sacrifices of one young bull, one ram, seven sound male lambs a year old, together with a grain offering of fine flour moistened with oil and one male kid of the goats as a sin offering, were presented. This was in addition to the constant daily offerings as well as the sacrifices that were specially given on new-moon days.—Lev. 23:24; Num. 29:1-6.

At Leviticus 23:24, where a specific command is given to blow the trumpet on the new moon of the seventh month, “trumpet” is from the Hebrew word hhatsoh·ts^erahʹ. This designates a straight trumpet, a cornet, in contrast with the shoh·pharʹ trumpet, which was made from an animal’s horn. It appears that shoh·pharʹ trumpets were also blown at this time as well as on the other new moons, as indicated by Psalm 81:3. Tradition also holds that both kinds were used in the Festival of Trumpets.

This festival, of course, would be an important one, not only because the month it initiated saw the beginning of a new agricultural and labor year, but also because the Day of Atonement fell on the tenth day of this month and the Festival of Booths began on the fifteenth. The completion of ingathering of the crops of the outgoing year would take place in this month. The crops gathered during this month would include grapes for wine, which makes the heart of man rejoice, and olives, which, among other things, supplied food and oil for light and for use in connection with many of the grain offerings. (Ps. 104:15) Truly this festival marked the start of a month for thankfulness to Jehovah.

FESTIVAL OF UNFERMENTED CAKES

This festival began Nisan 15, the day after Passover, and continued for seven days through Nisan 21. Its name is derived from the unfermented cakes (Heb., mats·tsahʹ), the only bread allowed during the seven days of the festival. Unleavened bread is kneaded with water but without yeast. It has to be hurriedly prepared if fermentation is to be prevented.

The first day of the festival of unfermented cakes was a solemn assembly or sabbath. On the second day, Nisan 16, a sheaf of the firstfruits of the barley harvest, the first crop to ripen in Palestine, was brought to the priest. Prior to this festival no new grain or bread or roasted grain from the new harvest could be eaten. The priest offered such firstfruits to Jehovah symbolically by waving a sheaf of the grain to and fro, while a sound ram in its first year was offered as a burnt offering along with a grain offering moistened with oil and a drink offering. (Lev. 23:6-14) There was no command to burn any of the grain or its flour on the altar, as practiced later by the priests. Not only was there a public or national firstfruit offering, but provision was also made for each family and every individual who had a possession in Israel to offer thanksgiving sacrifices during this festive occasion.—Ex. 23:19; Deut. 26:1, 2.

SIGNIFICANCE

The eating of unfermented cakes at this time was in harmony with the instructions Moses received from Jehovah, as recorded at Exodus 12:14-20, which includes the strict injunction, at verse 19: “Seven days no sour dough is to be found in your houses.” In Deuteronomy 16:3 the unfermented cakes are called the “bread of affliction,” and they were a yearly reminder to the Jews of their hurried departure from the land of Egypt (when they did not have time to leaven their dough [Ex. 12:34]). They thus recalled the state of affliction and bondage from which Israel had been delivered, even as Jehovah himself said, “that you may remember the day of your coming out of the land of Egypt all the days of your life.” The realization of their present freedom as a nation and their acknowledgment of Jehovah as their Deliverer set a fitting background for the first of the three great annual festivals of the Israelites.—Deut. 16:16.

PREEXILIC OBSERVANCES

There are only three accounts recorded in the Scriptures of the keeping of the Festival of Unfermented Cakes following the Israelites’ entry into the Promised Land and prior to their Babylonian captivity. But the mention of no other observances should not be taken to mean that such were not held. Rather, in the first account, there is a general reference to all the festivals and Solomon’s arrangements to observe them.—2 Chron. 8:12, 13.

In the other two instances the circumstances are outstanding. One is the revival of the observance of the Festival of Unfermented Cakes, after a time of neglect. This revival was during the first year of faithful King Hezekiah’s reign. Interestingly, in this case there was not enough time to prepare for the annual festival on Nisan 15, because the work of cleaning and repairing the temple took until Nisan 16. So, advantage was taken of the Law to celebrate it during the second month. (2 Chron. 29:17; 30:13, 21, 22; Num. 9:10, 11) It was such a joyous occasion and resulted in such a religious revival that the celebration of seven days proved to be just too short, and so another seven days were set aside. (2 Chron. 30:23) King Hezekiah and his princes contributed generously, giving 2,000 bulls and 17,000 sheep to supply food for the multitudes attending.

