Fairs - (Heb. 'izabhonim), found seven times in Ezek.
27, and nowhere else. The Authorized Version renders the word thus in all these
instances, except in verse 33, where "wares" is used. The Revised Version
uniformly renders by "wares," which is the correct rendering of the Hebrew word.
It never means "fairs" in the modern sense of the word.
Faith - Faith is in general the persuasion of the
mind that a certain statement is true (Phil. 1:27; 2 Thess. 2:13). Its primary
idea is trust. A thing is true, and therefore worthy of trust. It admits of many
degrees up to full assurance of faith, in accordance with the evidence on which
it rests.
Faith is the result of teaching (Rom. 10:14-17). Knowledge is an essential
element in all faith, and is sometimes spoken of as an equivalent to faith (John
10:38; 1 John 2:3). Yet the two are distinguished in this respect, that faith
includes in it assent, which is an act of the will in addition to the act of the
understanding. Assent to the truth is of the essence of faith, and the ultimate
ground on which our assent to any revealed truth rests is the veracity of God.
Historical faith is the apprehension of and assent to certain statements
which are regarded as mere facts of history.
Temporary faith is that state of mind which is awakened in men (e.g., Felix)
by the exhibition of the truth and by the influence of religious sympathy, or by
what is sometimes styled the common operation of the Holy Spirit.
Saving faith is so called because it has eternal life inseparably connected
with it. It cannot be better defined than in the words of the Assembly's Shorter
Catechism: "Faith in Jesus Christ is a saving grace, whereby we receive and rest
upon him alone for salvation, as he is offered to us in the gospel."
The object of saving faith is the whole revealed Word of God. Faith accepts
and believes it as the very truth most sure. But the special act of faith which
unites to Christ has as its object the person and the work of the Lord Jesus
Christ (John 7:38; Acts 16:31). This is the specific act of faith by which a
sinner is justified before God (Rom. 3:22, 25; Gal. 2:16; Phil. 3:9; John
3:16-36; Acts 10:43; 16:31). In this act of faith the believer appropriates and
rests on Christ alone as Mediator in all his offices.
This assent to or belief in the truth received upon the divine testimony has
always associated with it a deep sense of sin, a distinct view of Christ, a
consenting will, and a loving heart, together with a reliance on, a trusting in,
or resting in Christ. It is that state of mind in which a poor sinner, conscious
of his sin, flees from his guilty self to Christ his Saviour, and rolls over the
burden of all his sins on him. It consists chiefly, not in the assent given to
the testimony of God in his Word, but in embracing with fiducial reliance and
trust the one and only Saviour whom God reveals. This trust and reliance is of
the essence of faith. By faith the believer directly and immediately
appropriates Christ as his own. Faith in its direct act makes Christ ours. It is
not a work which God graciously accepts instead of perfect obedience, but is
only the hand by which we take hold of the person and work of our Redeemer as
the only ground of our salvation.
Saving faith is a moral act, as it proceeds from a renewed will, and a
renewed will is necessary to believing assent to the truth of God (1 Cor. 2:14;
2 Cor. 4:4). Faith, therefore, has its seat in the moral part of our nature
fully as much as in the intellectual. The mind must first be enlightened by
divine teaching (John 6:44; Acts 13:48; 2 Cor. 4:6; Eph. 1:17, 18) before it can
discern the things of the Spirit.
Faith is necessary to our salvation (Mark 16:16), not because there is any
merit in it, but simply because it is the sinner's taking the place assigned him
by God, his falling in with what God is doing.
The warrant or ground of faith is the divine testimony, not the
reasonableness of what God says, but the simple fact that he says it. Faith
rests immediately on, "Thus saith the Lord." But in order to this faith the
veracity, sincerity, and truth of God must be owned and appreciated, together
with his unchangeableness. God's word encourages and emboldens the sinner
personally to transact with Christ as God's gift, to close with him, embrace
him, give himself to Christ, and take Christ as his. That word comes with power,
for it is the word of God who has revealed himself in his works, and especially
in the cross. God is to be believed for his word's sake, but also for his name's
sake.
Faith in Christ secures for the believer freedom from condemnation, or
justification before God; a participation in the life that is in Christ, the
divine life (John 14:19; Rom. 6:4-10; Eph. 4:15,16, etc.); "peace with God"
(Rom. 5:1); and sanctification (Acts 26:18; Gal. 5:6; Acts 15:9).
All who thus believe in Christ will certainly be saved (John 6:37, 40; 10:27,
28; Rom. 8:1).
The faith=the gospel (Acts 6:7; Rom. 1:5; Gal. 1:23; 1 Tim. 3:9; Jude 1:3).
Faithful - as a designation of Christians, means full
of faith, trustful, and not simply trustworthy (Acts 10:45; 16:1; 2 Cor. 6:15;
Col. 1:2; 1 Tim. 4:3, 12; 5:16; 6:2; Titus 1:6; Eph. 1:1; 1 Cor. 4:17, etc.).
It is used also of God's word or covenant as true and to be trusted (Ps.
119:86, 138; Isa. 25:1; 1 Tim. 1:15; Rev. 21:5; 22:6, etc.).
Fall of man - an expression probably borrowed from
the Apocryphal Book of Wisdom, to express the fact of the revolt of our first
parents from God, and the consequent sin and misery in which they and all their
posterity were involved.
The history of the Fall is recorded in Gen. 2 and 3. That history is to be
literally interpreted. It records facts which underlie the whole system of
revealed truth. It is referred to by our Lord and his apostles not only as being
true, but as furnishing the ground of all God's subsequent dispensations and
dealings with the children of men. The record of Adam's temptation and fall must
be taken as a true historical account, if we are to understand the Bible at all
as a revelation of God's purpose of mercy.
The effects of this first sin upon our first parents themselves were (1)
"shame, a sense of degradation and pollution; (2) dread of the displeasure of
God, or a sense of guilt, and the consequent desire to hide from his presence.
These effects were unavoidable. They prove the loss not only of innocence but of
original righteousness, and, with it, of the favour and fellowship of God. The
state therefore to which Adam was reduced by his disobedience, so far as his
subjective condition is concerned, was analogous to that of the fallen angels.
He was entirely and absolutely ruined" (Hodge's Theology).
But the unbelief and disobedience of our first parents brought not only on
themselves this misery and ruin, it entailed also the same sad consequences on
all their descendants. (1.) The guilt, i.e., liability to punishment, of that
sin comes by imputation upon all men, because all were represented by Adam in
the covenant of works (q.v.). (See IMPUTATION.)
(2.) Hence, also, all his descendants inherit a corrupt nature. In all by
nature there is an inherent and prevailing tendency to sin. This universal
depravity is taught by universal experience. All men sin as soon as they are
capable of moral actions. The testimony of the Scriptures to the same effect is
most abundant (Rom. 1; 2; 3:1-19, etc.).
(3.) This innate depravity is total: we are by nature "dead in trespasses and
sins," and must be "born again" before we can enter into the kingdom (John 3:7,
etc.).
(4.) Resulting from this "corruption of our whole nature" is our absolute
moral inability to change our nature or to obey the law of God.
Commenting on John 9:3, Ryle well remarks: "A deep and instructive principle
lies in these words. They surely throw some light on that great question, the
origin of evil. God has thought fit to allow evil to exist in order that he may
have a platform for showing his mercy, grace, and compassion. If man had never
fallen there would have been no opportunity of showing divine mercy. But by
permitting evil, mysterious as it seems, God's works of grace, mercy, and wisdom
in saving sinners have been wonderfully manifested to all his creatures. The
redeeming of the church of elect sinners is the means of 'showing to
principalities and powers the manifold wisdom of God' (Eph. 3:10). Without the
Fall we should have known nothing of the Cross and the Gospel."
On the monuments of Egypt are found representations of a deity in human form,
piercing with a spear the head of a serpent. This is regarded as an illustration
of the wide dissemination of the tradition of the Fall. The story of the "golden
age," which gives place to the "iron age", the age of purity and innocence,
which is followed by a time when man becomes a prey to sin and misery, as
represented in the mythology of Greece and Rome, has also been regarded as a
tradition of the Fall.
Fallow-deer - Deut. 14:5 (R.V., "Wild goat"); 1 Kings
4:23 (R.V., "roebucks"). This animal, called in Hebrew yahmur, from a
word meaning "to be red," is regarded by some as the common fallow-deer, the
Cervus dama, which is said to be found very generally over Western and Southern
Asia. It is called "fallow" from its pale-red or yellow colour. Some
interpreters, however, regard the name as designating the bubale, Antelope
bubale, the "wild cow" of North Africa, which is about the size of a stag, like
the hartebeest of South Africa. A species of deer has been found at Mount Carmel
which is called yahmur by the Arabs. It is said to be similar to the
European roebuck.
