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International Standard Bible Encyclopedia

FL


FLAG

Two Hebrew words:

(1) cuph (Ex 2:3,1, "flags"; Isa 19:6, "flags"; Jon 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) 'achu (Gen 41:2,18, the King James Version "meadow," the Revised Version (British and American) "reed-grass"; 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 'ashishah, in the King James Version in 2 Sam 6:19; 1 Ch 16:3; Song 2:5; Hos 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 Isa 22:24 as a rendering of nebhalim, which is elsewhere (1 Sam 1:24; 10:3; 2 Sam 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 Ex 25:29 and 37:16 as translation of qeshawoth, a golden jug or jar used in the tabernacle from which the drink offerings were poured out. The same word is translated "cups" in Nu 4:7.

George Rice Hovey


FLAKE

flak (mappal, a word of uncertain meaning): It is used in the sense of "refuse (husks) of the wheat" in Am 8:6. With regard to the body we find it used in 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 Job 41:15 margin.

H. L. E. Luering


FLAME

flam (lahabh, and other forms from same root; phlox): In Jdg 13:20 bis; Job 41:21; Isa 29:6; Joel 2:5, the word is lahabh. Various other words are translated "flame"; mas'eth, "a lifting or rising up" (Jdg 20:38,40 the King James Version), the Revised Version (British and American) "cloud" (of smoke); kalil, "completeness" (Jdg 20:40b King James Version margin, "a holocaust, or offering wholly consumed by fire"; compare Lev 6:15); shalhebheth (Job 15:30; Song 8:6; the American Standard Revised Version "a very flame of Yahweh," margin "or, a most vehement flame"; Ezek 20:47, the Revised Version (British and American) "the flaming flame"); shabhibh (Job 18:5; the Revised Version, margin); shebhibh, Aramaic (Dan 3:22; 7:9). In Ps 104:4 the American Standard Revised Version has "maketh .... flames of fire his ministers"; the Revised Version (British and American) "flame" for "snare" (Prov 29:8).

Figuratively: "Flame" is used to denote excitement (Prov 29:8 the Revised Version (British and American)), shame, astonishment, "faces of flame" (Isa 13:8); in Rev 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 (Ps 83:14; Isa 5:24; 10:17).

See also FIRE .

W. L. Walker


FLAT NOSE

(charum; Septuagint koloborin): Used only in Lev 21:18 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 pesheth, also pishtah; linon (Mt 12:20)): The above Hebrew words are applied (1) to the plant: "The flax was in bloom" (the King James Version "bolled"; Ex 9:31); (2) the "stalks of flax," literally, "flax of the tree," put on the roof to dry (Josh 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" (Isa 42:3); "They are quenched as a wick" (Isa 43:17). The thought is perhaps of a scarcely lighted wick just kindled with difficulty from a spark. (4) In Isa 19:9 mention is made of "combed flax," i.e. flax hackled ready for spinning (compare Hos 2:5,9; Prov 31:13). The reference in Jdg 15:14 is to flax twisted into cords. (5) In Jdg 16:9; Isa 1:31, mention is made of 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. Lev 13:47,48,52,59; Dt 22:11; Jer 13:1 ("linen girdle"); Ezek 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 (par`osh; compare Arabic barghut, "flea," and barghash, "mosquito" (1 Sam 24:14; 26:20); kinnim (Ex 8:16), "lice," the Revised Version, margin "sandflies" or "fleas"; Septuagint skniphes, probably best rendered "gnat"; see GNAT ;LICE ): In 1 Sam 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 1 Sam 26:20 Saul seeks David in the wilderness of Ziph, and David after taking the spear and cruse from beside Saul while he slept, cries out to him, ".... the king of Israel is come out to seek a flea, as when one doth hunt a partridge in the mountains." The flea is here used as a symbol of David's insignificance, coupled perhaps, in the second passage, with a thought of the difficulty that Saul had in laying hands on him. In Encyclopedia Biblica Cheyne finds fault with a similar interpretation given in DB on the ground that it is absurd that David should refer to hunting "a single flea," and proposes to change par`osh 'echadh "a flea," to pere' midhbar, "wild ass of the desert." The writer will only say that no observant resident of Palestine would consider the textual alteration to be called for.