The festival observance was the start of a great campaign against false religion, in many cities this being carried out before the worshipers returned to their homes. (2 Chron. 30:24; 31:1) The keeping of this Festival of Unfermented Cakes brought about Jehovah’s blessing and freedom from demon worship, and is a fine example of the beneficial effects that the keeping of these festivals had upon the Israelites.

The last recorded account of preexilic observance of the Festival of Unfermented Cakes was its celebration during the reign of King Josiah when he made a courageous effort to restore the pure worship of Jehovah in Judah.—2 Chron. 35:1-19.

Although these are the only observances specifically mentioned, prior to the kings, the faithful judges and priests of Israel were doubtless concerned with keeping the festivals. Later, both David and Solomon made extensive arrangements to keep the priesthood functioning properly, and other faithful kings of Judah must have seen to it that the festivals were regularly observed. Also, the Festival of Unfermented Cakes was kept quite regularly in postexilic times.

POSTEXILIC OBSERVANCE

Following the Jews’ release from Babylon and their return to Palestine, the temple at Jerusalem was rebuilt and completed under the vigorous encouragement given by Jehovah’s prophets Haggai and Zechariah. (Ezra 5:1, 2) In 515 B.C.E. the rebuilt house of Jehovah was inaugurated with great joy and with all the appropriate sacrifices attending the Festival of Unfermented Cakes. The record at Ezra 6:22 states: “And they went on to hold the festival of unfermented cakes seven days with rejoicing.”

The book of Malachi shows that, in time, notwithstanding the zealous start toward restoration of true worship by the exiles returned from Babylon, the priests became careless, proud and self-righteous. The temple service became a mockery, even though the festivals were kept in a formalistic way. (Mal. 1:6-8, 12-14; 2:1-3; 3:8-10) Jesus found the scribes and Pharisees scrupulously keeping the details of the Law, besides their added traditions. They zealously observed the festivals, including the Festival of Unfermented Cakes, but Jesus condemned them, for, because of their hypocrisy, they had lost sight of the real significance of these fine arrangements of Jehovah for their blessing.—Matt. 15:1-9; 23:23, 24; Luke 19:45, 46.

PROPHETIC SIGNIFICANCE

Jesus Christ gave the interpretation as to the symbolic significance of ferment or leaven, as recorded at Matthew 16:6, 11, when he warned his disciples: “Keep your eyes open and watch out for the leaven of the Pharisees and Sadducees.” When his disciples reasoned incorrectly among themselves as to what he meant, he spoke plainly: “‘How is it you do not discern that I did not talk to you about loaves? But watch out for the leaven of the Pharisees and Sadducees.’ Then they grasped that he said to watch out . . . for the teaching of the Pharisees and Sadducees.” Also, Luke reports Jesus as stating specifically on another occasion: “Watch out for the leaven of the Pharisees, which is hypocrisy.”—Luke 12:1.

The apostle Paul applies a similar significance to leaven in connection with the Festival of Unfermented Cakes when he describes the course that Christians should take. At 1 Corinthians 5:6-8, he gives this counsel to his Christian brothers: “Do you not know that a little leaven ferments the whole lump? Clear away the old leaven, that you may be a new lump, according as you are free from ferment. For, indeed, Christ our passover has been sacrificed. Consequently let us keep the festival, not with old leaven, neither with leaven of injuriousness and wickedness, but with unfermented cakes of sincerity and truth.”

On Nisan 16, the second day of the Festival of Unfermented Cakes, the high priest waved the firstfruits of the barley harvest, which was the first crop of the year or what might be called the first of the firstfruits of the land. (Lev. 23:10, 11) It is significant that Jesus Christ was resurrected on this very day, Nisan 16, in the year 33 C.E. The apostle compares Christ with others who are resurrected, saying: “However, now Christ has been raised up from the dead, the first fruits of those who have fallen asleep in death. . . . But each one in his own rank: Christ the first fruits, afterward those who belong to the Christ during his presence.” Christ is also called “the first-born among many brothers.”—1 Cor. 15:20-23; Rom. 8:29; see FIRSTFRUITS; PASSOVER; various festivals by name.

FESTUS

(Fesʹtus) [festal, joyful].

Governor of the Roman province of Judea after the recall of Felix to Rome. (Acts 24:27) The year of this change in governors is not definitely known; the only sources of information are the Bible and Josephus, and neither sheds light on the appointment by Nero. There are two schools of critics, one arguing for the arrival of Porcius Festus in Judea as early as 55 C.E., the other as late as 60-61. Commenting on this dispute, The Encyclopædia Britannica says: “It can be said confidently that the truth is between these two extremes, for the arguments urged in each case appear less to prove one extreme than to disprove its opposite.” The year 58 C.E., as given by Young’s Analytical Concordance to the Bible, seems to be the most likely date of Festus’ accession as governor of Judea.