Fallow-ground - The expression, "Break up your fallow
ground" (Hos. 10:12; Jer. 4:3) means, "Do not sow your seed among thorns", i.e.,
break off all your evil habits; clear your hearts of weeds, in order that they
may be prepared for the seed of righteousness. Land was allowed to lie fallow
that it might become more fruitful; but when in this condition, it soon became
overgrown with thorns and weeds. The cultivator of the soil was careful to
"break up" his fallow ground, i.e., to clear the field of weeds, before sowing
seed in it. So says the prophet, "Break off your evil ways, repent of your sins,
cease to do evil, and then the good seed of the word will have room to grow and
bear fruit."
Familiar spirit - Sorcerers or necormancers, who
professed to call up the dead to answer questions, were said to have a "familiar
spirit" (Deut. 18:11; 2 Kings 21:6; 2 Chr. 33:6; Lev. 19:31; 20:6; Isa. 8:19;
29:4). Such a person was called by the Hebrews an 'ob, which properly
means a leathern bottle; for sorcerers were regarded as vessels containing the
inspiring demon. This Hebrew word was equivalent to the pytho of the Greeks, and
was used to denote both the person and the spirit which possessed him (Lev.
20:27; 1 Sam. 28:8; comp. Acts 16:16). The word "familiar" is from the Latin
familiaris, meaning a "household servant," and was intended to express the idea
that sorcerers had spirits as their servants ready to obey their commands.
Famine - The first mentioned in Scripture was so
grievous as to compel Abraham to go down to the land of Egypt (Gen. 26:1).
Another is mentioned as having occurred in the days of Isaac, causing him to go
to Gerar (Gen. 26:1, 17). But the most remarkable of all was that which arose in
Egypt in the days of Joseph, which lasted for seven years (Gen. 41-45).
Famines were sent as an effect of God's anger against a guilty people (2
Kings 8:1, 2; Amos 8:11; Deut. 28:22-42; 2 Sam. 21:1; 2 Kings 6:25-28; 25:3;
Jer. 14:15; 19:9; 42:17, etc.). A famine was predicted by Agabus (Acts 11:28).
Josephus makes mention of the famine which occurred A.D. 45. Helena, queen of
Adiabene, being at Jerusalem at that time, procured corn from Alexandria and
figs from Cyprus for its poor inhabitants.
Fan - a winnowing shovel by which grain was thrown up
against the wind that it might be cleansed from broken straw and chaff (Isa.
30:24; Jer. 15:7; Matt. 3:12). (See AGRICULTURE.)
Farm - (Matt. 22:5). Every Hebrew had a certain
portion of land assigned to him as a possession (Num. 26:33-56). In Egypt the
lands all belonged to the king, and the husbandmen were obliged to give him a
fifth part of the produce; so in Palestine Jehovah was the sole possessor of the
soil, and the people held it by direct tenure from him. By the enactment of
Moses, the Hebrews paid a tithe of the produce to Jehovah, which was assigned to
the priesthood. Military service when required was also to be rendered by every
Hebrew at his own expense. The occuptaion of a husbandman was held in high
honour (1 Sam. 11:5-7; 1 Kings 19:19; 2 Chr. 26:10). (See LAND LAWS ¯(n/a); TITHE.)
Farthing - (1.) Matt. 10:29; Luke 12:6. Greek
assarion, i.e., a small as, which was a Roman coin equal to a tenth of a
denarius or drachma, nearly equal to a halfpenny of our money.
(2.) Matt. 5:26; Mark 12:42 (Gr. kodrantes), the quadrant, the fourth of an
as, equal to two lepta, mites. The lepton (mite) was the very smallest
copper coin.
Fast - The sole fast required by the law of Moses was
that of the great Day of Atonement (q.v.), Lev. 23:26-32. It is called "the
fast" (Acts 27:9).
The only other mention of a periodical fast in the Old Testament is in Zech.
7:1-7; 8:19, from which it appears that during their captivity the Jews observed
four annual fasts.
(1.) The fast of the fourth month, kept on the seventeenth day of Tammuz, the
anniversary of the capture of Jerusalem by the Chaldeans; to commemorate also
the incident recorded Ex. 32:19. (Comp. Jer. 52:6, 7.)
(2.) The fast of the fifth month, kept on the ninth of Ab (comp. Num. 14:27),
to commemorate the burning of the city and temple (Jer. 52:12, 13).
(3.) The fast of the seventh month, kept on the third of Tisri (comp. 2 Kings
25), the anniversary of the murder of Gedaliah (Jer. 41:1, 2).
(4.) The fast of the tenth month (comp. Jer. 52:4; Ezek. 33:21; 2 Kings
25:1), to commemorate the beginning of the siege of the holy city by
Nebuchadnezzar.
There was in addition to these the fast appointed by Esther (4:16).
Public national fasts on account of sin or to supplicate divine favour were
sometimes held. (1.) 1 Sam. 7:6; (2.) 2 Chr. 20:3; (3.) Jer. 36:6-10; (4.) Neh.
9:1.
There were also local fasts. (1.) Judg. 20:26; (2.) 2 Sam. 1:12; (3.) 1 Sam.
31:13; (4.) 1 Kings 21:9-12; (5.) Ezra 8:21-23: (6.) Jonah 3:5-9.
There are many instances of private occasional fasting (1 Sam. 1:7: 20:34; 2
Sam. 3:35; 12:16; 1 Kings 21:27; Ezra 10:6; Neh. 1:4; Dan. 10:2,3). Moses fasted
forty days (Ex. 24:18; 34:28), and so also did Elijah (1 Kings 19:8). Our Lord
fasted forty days in the wilderness (Matt. 4:2).
In the lapse of time the practice of fasting was lamentably abused (Isa.
58:4; Jer. 14:12; Zech. 7:5). Our Lord rebuked the Pharisees for their
hypocritical pretences in fasting (Matt. 6:16). He himself appointed no fast.
The early Christians, however, observed the ordinary fasts according to the law
of their fathers (Acts 13:3; 14:23; 2 Cor. 6:5).
Fat - (Heb. heleb) denotes the richest part of the
animal, or the fattest of the flock, in the account of Abel's sacrifice (Gen.
4:4). It sometimes denotes the best of any production (Gen. 45:18; Num. 18:12;
Ps. 81:16; 147:47). The fat of sacrifices was to be burned (Lev. 3:9-11; 4:8;
7:3; 8:25; Num. 18:17. Comp. Ex. 29:13-22; Lev. 3:3-5).
It is used figuratively for a dull, stupid state of mind (Ps 17:10).
In Joel 2:24 the word is equivalent to "vat," a vessel. The hebrew word here
thus rendered is elsewhere rendered "wine-fat" and "press-fat" (Hag. 2:16; Isa.
63:2).
Father - a name applied (1) to any ancestor (Deut.
1:11; 1 Kings 15:11; Matt. 3:9; 23:30, etc.); and (2) as a title of respect to a
chief, ruler, or elder, etc. (Judg. 17:10; 18:19; 1 Sam. 10:12; 2 Kings 2:12;
Matt. 23:9, etc.). (3) The author or beginner of anything is also so called;
e.g., Jabal and Jubal (Gen. 4:20, 21; comp. Job 38:28).
Applied to God (Ex. 4:22; Deut. 32:6; 2 Sam. 7:14; Ps. 89:27, 28, etc.). (1.)
As denoting his covenant relation to the Jews (Jer. 31:9; Isa. 63:16; 64:8; John
8:41, etc.).
(2.) Believers are called God's "sons" (John 1:12; Rom. 8:16; Matt. 6:4, 8,
15, 18; 10:20, 29). They also call him "Father" (Rom. 1:7; 1 Cor. 1:3; 2 Cor.
1:2; Gal. 1:4)
Fathom - (Old A.S. faethm, "bosom," or the
outstretched arms), a span of six feet (Acts 27:28). Gr. orguia (from orego, "I
stretch"), the distance between the extremities of both arms fully stretched
out.
Fatling - (1.) A fatted animal for slaughter (2 Sam.
6:13; Isa. 11:6; Ezek. 39:18. Comp. Matt. 22:4, where the word used in the
original, sitistos, means literally "corn-fed;" i.e., installed, fat). (2.) Ps.
66:15 (Heb. meah, meaning "marrowy," "fat," a species of sheep). (3.) 1 Sam.
15:9 (Heb. mishneh, meaning "the second," and hence probably "cattle of a second
quality," or lambs of the second birth, i.e., autmnal lambs, and therfore of
less value).
Fear of the Lord the - is in the Old Testament used
as a designation of true piety (Prov. 1:7; Job 28:28; Ps. 19:9). It is a fear
conjoined with love and hope, and is therefore not a slavish dread, but rather
filial reverence. (Comp. Deut. 32:6; Hos. 11:1; Isa. 1:2; 63:16; 64:8.) God is
called "the Fear of Isaac" (Gen. 31:42, 53), i.e., the God whom Isaac feared.
