> <p> Hosea 7:6 (a) This is a type of the burning passion of sin which ruled the lives of the people of Israel. </p> <p> Obadiah 1:18 (a) By this is represented the wrath of Israel against the people of Esau, their enemies. This same kind of truth is found in Zechariah 12:6, where Israel punishes all her foes. </p> <p> Habakkuk 2:13 (a) By this figure GOD is telling us that those who build up violence and hatred in their sinful rebellion shall not see their labor succeed. </p> <p> Zechariah 3:2 (a) The unclean sinner (Joshua), is taken out of the company of those who are under the wrath of GOD, and who are to be punished by GOD. He is clothed in GOD's righteousness after being delivered, and becomes one of GOD's servants, a priest of and for GOD. It is a picture of that blessed experience which we call the "new birth"; we too are made priests of GOD. </p> <p> Zechariah 13:9 (c) Probably this is a picture of the destruction of [[Jerusalem]] when most of Israel were slain and only a few survived. Titus slaughtered the [[Jews]] on that terrible occasion. Those living in the country districts escaped. </p> <p> Malachi 3:2 (a) This is a type which represents the way GOD puts His people through trouble and sorrow in order to make them pure, in order to remove evil from their lives. </p> <p> Matthew 3:10 (b) Here is a real type of the genuine and real fire in hell into which all hypocrites and professing Christians will be sent for eternal punishment. (See also Matthew 7:19; Matthew 13:42, Matthew 13:50). </p> <p> Matthew 25:41 (a) This fire is not a type but is real, literal fire of hell. (See also Matthew 18:8; Mark 9:44). </p> <p> Luke 22:56 (c) This may be taken as a type of a backslider who having lost his love for the Lord seeks to warm himself by the attractions of the world. He seeks satisfaction in the pleasures, the business, and the various pursuits of the men of this world. </p> <p> John 15:6 (a) This fire is used by the Lord JESUS to describe the fierce criticism and the repudiation which fellow-men will give to those who profess to be Christians, but live like sinners. Such men who take the place of belonging to CHRIST, but do not walk with the Lord are repudiated as Christian leaders. It is men who gather them, and men who burn them. This has nothing whatever to do with the salvation of the soul, nor with eternal conditions. It relates entirely to this life, and to the rejection which is given to a Christian leader who lives for the Devil. </p> <p> Acts 2:3 (b) This may be taken as a symbol of the power and the anointing of GOD by the Spirit. This purging, cleansing power is for both saint and sinner, therefore the tongues are cloven. The Spirit of GOD convicts both the sinner and the Christian and He reveals the will of GOD to both. </p> <p> 1 Corinthians 3:13 (a) Here we find a type of the judgment and the discerning power of GOD at the Throne. By means of His piercing investigation and His thorough understanding, all that is not profitable to GOD will be burned up. </p> <p> 1 Corinthians 3:15 (a) People are saved by grace alone, with no reference of any kind to merit or to good works. There are those whose works after they are saved are not what they should be. Sometimes the works are really wicked, sometimes they are just injurious, and sometimes they are just of no value at all to GOD or man. Sometimes these works are works of charity, in which GOD is omitted, and therefore have no value to GOD. At the judgment throne, all such works are burned up. The person, however, is saved (by the skin of his teeth). He gets into Heaven because he trusted the Lord [[Jesus Christ]] and the sacrifice of the Saviour made it possible for GOD to blot out his sins. He lives in Heaven with no crown, no reward, no works to his credit. He is there wholly on the basis of GOD's grace, but receives no reward for service rendered. </p> <p> Hebrews 1:7 (a) The angels of GOD permit no foolishness nor pretext. They demand honesty and genuineness. Therefore, they are compared to flaming fire which destroys all dross, and leaves only that which has GOD's approval. </p> <p> 2 Thessalonians 1:8 (a) The Lord JESUS is described in this passage as returning to earth with omnipotent power, with holiness and purity. His presence will destroy every form of evil, wickedness and sin. His righteousness will take vengeance on the unrighteous sinners who had no use for Him on the earth. This will be a terrible day of judgment when sinners receive from the reigning CHRIST that just due which rebels should receive. </p> <p> Hebrews 11:34 (a) This type reveals the severe persecution which was endured by faithful men of GOD in the Old Testament. (See Daniel 3:17). </p> <p> James 3:6 (a) By this type there is revealed the destructive power of an evil tongue. The tongue of the ungodly, and sometimes the tongue of the godly, sears and injures the hearts, the souls and the lives of others. Words are sometimes like poisoned arrows. They injure and destroy those who hear them. </p> <p> James 5:3 (a) This represents the terrible remorse that shall burn the heart and the soul of the one who rebels against GOD. </p> <p> 1 Peter 1:7 (a) Here is represented the persecution which is to be endured in the life of that one who will live godly in [[Christ Jesus]] The world does not want him. Society will not receive him. The business world sneers at him. </p> <p> Judges 1:23 (a) Probably the meaning of this is that there are those who are close to eternity, very near to being sent to hell. They are about through with this life. These are to be reached for the Lord, even though their lives have been wasted. Let us remember that in the [[Gospel]] work, as long as there is life there is hope. </p> <p> Revelation 3:18 (a) The Lord is telling us by this picture that all the blessings which He is offering to us have been tested through the centuries, and are worthy of our complete trust. </p> <p> Revelation 4:5 (a) The [[Holy]] Spirit is presented to us in this manner, both because of the illumination which He gives in a seven-fold manner, and also because of His power which is seen in seven ways. (See also Revelation 1:4). </p> <p> Revelation 8:5 (c) This may represent the terrible judgment of GOD, and His fierce wrath against sin and sinners. He sends His angels to execute His decrees upon men. The mountains in verse Revelation 8:8 are a figure to represent the amount and the stupendous volume of the wrath of GOD which men must endure who reject him. </p> <p> Revelation 9:17 (b) By this type there is probably conveyed to us some idea of the burning and destroying power of these messengers of GOD. The breastplate was for keeping GOD's servants from being injured. The fire from the mouth describes the withering power of their words as they spoke GOD's messages. (See also Revelation 11:5). </p> <p> Revelation 15:2 (b) By this type is described the transparent judgments of GOD. There is no trickery or hidden evidence here. There is no hypocrisy in GOD's presence. GOD's fierce anger is displayed in all its justice, righteousness and purity. </p> <p> Revelation 20:10 (a) This reference, as all other references to fire in hell indicates literal, actual fire. This is not a type. (see vss. Revelation 20:14-15: also Revelation 21:8. The fire described in Luke 16:24 is literal fire. Those who seek to spiritualize the word, and make it mean the "torment of a conscience" have no ground whatever for their philosophy). </p> | ||
== Hawker's Poor Man's Concordance And Dictionary <ref name="term_47742" /> == | == Hawker's Poor Man's Concordance And Dictionary <ref name="term_47742" /> == | ||
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== Vine's Expository Dictionary of NT Words <ref name="term_77789" /> == | == Vine's Expository Dictionary of NT Words <ref name="term_77789" /> == | ||
