Foot

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FOOT.—Isa_3:18; Isa_3:18 refers to the ornaments of women’s feet. Most of the metaphorical or figurative usages are connected with the idea of the feet as the lowest part of the body, opposed to the head; hence falling at a man’s feet, as the extreme of reverence or humility, kissing the feet (Luk_7:38), sitting at the feet, as the attitude of the pupil (Luk_10:39, Act_22:3). The foot was literally placed on the neck of conquered foes (Jos_10:24), as may be seen in Egyptian monuments. Hence ‘under foot’ is used of subjection (Psa_8:6, 1Co_15:27). In Deu_11:10 the reference is to some system of irrigation in vogue in Egypt, either to the turning of a water-wheel by the foot, or to a method of distributing water from a canal ‘by making or breaking down with the foot the small ridges which regulate its flow’ (Driver, ad loc.). Other usages arise from the feet as stained or defiled in walking. The shaking of dust from the feet (Mat_10:14, Act_13:51) was the sign of complete rejection; the land was as a heathen land, and its dust unclean. So the sandals were removed as a sign of reverence (Exo_3:5, Jos_5:15; cf. covering the feet, Isa_6:2). To remove the sandal was also the sign of the renunciation of a right (Deu_25:9, Rth_4:8). To walk barefoot was the symbol of mourning (2Sa_15:30) or slavery (Isa_20:2). Jer_2:25 ‘Withhold thy foot from being unshod,’ i.e. do not wear the shoes off your feet in running after strange gods.
Washing the feet stained with the dust of the road was part of the regular duty of hospitality (Gen_18:4, Exo_30:19, 2Sa_11:8, Son_5:3, Luk_7:44). The use of ointment for this purpose was the sign of the penitent’s lavish love (Luk_7:38, Joh_Joh_12:3). The washing of the feet at the Last Supper is primarily connected with this custom (Joh_13:1-38). Christ ‘the Lord and Master’ assumes the garb and does the work of a slave (Joh_13:4). The lesson is not merely one of humility (cf. the dispute in Luk_22:24), but of ready and self-sacrificing service. An interesting Rabbinic parallel is quoted on Eze_16:9 : ‘Among men the slave washes his master; but with God it is not so.’ Edersheim further sees in the act a substitute for the washing of hands which was part of the Paschal ceremonial; and there may be a reference to the proverb, connected with the Greek mysteries, that a great undertaking must not be entered upon ‘with unwashed feet.’ The service of the Kingdom of heaven (or in particular the crisis of that night) is not to be approached in the spirit of unthinking pride shown in the dispute about precedence (see D. Smith, The Days of His Flesh, p. 440). Besides the lesson of humility, there is also the symbolism of purification. St. Peter, at first protesting, afterwards characteristically accepts this as literal. Christ’s reply takes up the figure of one who has walked from the bath to his host’s house, and needs only to have the dust of his journey removed. Broadly, they are clean by their consecration to Him, but they need continual cleansing from the defilements of daily life. ‘It seems impossible not to see in the word “bathed” a foreshadowing of the idea of Christian baptism’ (Westcott, ad loc.). The same or other commentaries should be consulted for later imitations of the ceremony (cf. 1Ti_5:10).
C. W. Emmet.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909


Sandals covered only the soles, so that the feet needed washing when coming from a journey. In Joh_13:10 a distinct Greek word expresses bathing the whole person and washing the feet; "he that is washed (leloumenos) needeth not save to wash (nipsasthai) his feet, but is clean every whit." When one has been, as Peter, once for all wholly forgiven in regeneration, and so received the bathing of the whole man, i.e. justification through faith in Jesus, he needs no repetition of this as Peter requested; all he needs is cleansing from the soils that his feet contract in his daily life walk. Hence we daily pray, "give us this day our daily bread, and forgive us our trespasses as," etc. (1Jn_1:9.) So the priests in entering the house of God (Exo_30:19).
It was an act of humble deference to guests to wash the feet (Luk_7:38-44; 1Ti_5:10). Disciples, after Christ's example, were to wash one another's feet, "by love serving one another" (Gal_5:13). The sandals were taken off in entering a house, hence the command to Moses (Exo_3:5) and to Joshua (Jos_5:15); compare Ecc_5:1. To put them on was to prepare for active duty (Eze_24:17); whereas mourners went barefoot (2Sa_15:30). To "cover the feet" was the delicate expression for easing oneself, preparatory to which the loose garment was let fall to cover the person (1Sa_24:3; compare margin 2Ki_18:27). Putting the feet on captives' necks, as Joshua did (Jos_10:24), symbolizes complete mastery (Psa_110:1; 1Co_15:25; Isa_60:14).
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.