Linnaeus recognized two species of flea, Pulex irritans, the common parasite of man, and Pulex (Sarcopsylla) penetrans, the tropical and sub-tropical jigger flea. More than a hundred species are now listed, and the recent discovery that certain fleas are instrumental in the transmission of the plague has given a new impetus to the study of these tiny pests. A flea that is often commoner in houses than Pulex irritans is the "dog and cat flea," variously known as Pulex serraticeps, Pulex canis, Pulex felis or Ctenocephalus canis.

Alfred Ely Day


FLEE

fle.

See FLY .


FLEECE

fles.

See GIDEON ;SHEEP ;WOOL .


FLESH

@basar, she'er):

1. Etymology:

Used in all senses of the word, the latter, however, most frequently in the sense of kin, family, relationship (compare sha'arah, "kins-woman," Lev 18:17): Lev 18:6; 25:49; Prov 11:17; Jer 51:35, and probably Ps 73:26. In all other places she'er means "flesh" = body (Prov 5:11) or = food (Ps 78:20,27; Mic 3:2,3). Tibhchah, is "(slaughtered) flesh for food," "butcher's meat" (1 Sam 25:11). The word 'eshpar, found only in two parallel passages (2 Sam 6:19 = 1 Ch 16:3), is of very uncertain meaning. The English versions translate it with "a good piece (portion) of flesh," the Vulgate (Jerome's Latin Bible, 390-405 A.D.) with "a piece of roast meat," others with "a portion of flesh" and "a measure of wine." It probably means simply "a measured portion." lachum, literally, "eaten," then food (compare lechem, "bread"), has been rarely specialized as flesh or meat (compare Arabic lachm, "meat," "flesh," so in Zeph 1:17, where it stands in parallelism with "blood"). The Greek terms are sarx, and kreas, the latter always meaning "butcher's meat" (Rom 14:21; 1 Cor 8:13).

We can distinguish the following varieties of meaning in Biblical language:

2. Ordinary Sense:

In a physical sense, the chief substance of the animal body, whether used for food and sacrifice, or not; also the flesh of man (Gen 2:21; Ex 21:10 m; Isa 31:3; Ezek 23:20; 1 Cor 15:39; Rev 19:18,21).

3. The Body:

The whole body. This meaning is the extension of the preceding (pars pro toto). This is indicated by the Septuagint, where basar is often translated by the plural hai sarkes (Gen 40:19; Nu 12:12; Job 33:25), and occasionally by soma, i.e. "body" (Lev 15:2; 1 Ki 21:27). This meaning is also very clear in passages like the following: Ex 4:7; Lev 17:14; Nu 8:7; 2 Ki 4:34; Prov 5:11, where basar and she'er are combined; and Prov 14:30; Eccl 12:12.

4. The Term "All Flesh":

Flesh, as the common term for living things, animals and men, especially the latter (Gen 6:13,17,19; Nu 16:22; Jer 12:12; Mk 13:20); often in the phrase "all flesh" (Ps 65:2; Isa 40:5,6; Jer 25:31; Ezek 20:48; Joel 2:28; Lk 3:6).