<div> '''A 1: | <div> '''A 1: '''''Πῦρ''''' ''' (Strong'S #4442 Noun Neuter pur poor ) </div> <p> (akin to which are No. 2, pura, and puretos, "a fever," Eng., "fire," etc.) is used (besides its ordinary natural significance): </p> Hebrews 10:27 12:29 Revelation 1:14 2:18 10:1 15:2 19:12 Hebrews 1:7 Revelation 3:18 1 Corinthians 3:13,15 Matthew 3:11 Acts 2:3 Luke 3:16 2 Thessalonians 1:8 Revelation 18:8 Matthew 5:22 13:42,50 18:8,9 25:41 Mark 9:43,48 Luke 3:17 Luke 12:49 James 5:3 Revelation 17:16 Romans 12:20 James 3:6 Jude 1:23Flame. <div> '''A 2: '''''Πυρά''''' ''' (Strong'S #4443 Noun [[Feminine]] pura poo-rah' ) </div> <p> from No. 1, denotes "a heap of fuel" collected to be set on fire (hence Eng., "pyre"), Acts 28:2,3 . </p> Mark 14:54 <div> '''B 1: '''''Πύρινος''''' ''' (Strong'S #4447 Adjective purinos poo'-ree-nos ) </div> <p> "fiery" (akin to A, No. 1), is translated "of fire" in Revelation 9:17 . In the Sept., Ezekiel 28:14,16 . </p> <div> '''C 1: '''''Πυρόω''''' ''' (Strong'S #4448 Verb puroo poo-ro'-o ) </div> <p> is translated "being on fire" (Middle Voice) in 2 Peter 3:12 . See Fiery. </p> <div> '''C 2: '''''Φλογίζω''''' ''' (Strong'S #5394 Verb phlogizo flog-id'-zo ) </div> <p> "to set on fire, burn up," is used figuratively, in both Active and Passive Voices, in James 3:6 , of the tongue, firstly, of its disastrous effects upon the whole round of the circumstances of life; secondly, of satanic agency in using the tongue for this purpose. </p> | ||
== Holman Bible Dictionary <ref name="term_40236" /> == | == Holman Bible Dictionary <ref name="term_40236" /> == | ||
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== Morrish Bible Dictionary <ref name="term_66148" /> == | == Morrish Bible Dictionary <ref name="term_66148" /> == | ||
<p> God was early revealed in fire. The searching character of His righteous judgement was thus set forth, whether in the acceptance of good or the condemnation of evil. When Moses at [[Horeb]] approached the burningbush he was cautioned not to draw near, but to remove his shoes, for theground was holy. God spake to him out of the burning bush. Exodus 3:1-6 . On Mount Sinai "the sight of the glory of the Lord was like devouring fire." Exodus 24:17 . Moses declared to Israel, "The Lord thy Godis a consuming fire." Deuteronomy 4:24 . When Aaron began his ministrations in the tabernacle fire came out "from before the Lord, and consumed upon the altar the burnt offering and the fat." Leviticus 9:24 : cf. 1 Kings 18:38; 1 Chronicles 21:26; 2 Chronicles 7:1-3 . Nadab and Abihu offered 'strange fire,' and fire went out from the Lord and consumed them. Leviticus 10:1,2 . Thus God manifested Himself in fire to Moses. He showed His acceptance of the sacrifices by fire from heaven; He vindicatedHis servant Elijah, when he stood alone against the prophets of Baal, by consuming the sacrifice, the wood and the stone, by fire from heaven ( 1 Kings 18:38 ); and He vindicated His own honour by fire, by destroying those who were disobedient in approaching to Him. The general idea in 'fire' is that of judgement. </p> <p> In the N.T. it is repeated, "Our God is a consuming fire" ( Hebrews 12:29 ), to consume the dross in the Christian, as gold is tried and purified in the fire; and to judge and punish the wicked with unquenchable fire; who are also described as being | <p> God was early revealed in fire. The searching character of His righteous judgement was thus set forth, whether in the acceptance of good or the condemnation of evil. When Moses at [[Horeb]] approached the burningbush he was cautioned not to draw near, but to remove his shoes, for theground was holy. God spake to him out of the burning bush. Exodus 3:1-6 . On Mount Sinai "the sight of the glory of the Lord was like devouring fire." Exodus 24:17 . Moses declared to Israel, "The Lord thy Godis a consuming fire." Deuteronomy 4:24 . When Aaron began his ministrations in the tabernacle fire came out "from before the Lord, and consumed upon the altar the burnt offering and the fat." Leviticus 9:24 : cf. 1 Kings 18:38; 1 Chronicles 21:26; 2 Chronicles 7:1-3 . Nadab and Abihu offered 'strange fire,' and fire went out from the Lord and consumed them. Leviticus 10:1,2 . Thus God manifested Himself in fire to Moses. He showed His acceptance of the sacrifices by fire from heaven; He vindicatedHis servant Elijah, when he stood alone against the prophets of Baal, by consuming the sacrifice, the wood and the stone, by fire from heaven ( 1 Kings 18:38 ); and He vindicated His own honour by fire, by destroying those who were disobedient in approaching to Him. The general idea in 'fire' is that of judgement. </p> <p> In the N.T. it is repeated, "Our God is a consuming fire" ( Hebrews 12:29 ), to consume the dross in the Christian, as gold is tried and purified in the fire; and to judge and punish the wicked with unquenchable fire; who are also described as being [[Baptised With Fire]] Matthew 3:11,12 . One of the most awful things connected with this word is the description of the place of eternal punishment as THE [[Lake Of Fire]] Revelation 19:20; Rev.20:10,14,15. What mercy to be delivered therefrom! </p> | ||
== Easton's Bible Dictionary <ref name="term_31520" /> == | == Easton's Bible Dictionary <ref name="term_31520" /> == | ||
<li> Figuratively, fire is a symbol of Jehovah's presence and the instrument of his power ( Exodus 14:19; Numbers 11:1,3; Judges 13:20; 1 Kings 18:38; 2 Kings 1:10,12; 2:11; Isaiah 6:4; Ezekiel 1:4; Revelation 1:14 , etc.). <p> God's word is also likened unto fire ( Jeremiah 23:29 ). It is referred to as an emblem of severe trials or misfortunes ( Zechariah 12:6; Luke 12:49; 1 Corinthians 3:13,15; 1 Peter 1:7 ), and of eternal punishment ( Matthew 5:22; Mark 9:44; Revelation 14:10; 21:8 ). </p> <p> The influence of the Holy Ghost is likened unto fire ( Matthew 3:11 ). His descent was denoted by the appearance of tongues as of fire ( Acts 2:3 ). </p> <div> <p> '''Copyright Statement''' These dictionary topics are from M.G. Easton M.A., | <li> Figuratively, fire is a symbol of Jehovah's presence and the instrument of his power ( Exodus 14:19; Numbers 11:1,3; Judges 13:20; 1 Kings 18:38; 2 Kings 1:10,12; 2:11; Isaiah 6:4; Ezekiel 1:4; Revelation 1:14 , etc.). <p> God's word is also likened unto fire ( Jeremiah 23:29 ). It is referred to as an emblem of severe trials or misfortunes ( Zechariah 12:6; Luke 12:49; 1 Corinthians 3:13,15; 1 Peter 1:7 ), and of eternal punishment ( Matthew 5:22; Mark 9:44; Revelation 14:10; 21:8 ). </p> <p> The influence of the Holy Ghost is likened unto fire ( Matthew 3:11 ). His descent was denoted by the appearance of tongues as of fire ( Acts 2:3 ). </p> <div> <p> '''Copyright Statement''' These dictionary topics are from M.G. Easton [[M.A., DD]] Illustrated Bible Dictionary, Third Edition, published by [[Thomas]] Nelson, 1897. Public Domain. </p> <p> '''Bibliography Information''' Easton, Matthew George. Entry for 'Fire'. Easton's Bible Dictionary. https://www.studylight.org/dictionaries/eng/ebd/f/fire.html. 1897. </p> </div> </li> | ||
== Smith's Bible Dictionary <ref name="term_72619" /> == | == Smith's Bible Dictionary <ref name="term_72619" /> == | ||
| Line 42: | Line 42: | ||
== Vine's Expository Dictionary of OT Words <ref name="term_76324" /> == | == Vine's Expository Dictionary of OT Words <ref name="term_76324" /> == | ||