Anciently it was customary, to wash the feet of strangers coming off a journey, because generally they travelled barefoot, or wore sandals only, which did not secure them from dust or dirt. Jesus Christ washed the feet of his Apostles, and thereby taught them to perform the humblest services for one another. Feet, in the sacred writers, often mean inclinations, affections, propensities, actions, motions: “Guide my feet in thy paths.” “Keep thy feet at a distance from evil.” “The feet of the debauched woman go down to death.” “Let not the foot of pride come against me.” To be at any one's feet, signifies obeying him, listening to his instructions and commands. Moses says that “the Lord loved his people; all his saints are in thy hand: and they sat down at his feet,” Deu_33:3. St. Paul was brought up at the feet of Gamaliel. Mary sat at our Saviour's feet, and heard his word, Luk_10:39.
It is said that the land of Canaan is not like Egypt, “where thou sowedst thy seed, and wateredst it with thy foot,” Deu_11:10. Palestine is a country which has rains, plentiful dews, springs, rivulets, brooks, &c, that supply the earth with the moisture necessary to its fruitfulness. On the contrary, Egypt has no river except the Nile: there it seldom rains, and the lands which are not within reach of the inundation continue parched and barren. To supply this want, ditches are dug from the river, and water is distributed throughout the several villages and cantons: there are great struggles who shall first obtain it; and, in this dispute, they frequently come to blows. Notwithstanding these precautions, many places have no water; and in the course of the year, those places which are nearest the Nile require to be watered again by means of art and labour. This was formerly done by the help of machines, one of which is thus described by Philo: It is a wheel which a man turns by the motion of his feet, by ascending successively the several steps that are within it. This is what Moses means in this place by saying, that, in Egypt they water the earth with their feet. The water in thus conveyed to cisterns; and when the gardens want refreshment, water is conducted by trenches to the beds in little rills, which are stopped by the foot, and turned at pleasure into different directions.
2. To be under any one's feet, to be a footstool to him, signifies the subjection of a subject to his sovereign, of a slave to his master. To lick the dust of one's feet, is an abject manner of doing homage. In Mr. Hugh Boyd's account of his embassy to the king of Candy, in Ceylon, there is a paragraph which singularly illustrates this, and shows the adulation and obsequious reverence with which an eastern monarch is approached. Describing his introduction to the king, he says, “The removal of the curtain was the signal of our obeisances. Mine, by stipulation, was to be only kneeling. My companions immediately began the performance of theirs, which were in the most perfect degree of eastern humiliation. They almost literally licked the dust; prostrating themselves with their faces almost close to the stone floor, and throwing out their arms and legs; then, rising on their knees, they repeated, in a very loud voice, a certain form of words of the most extravagant meaning that can be conceived, that the head of the king of kings might reach beyond the sun; that he might live a thousand years,” &c. Nakedness of feet was a sign of mourning. God says to Ezekiel, “Make no mourning for the dead, and put on thy shoes upon thy feet,” &c. It was also a mark of respect: “Put off thy shoes from off thy feet; for the place whereon thou standest is holy ground,” Exo_3:5. The rabbins say that the priests went barefoot in the temple. “If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day,”
Isa_58:13; if thou forbear walking and travelling on the Sabbath day, and do not then thine own will. We know that journeys were forbidden on the Sabbath day, Mat_24:20; Act_1:12. Kissing the feet was often practised as a mark of affection and reverence.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.