A holy fear is enjoined also in the New Testament as a preventive of
carelessness in religion, and as an incentive to penitence (Matt. 10:28; 2 Cor.
5:11; 7:1; Phil. 2:12; Eph. 5:21; Heb. 12:28, 29).
Feast - as a mark of hospitality (Gen. 19:3; 2 Sam.
3:20; 2 Kings 6:23); on occasions of domestic joy (Luke 15:23; Gen. 21:8); on
birthdays (Gen. 40:20; Job 1:4; Matt. 14:6); and on the occasion of a marriage
(Judg. 14:10; Gen. 29:22).
Feasting was a part of the observances connected with the offering up of
sacrifices (Deut. 12:6, 7; 1 Sam. 9:19; 16:3, 5), and with the annual festivals
(Deut. 16:11). "It was one of the designs of the greater solemnities, which
required the attendance of the people at the sacred tent, that the oneness of
the nation might be maintained and cemented together, by statedly congregating
in one place, and with one soul taking part in the same religious services. But
that oneness was primarily and chiefly a religious and not merely a political
one; the people were not merely to meet as among themselves, but with Jehovah,
and to present themselves before him as one body; the meeting was in its own
nature a binding of themselves in fellowship with Jehovah; so that it was not
politics and commerce that had here to do, but the soul of the Mosaic
dispensation, the foundation of the religious and political existence of Israel,
the covenant with Jehovah. To keep the people's consciousness alive to this, to
revive, strengthen, and perpetuate it, nothing could be so well adapated as
these annual feasts." (See FESTIVALS.)
Felix - happy, the Roman procurator of Judea before
whom Paul "reasoned" (Acts 24:25). He appears to have expected a bribe from
Paul, and therefore had several interviews with him. The "worthy deeds" referred
to in 24:2 was his clearing the country of banditti and impostors.
At the end of a two years' term, Porcius Festus was appointed in the room of
Felix (A.D. 60), who proceeded to Rome, and was there accused of cruelty and
malversation of office by the Jews of Caesarea. The accusation was rendered
nugatory by the influence of his brother Pallas with Nero. (See Josephus, Ant.
xx. 8, 9.)
Drusilla, the daughter of Herod Agrippa, having been induced by Felix to
desert her husband, the king of Emesa, became his adulterous companion. She was
seated beside him when Paul "reasoned" before the judge. When Felix gave place
to Festus, being "willing to do the Jews a pleasure," he left Paul bound.
Fellowship - (1.) With God, consisting in the
knowledge of his will (Job 22:21; John 17:3); agreement with his designs (Amos
3:2); mutual affection (Rom. 8: 38, 39); enjoyment of his presence (Ps. 4:6);
conformity to his image (1 John 2:6; 1:6); and participation of his felicity (1
John 1:3, 4; Eph. 3:14-21).
(2.) Of saints with one another, in duties (Rom. 12:5; 1 Cor. 12:1; 1 Thess.
5:17, 18); in ordinances (Heb. 10:25; Acts 2:46); in grace, love, joy, etc.
(Mal. 3:16; 2 Cor. 8:4); mutual interest, spiritual and temporal (Rom. 12:4, 13;
Heb. 13:16); in sufferings (Rom. 15:1, 2; Gal. 6:1, 2; Rom. 12:15; and in glory
(Rev. 7:9).
Fence - (Heb. gader), Num. 22:24 (R.V.). Fences were
constructions of unmortared stones, to protect gardens, vineyards, sheepfolds,
etc. From various causes they were apt to bulge out and fall (Ps. 62:3). In Ps.
80:12, R.V. (see Isa. 5:5), the psalmist says, "Why hast thou broken down her
fences?" Serpents delight to lurk in the crevices of such fences (Eccl. 10:8;
comp. Amos 5:19).
Fenced cities - There were in Palestine (1) cities,
(2) unwalled villages, and (3) villages with castles or towers (1 Chr. 27:25).
Cities, so called, had walls, and were thus fenced. The fortifications consisted
of one or two walls, on which were towers or parapets at regular intervals (2
Chr. 32:5; Jer. 31:38). Around ancient Jerusalem were three walls, on one of
which were ninety towers, on the second fourteen, and on the third sixty. The
tower of Hananeel, near the north-east corner of the city wall, is frequently
referred to (Neh. 3:1; 12:39; Zech. 14:10). The gateways of such cities were
also fortified (Neh. 2:8; 3:3, 6; Judg. 16:2, 3; 1 Sam. 23:7).
The Hebrews found many fenced cities when they entered the Promised Land
(Num. 13:28; 32:17, 34-42; Josh. 11:12, 13; Judg. 1:27-33), and we may estimate
the strength of some of these cities from the fact that they were long held in
possession by the Canaanites. The Jebusites, e.g., were enabled to hold
possession of Jerusalem till the time of David (2 Sam. 5:6, 7; 1 Chr. 11:5).
Several of the kings of Israel and Judah distinguished themselves as
fortifiers or "builders" of cities.
Ferret - Lev. 11:30 (R.V., "gecko"), one of the
unclean creeping things. It was perhaps the Lacerta gecko which was intended by
the Hebrew word (anakah, a cry, "mourning," the creature which groans) here
used, i.e., the "fan-footed" lizard, the gecko which makes a mournful wail. The
LXX. translate it by a word meaning "shrew-mouse," of which there are three
species in Palestine. The Rabbinical writers regard it as the hedgehog. The
translation of the Revised Version is to be preferred.
Ferry boat - (2 Sam. 19:18), some kind of boat for
crossing the river which the men of Judah placed at the service of the king.
Floats or rafts for this purpose were in use from remote times (Isa. 18:2).
Festivals, Religious - There were daily (Lev. 23),
weekly, monthly, and yearly festivals, and great stress was laid on the regular
observance of them in every particular (Num. 28:1-8; Ex. 29:38-42; Lev. 6:8-23;
Ex. 30:7-9; 27:20).
(1.) The septenary festivals were,
(a) The weekly Sabbath (Lev. 23:1-3; Ex. 19:3-30; 20:8-11; 31:12, etc.).
(b) The seventh new moon, or the feast of Trumpets (Num. 28:11-15; 29:1-6).
(c) The Sabbatical year (Ex. 23:10, 11; Lev. 25:2-7).
(d) The year of jubilee (Lev. 23-35; 25: 8-16; 27:16-25).
(2.) The great feasts were,
(a) The Passover. (b) The feast of Pentecost, or of weeks. (c) The feast of
Tabernacles, or of ingathering.
On each of these occasions every male Israelite was commanded "to appear
before the Lord" (Deut. 27:7; Neh. 8:9-12). The attendance of women was
voluntary. (Comp. Luke 2:41; 1 Sam. 1:7; 2:19.) The promise that God would
protect their homes (Ex. 34:23, 24) while all the males were absent in Jerusalem
at these feasts was always fulfilled. "During the whole period between Moses and
Christ we never read of an enemy invading the land at the time of the three
festivals. The first instance on record is thirty-three years after they had
withdrawn from themselves the divine protection by imbruing their hands in the
Saviour's blood, when Cestius, the Roman general, slew fifty of the people of
Lydda while all the rest had gone up to the feast of Tabernacles, A.D. 66."
These festivals, besides their religious purpose, had an important bearing on
the maintenance among the people of the feeling of a national unity. The times
fixed for their observance were arranged so as to interfere as little as
possible with the industry of the people. The Passover was kept just before the
harvest commenced, Pentecost at the conclusion of the corn harvest and before
the vintage, the feast of Tabernacles after all the fruits of the ground had
been gathered in.
(3.) The Day of Atonement, the tenth day of the seventh month (Lev. 16:1, 34;
23:26-32; Num. 29:7-11). (See ATONEMENT, DAY OF.)
Of the post-Exilian festivals reference is made to the feast of Dedication
(John 10:22). This feast was appointed by Judas Maccabaeus in commemoration of
the purification of the temple after it had been polluted by Antiochus
Epiphanes. The "feast of Purim" (q.v.), Esther 9:24-32, was also instituted
after the Exile. (Cf. John 5:1.)
Festus, Porcius - the successor of Felix (A.D. 60) as
procurator of Judea (Acts 24:27). A few weeks after he had entered on his office
the case of Paul, then a prisoner at Caesarea, was reported to him. The "next
day," after he had gone down to Caesarea, he heard Paul defend himself in the
presence of Herod Agrippa II. and his sister Bernice, and not finding in him
anything worthy of death or of bonds, would have set him free had he not
appealed unto Caesar (Acts 25:11, 12). In consequence of this appeal Paul was
sent to Rome. Festus, after being in office less than two years, died in Judea.
(See AGRIPPA.)