5. As Opposed to the Spirit:

Flesh as opposed to the spirit, both of which were comprised in the preceding meaning (Gen 6:3; Ps 16:9; Lk 24:39, where "flesh and bones" are combined; Jn 6:63). Thus we find in Jn 1:14, "The Word became flesh"; 1 Tim 3:16, "He who was manifested in the flesh"; 1 Jn 4:2, and all passages where the incarnation of Christ is spoken of. The word in this sense approaches the meaning of "earthly life," as in Phil 1:22,24, "to live in the flesh," "to abide in the flesh"; compare Philem 1:16 and perhaps 2 Cor 5:16. Under this meaning we may enumerate expressions such as "arm of flesh" (2 Ch 32:8; Jer 17:5), "eyes of flesh" (Job 10:4), etc. Frequently the distinction is made to emphasize the weakness or inferiority of the flesh, as opposed to the superiority of the spirit (Isa 31:3; Mt 26:41; Mk 14:38; Rom 6:19). In this connection we mention also the expression "flesh and blood," a phrase borrowed from rabbinical writings and phraseology (see also Sirach 14:18, "the generation of flesh and blood," and 17:31, "man whose desire is flesh and blood" the King James Version). The expression does not convey, as some have supposed, the idea of inherent sinfulness of the flesh (a doctrine borrowed by Gnostic teachers from oriental sources), but merely the idea of ignorance and frailty in comparison with the possibilities of spiritual nature. The capabilities of our earthly constitution do not suffice to reveal unto us heavenly truths; these must always come to us from above. So Peter's first recognition of the Divine sonship of Jesus did not proceed from a logical conviction based upon outward facts acting upon his mind, but was based upon a revelation from God vouchsafed to his inner consciousness. Christ says therefore to him: "Blessed art thou, Simon Bar-Jonah: for flesh and blood hath not revealed it unto thee, but my Father who is in heaven" (Mt 16:17). Similarly the kingdom of God, being a realm of perfect spiritual submission to God, cannot be inherited by flesh and blood (1 Cor 15:50), nor was the richly endowed mind a competent tribunal to which Paul could refer his heaven-wrought conviction of his great salvation and the high calling to be a witness and apostle of Christ, so he did well that he "conferred not with flesh and blood" (Gal 1:16). That "flesh and blood" does not imply a sense of inherent sinfulness is moreover shown in all passages where Christ is declared a partaker of such nature (Eph 6:12; Heb 2:14, where, however, we find in the original text the inverted phrase "blood and flesh").

6. Applied to the Carnal Nature:

Flesh in the sense of carnal nature (sarkikos, "carnal"; the King James Version uses sarkinos in Rom 7:14). Human nature, being inferior to the spiritual, is to be in subjection to it. If man refuses to be under this higher law, and as a free agent permits the lower nature to gain an ascendancy over the spirit, the "flesh" becomes a revolting force (Gen 6:3,12; Jn 1:13; Rom 7:14; 1 Cor 3:1,3; Col 2:18; 1 Jn 2:16). Thus, the fleshly or carnal mind, i.e. a mind in subjection to carnal nature, is opposed to the Divine spirit, who alone is a sufficient corrective, Christ having secured for us the power of overcoming (Rom 8:3), if we manifest a deep desire and an earnest endeavor to overcome (Gal 5:17,18).

7. In the Sense of Relationship:

Flesh in the sense of relationship, tribal connection, kith and kin. For examples, see what has been said above on Hebrew she'er. The following passages are a few of those in which basar is used: Gen 2:24; 37:27; Job 2:5; compare the New Testament passages: Mt 19:5,6; Rom 1:3; 9:3,5,8. The expressions "bone" and "flesh" are found in combination (Gen 2:23; 29:14; Jdg 9:2; 2 Sam 5:1; 19:12,13; Eph 5:31, the latter in some manuscripts only).

8. Other Meanings:

Some other subdivisions of meanings might be added, for example where "flesh" takes almost the place of "person," as in Col 2:1: "as many as have not seen my face in the flesh," i.e. have not known me personally, or 2:5, "absent in the flesh, yet am I with you in the spirit," etc.

H. L. E. Luering


FLESH AND BLOOD

See FLESH , 5.


