The Bible portrays the good-for-nothing man as “making indications with his fingers.” (Prov. 6:12, 13) Israelites would have to remove from their midst such things as the “poking out of the finger” along with the speaking of what was hurtful, if they would obtain God’s favor. (Isa. 58:9-11) Because the fingers are prominently before a person’s eyes and are vital in carrying out one’s purposes, God’s people were figuratively to ‘tie his commandments upon their fingers’ as a constant reminder and guide in everything they did.—Prov. 7:2, 3; compare Psalm 144:1.

When a delegation asked King Rehoboam for a lighter load of service than his father Solomon had laid upon them, the king was advised by his young attendants to respond that ‘his little finger would be thicker than his father’s hips,’ this metaphor meaning that he would put a much heavier burden on them. (1 Ki. 12:4, 10, 11) The Hebrew word used here for “little finger” means “small, insignificant, trivial.”

Jesus Christ used a similar figure of speech in illustrating the harsh, arrogant domination the scribes and Pharisees exercised. Showing the complete unwillingness of these religious leaders to help the burdened people in the least, Jesus said that ‘they bound heavy loads on men’s shoulders, but were themselves not willing to budge them with their finger.’ (Matt. 23:2-4) In another metaphor Jesus depicted the “rich man” as desiring to get Lazarus to do even the least thing for him (bring only water on “the tip of his finger”), this request being designed to take Lazarus away from his favored position with Abraham.—Luke 16:24.

One of the Rephaim who fought against Israel, a man of extraordinary size, was a genetic freak, having his fingers and toes in sixes, twenty-four in all.—2 Sam. 21:20; 1 Chron. 20:6.

FINGERBREADTH

The smallest linear measurement mentioned in the Bible. A fingerbreadth equaled a fourth of a handbreadth or a twenty-fourth of a cubit (c. ³⁄₄ inch; c. 1.85 centimeters). At Jeremiah 52:21 the thickness of the copper used for the pillars Jachin and Boaz is given as four fingerbreadths (c. 2.9 inches; c. 7.4 centimeters).—1 Ki. 7:15, 21.

FIRE

As today, so also in Bible times fire played an important role in man’s life. Refining, forging and casting metals, preparing food, heating homes, as well as offering sacrifices and incense, are among the things specifically mentioned in the Bible requiring the use of fire. However, because of the destructiveness of uncontrollable fire, it is described as one of the four things that have not said: “Enough!” (Prov. 30:15, 16) For the same reason James compared the tongue when used wrongly to a fire.—Jas. 3:5-8; compare Proverbs 16:27.

The first man and woman were acquainted with fire, for Jehovah, upon expelling them from the garden of Eden, posted at the E of the garden “the cherubs and the flaming blade of a sword that was turning itself continually.” (Gen. 3:24) Cain and Abel may have brought their offerings to Jehovah before the cherubs and, though it is not directly stated in the Scriptures, likely they used fire in presenting them, or they may have expected fire to come from the cherubs to consume the sacrifices. (Gen. 4:3, 4) Tubal-cain, in forging tools of copper and iron, must have employed the heat of intense fires, especially since the melting of iron requires a temperature of about 2,800° F. (c. 1,537° C.) (Gen. 4:22) After the Flood, bricks were baked with a “burning process,” although some were merely sun-dried. (Gen. 11:3) In view of the difficulty faced in kindling a fire anew, it was evidently a frequent practice to transfer fire from one place to another.—Gen. 22:6; Isa. 30:14.

USE OF FIRE IN CONNECTION WITH GOD’S PURPOSES

Jehovah’s angel appeared to Moses in a flame of fire in a burning thornbush that was not consumed. (Ex. 3:2) A pillar of fire by night guided the Israelites through the wilderness, which pillar later rested over the tabernacle, signifying Jehovah’s presence. (Ex. 13:21; 40:38) The manifestation of Jehovah’s glory in fire at the giving of the Law to Israel caused Mount Sinai to smoke.—Ex. 19:18; 24:17.

As relates to the tabernacle and the temple

Fire figured in the worship carried on at the tabernacle and then later at the temple. Each morning and between the two evenings the high priest was to burn incense on the altar of incense. (Ex. 30:7, 8) God’s law required that the fire on the altar of burnt offering be kept burning continually. (Lev. 6:12, 13) The traditional Jewish view that the altar fire was originally kindled miraculously by God, though widely accepted, is not actually supported by the Scriptures. According to Jehovah’s initial instructions to Moses, the sons of Aaron were to “put fire on the altar and set wood in order on the fire” before placing the sacrifice on the altar. (Lev. 1:7, 8) It was after the installation of the Aaronic priesthood, and therefore after the installation sacrifices had been offered, that fire from Jehovah, probably proceeding from the cloud over the tabernacle, consumed the offering then upon the altar. In view of this, the miraculous fire manifested itself, not in kindling the wood on the altar, but in “consuming the burnt offering and the fatty pieces upon the altar.” The fire that then continued to burn on the altar, of course, was likely a result of the mixture of the fire from God and the fire already on the altar. (Lev. 8:14–9:24) Likewise, miraculous fire from Jehovah consumed the sacrifices right after Solomon’s prayer at the dedication of the temple.—2 Chron. 7:1; see also Judges 6: 21; 1 Kings 18:21-39; 1 Chronicles 21:26 for other examples of Jehovah’s accepting the offerings of his servants by miraculous fire.