Fever - (Deut. 28:22; Matt. 8:14; Mark 1:30; John
4:52; Acts 28:8), a burning heat, as the word so rendered denotes, which attends
all febrile attacks. In all Eastern countries such diseases are very common.
Peter's wife's mother is said to have suffered from a "great fever" (Luke 4:38),
an instance of Luke's professional exactitude in describing disease. He adopts
here the technical medical distinction, as in those times fevers were divided
into the "great" and the "less."
Field - (Heb. sadeh), a cultivated field, but
unenclosed. It is applied to any cultivated ground or pasture (Gen. 29:2; 31:4;
34:7), or tillage (Gen. 37:7; 47:24). It is also applied to woodland (Ps. 132:6)
or mountain top (Judg. 9:32, 36; 2 Sam. 1:21). It denotes sometimes a cultivated
region as opposed to the wilderness (Gen. 33:19; 36:35). Unwalled villages or
scattered houses are spoken of as "in the fields" (Deut. 28:3, 16; Lev. 25:31;
Mark 6:36, 56). The "open field" is a place remote from a house (Gen. 4:8; Lev.
14:7, 53; 17:5). Cultivated land of any extent was called a field (Gen. 23:13,
17; 41:8; Lev. 27:16; Ruth 4:5; Neh. 12:29).
Fig - First mentioned in Gen. 3:7. The fig-tree is
mentioned (Deut. 8:8) as one of the valuable products of Palestine. It was a
sign of peace and prosperity (1 Kings 4:25; Micah 4:4; Zech. 3:10). Figs were
used medicinally (2 Kings 20:7), and pressed together and formed into "cakes" as
articles of diet (1 Sam. 30:12; Jer. 24:2).
Our Lord's cursing the fig-tree near Bethany (Mark 11:13) has occasioned much
perplexity from the circumstance, as mentioned by the evangelist, that "the time
of figs was not yet." The explanation of the words, however, lies in the simple
fact that the fruit of the fig-tree appears before the leaves, and hence that if
the tree produced leaves it ought also to have had fruit. It ought to have had
fruit if it had been true to its "pretensions," in showing its leaves at this
particular season. "This tree, so to speak, vaunted itself to be in advance of
all the other trees, challenged the passer-by that he should come and refresh
himself with its fruit. Yet when the Lord accepted its challenge and drew near,
it proved to be but as the others, without fruit as they; for indeed, as the
evangelist observes, the time of figs had not yet arrived. Its fault, if one may
use the word, lay in its pretensions, in its making a show to run before the
rest when it did not so indeed" (Trench, Miracles).
The fig-tree of Palestine (Ficus carica) produces two and sometimes three
crops of figs in a year, (1) the bikkurah, or "early-ripe fig" (Micah 7:1; Isa.
28:4; Hos. 9:10, R.V.), which is ripe about the end of June, dropping off as
soon as it is ripe (Nah. 3:12); (2) the kermus, or "summer fig," then begins to
be formed, and is ripe about August; and (3) the pag (plural "green figs," Cant.
2:13; Gr. olynthos, Rev. 6:13, "the untimely fig"), or "winter fig," which
ripens in sheltered spots in spring.
Fillets - Heb. hashukum, plur., joinings (Ex. 27:17;
38:17, 28), the rods by which the tops of the columns around the tabernacle
court were joined together, and from which the curtains were suspended (Ex.
27:10, 11; 36:38).
In Jer. 52:21 the rendering of a different word, hut, meaning a
"thread," and designating a measuring-line of 12 cubits in length for the
circumference of the copper pillars of Solomon's temple.
Finer - a worker in silver and gold (Prov. 25:4). In
Judg. 17:4 the word (tsoreph) is rendered "founder," and in Isa. 41:7
"goldsmith."
Fining pot - a crucible, melting-pot (Prov. 17:3;
27:21).
Fir - the uniform rendering in the Authorized Version
(marg. R.V., "cypress") of berosh (2 Sam. 6:5; 1 Kings 5:8, 10; 6:15, 34;
9:11, etc.), a lofty tree (Isa. 55:13) growing on Lebanon (37:24). Its wood was
used in making musical instruments and doors of houses, and for ceilings (2 Chr.
3:5), the decks of ships (Ezek. 27:5), floorings and spear-shafts (Nah. 2:3,
R.V.). The true fir (abies) is not found in Palestine, but the pine tree, of
which there are four species, is common.
The precise kind of tree meant by the "green fir tree" (Hos. 14:8) is
uncertain. Some regard it as the sherbin tree, a cypress resembling the cedar;
others, the Aleppo or maritime pine (Pinus halepensis), which resembles the
Scotch fir; while others think that the "stone-pine" (Pinus pinea) is probably
meant. (See PINE.)
Fire - (1.) For sacred purposes. The sacrifices were
consumed by fire (Gen. 8:20). The ever-burning fire on the altar was first
kindled from heaven (Lev. 6:9, 13; 9:24), and afterwards rekindled at the
dedication of Solomon's temple (2 Chr. 7:1, 3). The expressions "fire from
heaven" and "fire of the Lord" generally denote lightning, but sometimes also
the fire of the altar was so called (Ex. 29:18; Lev. 1:9; 2:3; 3:5, 9).
Fire for a sacred purpose obtained otherwise than from the altar was called
"strange fire" (Lev. 10:1, 2; Num. 3:4).
The victims slain for sin offerings were afterwards consumed by fire outside
the camp (Lev. 4:12, 21; 6:30; 16:27; Heb. 13:11).
(2.) For domestic purposes, such as baking, cooking, warmth, etc. (Jer.
36:22; Mark 14:54; John 18:18). But on Sabbath no fire for any domestic purpose
was to be kindled (Ex. 35:3; Num. 15:32-36).
(3.) Punishment of death by fire was inflicted on such as were guilty of
certain forms of unchastity and incest (Lev. 20:14; 21:9). The burning of
captives in war was not unknown among the Jews (2 Sam. 12:31; Jer. 29:22). The
bodies of infamous persons who were executed were also sometimes burned (Josh.
7:25; 2 Kings 23:16).
(4.) In war, fire was used in the destruction of cities, as Jericho (Josh.
6:24), Ai (8:19), Hazor (11:11), Laish (Judg. 18:27), etc. The war-chariots of
the Canaanites were burnt (Josh. 11:6, 9, 13). The Israelites burned the images
(2 Kings 10:26; R.V., "pillars") of the house of Baal. These objects of worship
seem to have been of the nature of obelisks, and were sometimes evidently made
of wood.
Torches were sometimes carried by the soldiers in battle (Judg. 7:16).
(5.) Figuratively, fire is a symbol of Jehovah's presence and the instrument
of his power (Ex. 14:19; Num. 11:1, 3; Judg. 13:20; 1 Kings 18:38; 2 Kings 1:10,
12; 2:11; Isa. 6:4; Ezek. 1:4; Rev. 1:14, etc.).
God's word is also likened unto fire (Jer. 23:29). It is referred to as an
emblem of severe trials or misfortunes (Zech. 12:6; Luke 12:49; 1 Cor. 3:13, 15;
1 Pet. 1:7), and of eternal punishment (Matt. 5:22; Mark 9:44; Rev. 14:10;
21:8).
The influence of the Holy Ghost is likened unto fire (Matt. 3:11). His
descent was denoted by the appearance of tongues as of fire (Acts 2:3).
Firebrand - Isa. 7:4, Amos 4:11, Zech. 3:2, denotes
the burnt end of a stick (Heb. 'ud); in Judg. 15:4, a lamp or torch, a flambeau
(Heb. lappid); in Prov. 26:18 (comp. Eph. 6:16), burning darts or arrows (Heb.
zikkim).
Firepan - (Ex. 27:3; 38:3), one of the vessels of the
temple service (rendered "snuff-dish" Ex. 25:38; 37:23; and "censer" Lev. 10:1;
16:12). It was probably a metallic cinder-basin used for the purpose of carrying
live coal for burning incense, and of carrying away the snuff in trimming the
lamps.
Firkin - Used only in John 2:6; the Attic amphora,
equivalent to the Hebrew bath (q.v.), a measure for liquids containing about 8
7/8 gallons.
Firmament - from the Vulgate firmamentum, which is
used as the translation of the Hebrew raki'a. This word means simply
"expansion." It denotes the space or expanse like an arch appearing immediately
above us. They who rendered raki'a by firmamentum regarded it as a solid
body. The language of Scripture is not scientific but popular, and hence we read
of the sun rising and setting, and also here the use of this particular word. It
is plain that it was used to denote solidity as well as expansion. It formed a
division between the waters above and the waters below (Gen. 1:7). The
raki'a supported the upper reservoir (Ps. 148:4). It was the support also
of the heavenly bodies (Gen. 1:14), and is spoken of as having "windows" and
"doors" (Gen. 7:11; Isa. 24:18; Mal. 3:10) through which the rain and snow might
descend.