FLESH-HOOK

flesh'-hook (mazlegh, and plural mizlaghoth): One of the implements used around the sacrificial altar. According to Divine direction given to Moses (Ex 27:3; 38:3), it was to be made of brass, but later David felt impelled by "the Spirit" or "in his spirit" to determine that for use in the magnificent Temple of Solomon it should be made of gold (1 Ch 28:17). But Huram made it, with other altar articles, of "bright brass" (2 Ch 4:16). In Samuel's time, it was made with three hook-shaped tines, and was used in taking out the priests' share of the meat offering (1 Sam 2:13,14). With the other altar utensils, it was in the special charge of the Kohathites (Nu 4:14). The hooks mentioned in Ezek 40:43 were altogether different and for another purpose.

See HOOK .

Leonard W. Doolan


FLESH-POT

flesh'-pot (cir ha-basar, "pot of the flesh"): One of the six kinds of cooking utensils spoken of as pots or pans or caldrons or basins. Probably usually made of bronze or earthenware. The only mention of flesh-pots, specifically so named, is in Ex 16:3.

See FOOD .


FLIES

fliz.

See FLY .


FLINT

flint (challamish (Dt 8:15; 32:13; Job 28:9; Ps 114:8), tsor (Ex 4:25; Ezek 3:9), tser (Isa 5:28), tsur (Job 22:24; Ps 89:43), tsurim (Josh 5:2 f); (= kechlex "pebble"), kochlax (1 Macc 10:73)): The word challamish signifies a hard stone, though not certainly flint, and is used as a figure for hardness in Isa 50:7, "Therefore have I set my face like a flint." A similar use of tsor is found in Ezek 3:9, "As an adamant harder than flint have I made thy forehead," and Isa 5:28, "Their horses' hoofs shall be accounted as flint"; and of tsela` in Jer 5:3, "They have made their faces harder than a rock." The same three words are used of the rock from which Moses drew water in the wilderness: challamish (Dt 8:15; Ps 114:8); tsur (Ex 17:6; Dt 8:15; Ps 78:20; Isa 48:21); cela` (Nu 20:8; Neh 9:15; Ps 78:16). Tsur and cela` are used oftener than challamish for great rocks and cliffs, but tsur is used also for flint knives in Ex 4:25, "Then Zipporah took a flint (the King James Version "sharp stone"), and cut off the foreskin of her son," and in Josh 5:2 f, "Yahweh said unto Joshua, Make thee knives of flint (the King James Version "sharp knives"), and circumcise again the children of Israel the second time." Surgical implements of flint were used by the ancient Egyptians, and numerous flint chippings with occasional flint implements are found associated with the remains of early man in Syria and Palestine. Flint and the allied mineral, chert, are found in great abundance in the limestone rocks of Syria, Palestine and Egypt.

See ROCK .

Alfred Ely Day


FLOAT (FLOTE)

flot.

See RAFT ;SHIPS AND BOATS


FLOCK

See CATTLE .


FLOOD

flud: In the King James Version not less than 13 words are rendered "flood," though in the Revised Version (British and American) we find in some passages "river," "stream," "tempest," etc. The word is used for: the deluge of Noah, mabbul (Gen 6:17 ff); kataklusmos (Mt 24:38,39; Lk 17:27); the waters of the Red Sea, nazal (Ex 15:8); the Euphrates, nahar, "Your fathers dwelt of old time on the other side of the flood". (the Revised Version (British and American) "beyond the River" Josh 24:2): the Nile, ye'or, "the flood (the Revised Version (British and American) "River") of Egypt" (Am 8:8); the Jordan, nahar, "They went through the flood (the Revised Version (British and American) "river") on foot" (Ps 66:6); torrent, zerem, "as a flood (the Revised Version (British and American) "tempest") of mighty waters" (Isa 28:2); potamos, "The rain descended and the floods came" (Mt 7:25); plemmura, "When a flood arose, the stream brake against that house" (Lk 6:48).

Figurative: nachal, "The floods of ungodly men (the Revised Version (British and American) "ungodliness," the Revised Version, margin "Hebrew Belial") made me afraid" (2 Sam 22:5; Ps 18:4); also 'or (Am 8:8 (the King James Version)); shibboleth (Ps 69:2); sheTeph (Dan 11:22 (the King James Version)); sheTeph (Ps 32:6 (the King James Version)); potamophoretos (Rev 12:15 (the King James Version)).