<p> ' <em> Êsh </em> (אֵשׁ, Strong'S #784), “fire.” Cognates of this word occur in Ugaritic, Akkadian, Aramaic, and Ethiopic. The 378 occurrences of this word in biblical Hebrew are scattered throughout its periods. In its first biblical appearance this word, <em> 'êsh </em> represents God’s presence as “a torch of fire”“And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a [flaming torch] …” (Gen. 15:17). “Fire” was the instrument by which an offering was transformed into smoke, whose ascending heavenward symbolized God’s reception of the offering (Lev. 9:24). God also consumed people with the “fire of judgment” (Num. 11:1; Ps. 89:46). Various things were to be burnt as a sign of total destruction and divine judgment (Exod. 32:20). </p> <p> “Fire” often attended God’s presence in theophanies (Exod. 3:2). Thus He is sometimes called a “consuming fire” (Exod. 24:17). </p> <p> The noun <em> 'êsh </em> , meaning “an offering made by fire,” is derived from <em> 'êsh </em> . </p> | <p> ' <em> Êsh </em> ( '''''אֵשׁ''''' , Strong'S #784), “fire.” Cognates of this word occur in Ugaritic, Akkadian, Aramaic, and Ethiopic. The 378 occurrences of this word in biblical Hebrew are scattered throughout its periods. In its first biblical appearance this word, <em> 'êsh </em> represents God’s presence as “a torch of fire”“And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a [flaming torch] …” (Gen. 15:17). “Fire” was the instrument by which an offering was transformed into smoke, whose ascending heavenward symbolized God’s reception of the offering (Lev. 9:24). God also consumed people with the “fire of judgment” (Num. 11:1; Ps. 89:46). Various things were to be burnt as a sign of total destruction and divine judgment (Exod. 32:20). </p> <p> “Fire” often attended God’s presence in theophanies (Exod. 3:2). Thus He is sometimes called a “consuming fire” (Exod. 24:17). </p> <p> The noun <em> 'êsh </em> , meaning “an offering made by fire,” is derived from <em> 'êsh </em> . </p> | ||
== Hastings' Dictionary of the Bible <ref name="term_51067" /> == | == Hastings' Dictionary of the Bible <ref name="term_51067" /> == | ||
| Line 48: | Line 48: | ||
== Cyclopedia of Biblical, Theological and Ecclesiastical Literature <ref name="term_40273" /> == | == Cyclopedia of Biblical, Theological and Ecclesiastical Literature <ref name="term_40273" /> == | ||
<p> (properly אִשׁ, ''Esh, Πῦρ).'' On the origin of fire, see Kitto's ''Daily Bible Illust.'' i, 94. The applications of fire in Scripture are susceptible of the following classification: I. ''Religious.'' </p> <p> '''1.''' That which consumed the burnt sacrifice and the incense-offering, beginning with the sacrifice of Noah ( Genesis 8:20), and continued in the ever-burning fire on the altar; first kindled from heaven ( Leviticus 6:9; Leviticus 6:13; Leviticus 9:24), and rekindled at the dedication of Solomon's [[Temple]] ( 2 Chronicles 7:1; 2 Chronicles 7:3). (See [[Sacrifice]]). </p> <p> "Fire from heaven," "'fire of the Lord', usually denotes lightning in the Old Testament; but, when connected with sacrifices, the "fire of the Lord" is often to be understood as the fire of the altar, and sometimes the holocaust itself ( Exodus 29:18; Leviticus 1:9; Leviticus 2:3; Leviticus 3:5; Leviticus 3:9; Numbers 28:6; 1 Samuel 2:28; Isaiah 20:16; Malachi 1:10). (See [[Lightning]]). </p> <p> The perpetual fire on the altar was to be replenished with wood every morning ( Leviticus 6:12; comp. Isaiah 31:9). According to the Gemara, it was divided into three parts, one for burning the victims, one for incense, and one for supply of the other portions ( Leviticus 6:15; see Reland, ''Antiq. Hebr.'' i, 4. 8, p. 26; and 9:10, p. 98). Fire for sacred purposes obtained elsewhere than from the altar was called "strange fire," and for use of such Nadab and Abihu were punished with death by fire from God ( Leviticus 10:1-2; Numbers 3:4; Numbers 26:61). (See [[Altar]]). </p> <p> '''2.''' Parallel with this application of fire is -to be noted the similar use for sacrificial purposes, and the respect paid to it, or to the heavenly bodies as symbols of deity (see below), which prevailed among so many nations of antiquity, and of which the traces are not even now extinct: e.g. the Sabaean and Magian systems of worship, and their alleged connection with Abraham (Spencer, ''De Leg. Hebr.'' ii, 1, 2); the occasional relapse of the Jews themselves into sun, or its corrupted form of fire-worship ( Isaiah 27:9; compare Gesenius, s.v. חִמָּן, Thesaur. p. 489; see Deuteronomy 17:3; Jeremiah 8:2; Ezekiel 8:16; Zephaniah 1:5; 2 Kings 17:16; 2 Kings 21:3; 2 Kings 23:5; 2 Kings 23:10-11; 2 Kings 23:13; comp. Jahn, Bibl. Arch. c. 6:§ 405, 408); the worship or deification of heavenly bodies or of fire, prevailing to some extent, as among the Persians, so also even in Egypt (Herod. iii, 16; see Wilkinson, Anc. Eg. i, 328, abridgm.); the sacred fire of the [[Greeks]] and Romans (Thucyd. i, 24; ii, 15; Cicero, De Leg. ii, 8, 12; Livy, 28:12; Dionys. ii, 67; Plutarch, Numa, 9, i, 263, ed. Reiske); the ancient forms and usages of worship, differing from each other in some important respects, but to some extent similar in principle, of [[Mexico]] and [[Peru]] (Prescott, ''Mexico,'' i, 60, 64; Peru, i, 101); and, lastly, the theory of the so-called Guebres of Persia, and the [[Parsees]] of Bombay. (Frazer, Persia, c. 4:p. 141, 162, 164; Sir R. Porter, Travels, ii, 50, 424; Chardin, Voyages, ii, 310; 4:258; 8:367 sq.; Niebuhr, Travels, ii, 36, 37; Mandelslo, Travelb, b. i, p. 76; Gibbon, Hist. c. 8:i, 335, ed. Smith; Benj. of Tudela, Early Trav. p. 114, 116; Burckhardt, Syria, p. 156.) (See [[Idolatry]]). On the heathen practice of children "'passing through the fire," (See Moloch). </p> <p> '''3.''' In the case of the spoil taken from the Midianites, such articles as could bear it were purified by fire as well as in the water appointed for the purpose ( Numbers 31:23). The victims slain for sin-offerings were afterwards consumed by fire outside the camp ( Leviticus 4:12; Leviticus 4:21; Leviticus 6:30; Leviticus 16:27; Hebrews 13:11). The [[Nazarite]] who had completed his vow, marked its completion by shaving his head and casting the hair into the fire on the altar on which the peace-offerings were sacrificed ( Numbers 6:18). </p> <p> '''II.''' ''Domestic.-'' Besides for cooking, baking, and roasting purposes, (See Food Bread), etc, fire is often required in [[Palestine]] for warmth ( Jeremiah 36:22; Mark 14:54; John 18:18; see Harmer, ''Obs.'' i,125; Raihner, p. 79). For this purpose a hearth with a chimney is sometimes constructed, on which either lighted wood or pans of charcoal are placed (Harmer, i, 405). In Persia, a hole made in the floor is sometimes filled with charcoal, on which a sort of table is set covered with a carpet; and the company, placing their feet under the carpet, draw it over themselves (Olearius, Travels, p. 294; Chardin, Voyages, iii, 190). Rooms in Egypt are warmed, when necessary, with pans of charcoal, as there are no fireplaces except in the kitchens (Lane, Mod. Eg. i, 41; Eng. in Eig. ii, 11). (See [[Coal]]); (See Fuel). </p> <p> On the Sabbath, the law forbade any fire to be kindled even for culinary purposes ( Exodus 35:3; Numbers 15:32). As the primary design of this law appears to have been to prevent the proper privileges of the [[Sabbath]] day from being lost to any one through the care and time required in cooking victuals ( Exodus 16:23), it is doubted whether the use of fire for warmth on the Sabbath day was included in this interdiction. In practice, it would appear that the fire was never lighted or kept up for cooking on the Sabbath day, and that consequently there were no fires in the houses during the Sabbaths of the greater part of the year; but it may be collected that in winter fires for warming apartments were kept up from the previous day. Michaelis is very much mistaken with respect to the climate of Palestine in supposing that the inhabitants could, without much discomfort, dispense with fires for warmth during winter (Mosaisches Recht, 4:195). To this general prohibition the Jews added various refinements; e.g. that on the eve of the Sabbath no one might read with a light, though passages to be read on the Sabbath by children in schools