foot (רגל, reghel, קרסל, ḳarṣōl (only twice in parallel passages: 2Sa_22:37 = Psa_18:36, where it probably means ankle); πούς, poús): The dusty roads of Palestine and other eastern lands make a much greater care of the feet necessary than we are accustomed to bestow upon them. The absence of socks or stockings, the use of sandals and low shoes rather than boots and, to an even greater degree, the frequent habit of walking barefoot make it necessary to wash the feet repeatedly every day. This is always done when entering the house, especially the better upper rooms which are usually carpeted. It is a common dictate of good manners to perform this duty to a visitor, either personally or through a servant; at least water for washing has to be presented (Gen_18:4; Luk_7:44). This has therefore become almost synonymous with the bestowal of hospitality (1Ti_5:10). At an early date this service was considered one of the lowest tasks of servants (1Sa_25:41), probably because the youngest and least trained servants were charged with the task, or because of the idea of defilement connected with the foot. It was, for the same reason, if rendered voluntarily, a service which betokened complete devotion. Jesus taught the greatest lesson of humility by performing this humble service to His disciples (Joh_13:4-15). The undoing of the latchets or leather thongs of the sandals (Mar_1:7; Luk_3:16; Joh_1:27) seems to refer to the same menial duty.
Often the feet and shoes were dusted on the highway, as is being done in the Orient to this day, but if it were done in an ostentatious manner in the presence of a person or a community who had refused hospitality to a stranger, it was understood in the same sense in which the cutting in two of the tablecloth was considered in the days of knighthood: it meant rejection and separation (Mat_10:14; Act_13:51).
The roads of the desert were not only dusty but rough, and the wanderer was almost sure to ruin his ill-made shoes and wound his weary feet. A special providence of God protected the children of Israel from this experience during the long journey through the wilderness. ?Thy raiment waxed not old upon thee, neither did thy foot swell, these forty years? (Deu_8:4; Deu_29:5).
In the house shoes and sandals were never worn; even the most delicate would put on shoes only when going out (Deu_28:56). The shoes were left outside of the house or in a vestibule. This was especially done in the house of God and at the time of prayer, for whenever or wherever that might be, the law was: ?Put off thy shoes from off thy feet, for the place whereon thou standest is holy ground? (Exo_3:5; Jos_5:15; Act_7:33). This custom still prevails among the Moslems of our day. Probably it was the idea of defilement through contact with the common ground which gave rise to its moral application by the Preacher, ?Keep thy foot when thou goest to the house of God? (Ecc_5:1 (Hebrew 4:17)).
Nakedness of the feet in public, especially among the wealthier classes, who used to wear shoes or sandals, was a token of mourning (Eze_24:17 and probably also Jer_2:25 and Isa_20:2-4). A peculiar ceremony is referred to in Deu_25:9, Deu_25:10, whereby a brother-in-law, who refused to perform his duty under the Levirate law, was publicly put to shame. ?And his name shall be called in Israel, The house of him that hath his shoe loosed.? See also Rth_4:7, Rth_4:8.
Numerous are the phrases in which the word ?foot? or ?feet? is used in Biblical language. ?To cover the feet? (1Sa_24:3) is synonymous with obeying a call of Nature. ?To speak with the feet? is expressive of the eloquence of abusive and obscene gesticulation among oriental people, where hands, eyes and feet are able to express much without the use of words (Pro_6:13). ?To sit at the feet,? means to occupy the place of a learner (Deu_33:3; Luk_10:39; Act_22:3). Vanquished enemies had to submit to being trodden upon by the conqueror (a ceremony often represented on Egyptian monuments; Jos_10:24; Psa_8:6; Psa_110:1; compare Isa_49:23). James warns against an undue humiliation of those who join us in the service of God, even though they be poor or mean-looking, by bidding them to take a lowly place at the feet of the richer members of the congregation (Jam_2:3). We read of dying Jacob that ?he gathered up his feet into the bed,? for he had evidently used his bed as a couch, on which he had been seated while delivering his charge to his several sons (Gen_49:33). ?Foot? or ?feet? is sometimes used euphemistically for the genitals (Deu_28:57; Eze_16:25). In Deu_11:10 an interesting reference is made to some Egyptian mode of irrigating the fields, 'the watering with the foot,' which mode would be unnecessary in the promised land of Canaan which ?drinketh water of the rain of heaven.? It is, however, uncertain whether this refers to the water-wheels worked by a treadmill arrangement or whether reference is made to the many tributary channels, which, according to representations on the Egyptian monuments, intersected the gardens and fields and which could be stopped or opened by placing or removing a piece of sod at the mouth of the channel. This was usually done with the foot. Frequently we find references to the foot in expressions connected with journeyings and pilgrimages, which formed so large a part in the experiences of Israel, e.g. Psa_91:12, ?lest thou dash thy foot against a stone?; Psa_94:18, ?My foot slippeth?; Psa_121:3, ?He will not suffer thy foot to be moved,? and many more. Often the reference is to the ?walk,? i.e. the moral conduct of life (Psa_73:2; Job_23:11; Job_31:5).
Figurative: In the metaphorical language of Isa_52:7 ?the feet? are synonymous with ?the coming.?

International Standard Bible Encyclopedia
PRINTER 1915.