See DELUGE OF NOAH .

Alfred Ely Day


FLOOR

flor.

See HOUSE ;THRESHING-FLOOR


FLOTE (FLOAT)

See RAFT ;SHIPS AND BOATS .


FLOUR

flour.

See BREAD ;FOOD .


FLOURISH

flur'-ish (parach, tsuts; anathallo): The translation of parach, "to break forth" (Ps 72:7; 92:12,13; Prov 14:11; Isa 66:14; Song 6:11; 7:12; the Revised Version (British and American) "budded"); of tsuts "to bloom" (Ps 72:16, 90:6; 92:7; 103:15; 132:18); ra`anan, "green," "fresh," is translated "flourishing" in Ps 92:14, the Revised Version (British and American) "green," and ra`anan, Aramaic in Dan 4:4; nubh, "to sprout" (Zec 9:17, the King James Version "cheerful").

In an interesting passage (Eccl 12:5 the King James Version), the Hiphil future of na'ats, meaning properly "to pierce or strike," hence, to slight or reject, is translated "flourish"; it is said of the old man "The almond tree shall flourish," the Revised Version (British and American) "blossom" (so Ewald, Delitzsch, etc.); na'ats has nowhere else this meaning; it is frequently rendered "contemn;" "despise," etc. Other renderings are, "shall cause loathing" (Gesenius, Knobel, etc.), "shall be despised," i.e. the hoary head; "The almond tree shall shake off its flowers," the silvery hairs falling like the fading white flowers of the almond tree; by others it is taken to indicate "sleeplessness," the name of the almond tree (shaqedh) meaning the watcher or early riser (compare Jer 1:11, "a rod of an almond-tree," literally, "a wakeful (or early) tree"), the almond being the first of the trees to wake from the sleep of winter.

See ALMOND .

"Flourish" appears once only in the New Testament, in the King James Version, as translation of anathallo, "to put forth anew," or "to make put forth anew" (Phil 4:10): "Your care for me hath flourished again," the Revised Version (British and American) "Ye have revived your thought for me."

W. L. Walker


FLOWERS

flou'-erz (BLOOM, BLOSSOM, etc.):

(1) gibh`ol, literally, "a small cup," hence, calyx or corolla of a flower (Ex 9:31, "The flax was in bloom").

(2) nets (Gen 40:10, nitstsah, "a flower" or "blossom"; Job 15:33; Isa 18:5). These words are used of the early berries of the vine or olive.

(3) nitstsan, "a flower"; plural only, nitstsanim (Song 2:12, "The flowers appear on the earth").

(4) perach, root to "burst forth" expresses an early stage of flowering; "blossom" (Isa 5:24; 18:5); "flower" (Nah 1:4, "The flower of Lebanon languisheth"). Used of artificial flowers in candlesticks (Ex 25:31 ff).

(5) tsits, "flower" (Isa 40:6); plural tsitstsim, flowers as architectural ornaments (1 Ki 6:18); tsitsah, "the fading flower of his glorious beauty" (Isa 28:1,4; also Nu 17:8; Job 14:2, etc.).

(6) anthos, in Septuagint equivalent of all the Hebrew words (Jas 1:10,11; 1 Pet 1:24).

The beauty of the profusion of flowers which cover Palestine every spring receives but scant reference in the Old Testament; Song 2:12 is perhaps the only clear reference. It is noticeable that the native of Syria thinks little of flowers unless it be for their perfume. our Lord's reference to the flowers ("lilies") is well known (Mt 6:28; Lk 12:27). For details of the flowers of modern Palestine, see BOTANY . The aptness of the expression "flower of the field" for a type of the evanescence of human life (Job 14:2; Ps 103:15; Isa 40:6; Jas 1:10) is the more impressive in a land like Palestine where the annual display of wild flowers, so glorious for a few short weeks, is followed by such desolation. The fresh and brilliant colors fade into masses of withered leaves (not uncommonly cleared by burning), and then even these are blown, away, so that but bare, cracked and baked earth remains for long months where once all was beauty, color and life.