might be looked out by the teacher. If a Gentile lighted a lamp, a Jew might use it, but not if it had been lighted for the use of the Jew. If a festival day fell on the Sabbath eve no cooking was to be done (Mishna, Shabb. i, 3; 16:8, vol. ii, p. 4, 56; Moed Katan, ii, vol. ii, p. 287, ed. Surenhus). The modern Jews, although there is no cooking in their houses, have fires on the Sabbath day, which are attended to by a Christian servant; or a charwoman is hired to attend to the fires of several houses, which she visits repeatedly during the day. (See Sabath). </p> <p> '''III.''' ''Statutory Regulation. —'' The dryness of the land in the hot season in Syria of course increases the liability to accident from fire ( Judges 9:15). The law therefore ordered that any one kindling a fire which caused damage to corn in a field should make restitution ( Exodus 22:6; comp. Judges 15:4-5; 2 Samuel 14:30; see Mishna, ''Maccoth, 6:'' 5, 6; vol. 4:48, Surenhus.; Burckhardt, Syria, p. 496, 622). This law was calculated to teach caution in the use of fire to the herdsmen in the fields, who were the parties most concerned. And it is to be remembered that the herdsmen were generally substantial persons, and had their assistant shepherds, for whose imprudence they were made responsible. Still no inference is to be drawn from this law with regard to fires breaking out in towns, the circumstances being so very different. (See [[Damages]]). </p> <p> '''IV.''' ''Penal'' . — Punishment of death by fire was awarded by the law only in the cases of incest with a mother-in-law, and of unchastity on the part of a daughter of a priest ( Leviticus 20:14; Leviticus 21:9)., In the former case both the parties, in the latter the woman only, was to suffer. This sentence appears to have been a relaxation of the original practice in such cases ( Genesis 38:24). Among other nations, burning alive appears to have been no uncommon-mode, if not of judicial punishment, at least of vengeance upon captives; and in a modified form was not unknown ins war among the Jews themselves .( 2 Samuel 12:31; Jeremiah 29:22; Daniel 3:20). In certain cases the-bodies-of executed criminals and of infamous persons were subsequently burnt ( Joshua 7:25; 2 Kings 23:16). (See [[Punishment]])-. </p> <p> '''V.''' ''Military.-'' In time of war towns were often destroyed by fire. This, as a war usage, belongs to all times and nations'; but among the Hebrews there were some particular notions connected with it, as an act of strong abhorrence, or of demotement to abiding desolatioas. (See [[Accursed]]). The principal instances historically- commemorated are the destruction by fire of [[Jericho]] ( Joshua 6:24); [[Ail]] ( Joshua 8:19); [[Hazor]] ( Joshua 11:11); [[Laish]] ( Judges 18:27); the towns of the Benjamites ( Judges 20:48); Ziklag, by- the [[Amalekites]] ( 1 Samuel 30:1); Jazerine [[Pharaoh]] ( 1 Kings 9:16); and the Temple and Palaces of Jerusalem by [[Nebuchadnezzar]] ( 2 Kings 25:9). Even the war-chariots of the [[Canaanites]] were burnt by the Israelites ( Joshua 6:24; Joshua 8:28; Joshua 11:9; Joshua 11:13), probably on the principle of precluding the possibility of recovery by the enemy of instruments of strength for which they had themselves no use. The frequency with which towns [[Ware]] fired in ancient warfare is show in by the very numerous threats by the prophets that the towns of Israel should be burned by their foreign enemies. Some great towns, not of Israel, are particularly named; and it would be an interesting task to trace, as far as the materials exist, the fulfilment of these prophecies in those more marked examples. Among the places thus threatened we find [[Damascus]] ( Isaiah 43:12-13), Gaza, Tyre, [[Teman]] ( Amos 1:7; Amos 1:10-11). - The temples and idols of a conquered town or people were very often burnt by the victors ( Isaiah 53:12). The Jews were expressly ordered to destroy the idols of the heathen nations, and especially any' city of their own relapsed into idolatry ( Exodus 32:20; 2 Kings 10:26; Deuteronomy 7:5; Deuteronomy 12:3; Deuteronomy 13:16). One of the expedients of war in sieges was to set fire to the- gate of the besieged place ( Judges 9:49; Judges 9:52). (See [[Siege]]). </p> <p> In battle, torches were often carried by the soldiers, which explains the use of torches is the attack of Gideon upon the camp of the [[Midianites]] ( Judges 7:6). This military use of torches was very general among ancient nations, and is alluded to by many of their writers (Statius, ''Theb.'' 4:5, 7; Stobus, Serm. p. 194; Michaelis, in -Symbol. Liter. Bremens. iii, 254). (See [[Torch]]). Signal fires on the tops of mountains were also anciently common as a telegraphic mode of conveying intelligence both in civil and military matters ( Judith 7:5). (See [[Beacon]]). </p> <p> '''VI.''' ''Funeral.'' - [[Incense]] was sometimes burnt in honor of the dead, especially royal personages, as is mentioned specially in the cases of Asa and Zedekiab, and negatively ins that of Jeharate ( 2 Chronicles 16:14; 2 Chronicles 21:19' Jeremiah 34:5). (See [[Funeral]]). </p> <p> '''VII.''' ''Metallurgic'' . — The use of fire in reducing and refining metals was well known to the Hebrews at the time of the Exodus, ( Exodus 32:24'; 35:32.; 37:2, 6, 17; 38:2, 8; Numbers 16:38-39).Kitto, s.v.; Smith, s.v. (See [[Handicraft]]). </p> <p> '''VIII.''' ''Figurative Senses.'' </p> <p> '''1.''' Fire is in the [[Scriptures]] considered as a symbol of Jehovah's presence (see Malbner" ''De Deo In Igne,'' Dresd., n. d.) and the instrument of his power, in the way either of approval or of destruction ( Exodus 14:19; Numbers 11:1; Numbers 11:3; Judges 13:20; 1 Kings 18:38; 2 Kings 1:10; 2 Kings 1:12; 2 Kings 2:11; 2 Kings 6:17; comp. Isaiah 51:6; Isaiah 66:15; Isaiah 66:24; Joel 2:30; Malachi 2:2-3; Malachi 4:1; 2 Peter 3:10; Revelation 20:14-15; see Reland, Ant. ''- Sacr.'' i, 8, p. 26; Jennings, ''Jewish Ant.'' ii, 1, p. 301; Josephus, Ant. iii,,8, 6; 8:4, 4)., Thus he appeared in this element at the burning bush and on Mount Sinai ( Exodus 3:2; Exodus 19:18). He showed himself to Isaiah, Ezekiel, and John in the, midst of fire ( Isaiah 6:4; Ezekiel 1:4; Revelation 1:14), and it is said that he will so appear at his second coming ( 2 Thessalonians 1:8). The people of Israel wandered through the desert, guided by the Lord under the form of a -pillar of fire, (See [[Pillar]]), ( Exodus 13:21); and Daniel, relating his vision, in which, he saw the [[Ancient]] of days, says, "A fiery stream issued and came forth before him" (7:10). God may be compared to fire, not only by reason of his glorious brightness, but also on account of his anger against sin, which consumes those against whom it is kindled, as-sire does stubble ( Deuteronomy 32:22; Isaiah 10:17; Ezekiel 21:3; Hebrews 12:29).. [[Coals]] of fire proceeding from God's mouth denote his anger ( Psalms 18:8). His word also" is compared to fire ( Jeremiah 23:29). Thus in Jeremiah 5:14, " Behold, I will make my words in thy mouth fire, snd this people wood, and it shall devour them." (See [[Flame]]). </p> <p> '''2.''' Hence the destructive energies of this element and the torment which it inflicts rendered it a fit symbol of </p> <p> '''(1)''' whatever does damage and consumes (Proam. 16:27; Isaiah 9:18); </p> <p> '''(2)''' of severe trials, vexations, and misfortunes ( Zechariah 12:9; ' Luke 12:49 [see the dissertations on this text -by Scharbes' ''(Obs. Sacs-.'' p. 127-146), Ellrod (Erlang. 1774)]; 1 Corinthians 3:13; 1 Corinthians 3:15 [see the dissertation on this text by Liebtenstein (Hainest. 1771), Georgi (Viteb. 