Three days after Festus arrived in Caesarea he journeyed to Jerusalem, evidently to familiarize himself with the problems of the people he was to govern. The Jewish chief priests and principal men wasted no time in requesting that Paul, in Caesarea as a leftover prisoner from Felix’s administration, be sent for, hoping to ambush him and kill him on the way. Instead, Festus decided on a retrial for Paul and ordered the accusers to appear before his judgment seat in Caesarea. After the “trial” Festus was convinced of Paul’s innocence and later confessed to King Agrippa II. “I perceived he had committed nothing deserving of death.” (Acts 25:25) Earlier, “desiring to gain favor with the Jews,” Festus had asked if Paul would volunteer to go to Jerusalem for trial. (Acts 25:9) Paul, however, replied: “No man can hand me over to them as a favor. I appeal to Caesar!”—Acts 25:11.

Now Festus was faced with a new problem. In explaining to Agrippa that he had this prisoner to send to Rome, yet had no charges to lay against him, Festus observed: “It seems unreasonable to me to send a prisoner and not also to signify the charges against him.” (Acts 25:27) Agrippa offered to hear Paul himself with a view to resolving the problem. In his defense, Paul made such an eloquent and stirring speech that Festus was moved to exclaim: “You are going mad, Paul! Great learning is driving you into madness!” (Acts 26:24) Paul then turned to Agrippa with a strong appeal, eliciting Agrippa’s remark: “In a short time you would persuade me to become a Christian.” (Acts 26:28) Later Agrippa said to Festus: “This man could have been released if he had not appealed to Caesar.” This decision was entirely providential, for the Lord beforehand had disclosed to Paul: “Be of good courage! . . . you must also bear witness in Rome.”—Acts 23:11; 26:32.

In comparison with the poor and provocative administration of Felix, that of Festus is rated as being generally favorable. He suppressed the terrorist bandits known as the Assassins or Sicarii (dagger men), and in other ways tried to uphold Roman law. One ruling of Festus, however, was reversed on appeal to Rome. Agrippa built his dining room overlooking the sacred Temple area, whereupon the Jews constructed a wall to obstruct the view. Festus ordered the wall removed on the grounds that it blocked out the view of the soldiers, but when the case was appealed to Rome the wall was allowed to stand. About 62 C.E. Festus died in office and was succeeded by Albinus.

FETTERS

See BOND.

FEVER

In the Bible, a general term designating all diseases that are accompanied by high body temperature. Malaria is one of the most common febrile diseases in the Middle East. At Leviticus 26:16 the Hebrew word qad·daʹhhath, “burning fever, inflammation,” is translated in the Septuagint Version by a form of the Greek word iʹkte·ros, “jaundice.” Jaundice is also commonly known in Palestine, and may be accompanied by fever.

Dysentery is another febrile disease specifically mentioned in the Bible, at Acts 28:8. This ailment is characterized by severe inflammation of the colon, at times producing evacuation of blood and mucus. It is commonly accompanied by high fever, and ancient Greek medical writers often used the combination of ‘fever and dysentery’ to designate a specific pathological condition. Some scholars suggest that the ‘malady of the intestines’ that brought death to King Jehoram of Judah was chronic amoebic dysentery.—2 Chron. 21:15-19.

While the Law with its provisions was primarily for Israel’s spiritual benefit and to maintain its separateness from the pagan nations, an examination of the dietary and sanitary regulations of the Law reveals that it had a beneficial secondary effect in protecting the nation against the causes and spread of many diseases, including certain febrile diseases, usually infectious.

(1) The diet of the Hebrews did not normally include a great deal of meat, but when a family wanted to slaughter a domestic animal for meat they took the animal to the sanctuary (unless, after they entered the Promised Land, the family lived too far away). (Lev. 17:3-5; Deut. 12:20-27) They ate the meat after the priest offered some of it on the altar and received his portion. Some communion sacrifices were to be eaten on the same day. Others could not be eaten after the second day, but the flesh was to be burned with fire. In Palestine’s warm climate and with no refrigeration, this not only would keep that which was offered before Jehovah from becoming foul and detestable to him, but would also have the side effect of avoiding the eating of contaminated meat. (Lev. 7:15-18) (2) The flesh of certain prohibited animals, such as the pig, the hare, carrion-eating animals and birds, rodents and certain water animals and fish, is known to be a possible contributory factor in various diseases, including fevers. (Lev. 11:1-31) (3) The sanitary regulations helped safeguard the cooking utensils and also the drinking-water supply from contamination,