E.W.G. Masterman


FLUE; NET

floo(King James Version, margin Hab 1:15).

See FISH ;FISHING .


FLUTE

floot.

See MUSIC .


FLUX

fluks.

See BLOODY FLUX ;DYSENTERY .


FLY

(Verb; `uph petaomai, or, contracted, ptaomai): Used in preference to "flee" when great speed is to be indicated. "To fly" is used: (1) Literally, of birds, `uph (Gen 1:20; Ps 55:6); da'ah (Dt 28:49), of sparks (Job 5:7); of the arrow (Ps 91:5); of the seraphim (Isa 6:2,6); of an angel (Dan 9:21, ya`aph, "to be caused to fly"); of swift action or movement (Ps 18:10; Jer 48:40); of people (Isa 11:14); of a fleet (Isa 60:8; 1 Sam 15:19, `it; 14:32, `asah, "to do," etc.). (2) Figuratively, of a dream (Job 20:8); of man's transitory life (Ps 90:10); of riches (Prov 23:5); of national glory (Hos 9:11).

For "fly" the Revised Version (British and American) has "soar" (Job 39:26) "fly down" (Isa 11:14); for "flying" (Isa 31:5) the American Standard Revised Version has "hovering."

W. L. Walker


FLY; FLIES

fli fliz `arobh (Ex 8:21 ff; Ps 78:45; 105:31; Septuagint kunomuia; "dog-fly"), zebhubh (Eccl 10:1; Isa 7:18; Septuagint muiai, "flies"); compare ba`al-zebhubh, "Baal-zebub" (2 Ki 1:2 ff), and beelzeboul, "Beelzebul," or beelzeboub, "Beelzebub" (Mt 10:25; 12:24,27; Lk 11:15,18,19); compare Arabic dhubab, "fly" or "bee"; (Note: "dh" for Arabic dhal, pronounced like "d" or "z" or like th in "the"): The references in Psalms as well as in Exodus are to the plague of flies, and the word `arobh is rendered "swarm of flies" throughout, except in Ps 78:45; 105:31 the King James Version, where we find "divers sorts of flies" (compare Vulgate (Jerome's Latin Bible, 390-405 A.D.) omne genus muscarum). In Ex 8:21 we read, "I will send swarms of flies upon thee, and upon thy servants, and upon thy people, and into thy houses: and the houses of the Egyptians shall be full of swarms of flies, and also the ground whereon they are"; in Ex 8:24, .... "the land was corrupted by reason of the swarms of flies"; in Ps 78:45, "He sent among them swarms of flies, which devoured them." There has been much speculation as to what the insects were, but all the texts cited, including even Ps 78:45, may apply perfectly well to the common house fly (Musca domestica). Some species of blue-bottle fly (Calliphora) might also suit.

The other word, zebhubh, occurs in Eccl 10:1, "Dead flies cause the oil of the perfumer to send forth an evil odor; so doth a little folly outweigh wisdom and honor"; and Isa 7:18, "And it shall come to pass in that day, that Yahweh will hiss for the fly that is in the uttermost part of the rivers of Egypt, and for the bee that is in the land of Assyria:" The house fly would fit perfectly the reference in each, but that in Isa would seem to suggest rather one of the horse flies (Tabanidae) or gad flies (Oestridae). Whatever fly may be meant, it is used as a symbol for the military power of Egypt, as the bee for that of Assyria.

Owing to deficiencies in public and private hygiene, and also for other reasons, house flies and others are unusually abundant in Palestine and Egypt and are agents in the transmission of cholera, typhoid fever, ophthalmia and anthrax. Glossina morsitans, the tsetse fly, which is fatal to many domestic animals, and Glossina palpalis which transmits the sleeping sickness, are abundant in tropical Africa, but do not reach Egypt proper.

See PLAGUE .

Alfred Ely Day



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