First-born - sons enjoyed certain special privileges
(Deut. 21:17; Gen. 25:23, 31, 34; 49:3; 1 Chr. 5:1; Heb. 12:16; Ps. 89:27). (See
BIRTHRIGHT.)
The "first-born of the poor" signifies the most miserable of the poor (Isa.
14:30). The "church of the first-born" signifies the church of the redeemed.
The destruction of the first-born was the last of the ten plagues inflicted
on the Egyptians (Ex. 11:1-8; 12:29, 30).
Menephtah is probably the Pharaoh whose first-born was slain. His son did not
succeed or survive his father, but died early. The son's tomb has been found at
Thebes unfinished, showing it was needed earlier than was expected. Some of the
records on the tomb are as follows: "The son whom Menephtah loves; who draws
towards him his father's heart, the singer, the prince of archers, who governed
Egypt on behalf of his father. Dead."
First-born, Redemption of - From the beginning the
office of the priesthood in each family belonged to the eldest son. But when the
extensive plan of sacrificial worship was introduced, requiring a company of men
to be exclusively devoted to this ministry, the primitive office of the
first-born was superseded by that of the Levites (Num. 3:11-13), and it was
ordained that the first-born of man and of unclean animals should henceforth be
redeemed (18:15).
The laws concerning this redemption of the first-born of man are recorded in
Ex. 13:12-15; 22:29; 34:20; Num. 3:45; 8:17; 18:16; Lev. 12:2, 4.
The first-born male of every clean animal was to be given up to the priest
for sacrifice (Deut. 12:6; Ex. 13:12; 34:20; Num. 18:15-17).
But the first-born of unclean animals was either to be redeemed or sold and
the price given to the priest (Lev. 27:11-13, 27). The first-born of an ass, if
not redeemed, was to be put to death (Ex. 13:13; 34:20).
First-born, Sanctification of the - A peculiar
sanctity was attached to the first-born both of man and of cattle. God claimed
that the first-born males of man and of animals should be consecrated to him,
the one as a priest (Ex. 19:22, 24), representing the family to which he
belonged, and the other to be offered up in sacrifice (Gen. 4:4).
First-fruits - The first-fruits of the ground were
offered unto God just as the first-born of man and animals.
The law required, (1.) That on the morrow after the Passover Sabbath a sheaf
of new corn should be waved by the priest before the altar (Lev. 23:5, 6, 10,
12; 2:12).
(2.) That at the feast of Pentecost two loaves of leavened bread, made from
the new flour, were to be waved in like manner (Lev. 23:15, 17; Num. 28:26).
(3.) The feast of Tabernacles was an acknowledgement that the fruits of the
harvest were from the Lord (Ex. 23:16; 34:22).
(4.) Every individual, besides, was required to consecrate to God a portion
of the first-fruits of the land (Ex. 22:29; 23:19; 34:26; Num. 15:20, 21).
(5.) The law enjoined that no fruit was to be gathered from newly-planted
fruit-trees for the first three years, and that the first-fruits of the fourth
year were to be consecrated to the Lord (Lev. 19:23-25). Jeremiah (2:3) alludes
to the ordinance of "first-fruits," and hence he must have been acquainted with
the books of Exodus, Leviticus, and Numbers, where the laws regarding it are
recorded.
Fish - called dag by the Hebrews, a word
denoting great fecundity (Gen. 9:2; Num. 11:22; Jonah 2:1, 10). No fish is
mentioned by name either in the Old or in the New Testament. Fish abounded in
the Mediterranean and in the lakes of the Jordan, so that the Hebrews were no
doubt acquainted with many species. Two of the villages on the shores of the Sea
of Galilee derived their names from their fisheries, Bethsaida (the "house of
fish") on the east and on the west. There is probably no other sheet of water in
the world of equal dimensions that contains such a variety and profusion of
fish. About thirty-seven different kinds have been found. Some of the fishes are
of a European type, such as the roach, the barbel, and the blenny; others are
markedly African and tropical, such as the eel-like silurus. There was a regular
fish-market apparently in Jerusalem (2 Chr. 33:14; Neh. 3:3; 12:39; Zeph. 1:10),
as there was a fish-gate which was probably contiguous to it.
Sidon is the oldest fishing establishment known in history.
Fisher - Besides its literal sense (Luke 5:2), this
word is also applied by our Lord to his disciples in a figurative sense (Matt.
4:19; Mark 1:17).
Fish-hooks - were used for catching fish (Amos 4:2;
comp. Isa. 37:29; Jer. 16:16; Ezek. 29:4; Job. 41:1, 2; Matt. 17:27).
Fishing, the art of - was prosecuted with great
industry in the waters of Palestine. It was from the fishing-nets that Jesus
called his disciples (Mark 1:16-20), and it was in a fishing-boat he rebuked the
winds and the waves (Matt. 8:26) and delivered that remarkable series of
prophecies recorded in Matt. 13. He twice miraculously fed multitudes with fish
and bread (Matt. 14:19; 15:36). It was in the mouth of a fish that the
tribute-money was found (Matt. 17:27). And he "ate a piece of broiled fish" with
his disciples after his resurrection (Luke 24:42, 43; comp. Acts 1:3). At the
Sea of Tiberias (John 21:1-14), in obedience to his direction, the disciples
cast their net "on the right side of the ship," and enclosed so many that "they
were not able to draw it for the multitude of fishes."
Two kinds of fishing-nets are mentioned in the New Testament:
(1.) The casting-net (Matt. 4:18; Mark 1:16).
(2.) The drag-net or seine (Matt. 13:48).
Fish were also caught by the fishing-hook (Matt. 17:27). (See NET.)
Fish-pools - (Cant. 7:4) should be simply "pools," as
in the Revised Version. The reservoirs near Heshbon (q.v.) were probably stocked
with fish (2 Sam. 2:13; 4:12; Isa. 7:3; 22:9, 11).
Fitches - (Isa. 28:25, 27), the rendering of the
Hebrew ketsah, "without doubt the Nigella sativa, a small annual of the
order Ranunculacece, which grows wild in the Mediterranean countries, and is
cultivated in Egypt and Syria for its seed." It is rendered in margin of the
Revised Version "black cummin." The seeds are used as a condiment.
In Ezek. 4:9 this word is the rendering of the Hebrew kussemeth
(incorrectly rendered "rye" in the Authorized Version of Ex. 9:32 and Isa.
28:25, but "spelt" in the Revised Version). The reading "fitches" here is an
error; it should be "spelt."
Flag - (Heb., or rather Egyptian, ahu, Job 8:11),
rendered "meadow" in Gen. 41:2, 18; probably the Cyperus esculentus, a species
of rush eaten by cattle, the Nile reed. It also grows in Palestine.
In Ex. 2:3, 5, Isa. 19:6, it is the rendering of the Hebrew suph_, a word
which occurs frequently in connection with _yam; as yam suph, to
denote the "Red Sea" (q.v.) or the sea of weeds (as this word is rendered, Jonah
2:5). It denotes some kind of sedge or reed which grows in marshy places. (See
PAPER ¯T0002840, REED.)
Flagon - Heb. ashishah, (2 Sam. 6:19; 1 Chr. 16:3;
Cant. 2:5; Hos. 3:1), meaning properly "a cake of pressed raisins." "Flagons of
wine" of the Authorized Version should be, as in the Revised Version, "cakes of
raisins" in all these passages. In Isa. 22:24 it is the rendering of the Hebrew
nebel, which properly means a bottle or vessel of skin. (Comp. 1 Sam.
1:24; 10:3; 25:18; 2 Sam. 16:1, where the same Hebrew word is used.)
Flame of fire - is the chosen symbol of the holiness
of God (Ex. 3:2; Rev. 2:18), as indicating "the intense, all-consuming operation
of his holiness in relation to sin."
Flax - (Heb. pishtah, i.e., "peeled", in allusion to
the fact that the stalks of flax when dried were first split or peeled before
being steeped in water for the purpose of destroying the pulp). This plant was
cultivated from earliest times. The flax of Egypt was destroyed by the plague of
hail when it "was bolled", i.e., was forming pods for seed (Ex. 9:31). It was
extensively cultivated both in Egypt and Palestine. Reference is made in Josh.
2:6 to the custom of drying flax-stalks by exposing them to the sun on the flat
roofs of houses. It was much used in forming articles of clothing such as
girdles, also cords and bands (Lev. 13:48, 52, 59; Deut. 22:11). (See LINEN.)
Flea - David at the cave of Adullam thus addressed
his persecutor Saul (1 Sam. 24:14): "After whom is the king of Israel come out?
after whom dost thou pursue? after a dead dog, after a flea?" He thus speaks of
himself as the poor, contemptible object of the monarch's pursuit, a "worthy
object truly for an expedition of the king of Israel with his picked troops!"