1748)]; 1 Peter 1:7); </p> <p> '''(3)''' of the punishments beyond the grave ( Matthew 5:22; Mark 9:44; Revelation 14:10; Revelation 21:8). (See Hell). </p> <p> '''3.''' Fire or flame is also used in a metaphorical sense to express excited feeling sand divine inspiration ( Psalms 39:3; Jeremiah 20:9). Thus the influences of the Holy Ghost are compared to fire ( Matthew 3:11), sand the descent of the Holy Spirit was denoted in the appearance of lambent flames, or tongues of fire ( Acts 2:3). (See [[Tongue]]). The angels of God also are represented under the emblem of fire ( Psalms 104:4). 'These are the more benign application as of the figure, in the sense of warmth, activity, and illumination. (See [[Light]]). </p> | <p> (properly '''''אִשׁ''''' , ''Esh, '''''Πῦρ''''' ).'' On the origin of fire, see Kitto's ''Daily Bible Illust.'' i, 94. The applications of fire in Scripture are susceptible of the following classification: I. ''Religious.'' </p> <p> '''1.''' That which consumed the burnt sacrifice and the incense-offering, beginning with the sacrifice of Noah ( Genesis 8:20), and continued in the ever-burning fire on the altar; first kindled from heaven ( Leviticus 6:9; Leviticus 6:13; Leviticus 9:24), and rekindled at the dedication of Solomon's [[Temple]] ( 2 Chronicles 7:1; 2 Chronicles 7:3). (See [[Sacrifice]]). </p> <p> "Fire from heaven," "'fire of the Lord', usually denotes lightning in the Old Testament; but, when connected with sacrifices, the "fire of the Lord" is often to be understood as the fire of the altar, and sometimes the holocaust itself ( Exodus 29:18; Leviticus 1:9; Leviticus 2:3; Leviticus 3:5; Leviticus 3:9; Numbers 28:6; 1 Samuel 2:28; Isaiah 20:16; Malachi 1:10). (See [[Lightning]]). </p> <p> The perpetual fire on the altar was to be replenished with wood every morning ( Leviticus 6:12; comp. Isaiah 31:9). According to the Gemara, it was divided into three parts, one for burning the victims, one for incense, and one for supply of the other portions ( Leviticus 6:15; see Reland, ''Antiq. Hebr.'' i, 4. 8, p. 26; and 9:10, p. 98). Fire for sacred purposes obtained elsewhere than from the altar was called "strange fire," and for use of such Nadab and Abihu were punished with death by fire from God ( Leviticus 10:1-2; Numbers 3:4; Numbers 26:61). (See [[Altar]]). </p> <p> '''2.''' Parallel with this application of fire is -to be noted the similar use for sacrificial purposes, and the respect paid to it, or to the heavenly bodies as symbols of deity (see below), which prevailed among so many nations of antiquity, and of which the traces are not even now extinct: e.g. the Sabaean and Magian systems of worship, and their alleged connection with Abraham (Spencer, ''De Leg. Hebr.'' ii, 1, 2); the occasional relapse of the Jews themselves into sun, or its corrupted form of fire-worship ( Isaiah 27:9; compare Gesenius, s.v. '''''חִמָּן''''' , Thesaur. p. 489; see Deuteronomy 17:3; Jeremiah 8:2; Ezekiel 8:16; Zephaniah 1:5; 2 Kings 17:16; 2 Kings 21:3; 2 Kings 23:5; 2 Kings 23:10-11; 2 Kings 23:13; comp. Jahn, Bibl. Arch. c. 6: '''''§''''' 405, 408); the worship or deification of heavenly bodies or of fire, prevailing to some extent, as among the Persians, so also even in Egypt (Herod. iii, 16; see Wilkinson, Anc. Eg. i, 328, abridgm.); the sacred fire of the [[Greeks]] and Romans (Thucyd. i, 24; ii, 15; Cicero, De Leg. ii, 8, 12; Livy, 28:12; Dionys. ii, 67; Plutarch, Numa, 9, i, 263, ed. Reiske); the ancient forms and usages of worship, differing from each other in some important respects, but to some extent similar in principle, of [[Mexico]] and [[Peru]] (Prescott, ''Mexico,'' i, 60, 64; Peru, i, 101); and, lastly, the theory of the so-called Guebres of Persia, and the [[Parsees]] of Bombay. (Frazer, Persia, c. 4:p. 141, 162, 164; Sir R. Porter, Travels, ii, 50, 424; Chardin, Voyages, ii, 310; 4:258; 8:367 sq.; Niebuhr, Travels, ii, 36, 37; Mandelslo, Travelb, b. i, p. 76; Gibbon, Hist. c. 8:i, 335, ed. Smith; Benj. of Tudela, Early Trav. p. 114, 116; Burckhardt, Syria, p. 156.) (See [[Idolatry]]). On the heathen practice of children "'passing through the fire," (See Moloch). </p> <p> '''3.''' In the case of the spoil taken from the Midianites, such articles as could bear it were purified by fire as well as in the water appointed for the purpose ( Numbers 31:23). The victims slain for sin-offerings were afterwards consumed by fire outside the camp ( Leviticus 4:12; Leviticus 4:21; Leviticus 6:30; Leviticus 16:27; Hebrews 13:11). The [[Nazarite]] who had completed his vow, marked its completion by shaving his head and casting the hair into the fire on the altar on which the peace-offerings were sacrificed ( Numbers 6:18). </p> <p> '''II.''' ''Domestic.-'' Besides for cooking, baking, and roasting purposes, (See Food Bread), etc, fire is often required in [[Palestine]] for warmth ( Jeremiah 36:22; Mark 14:54; John 18:18; see Harmer, ''Obs.'' i,125; Raihner, p. 79). For this purpose a hearth with a chimney is sometimes constructed, on which either lighted wood or pans of charcoal are placed (Harmer, i, 405). In Persia, a hole made in the floor is sometimes filled with charcoal, on which a sort of table is set covered with a carpet; and the company, placing their feet under the carpet, draw it over themselves (Olearius, Travels, p. 294; Chardin, Voyages, iii, 190). Rooms in Egypt are warmed, when necessary, with pans of charcoal, as there are no fireplaces except in the kitchens (Lane, Mod. Eg. i, 41; Eng. in Eig. ii, 11). (See [[Coal]]); (See Fuel). </p> <p> On the Sabbath, the law forbade any fire to be kindled even for culinary purposes ( Exodus 35:3; Numbers 15:32). As the primary design of this law appears to have been to prevent the proper privileges of the [[Sabbath]] day from being lost to any one through the care and time required in cooking victuals ( Exodus 16:23), it is doubted whether the use of fire for warmth on the Sabbath day was included in this interdiction. In practice, it would appear that the fire was never lighted or kept up for cooking on the Sabbath day, and that consequently there were no fires in the houses during the Sabbaths of the greater part of the year; but it may be collected that in winter fires for warming apartments were kept up from the previous day. Michaelis is very much mistaken with respect to the climate of Palestine in supposing that the inhabitants could, without much discomfort, dispense with fires for warmth during winter (Mosaisches Recht, 4:195). To this general prohibition the Jews added various refinements; e.g. that on the eve of the Sabbath no one might read with a light, though passages to be read on the Sabbath by children in schools might be looked out by the teacher. If a Gentile lighted a lamp, a Jew might use it, but not if it had been lighted for the use of the Jew. If a festival day fell on the Sabbath eve no cooking was to be done (Mishna, Shabb. i, 3; 16:8, vol. ii, p. 4, 56; Moed Katan, ii, vol. ii, p. 287, ed. Surenhus). The modern Jews, although there is no cooking in their houses, have fires on the Sabbath day, which are attended to by a Christian servant; or a charwoman is hired to attend to the fires of several houses, which she visits repeatedly during the day. (See Sabath). </p> <p> '''III.''' ''Statutory Regulation. '''''—''''' '' The dryness of the land in the hot season in Syria of course increases the liability to accident from fire ( Judges 9:15). The law therefore ordered that any one kindling a fire which caused damage to corn in a field should make restitution ( Exodus 22:6; comp. Judges 15:4-5; 2 Samuel 14:30; see Mishna, ''Maccoth, 6:'' 5, 6; vol. 4:48, Surenhus.; Burckhardt, Syria, p. 496, 622). This law was calculated to teach caution in the use of fire to the herdsmen in the fields, who were the parties most concerned. And it is to be remembered that the herdsmen were generally substantial persons, and had their assistant shepherds, for whose imprudence they were made responsible. Still no inference is to be drawn from this law with regard to fires breaking out in towns, the circumstances being so very different. (See [[Damages]]). </p> <p> '''IV.''' ''Penal'' . '''''—''''' Punishment of death by fire was awarded by the law only in the cases of incest with a mother-in-law, and of unchastity on the part of a daughter of a priest ( Leviticus 20:14; Leviticus 21:9)., In the former case both the parties, in the latter the woman only, was to suffer. This sentence appears to have been a relaxation of the original practice in such cases ( Genesis 38:24). Among other nations, burning alive appears to have been no uncommon-mode, if not of judicial punishment, at least of vengeance upon captives; and in a modified form was not unknown ins war among the Jews themselves .