Legal provisions, and use in executions

The Mosaic law prohibited lighting a fire on the sabbath. (Ex. 35:3) According to the Law, if a fire got out of hand and caused a conflagration in the field of another, the one starting the fire had to make compensation. (Ex. 22:6) In the case of certain violations of God’s law the individuals were stoned to death and then their bodies were burned with fire. (Lev. 20:14; 21:9; Josh. 7:15, 25) If an Israelite city turned to apostasy, its inhabitants were to be struck down with the sword and the city and its spoil burned in the fire. (Deut. 13:12-16) Garments, the warp or the woof, or articles of skin in which a plague of leprosy developed and persisted were to be burned.—Lev. 13:53-58.

In carrying out war operations against their enemies, the Israelites consigned certain cities to the fire. (Num. 31:10; Josh. 6:24; 11:11-13) Also, the graven images and sacred poles were burned. (Deut. 7:5, 25; 12:3) In taking spoil, the Israelites passed metals through the fire, in effect sterilizing them thereby.—Num. 31:22, 23.

On numerous occasions Jehovah used literal fire in executing his judgments against wrongdoers. (Num. 11:1; 16:35; 2 Ki. 1:10-12; Jude 7) At the destruction of apostate Judah and Jerusalem by the Babylonians in 607 B.C.E., Jehovah’s anger was figuratively poured out “just like fire.” This expression of anger was accompanied by literal fire. (2 Ki. 25:9; Lam. 2:3, 4) John the Baptist warned the religious leaders of his day of a baptism with fire, which came upon Jerusalem in 70 C.E., when the Roman armies burned the city and its temple with fire.—Matt. 3:7-12.

USE BY OPPOSERS OF GOD’S WILL

Fire was also used by opposers of God’s will in threats, cruel executions and sacrifices. Angered Ephraimites threatened Jephthah: “Your very house we shall burn over you with fire.” Similarly, Samson’s thirty Philistine groomsmen threatened to burn his betrothed and her father’s house if she did not get Samson to tell her the solution to a riddle and then advise them accordingly. After Samson sent three hundred foxes with lighted torches into the standing grain of the pagan Philistines, the Philistines did burn her and her father with fire. (Judg. 12:1; 14:15; 15:4-6) Satan the Devil employed fire “from the heavens” by God’s permission in the special test allowed on Job.—Job 1:12, 16.

The nations residing in Canaan actually burned their children in the fire as an offering to their deities. Although specifically commanded by God not to do this, a violation of this command calling for the death penalty, apostate Israelites sacrificed their own children in the Valley of Hinnom. (Lev. 20:2-5; Deut. 12:31; 2 Chron. 28:1-3; Jer. 7:31; 19:5) However, faithful King Josiah put an end to this gruesome practice by making Topheth in the Valley of Hinnom unfit for worship.—2 Ki. 23:10; see MOLECH.

FIGURATIVE USAGE

Fire or expressions having the thought of burning or flaming are figuratively associated with love (Song of Sol. 8:6), passion (Rom. 1:27; 1 Cor. 7:9), anger and judgment (Zeph. 2:2; Mal. 4:1) or strong emotion. (Luke 24:32; 2 Cor. 11:29) The Scriptures refer to Jehovah as a consuming fire because of his cleanness, purity and insistence on exclusive devotion. (Deut. 4:24) His ardor and rage burn like fire, and his “tongue” and word are like a fire. (Ps. 79:5; 89:46; Isa. 30:27; Jer. 23:29) When Jeremiah wanted to refrain from speaking Jehovah’s word, he found this impossible, for it proved to be like a burning fire shut up in his bones. (Jer. 20:9) Moreover, Jehovah makes his angelic ministers a devouring fire, and by the fire of his zeal the “earth” will be devoured. (Ps. 104:1, 4; Zeph. 3:8) The seraphs (“fiery ones; burning ones”), who purge away uncleanness and declare God’s holiness, are closely associated with his throne.—Isa. 6:2, 3, 6, 7; see also Daniel 7:9, 10.

Testing, refining, purging

The “messenger of the covenant” is compared to a refiner’s fire, a fire used in purifying gold and silver. Hence, Jehovah’s fiery testing of “the sons of Levi” by the messenger of the covenant brings about their cleansing. (Mal. 3:1-3; see REFINE, REFINER.) A test by fire also reveals the quality of a material, as pointed out by the apostle Paul when emphasizing the importance of building on Jesus Christ with fire-resistant materials.—1 Cor. 3:10-15.