This insect is in Eastern language the popular emblem of insignificance. In 1
Sam. 26:20 the LXX. read "come out to seek my life" instead of "to seek a flea."
Fleece - the wool of a sheep, whether shorn off or
still attached to the skin (Deut. 18:4; Job 31:20). The miracle of Gideon's
fleece (Judg. 6:37-40) consisted in the dew having fallen at one time on the
fleece without any on the floor, and at another time in the fleece remaining dry
while the ground was wet with dew.
Flesh - in the Old Testament denotes (1) a particular
part of the body of man and animals (Gen. 2:21; 41:2; Ps. 102:5, marg.); (2) the
whole body (Ps. 16:9); (3) all living things having flesh, and particularly
humanity as a whole (Gen. 6:12, 13); (4) mutability and weakness (2 Chr. 32:8;
comp. Isa. 31:3; Ps. 78:39). As suggesting the idea of softness it is used in
the expression "heart of flesh" (Ezek. 11:19). The expression "my flesh and
bone" (Judg. 9:2; Isa. 58:7) denotes relationship.
In the New Testament, besides these it is also used to denote the sinful
element of human nature as opposed to the "Spirit" (Rom. 6:19; Matt. 16:17).
Being "in the flesh" means being unrenewed (Rom. 7:5; 8:8, 9), and to live
"according to the flesh" is to live and act sinfully (Rom. 8:4, 5, 7, 12).
This word also denotes the human nature of Christ (John 1:14, "The Word was
made flesh." Comp. also 1 Tim. 3:16; Rom. 1:3).
Flesh-hook - a many-pronged fork used in the
sacrificial services (1 Sam. 2:13, 14; Ex. 27:3; 38:3) by the priest in drawing
away the flesh. The fat of the sacrifice, together with the breast and shoulder
(Lev. 7:29-34), were presented by the worshipper to the priest. The fat was
burned on the alter (3:3-5), and the breast and shoulder became the portion of
the priests. But Hophni and Phinehas, not content with this, sent a servant to
seize with a flesh-hook a further portion.
Flint - abounds in all the plains and valleys of the
wilderness of the forty years' wanderings. In Isa. 50:7 and Ezek. 3:9 the
expressions, where the word is used, means that the "Messiah would be firm and
resolute amidst all contempt and scorn which he would meet; that he had made up
his mind to endure it, and would not shrink from any kind or degree of suffering
which would be necessary to accomplish the great work in which he was engaged."
(Comp. Ezek. 3:8, 9.) The words "like a flint" are used with reference to the
hoofs of horses (Isa. 5:28).
Flood - an event recorded in Gen. 7 and 8. (See DELUGE.)
In Josh. 24:2, 3, 14, 15, the word "flood" (R.V., "river") means the river
Euphrates. In Ps. 66:6, this word refers to the river Jordan.
Flour - Grain reduced to the form of meal is spoken
of in the time of Abraham (Gen. 18:6). As baking was a daily necessity, grain
was also ground daily at the mills (Jer. 25:10). The flour mingled with water
was kneaded in kneading-troughs, and sometimes leaven (Ex. 12:34) was added and
sometimes omitted (Gen. 19:3). The dough was then formed into thin cakes nine or
ten inches in diameter and baked in the oven.
Fine flour was offered by the poor as a sin-offering (Lev. 5:11-13), and also
in connection with other sacrifices (Num. 15:3-12; 28:7-29).
Flowers - Very few species of flowers are mentioned
in the Bible although they abounded in Palestine. It has been calculated that in
Western Syria and Palestine from two thousand to two thousand five hundred
plants are found, of which about five hundred probably are British wild-flowers.
Their beauty is often alluded to (Cant. 2:12; Matt. 6:28). They are referred to
as affording an emblem of the transitory nature of human life (Job 14:2; Ps.
103:15; Isa. 28:1; 40:6; James 1:10). Gardens containing flowers and fragrant
herbs are spoken of (Cant. 4:16; 6:2).
Flute - a musical instrument, probably composed of a
number of pipes, mentioned Dan. 3:5, 7, 10, 15.
In Matt. 9:23, 24, notice is taken of players on the flute, here called
"minstrels" (but in R.V. "flute-players").
Flutes were in common use among the ancient Egyptians.
Fly - Heb. zebub, (Eccl. 10:1; Isa. 7:18). This fly
was so grievous a pest that the Phoenicians invoked against it the aid of their
god Baal-zebub (q.v.). The prophet Isaiah (7:18) alludes to some poisonous fly
which was believed to be found on the confines of Egypt, and which would be
called by the Lord. Poisonous flies exist in many parts of Africa, for instance,
the different kinds of tsetse.
Heb. 'arob, the name given to the insects sent as a plague on the land of
Egypt (Ex. 8:21-31; Ps. 78:45; 105:31). The LXX. render this by a word which
means the "dog-fly," the cynomuia. The Jewish commentators regarded the Hebrew
word here as connected with the word 'arab, which means "mingled;" and
they accordingly supposed the plague to consist of a mixed multitude of animals,
beasts, reptiles, and insects. But there is no doubt that "the 'arab"
denotes a single definite species. Some interpreters regard it as the Blatta
orientalis, the cockroach, a species of beetle. These insects "inflict very
painful bites with their jaws; gnaw and destroy clothes, household furniture,
leather, and articles of every kind, and either consume or render unavailable
all eatables."
Foam - (Hos. 10:7), the rendering of ketseph,
which properly means twigs or splinters (as rendered in the LXX. and marg.
R.V.). The expression in Hosea may therefore be read, "as a chip on the face of
the water," denoting the helplessness of the piece of wood as compared with the
irresistable current.
Fodder - Heb. belil, (Job 6:5), meaning properly a
mixture or medley (Lat. farrago), "made up of various kinds of grain, as wheat,
barley, vetches, and the like, all mixed together, and then sown or given to
cattle" (Job 24:6, A.V. "corn," R.V. "provender;" Isa. 30:24, provender").
Fold - an enclosure for flocks to rest together (Isa.
13:20). Sheep-folds are mentioned Num. 32:16, 24, 36; 2 Sam. 7:8; Zeph. 2:6;
John 10:1, etc. It was prophesied of the cities of Ammon (Ezek. 25:5), Aroer
(Isa. 17:2), and Judaea, that they would be folds or couching-places for flocks.
"Among the pots," of the Authorized Version (Ps. 68:13), is rightly in the
Revised Version, "among the sheepfolds."
Food - Originally the Creator granted the use of the
vegetable world for food to man (Gen. 1:29), with the exception mentioned
(2:17). The use of animal food was probably not unknown to the antediluvians.
There is, however, a distinct law on the subject given to Noah after the Deluge
(Gen. 9:2-5). Various articles of food used in the patriarchal age are mentioned
in Gen. 18:6-8; 25:34; 27:3, 4; 43:11. Regarding the food of the Israelites in
Egypt, see Ex. 16:3; Num. 11:5. In the wilderness their ordinary food was
miraculously supplied in the manna. They had also quails (Ex. 16:11-13; Num.
11:31).
In the law of Moses there are special regulations as to the animals to be
used for food (Lev. 11; Deut. 14:3-21). The Jews were also forbidden to use as
food anything that had been consecrated to idols (Ex. 34:15), or animals that
had died of disease or had been torn by wild beasts (Ex. 22:31; Lev. 22:8). (See
also for other restrictions Ex. 23:19; 29:13-22; Lev. 3:4-9; 9:18, 19; 22:8;
Deut. 14:21.) But beyond these restrictions they had a large grant from God
(Deut. 14:26; 32:13, 14).
Food was prepared for use in various ways. The cereals were sometimes eaten
without any preparation (Lev. 23:14; Deut. 23:25; 2 Kings 4:42). Vegetables were
cooked by boiling (Gen. 25:30, 34; 2 Kings 4:38, 39), and thus also other
articles of food were prepared for use (Gen. 27:4; Prov. 23:3; Ezek. 24:10; Luke
24:42; John 21:9). Food was also prepared by roasting (Ex. 12:8; Lev. 2:14).
(See COOK.)
Footstool - connected with a throne (2 Chr. 9:18).
Jehovah symbolically dwelt in the holy place between the cherubim above the ark
of the covenant. The ark was his footstool (1 Chr. 28:2; Ps. 99:5; 132:7). And
as heaven is God's throne, so the earth is his footstool (Ps. 110:1; Isa. 66:1;
Matt. 5:35).
Forces - of the Gentiles (Isa. 60:5, 11; R.V., "the
wealth of the nations") denotes the wealth of the heathen. The whole passage
means that the wealth of the Gentile world should be consecrated to the service
of the church.
Ford - Mention is frequently made of the fords of the
Jordan (Josh. 2:7; Judg. 3:28; 12:5, 6), which must have been very numerous;
about fifty perhaps. The most notable was that of Bethabara. Mention is also
made of the ford of the Jabbok (Gen. 32:22), and of the fords of Arnon (Isa.