( 2 Samuel 12:31; Jeremiah 29:22; Daniel 3:20). In certain cases the-bodies-of executed criminals and of infamous persons were subsequently burnt ( Joshua 7:25; 2 Kings 23:16). (See [[Punishment]])-. </p> <p> '''V.''' ''Military.-'' In time of war towns were often destroyed by fire. This, as a war usage, belongs to all times and nations'; but among the Hebrews there were some particular notions connected with it, as an act of strong abhorrence, or of demotement to abiding desolatioas. (See [[Accursed]]). The principal instances historically- commemorated are the destruction by fire of [[Jericho]] ( Joshua 6:24); [[Ail]] ( Joshua 8:19); [[Hazor]] ( Joshua 11:11); [[Laish]] ( Judges 18:27); the towns of the Benjamites ( Judges 20:48); Ziklag, by- the [[Amalekites]] ( 1 Samuel 30:1); Jazerine [[Pharaoh]] ( 1 Kings 9:16); and the Temple and Palaces of Jerusalem by [[Nebuchadnezzar]] ( 2 Kings 25:9). Even the war-chariots of the [[Canaanites]] were burnt by the Israelites ( Joshua 6:24; Joshua 8:28; Joshua 11:9; Joshua 11:13), probably on the principle of precluding the possibility of recovery by the enemy of instruments of strength for which they had themselves no use. The frequency with which towns [[Ware]] fired in ancient warfare is show in by the very numerous threats by the prophets that the towns of Israel should be burned by their foreign enemies. Some great towns, not of Israel, are particularly named; and it would be an interesting task to trace, as far as the materials exist, the fulfilment of these prophecies in those more marked examples. Among the places thus threatened we find [[Damascus]] ( Isaiah 43:12-13), Gaza, Tyre, [[Teman]] ( Amos 1:7; Amos 1:10-11). - The temples and idols of a conquered town or people were very often burnt by the victors ( Isaiah 53:12). The Jews were expressly ordered to destroy the idols of the heathen nations, and especially any' city of their own relapsed into idolatry ( Exodus 32:20; 2 Kings 10:26; Deuteronomy 7:5; Deuteronomy 12:3; Deuteronomy 13:16). One of the expedients of war in sieges was to set fire to the- gate of the besieged place ( Judges 9:49; Judges 9:52). (See [[Siege]]). </p> <p> In battle, torches were often carried by the soldiers, which explains the use of torches is the attack of Gideon upon the camp of the [[Midianites]] ( Judges 7:6). This military use of torches was very general among ancient nations, and is alluded to by many of their writers (Statius, ''Theb.'' 4:5, 7; Stobus, Serm. p. 194; Michaelis, in -Symbol. Liter. Bremens. iii, 254). (See [[Torch]]). Signal fires on the tops of mountains were also anciently common as a telegraphic mode of conveying intelligence both in civil and military matters ( Judith 7:5). (See [[Beacon]]). </p> <p> '''VI.''' ''Funeral.'' - [[Incense]] was sometimes burnt in honor of the dead, especially royal personages, as is mentioned specially in the cases of Asa and Zedekiab, and negatively ins that of Jeharate ( 2 Chronicles 16:14; 2 Chronicles 21:19' Jeremiah 34:5). (See [[Funeral]]). </p> <p> '''VII.''' ''Metallurgic'' . '''''—''''' The use of fire in reducing and refining metals was well known to the Hebrews at the time of the Exodus, ( Exodus 32:24'; 35:32.; 37:2, 6, 17; 38:2, 8; Numbers 16:38-39).Kitto, s.v.; Smith, s.v. (See [[Handicraft]]). </p> <p> '''VIII.''' ''Figurative Senses.'' </p> <p> '''1.''' Fire is in the [[Scriptures]] considered as a symbol of Jehovah's presence (see Malbner" ''De Deo In Igne,'' Dresd., n. d.) and the instrument of his power, in the way either of approval or of destruction ( Exodus 14:19; Numbers 11:1; Numbers 11:3; Judges 13:20; 1 Kings 18:38; 2 Kings 1:10; 2 Kings 1:12; 2 Kings 2:11; 2 Kings 6:17; comp. Isaiah 51:6; Isaiah 66:15; Isaiah 66:24; Joel 2:30; Malachi 2:2-3; Malachi 4:1; 2 Peter 3:10; Revelation 20:14-15; see Reland, Ant. ''- Sacr.'' i, 8, p. 26; Jennings, ''Jewish Ant.'' ii, 1, p. 301; Josephus, Ant. iii,,8, 6; 8:4, 4)., Thus he appeared in this element at the burning bush and on Mount Sinai ( Exodus 3:2; Exodus 19:18). He showed himself to Isaiah, Ezekiel, and John in the, midst of fire ( Isaiah 6:4; Ezekiel 1:4; Revelation 1:14), and it is said that he will so appear at his second coming ( 2 Thessalonians 1:8). The people of Israel wandered through the desert, guided by the Lord under the form of a -pillar of fire, (See [[Pillar]]), ( Exodus 13:21); and Daniel, relating his vision, in which, he saw the [[Ancient]] of days, says, "A fiery stream issued and came forth before him" (7:10). God may be compared to fire, not only by reason of his glorious brightness, but also on account of his anger against sin, which consumes those against whom it is kindled, as-sire does stubble ( Deuteronomy 32:22; Isaiah 10:17; Ezekiel 21:3; Hebrews 12:29).. [[Coals]] of fire proceeding from God's mouth denote his anger ( Psalms 18:8). His word also" is compared to fire ( Jeremiah 23:29). Thus in Jeremiah 5:14, " Behold, I will make my words in thy mouth fire, snd this people wood, and it shall devour them." (See [[Flame]]). </p> <p> '''2.''' Hence the destructive energies of this element and the torment which it inflicts rendered it a fit symbol of </p> <p> '''(1)''' whatever does damage and consumes (Proam. 16:27; Isaiah 9:18); </p> <p> '''(2)''' of severe trials, vexations, and misfortunes ( Zechariah 12:9; ' Luke 12:49 [see the dissertations on this text -by Scharbes' ''(Obs. Sacs-.'' p. 127-146), Ellrod (Erlang. 1774)]; 1 Corinthians 3:13; 1 Corinthians 3:15 [see the dissertation on this text by Liebtenstein (Hainest. 1771), Georgi (Viteb. 1748)]; 1 Peter 1:7); </p> <p> '''(3)''' of the punishments beyond the grave ( Matthew 5:22; Mark 9:44; Revelation 14:10; Revelation 21:8). (See Hell). </p> <p> '''3.''' Fire or flame is also used in a metaphorical sense to express excited feeling sand divine inspiration ( Psalms 39:3; Jeremiah 20:9). Thus the influences of the Holy Ghost are compared to fire ( Matthew 3:11), sand the descent of the Holy Spirit was denoted in the appearance of lambent flames, or tongues of fire ( Acts 2:3). (See [[Tongue]]). The angels of God also are represented under the emblem of fire ( Psalms 104:4). 'These are the more benign application as of the figure, in the sense of warmth, activity, and illumination. (See [[Light]]). </p> | ||
== International Standard Bible Encyclopedia <ref name="term_3757" /> == | == International Standard Bible Encyclopedia <ref name="term_3757" /> == | ||
