maturity in the new green figs (Heb., pagh) are mentioned in connection with the flowering of the grapevines, which flowering begins about April. Hence, by the time the tree is in full leaf it should also be bearing fruit. The fig tree that Jesus Christ cursed seems to have been abnormally early with its leaves, inasmuch as it was then but the twenty-eighth day of March (Nisan 10 of the year 33 C.E.). Its appearance gave basis for hoping it might also be unseasonably early in producing fruit suitable for eating, and the record at Mark 11:12-14 indicates that Jesus approached the tree with that thought in mind even though “it was not the season of figs,” that is, the time for the fruit to be gathered. The tree’s having nothing but leaves showed it was not going to produce any crop and was, therefore, deceptive in its appearance. Jesus cursed it as unproductive, causing it to wither.—Compare Matthew 7:19; 21:43; Luke 13:6-9.

FOOD AND MEDICINAL USE

Figs were a staple source of food in Bible times and continue to be such in several Near Eastern countries. They were formed into “cakes of pressed figs [Heb., d^eve·lahʹ],” which were convenient for carrying. (1 Sam. 25:18; 30:12; 1 Chron. 12:40) Such a “cake” was used as a medicinal poultice for King Hezekiah’s boil, and is still employed in this manner today in the East. (2 Ki. 20:7) Because of its importance to the nation’s food supply, the fig tree received special mention by Jehovah’s prophets, sometimes in forecasting destruction or ruination for the land. In those times the utter failure of the fig crop was calamitous.—Jer. 5:17; 8:13; Hos. 2:12; Joel 1:7, 12; Amos 4:9; Hab. 3:17.

FIGURATIVE AND PROPHETIC USE

The fig and the vine are mentioned jointly in many texts, and Jesus’ words at Luke 13:6 show that fig trees were often planted in vineyards. (2 Ki. 18:31; Joel 2:22) Thus, the expression as to sitting ‘under one’s own vine and fig tree,’ which symbolized peaceful, prosperous, secure conditions.—1 Ki. 4:25; Mic. 4:4; Zech. 3:10.

In view of this prominence of the fig tree in the life of the people, it is understandable why it was so frequently used in prophecy; the nation of Israel itself was likened to two kinds of figs by Jehovah. (Jer. 24:1-10) To illustrate how false prophets could be recognized by their bad fruits, Jesus cited the impossibility of getting “figs from thistles.” (Matt. 7:15, 16; compare James 3:12.) The fig tree’s ‘putting forth its leaves’ toward the middle of the spring season was used by Jesus as a well-known time indicator. (Matt. 24:32-34) Finally, the ease with which the “unripe figs [Gr., o·lynʹthous]” are shaken to the ground by high winds is used as a simile by the writer of Revelation.—Rev. 6:13.

FIG-MULBERRY TREE

[Gr., sy·ko·mo·reʹa].

When short-statured Zacchaeus wanted to get a better look at Christ Jesus he “climbed a fig-mulberry tree.” (Luke 19:4) The Greek name indicates a fig tree (Gr., sy·keʹ) with leaves like those of the mulberry (Gr., mo·reʹa). The two trees are of the same family, and the fig-mulberry of Jesus’ day appears to be the same as the “sycamore” (Ficus sycomorus) of the Hebrew Scriptures.—1 Ki. 10:27; see SYCAMORE.

FILL HANDS WITH POWER

[Heb., mil·leʼʹ yadh, install, empower; literally, fill the hand].

This term, translated “consecrate” in many versions, is used with reference to putting full power in the hands of those who are to serve in a priestly office. At their installation as priests of Jehovah, Aaron and his sons had their hands filled with power to serve in that capacity. (Ex. 28:41; 29:9, 29, 33, 35; Lev. 8:33; 16:32; 21:10; Num. 3:3) To symbolize this, the ram of installation was killed and cut up and parts of it together with certain baked items from the basket of unfermented cakes were put by Moses upon the palms of Aaron and his sons, and then were waved before Jehovah. Finally the things waved were made to smoke upon the altar on top of the burnt offering.—Ex. 29:19-25; Lev. 8:22-28.

Others, too, filled the hands of their priests with power. Idolatrous Micah empowered first a son and then an unfaithful Levite to be priests for his “house of gods.” (Judg. 17:5, 12) Later, King Jeroboam, in instituting calf worship in Israel, installed his own priests from the people in general; the Aaronic priests and the Levites remained loyal to Jehovah’s worship centered at Jerusalem and were, evidently for this reason, driven out of the ten-tribe kingdom.—1 Ki. 12:31; 13:33; 2 Chron. 13:9; see ANOINTED, ANOINTING; CHRIST; INSTALLATION; PRIEST.

FINGER

As an instrument of the hand and arm, the finger has a great deal to do with the direction and finer details of the work done by an individual. Because they form part of the hand, in the Bible the fingers are sometimes used synonymously with “hand.” The two words, “fingers” and “hands,” are used in parallel statements in describing the making of idols.—Isa. 2:8.

Figuratively, God is spoken of as accomplishing work with his “finger(s),” such as writing the Ten Commandments on stone tablets (Ex. 31:18; Deut. 9:10), performing miracles (Ex. 8:18, 19) and creating the heavens. (Ps. 8:3) That God’s “fingers” employed in creative activity have reference to his holy spirit or active force is indicated by the Genesis account of creation, where it is said that God’s active force (ruʹahh, “spirit”) moved over the surface of the waters. (Gen. 1:2) However, the Christian Greek Scriptures give the key to sure understanding of this symbolic usage, Matthew’s account explaining that Jesus expelled demons by ‘God’s holy spirit’ and Luke’s telling us that it was by “God’s finger.”—Matt. 12:28; Luke 11:20.

Gestures are particularly expressive among Orientals, a small motion often having weighty significance.