Jesus Christ said to his disciples: “Everyone must be salted with fire. . . . Have salt in yourselves, and keep peace between one another.” (Mark 9:49, 50) Evidently Jesus was here speaking of a “fire” to come upon his followers, and indicating that it would work for their good and promote peaceful relations among them.

Fire and salt were associated with the sacrifices offered at the temple. (Lev. 2:9, 13; Ezek. 43:24) Salt was a symbol of graciousness (Col. 4:6) and of enduring loyalty, as found in the expression “covenant of salt.” (2 Chron. 13:5) Of what, then, is the fire symbolic?

The apostle Peter refers to trials or sufferings as a “fire” that proves the quality of the Christian’s faith. (1 Pet. 1:6, 7) Later, he likens persecution to a burning when he tells his fellow Christians: “Do not be puzzled at the burning among you, which is happening to you for a trial, . . . you are sharers in the sufferings of the Christ, that you may rejoice and be overjoyed also during the revelation of his glory.” (1 Pet. 4:12, 13) That such suffering for righteousness has a beneficial effect is pointed out by the apostle Paul when he says: “Tribulation produces endurance.” (Rom. 5:3) One faithfully and successfully passing through a difficult “burning” trial is stronger and more solidly established as a result of his endurance. Thus, all of Christ’s followers must be “salted with fire.”—Acts 14:22; Rom. 12:12.

Destruction

In Bible times the most thorough means of destruction in use was fire. (Josh. 6:24; Deut. 13:16) Hence Jesus at times used the term “fire” in an illustrative way to denote the complete destruction of the wicked. (Matt. 13:40-42, 49, 50; compare Isaiah 66:24; Mark 9:43-48; Matthew 25:41.) Peter wrote that “the heavens and the earth that are now are stored up for fire.” From the context and in the light of other scriptures it is evident that this is not altogether literal fire, but signifies everlasting destruction. As the flood of Noah’s day did not destroy the literal heavens and earth, but only the ungodly persons, so also the revelation of Jesus Christ with his powerful angels in a flaming fire will result in permanent destruction only for the wicked.—2 Pet. 3:5-7, 10-13; 2 Thess. 1:6-10; compare Isaiah 66:15, 16, 22, 24.

God will put it into the hearts of the “ten horns” and the “wild beast” to turn upon Babylon the Great and burn her with fire. (Rev. 17:16, 17) The attack of Gog and his hordes against God’s people arouses Jehovah’s anger, and fire and sulphur will rain down upon them. The remaining war implements of the attackers will be used to light fires for seven years. (Ezek. 38:19, 22; 39:6, 9, 10) Those nations who become rebellious when Satan is released at the end of the thousand-year reign of Christ will be devoured by fire, and the Devil and all those not written in the book of life will be cast into the lake of fire, representing the second death.—Rev. 20:7-10, 15; 21:8; see GEHENNA; HINNOM, VALLEY OF; LAKE OF FIRE.

FIRE HOLDER

Fire holders were used in various ways in connection with the service at the sanctuary. There were gold fire holders that apparently served as containers for holding the pieces of burnt lampwick removed from the lamps on the golden lampstand. (Ex. 25:38; 37:23; Num. 4:9) The copper fire holders of the altar of burnt offering evidently served as ashpans or utensils for removing coals from the fire. (Ex. 27:3; 38:3) Additionally, fire holders were used to burn incense. (Lev. 10:1) Each morning and between the two evenings, the high priest made perfumed incense smoke upon the golden altar of incense. (Ex. 30:7, 8) Then, yearly, on the Day of Atonement, the high priest took the fire holder, doubtless the “golden censer” mentioned by Paul, into the Most Holy.—Lev. 16:12, 13; Heb, 9:3, 4.

The fire holders as well as the other utensils used with the lampstand and with the altar of burnt offering had to be covered when the Israelites broke camp and the tabernacle was transported to another location during their journeys.—Num. 4:9, 14.

Solomon made fire holders of gold and silver for the temple, the plans of which had been given to David by inspiration. Possibly these were of more ornate form than those used in the tabernacle in the wilderness. (1 Ki. 7:48-50; 1 Chron. 28:11-19; 2 Chron. 4:19-22) Mention is made of genuine gold and silver fire holders being taken from the temple at the time of the Babylonian exile.—2 Ki. 25:15; Jer. 52:19.

MISUSES

Aaron’s sons Nadab and Abihu used their fire holders to offer illegitimate fire before Jehovah and lost their lives as a result. (Lev. 10:1, 2) Likewise the rebellious two hundred and fifty men headed by Korah were consumed by fire when they presented their copper fire holders before Jehovah. (Num. 16:16-19, 35, 39) King Uzziah was smitten with leprosy while using a censer illegally. (2 Chron. 26:18, 19) The seventy older men of Israel seen in Ezekiel’s vision were using censers to offer incense to idols.—Ezek. 8:10, 11; see INCENSE.

FIRSTBORN, FIRSTLING

The firstborn is primarily the oldest son of a father (rather than the firstborn of the mother), the beginning of the father’s generative power (Deut. 21:17); also, the initial male offspring