<p> '''''fı̄r''''' ( אשׁ , <i> ''''''ēsh''''' </i> ; πῦρ , <i> '''''púr''''' </i> ): These are the common words for fire, occurring very frequently. <i> ''''''Ūr''''' </i> , "light" ( Isaiah 24:15 the King James Version; compare the Revised Version (British and American); Isaiah 31:9 , and see [[Fires]] ), <i> '''''nūr''''' </i> (Aramaic) ( Daniel 3:22 ) are found a few times, also <i> ''''''eshshāh''''' </i> ( Jeremiah 6:29 ), and <i> '''''be‛ērāh''''' </i> ( Exodus 22:6 ), once each. Acts 28:2 , Acts 28:3 has <i> '''''purá''''' </i> , "pyre," and Mark 14:54; Luke 22:56 , <i> '''''phō̇s''''' </i> , "light," the Revised Version (British and American) "in the light (of the fire)." "To set on fire," <i> '''''yācath''''' </i> ( 2 Samuel 14:31 ), <i> '''''lāhaṭ''''' </i> ( Deuteronomy 32:22 , etc.), <i> '''''phlogı́zō''''' </i> ( James 3:6 ). </p> <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 ( Deuteronomy 12:31; 2 Kings 17:31; Psalm 106:37 ), and, although this was specially forbidden to the Israelites ( Leviticus 18:21; Deuteronomy 12:31; Deuteronomy 18:10 ), they too often lapsed into the practice ( 2 Kings 16:3; 2 Kings 21:6; Jeremiah 7:31; Ezekiel 20:26 , Ezekiel 20:31 ). See [[Molech]]; Idolatry . </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 ( Genesis 15:17 ), in the burning bush. ( Exodus 3:2-4 ), in the pillar of fire ( Exodus 13:21 ), on Sinai ( Exodus 19:18 ), in the flame on the altar ( Judges 13:20 ). Yahweh was "the God that answereth by fire" ( 1 Kings 18:24 , 1 Kings 18:38 ). In the Law, therefore, sacrifices and offerings (including incense) were to be made by fire ( Exodus 12:8 , Exodus 12:9 , Exodus 12:10; Lev 1). Fire from Yahweh signified the acceptance of certain special and separate sacrifices ( Judges 6:21; 1 Kings 18:38; 1 Chronicles 21:26 ). In Leviticus 9:24 the sacrificial fire "came forth from before Yahweh." The altar-fire was to be kept continually burning ( Leviticus 6:12 , Leviticus 6:13 ); offering by "strange fire" (other than the sacred altar-fire) was punished by "fire from before Yahweh" ( Leviticus 10:1 , Leviticus 10:2 ). Fire came from heaven also at the consecration of Solomon's Temple ( 2 Chronicles 7:1 ). </p> <p> According to 2 Macc 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" ( Nehemiah 10:3 ). </p> <p> Fire was a frequent instrument of the Divine primitive wrath ( Genesis 19:24; Exodus 9:23 (lightning); Numbers 11:1; Numbers 16:35 , etc.; Psalm 104:4 , the American Standard Revised Version "Who maketh ... flames of fire his ministers"). Fire shall yet dissolve the world ( 2 Peter 3:12 ). It was frequently used by the Israelites as a means of destruction of idolatrous objects and the cities of their enemies ( Deuteronomy 7:5 , Deuteronomy 7:25; Deuteronomy 12:3; Deuteronomy 13:16; Joshua 6:24; Jgs, frequently); sometimes also of punishment ( Leviticus 20:14; Leviticus 21:9; Joshua 7:25; 2 Macc 7:5). </p> <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 ( Exodus 35:3 ). It was employed also for melting ( Exodus 32:24 ), and refining ( Numbers 31:23; Numbers 3:2 , Numbers 3:3 , etc.). For the sacrificial fire wood was used as fuel ( Genesis 22:3 , Genesis 22:1; Leviticus 6:12 ); for ordinary purposes, also charcoal ( Proverbs 25:22; Isaiah 6:6 , the Revised Version, margin "or hot stone"; Habakkuk 3:5 , the Revised Version (British and American) "fiery bolts," margin "or burning coals"; John 21:9 , "a fire of coals" the Revised Version, margin "Gr, a fire of charcoal"; Romans 12:20 ); branches ( Numbers 15:32; 1 Kings 17:12 ); thorns ( Psalm 58:9; Psalm 118:12; Ecclesiastes 7:6; Isaiah 33:12 ); grass and other herbage ( Matthew 6:30; Luke 12:28 ). </p> 2. Figurative Use <p> Fire was an emblem (1) of Yahweh in His glory ( Daniel 7:9 ); (2) in His holiness ( Isaiah 6:4 ); (3) in His jealousy for His sole worship ( Deuteronomy 4:24; Hebrews 12:29; Psalm 79:5; perhaps also Isaiah 33:14 ); (4) of His protection of His people ( 2 Kings 6:17; Zechariah 2:5 ); (5) of His righteous judgment and purification ( Zechariah 13:9; Malachi 3:2 , Malachi 3:3; 1 Corinthians 3:13 , 1 Corinthians 3:15 ); (6) of His wrath against sin and punishment of the wicked ( Deuteronomy 9:3; Psalm 18:8; Psalm 89:46; Isaiah 5:24; Isaiah 30:33 , "a Topheth is prepared of old"; Matthew 3:10-12; Matthew 5:22 , the Revised Version (British and American) "the hell of fire," margin "Greek, Gehenna of fire"; see Isaiah 30:33; Jeremiah 7:31; Matthew 13:40 , Matthew 13:42; Matthew 25:41 , "eternal fire"; Mark 9:45-49; see Isaiah 66:24; 2 Thessalonians 1:7; Hebrews 10:27; Judges 1:7 ); (7) of the word of God in its power ( Jeremiah 5:14; Jeremiah 23:29 ); (8) of Divine truth ( Psalm 39:3; Jeremiah 20:9; Luke 12:49 ); (9) of that which guides men ( Isaiah 50:10 , Isaiah 50:11 ); (10) of the Holy Spirit ( Acts 2:3 ); (11) of the glorified Christ ( Revelation 1:14 ); (12) of kindness in its melting power ( Romans 12:20 ); (13) of trial and suffering ( Psalm 66:12; Isaiah 43:2; 1 Pet 17; 1 Peter 4:12 ); (14) of evil ( Proverbs 6:27; Proverbs 16:27; Isaiah 9:18; Isaiah 65:5 ); lust or desire ( Hosea 7:6; [[Sirach]] 23:16; 1 Corinthians 7:9 ); greed ( Proverbs 30:16 ); (15) of the tongue in its evil aspects ( James 3:5 , James 3:6 ); (16) of heaven in its purity and glory ( Revelation 15:2; see also Revelation 21:22 , Revelation 21:23 ). </p> | <p> ''''' fı̄r ''''' ( אשׁ , <i> ''''' 'ēsh ''''' </i> ; πῦρ , <i> ''''' púr ''''' </i> ): These are the common words for fire, occurring very frequently. <i> ''''' 'Ūr ''''' </i> , "light" ( Isaiah 24:15 the King James Version; compare the Revised Version (British and American); Isaiah 31:9 , and see [[Fires]] ), <i> ''''' nūr ''''' </i> (Aramaic) ( Daniel 3:22 ) are found a few times, also <i> ''''' 'eshshāh ''''' </i> ( Jeremiah 6:29 ), and <i> ''''' be‛ērāh ''''' </i> ( Exodus 22:6 ), once each. Acts 28:2 , Acts 28:3 has <i> ''''' purá ''''' </i> , "pyre," and Mark 14:54; Luke 22:56 , <i> ''''' phō̇s ''''' </i> , "light," the Revised Version (British and American) "in the light (of the fire)." "To set on fire," <i> ''''' yācath ''''' </i> ( 2 Samuel 14:31 ), <i> ''''' lāhaṭ ''''' </i> ( Deuteronomy 32:22 , etc.), <i> ''''' phlogı́zō ''''' </i> ( James 3:6 ). </p> <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 ( Deuteronomy 12:31; 2 Kings 17:31; Psalm 106:37 ), and, although this was specially forbidden to the Israelites ( Leviticus 18:21; Deuteronomy 12:31; Deuteronomy 18:10 ), they too often lapsed into the practice ( 2 Kings 16:3; 2 Kings 21:6; Jeremiah 7:31; Ezekiel 20:26 , Ezekiel 20:31 ). See [[Molech]]; Idolatry . </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 ( Genesis 15:17 ), in the burning bush. ( Exodus 3:2-4 ), in the pillar of fire ( Exodus 13:21 ), on Sinai ( Exodus 19:18 ), in the flame on the altar ( Judges 13:20 ). Yahweh was "the God that answereth by fire" ( 1 Kings 18:24 , 1 Kings 18:38 ). In the Law, therefore, sacrifices and offerings (including incense) were to be made by fire ( Exodus 12:8 , Exodus 12:9 , Exodus 12:10; Lev 1). Fire from Yahweh signified the acceptance of certain special and separate sacrifices ( Judges 6:21; 1 Kings 18:38; 1 Chronicles 21:26 ). In Leviticus 9:24 the sacrificial fire "came forth from before Yahweh." The altar-fire was to be kept continually burning ( Leviticus 6:12 , Leviticus 6:13 ); offering by "strange fire" (other than the sacred altar-fire) was punished by "fire from before Yahweh" ( Leviticus 10:1 , Leviticus 10:2 ). Fire came from heaven also at the consecration of Solomon's Temple ( 2 Chronicles 7:1 ). </p> <p> According to 2 Macc 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" ( Nehemiah 10:3 ). </p> <p> Fire was a frequent instrument of the Divine primitive wrath ( Genesis 19:24; Exodus 9:23 (lightning); Numbers 11:1; Numbers 16:35 , etc.; Psalm 104:4 , the American Standard Revised Version "Who maketh ... flames of fire his ministers"). Fire shall yet dissolve the world ( 2 Peter 3:12 ). It was frequently used by the Israelites as a means of destruction of idolatrous objects and the cities of their enemies ( Deuteronomy 7:5 , Deuteronomy 7:25; Deuteronomy 12:3; Deuteronomy 13:16; Joshua 6:24; Jgs, frequently); sometimes also of punishment ( Leviticus 20:14; Leviticus 21:9; Joshua 7:25; 2 Macc 7:5). </p> <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 ( Exodus 35:3 ). It was employed also for melting ( Exodus 32:24 ), and refining ( Numbers 31:23; Numbers 3:2 , Numbers 3:3 , etc.). For the sacrificial fire wood was used as fuel ( Genesis 22:3 , Genesis 22:1; Leviticus 6:12 ); for ordinary purposes, also charcoal ( Proverbs 25:22; Isaiah 6:6 , the Revised Version, margin "or hot stone"; Habakkuk 3:5 , the Revised Version (British and American) "fiery bolts," margin "or burning coals"; John 21:9 , "a fire of coals" the Revised Version, margin "Gr, a fire of charcoal"; Romans 12:20 ); branches ( Numbers 15:32; 1 Kings 17:12 ); thorns ( Psalm 58:9; Psalm 118:12; Ecclesiastes 7:6; Isaiah 33:12 ); grass and other herbage ( Matthew 6:30; Luke 12:28 ). </p> 2. Figurative Use <p> Fire was an emblem (1) of Yahweh in His glory ( Daniel 7:9 ); (2) in His holiness ( Isaiah 6:4 ); (3) in His jealousy for His sole worship ( Deuteronomy 4:24; Hebrews 12:29; Psalm 79:5; perhaps also Isaiah 33:14 ); (4) of His protection of His people ( 2 Kings 6:17; Zechariah 2:5 ); (5) of His righteous judgment and purification ( Zechariah 13:9; Malachi 3:2 , Malachi 3:3; 1 Corinthians 3:13 , 1 Corinthians 3:15 ); (6) of His wrath against sin and punishment of the wicked ( Deuteronomy 9:3; Psalm 18:8; Psalm 89:46; Isaiah 5:24; Isaiah 30:33 , "a Topheth is prepared of old"; Matthew 3:10-12; Matthew 5:22 , the Revised Version (British and American) "the hell of fire," margin "Greek, Gehenna of fire"; see Isaiah 30:33; Jeremiah 7:31; Matthew 13:40 , Matthew 13:42; Matthew 25:41 , "eternal fire"; Mark 9:45-49; see Isaiah 66:24; 2 Thessalonians 1:7; Hebrews 10:27; Judges 1:7 ); (7) of the word of God in its power ( Jeremiah 5:14; Jeremiah 23:29 ); (8) of Divine truth ( Psalm 39:3; Jeremiah 20:9; Luke 12:49 ); (9) of that which guides men ( Isaiah 50:10 , Isaiah 50:11 ); (10) of the Holy Spirit ( Acts 2:3 ); (11) of the glorified Christ ( Revelation 1:14 ); (12) of kindness in its melting power ( Romans 12:20 ); (13) of trial and suffering ( Psalm 66:12; Isaiah 43:2; 1 Pet 17; 1 Peter 4:12 ); (14) of evil ( Proverbs 6:27; Proverbs 16:27; Isaiah 9:18; Isaiah 65:5 ); lust or desire ( Hosea 7:6; [[Sirach]] 23:16; 1 Corinthians 7:9 ); greed ( Proverbs 30:16 ); (15) of the tongue in its evil aspects ( James 3:5 , James 3:6 ); (16) of heaven in its purity and glory ( Revelation 15:2; see also Revelation 21:22 , Revelation 21:23 ). </p> | ||
== Kitto's Popular Cyclopedia of Biblial Literature <ref name="term_15653" /> == | == Kitto's Popular Cyclopedia of Biblial Literature <ref name="term_15653" /> == | ||
<p> Besides the ordinary senses of the word 'fire,' which need no explanation, there are other uses of it in Scripture which require to be discriminated. The destructive energies of this element and the torment which it inflicts, rendered it a fit symbol of—1. Whatever does damage and consumes ;—2. Of severe trials, vexations, and misfortunes ;— 3. Of the punishments beyond the grave [HELL]. </p> <p> 'Fire from heaven,' 'fire of the Lord,' usually denotes lightning in the Old Testament; but, when connected with sacrifices, the 'fire of the Lord' is often to be understood as the fire of the altar, and sometimes the holocaust itself (;;;;;;;; ). </p> <p> The uses of fire among the Hebrews were various:— </p> <p> 1. The domestic use, for cooking, roasting, and baking [ | <p> Besides the ordinary senses of the word 'fire,' which need no explanation, there are other uses of it in Scripture which require to be discriminated. The destructive energies of this element and the torment which it inflicts, rendered it a fit symbol of—1. Whatever does damage and consumes ;—2. Of severe trials, vexations, and misfortunes ;— 3. Of the punishments beyond the grave [HELL]. </p> <p> 'Fire from heaven,' 'fire of the Lord,' usually denotes lightning in the Old Testament; but, when connected with sacrifices, the 'fire of the Lord' is often to be understood as the fire of the altar, and sometimes the holocaust itself (;;;;;;;; ). </p> <p> The uses of fire among the Hebrews were various:— </p> <p> 1. The domestic use, for cooking, roasting, and baking [[[Bread; Food]]] </p> <p> 2. In winter they warmed themselves and their apartments by 'a fire of coals' . </p> <p> 3. The religious use of fire was for consuming the victims on the altar of burnt-offerings, and in burning the incense on the golden altar; hence the remarkable phrase in , 'the Lord, whose fire is in Zion, and his furnace in Jerusalem.' </p> <p> 4. In time of war torches were often carried by the soldiers, which explains the use of torches in the attack of Gideon upon the camp of the Midianites . </p> <p> 5. [[Burning]] criminals alive does not appear to have been known to the Hebrews; but as an additional disgrace the bodies were in particular cases burnt after death had been inflicted (; compare ); and it is in this sense that the allusions to burning as a punishment are to be understood, except when the reference is to a foreign usage, as in; , sq. </p> <p> 6. In time of war towns were often destroyed by fire. This, as a war usage, belongs to all times and nations; but among the Hebrews there were some particular notions connected with it, as an act of strong abhorrence, or of devotement to abiding desolation. The principal instances historically commemorated are the destruction by fire of Jericho [[Ai]] Hazor Laish the towns of the Benjamites Ziklag, by the Amalekites Jazer, by Pharaoh and the temple and palaces of Jerusalem by Nebuchadnezzar . Even the war-chariots of the Canaanites were burnt by the Israelites, probably on the principle of precluding the possibility of recovery, by the enemy, of instruments of strength for which they had themselves no use. The frequency with which towns were fired in ancient warfare is shown by the very numerous threats by the prophets that the towns of Israel should be burned by their foreign enemies. Some great towns, not of Israel, are particularly named; and it would be an interesting task to trace, so far as the materials exist, the fulfillment of these prophecies in those more marked examples. Among the places thus threatened we find Damascus , Gaza, Tyre, Teman . The temples and idols of a conquered town or people were very often burned by the victors, and this was enjoined as a duty to the Israelites (;;;; ). </p> <p> There were some special regulations respecting the use of fire among the Israelites. The most remarkable of these was the prohibition to light a fire on the Sabbath . As the primary design of this law appears to have been to prevent the proper privileges of the Sabbath-day from being lost to anyone through the care and time required in cooking victuals , it is doubted whether the use of fire for warmth on the Sabbath-day was included in this interdiction. In practice, it would appear that the fire was never lighted or kept up for cooking on the Sabbath-day, and that consequently there were no fires in the houses during the Sabbaths of the greater part of the year; but it may be collected that, in winter, fires for warming apartments were kept up from the previous day. </p> <p> Another law required the damage done by a conflagration in the fields to be made good by the party through whose incaution it had been kindled . This was a most useful and necessary law in a country where the warmth and drought of summer soon render the herbage and underwood highly combustible, so that a fire once kindled often spreads most extensively, and produces disastrous consequences . </p> <p> In the sacerdotal services no fire but that of the altar of burnt-offerings could lawfully be used. That fire was originally kindled supernaturally, and was ever after kept up. From it the fire used in the censers for burning incense was always taken; and for neglecting this and using common fire, Nadab and Abihu were struck dead by 'fire from heaven' (, sq.;; ). </p> <p> Respecting 'passing through the fire,' see Moloch; and for the 'pillar of fire,' see Exodus. </p> | ||
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