16:2) and of the Euphrates (Jer. 51:32).
Forehead - The practice common among Oriental nations
of colouring the forehead or impressing on it some distinctive mark as a sign of
devotion to some deity is alluded to in Rev. 13:16, 17; 14:9; 17:5; 20:4.
The "jewel on thy forehead" mentioned in Ezek. 16:12 (R.V., "a ring upon thy
nose") was in all probability the "nose-ring" (Isa. 3:21).
In Ezek. 3:7 the word "impudent" is rightly rendered in the Revised Version
"an hard forehead." (See also ver. 8, 9.)
Foreigner - a Gentile. Such as resided among the
Hebrews were required by the law to be treated with kindness (Ex. 22:21; 23:9;
Lev. 19:33, 34; 23:22; Deut. 14:28; 16:10, 11; 24:19). They enjoyed in many
things equal rights with the native-born residents (Ex. 12:49; Lev. 24:22; Num.
15:15; 35:15), but were not allowed to do anything which was an abomination
according to the Jewish law (Ex. 20:10; Lev. 17:15,16; 18:26; 20:2; 24:16,
etc.).
Foreknowledge of God - Acts 2:23; Rom. 8:29; 11:2; 1
Pet. 1:2), one of those high attributes essentially appertaining to him the full
import of which we cannot comprehend. In the most absolute sense his knowledge
is infinite (1 Sam. 23:9-13; Jer. 38:17-23; 42:9-22, Matt. 11:21, 23; Acts
15:18).
Forerunner - John the Baptist went before our Lord in
this character (Mark 1:2, 3). Christ so called (Heb. 6:20) as entering before
his people into the holy place as their head and guide.
Forest - Heb. ya'ar, meaning a dense wood, from its
luxuriance. Thus all the great primeval forests of Syria (Eccl. 2:6; Isa. 44:14;
Jer. 5:6; Micah 5:8). The most extensive was the trans-Jordanic forest of
Ephraim (2 Sam. 18:6, 8; Josh. 17:15, 18), which is probably the same as the
wood of Ephratah (Ps. 132:6), some part of the great forest of Gilead. It was in
this forest that Absalom was slain by Joab. David withdrew to the forest of
Hareth in the mountains of Judah to avoid the fury of Saul (1 Sam. 22:5). We
read also of the forest of Bethel (2 Kings 2:23, 24), and of that which the
Israelites passed in their pursuit of the Philistines (1 Sam. 14:25), and of the
forest of the cedars of Lebanon (1 Kings 4:33; 2 Kings 19:23; Hos. 14:5, 6).
"The house of the forest of Lebanon (1 Kings 7:2; 10:17; 2 Chr. 9:16) was
probably Solomon's armoury, and was so called because the wood of its many
pillars came from Lebanon, and they had the appearance of a forest. (See BAALBEC.)
Heb. horesh, denoting a thicket of trees, underwood, jungle, bushes, or trees
entangled, and therefore affording a safe hiding-place. place. This word is
rendered "forest" only in 2 Chr. 27:4. It is also rendered "wood", the "wood" in
the "wilderness of Ziph," in which david concealed himself (1 Sam. 23:15), which
lay south-east of Hebron. In Isa. 17:19 this word is in Authorized Version
rendered incorrectly "bough."
Heb. pardes, meaning an enclosed garden or plantation. Asaph is (Neh. 2:8)
called the "keeper of the king's forest." The same Hebrew word is used Eccl.
2:5, where it is rendered in the plural "orchards" (R.V., "parks"), and Cant. 4:
13, rendered "orchard" (R.V. marg., "a paradise").
"The forest of the vintage" (Zech. 11:2, "inaccessible forest," or R.V.
"strong forest") is probably a figurative allusion to Jerusalem, or the verse
may simply point to the devastation of the region referred to.
The forest is an image of unfruitfulness as contrasted with a cultivated
field (Isa. 29:17; 32:15; Jer. 26:18; Hos. 2:12). Isaiah (10:19, 33, 34) likens
the Assyrian host under Sennacherib (q.v.) to the trees of some huge forest, to
be suddenly cut down by an unseen stroke.
Forgiveness of sin - one of the constituent parts of
justification. In pardoning sin, God absolves the sinner from the condemnation
of the law, and that on account of the work of Christ, i.e., he removes the
guilt of sin, or the sinner's actual liability to eternal wrath on account of
it. All sins are forgiven freely (Acts 5:31; 13:38; 1 John 1:6-9). The sinner is
by this act of grace for ever freed from the guilt and penalty of his sins. This
is the peculiar prerogative of God (Ps. 130:4; Mark 2:5). It is offered to all
in the gospel. (See JUSTIFICATION.)
Fornication - in every form of it was sternly
condemned by the Mosaic law (Lev. 21:9; 19:29; Deut. 22:20, 21, 23-29; 23:18;
Ex. 22:16). (See ADULTERY.)
But this word is more frequently used in a symbolical than in its ordinary
sense. It frequently means a forsaking of God or a following after idols (Isa.
1:2; Jer. 2:20; Ezek. 16; Hos. 1:2; 2:1-5; Jer. 3:8,9).
Fortunatus - fortunate, a disciple of Corinth who
visited Paul at Ephesus, and returned with Stephanas and Achaicus, the bearers
of the apostle's first letter to the Corinthians (1 Cor. 16:17).
Fountain - (Heb. 'ain; i.e., "eye" of the water
desert), a natural source of living water. Palestine was a "land of brooks of
water, of fountains, and depths that spring out of valleys and hills" (Deut.
8:7; 11:11).
These fountains, bright sparkling "eyes" of the desert, are remarkable for
their abundance and their beauty, especially on the west of Jordan. All the
perennial rivers and streams of the country are supplied from fountains, and
depend comparatively little on surface water. "Palestine is a country of
mountains and hills, and it abounds in fountains of water. The murmur of these
waters is heard in every dell, and the luxuriant foliage which surrounds them is
seen in every plain." Besides its rain-water, its cisterns and fountains,
Jerusalem had also an abundant supply of water in the magnificent reservoir
called "Solomon's Pools" (q.v.), at the head of the Urtas valley, whence it was
conveyed to the city by subterrean channels some 10 miles in length. These have
all been long ago destroyed, so that no water from the "Pools" now reaches
Jerusalem. Only one fountain has been discovered at Jerusalem, the so-called
"Virgins's Fountains," in the valley of Kidron; and only one well (Heb. beer),
the Bir Eyub, also in the valley of Kidron, south of the King's Gardens, which
has been dug through the solid rock. The inhabitants of Jerusalem are now mainly
dependent on the winter rains, which they store in cisterns. (See WELL.)
Fountain of the Virgin - the perennial source from
which the Pool of Siloam (q.v.) is supplied, the waters flowing in a copious
stream to it through a tunnel cut through the rock, the actual length of which
is 1,750 feet. The spring rises in a cave 20 feet by 7. A serpentine tunnel 67
feet long runs from it toward the left, off which the tunnel to the Pool of
Siloam branches. It is the only unfailing fountain in Jerusalem.
The fountain received its name from the "fantastic legend" that here the
virgin washed the swaddling-clothes of our Lord.
This spring has the singular characteristic of being intermittent, flowing
from three to five times daily in winter, twice daily in summer, and only once
daily in autumn. This peculiarity is accounted for by the supposition that the
outlet from the reservoir is by a passage in the form of a siphon.
Fowler - the arts of, referred to Ps. 91:3; 124:7;
Prov. 6:5; Jer. 5:26; Hos. 9:8; Ezek. 17:20; Eccl. 9:12. Birds of all kinds
abound in Palestine, and the capture of these for the table and for other uses
formed the employment of many persons. The traps and snares used for this
purpose are mentioned Hos. 5:1; Prov. 7:23; 22:5; Amos 3:5; Ps. 69:22; comp.
Deut. 22:6, 7.
Fox - (Heb. shu'al, a name derived from its digging
or burrowing under ground), the Vulpes thaleb, or Syrian fox, the only species
of this animal indigenous to Palestine. It burrows, is silent and solitary in
its habits, is destructive to vineyards, being a plunderer of ripe grapes (Cant.
2:15). The Vulpes Niloticus, or Egyptian dog-fox, and the Vulpes vulgaris, or
common fox, are also found in Palestine.
The proverbial cunning of the fox is alluded to in Ezek. 13:4, and in Luke
13:32, where our Lord calls Herod "that fox." In Judg. 15:4, 5, the reference is
in all probability to the jackal. The Hebrew word shu'al_ through the Persian
_schagal becomes our jackal (Canis aureus), so that the word may bear that
signification here. The reasons for preferring the rendering "jackal" are (1)
that it is more easily caught than the fox; (2) that the fox is shy and
suspicious, and flies mankind, while the jackal does not; and (3) that foxes are
difficult, jackals comparatively easy, to treat in the way here described.