Of the various senses in which the word 'foot' is used in Scripture, the following are the most remarkable. Such phrases as the 'slipping' of the foot, the 'stumbling' of the foot, 'from, head to foot' (to express the entire body), and 'foot-steps' (to express tendencies, as when we say of one that he walks in another's footsteps), require no explanation, being common to most languages. The extreme modesty of the Hebrew language, which has perhaps seldom been sufficiently appreciated, dictated the use of the word 'feet,' to express the parts and the acts which it is not allowed to name. Hence such phrases as the 'hair of the feet,' the 'water of the feet,' 'between the feet,' 'to open the feet,' 'to cover the feet,' all of which are sufficiently intelligible, except perhaps the last, which certainly does not mean 'going to sleep' as some interpreters suggest, but 'to dismiss the refuse of nature.'
'To be under any one's feet' denotes the subjection of a subject to his sovereign, or of a servant to his master (Psa_8:6; comp. Heb_2:8; 1Co_15:25); and was, doubtless, derived from the symbolical action of conquerors, who set their feet upon the neck or body of the chiefs whom they had vanquished, in token of their triumph. This custom is expressly mentioned in Scripture (Jos_10:24), and is figured on the monuments of Egypt, Persia, and Rome.
In like manner, 'to be at any one's feet,' is used for being at the service of any one, following him, or willingly receiving his instructions (Jdg_4:10). The passage (Act_22:3) where Paul is described as being brought up 'at the feet of Gamaliel,' will appear still clearer, if we understand that, as the Jewish writers allege, pupils actually did sit on the floor before, and therefore at the feet of, the doctors of the law, who themselves were raised on an elevated seat.
'Lameness of feet' generally denotes affliction or calamity, as in Psa_25:15; Psa_38:16; Jer_14:10; Mic_4:6-7; Zep_3:19.
'To set one's foot' in a place signifies to take possession of it, as in Deu_1:36; Deu_11:24, and elsewhere.
'To water with the feet' (Deu_11:10) implies that the soil was watered with as much ease as a garden, in which the small channels for irrigation may be turned, etc. with the foot [GARDEN].
An elegant phrase, borrowed from the feet, occurs in Gal_2:14, where St. Paul says, 'When I saw that they walked not uprightly'?literally, 'not with a straight foot,' or 'did not foot it straightly.'
Nakedness of feet expressed mourning (Eze_24:17). This must mean appearing abroad with naked feet; for there is reason to think that the Jews never used their sandals or shoes within doors. The modern Orientals consider it disrespectful to enter a room without taking off the outer covering of their feet. It is with them equivalent to uncovering the head among Europeans. The practice of feet-washing implies a similar usage among the Hebrews [WASHING OF FEET]. Uncovering the feet was also a mark of adoration. Moses put off his sandals to approach the burning where the presence of God was manifested (Exo_3:5). Among the modern Orientals it would be regarded the height of profanation to enter a place of worship with covered feet. The Egyptian priests officiated barefoot; and most commentators are of opinion that the Aaronite priests served with bare feet in the tabernacle, as, according to all the Jewish writers, they did afterwards in the temple, and as the frequent washings of their feet enjoined by the law seem to imply [SANDAL].
Respecting the 'washing of feet,' see Ablution and Washing.
The Popular Cyclopedia of Biblical Literature
by John Kitto.


Deu_32:35 (a) In this way the Lord is indicating that the enemies of GOD will be cut off and die.

Deu_33:24 (a) By this we learn that the walk of the Godly man shall be a spiritual one filled with the richness and sweetness of GOD's blessings.

Psa_68:23 (a) This type is used to describe the victory over their enemies of those who walk in fellowship with GOD.

Psa_94:18 (b) David uses this type to describe his feeling; that he was drifting away from GOD's path.

Ecc_5:1 (b) By this figure we are admonished to watch the walk and the manner of life.

Isa_1:6 (c) The whole person is evidently wicked and vile in GOD's sight. Men are mad in their walk and their thought. The feet represent our walk, the head represents the thought. There is nothing at all in a human being that is acceptable to GOD until we trust JESUS CHRIST and become GOD's children.

Eze_1:7 (b) These are types of the walk of our Lord JESUS CHRIST. The calf is sure-footed and leaves a definite imprint where it steps. So CHRIST JESUS walked in a sure and certain path without sin, and left the imprint of His holiness wherever He went.

Mat_5:13 (a) Here we find a type of the actions of the world against the professing Christian who claims that he belongs to the Lord, yet shows no proofs of it in his daily life. Neither the world nor the church has any confidence in that man, and refuses to receive his testimony. This truth is also found in Joh_15:6.

Mat_18:8 (b) In this way the Lord is telling us that if we want to walk in the ways of the world so that the feet take us astray to the picture show, the tavern, the dance, it is best to cut off that foot so that such desires cannot and will not keep us away from CHRIST. (See also Mar_9:45).

Mat_22:13 (c) In many places in the Bible what we do, what we say, and how we walk and work are compared to garments or robes. Evidently the teaching in this passage is that this man wanted to be at the king's banquet in his own self-righteousness. Since this self-righteousness comes from the hands (what we do), and from the feet (how we walk), the Lord is indicating how worthless these are by telling the servant to bind him "hand and foot," and to cast him out of His presence.

1Co_12:15 (b) This is a type of a Christian, any Christian. The Lord is telling us here that no part of the body is independent from the rest of the body. Every Christian is essential to the entire church of GOD. No, believer, no matter how humble or obscure, is overlooked by the Lord, either as to his care or his usefulness.

Heb_10:29 (b) Here is a picture of the hatred that some had and some now have toward the person of our Lord JESUS. It is a picture of utter contempt for CHRIST, and a desire to crush Him.

Rev_10:2 (b) This figure represents the absolute power and authority of our Lord over all nations and His ability to punish all people.
Wilson's Dictionary of Bible Types
press 1957.


Foot
(properly רֶנֶל, re'gel, ποῦς). Of the various senses in which the word “foot” is used in Scripture The following are the most remarkable. Such phrases as the “slipping” of the foot, the “stumbling” of the foot, “from head to foot” (to express the entire body), and “footsteps” (to express tendencies, as when we say of one that he walks in another's footstep), require no explanation, being common to most languages.
The extreme modesty of the Hebrew language, which has perhaps seldom been sufficiently appreciated dictated the use of the word “feet” to express the parts and the acts which it is not allowed to name. Hence such phrases as the “hair of the feet,” the “water of the feet,” “between the feet,” “to open the feet,” “to cover the feet,” all of which are sufficiently intelligible, except perhaps the last, While certainly does not mean “going to sleep,” as some interpreters suggest, but “to dismiss the refuse of nature.”
“To be under any one's feet” denotes the subordination of a subject to his sovereign, or of a servant to his master (Psa_8:6; comp. Heb_2:8; 1Co_15:26); and was doubtless derived from the symbolical action of conquerors, who set their feet upon the neck or body of the chiefs whom they had vanquished, in token of their triumph. This custom is expressly mentioned in Scripture (Jos_10:23), and is figured on the monuments of Egypt, Persia, and Rome., SEE TRIUMPH.
In like manner, “to be at any one's feet” is used for being at the service of any one, following him, or willingly receiving his instructions (Jdg_4:10). The last passage, in which Paul is described as being brought up “at the feet of Gamaliel,” will appear still clearer if we understand that, as thee Jewish writers allege, pupils actually did sit on the floor before, and therefore. at the feet of, the doctors of the law, who themselves were raised on an elevated seat. SEE DISCIPLE.
“Lameness of feet” generally denotes affliction or calamity, as in Psa_35:15; Psa_38:18; Jer_20:10; Mic_4:6-7; Zec_3:9. SEE LAME.
“To set one's foot” in a place signifies to take possession of it, as in Deuteronomy 1:36; 11:34, and elsewhere.
“To water with the feet” (Deu_11:10) implies that the soil was watered with as much ease as a garden, in which the small channels for irrigation may be turned, etc., with the foot. SEE GARDEN.
An elegant phrase, borrowed from the feet, occurs in Gal_2:14, where Paul says, “When I saw that they walked not uprightly, ῎οὐκ ὀρθοποδοῦσι, literally, “not with a straight foot,” or “did not foot it straightly.”
Nakedness of feet expressed mourning (Eze_24:17). This must mean. appearing abroad with naked feet, for there is reason to think that the Jews never used their sandals or shoes within doors. The modern Orientals consider it disrespectful to enter a room without taking off the outer covering of their feet. It is with them equivalent to uncovering the head among Europeans. The practice of feet-washing implies a similar usage among the Hebrews. SEE ABLUTION; SEE WASHING. Uncovering the feet was also a mark of adoration. Moses put off his sandals to approach the burning bush where the presence of God was manifested (Exo_3:5). Among the modern Orientals it would be regarded as the height of profanation to enter a place of worship with covered feet. The Egyptian priests officiated barefoot; and most commentators. are of opinion that the Aaronite priests served with bare feet in the tabernacle, as, according to all the Jewish writers, they afterwards did in the Temple, and as the frequent washings of their feet enjoined by the law seem to imply. SEE SANDALS.
The passage, “How beautiful upon the mountains are the feet of him that bringeth glad tidings, that publisheth peace” (Isa_52:7 ), appears to signify that, although the feet of messengers and travelers are usually rendered disagreeable by the soil and dust of the way, yet the feet of these blessed messengers seemed, notwithstanding, even beautiful, on account of the glad tidings which they bore.

CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.





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