Jackals hunt in large numbers, and are still very numerous in Southern
Palestine.
Frankincense - (Heb. lebonah; Gr. libanos, i.e.,
"white"), an odorous resin imported from Arabia (Isa. 60:6; Jer. 6:20), yet also
growing in Palestine (Cant. 4:14). It was one of the ingredients in the perfume
of the sanctuary (Ex. 30:34), and was used as an accompaniment of the
meat-offering (Lev. 2:1, 16; 6:15; 24:7). When burnt it emitted a fragrant
odour, and hence the incense became a symbol of the Divine name (Mal. 1:11;
Cant. 1:3) and an emblem of prayer (Ps. 141:2; Luke 1:10; Rev. 5:8; 8:3).
This frankincense, or olibanum, used by the Jews in the temple services is
not to be confounded with the frankincense of modern commerce, which is an
exudation of the Norway spruce fir, the Pinus abies. It was probably a resin
from the Indian tree known to botanists by the name of Boswellia serrata or
thurifera, which grows to the height of forty feet.
Freedom - The law of Moses pointed out the cases in
which the servants of the Hebrews were to receive their freedom (Ex. 21:2-4, 7,
8; Lev. 25:39-42, 47-55; Deut. 15:12-18). Under the Roman law the "freeman"
(ingenuus) was one born free; the "freedman" (libertinus) was a manumitted
slave, and had not equal rights with the freeman (Acts 22:28; comp. Acts
16:37-39; 21:39; 22:25; 25:11, 12).
Free-will offering - a spontaneous gift (Ex. 35:29),
a voluntary sacrifice (Lev. 22:23; Ezra 3:5), as opposed to one in consequence
of a vow, or in expiation of some offence.
Frog - (Heb. tsepharde'a, meaning a "marsh-leaper").
This reptile is mentioned in the Old Testament only in connection with one of
the plagues which fell on the land of Egypt (Ex. 8:2-14; Ps. 78:45; 105:30).
In the New Testament this word occurs only in Rev. 16:13, where it is
referred to as a symbol of uncleanness. The only species of frog existing in
Palestine is the green frog (Rana esculenta), the well-known edible frog of the
Continent.
Frontlets - occurs only in Ex. 13:16; Deut. 6:8, and
11:18. The meaning of the injunction to the Israelites, with regard to the
statues and precepts given them, that they should "bind them for a sign upon
their hand, and have them as frontlets between their eyes," was that they should
keep them distinctly in view and carefully attend to them. But soon after their
return from Babylon they began to interpret this injunction literally, and had
accordingly portions of the law written out and worn about their person. These
they called tephillin, i.e., "prayers." The passages so written out on strips of
parchment were these, Ex. 12:2-10; 13:11-21; Deut. 6:4-9; 11:18-21. They were
then "rolled up in a case of black calfskin, which was attached to a stiffer
piece of leather, having a thong one finger broad and one cubit and a half long.
Those worn on the forehead were written on four strips of parchment, and put
into four little cells within a square case, which had on it the Hebrew letter
called shin, the three points of which were regarded as an emblem of God." This
case tied around the forehead in a particular way was called "the tephillah on
the head." (See PHYLACTERY.)
Frost - (Heb. kerah, from its smoothness) Job 37:10
(R.V., "ice"); Gen. 31:40; Jer. 36:30; rendered "ice" in Job 6:16, 38:29; and
"crystal" in Ezek. 1:22. "At the present day frost is entirely unknown in the
lower portions of the valley of the Jordan, but slight frosts are sometimes felt
on the sea-coast and near Lebanon." Throughout Western Asia cold frosty nights
are frequently succeeded by warm days.
"Hoar frost" (Heb. kephor, so called from its covering the ground) is
mentioned in Ex. 16:14; Job 38:29; Ps. 147:16.
In Ps. 78:47 the word rendered "frost" (R.V. marg., "great hail-stones"),
hanamal, occurs only there. It is rendered by Gesenius, the Hebrew
lexicographer, "ant," and so also by others, but the usual interpretation
derived from the ancient versions may be maintained.
Fruit - a word as used in Scripture denoting produce
in general, whether vegetable or animal. The Hebrews divided the fruits of the
land into three classes:,
(1.) The fruit of the field, "corn-fruit" (Heb. dagan); all kinds of grain
and pulse.
(2.) The fruit of the vine, "vintage-fruit" (Heb. tirosh); grapes, whether
moist or dried.
(3.) "Orchard-fruits" (Heb. yitshar), as dates, figs, citrons, etc.
Injunctions concerning offerings and tithes were expressed by these Hebrew
terms alone (Num. 18:12; Deut. 14:23). This word "fruit" is also used of
children or offspring (Gen. 30:2; Deut. 7:13; Luke 1:42; Ps. 21:10; 132:11);
also of the progeny of beasts (Deut. 28:51; Isa. 14:29).
It is used metaphorically in a variety of forms (Ps. 104:13; Prov. 1:31;
11:30; 31:16; Isa. 3:10; 10:12; Matt. 3:8; 21:41; 26:29; Heb. 13:15; Rom. 7:4,
5; 15:28).
The fruits of the Spirit (Gal. 5:22, 23; Eph. 5:9; James 3:17, 18) are those
gracious dispositions and habits which the Spirit produces in those in whom he
dwells and works.
Frying-pan - (Heb. marhesheth, a "boiler"), a pot for
boiling meat (Lev. 2:7; 7:9).
Fuel - Almost every kind of combustible matter was
used for fuel, such as the withered stalks of herbs (Matt. 6:30), thorns (Ps.
58:9; Eccl. 7:6), animal excrements (Ezek. 4:12-15; 15:4, 6; 21:32). Wood or
charcoal is much used still in all the towns of Syria and Egypt. It is largely
brought from the region of Hebron to Jerusalem. (See COAL.)
Fugitive - Gen. 4:12, 14, a rover or wanderer (Heb.
n'a); Judg. 12:4, a refugee, one who has escaped (Heb. palit); 2 Kings 25:11, a
deserter, one who has fallen away to the enemy (Heb. nophel); Ezek. 17:21, one
who has broken away in flight (Heb. mibrah); Isa. 15:5; 43:14, a breaker away, a
fugitive (Heb. beriah), one who flees away.
Fuller - The word "full" is from the Anglo-Saxon
fullian, meaning "to whiten." To full is to press or scour cloth in a mill. This
art is one of great antiquity. Mention is made of "fuller's soap" (Mal. 3:2),
and of "the fuller's field" (2 Kings 18:17). At his transfiguration our Lord's
rainment is said to have been white "so as no fuller on earth could white them"
(Mark 9:3). En-rogel (q.v.), meaning literally "foot-fountain," has been
interpreted as the "fuller's fountain," because there the fullers trod the cloth
with their feet.
Fuller's field - a spot near Jerusalem (2 Kings
18:17; Isa. 36:2; 7:3), on the side of the highway west of the city, not far
distant from the "upper pool" at the head of the valley of Hinnom. Here the
fullers pursued their occupation.
Fuller's soap - (Heb. borith mekabbeshim, i.e.,
"alkali of those treading cloth"). Mention is made (Prov. 25:20; Jer. 2:22) of
nitre and also (Mal. 3:2) of soap (Heb. borith) used by the fuller in his
operations. Nitre is found in Syria, and vegetable alkali was obtained from the
ashes of certain plants. (See SOAP.)
Fulness - (1.) Of time (Gal. 4:4), the time appointed
by God, and foretold by the prophets, when Messiah should appear. (2.) Of Christ
(John 1:16), the superabundance of grace with which he was filled. (3.) Of the
Godhead bodily dwelling in Christ (Col. 2:9), i.e., the whole nature and
attributes of God are in Christ. (4.) Eph. 1:23, the church as the fulness of
Christ, i.e., the church makes Christ a complete and perfect head.
Funeral - Burying was among the Jews the only mode of
disposing of corpses (Gen. 23:19; 25:9; 35:8, 9, etc.).
The first traces of burning the dead are found in 1 Sam. 31:12. The burning
of the body was affixed by the law of Moses as a penalty to certain crimes (Lev.
20:14; 21:9).
To leave the dead unburied was regarded with horror (1 Kings 13:22; 14:11;
16:4; 21:24, etc.).
In the earliest times of which we have record kinsmen carried their dead to
the grave (Gen. 25:9; 35:29; Judg. 16:31), but in later times this was done by
others (Amos 6:16).
Immediately after decease the body was washed, and then wrapped in a large
cloth (Acts 9:37; Matt. 27:59; Mark 15:46). In the case of persons of
distinction, aromatics were laid on the folds of the cloth (John 19:39; comp.
John 12:7).
As a rule the burial (q.v.) took place on the very day of the death (Acts
5:6, 10), and the body was removed to the grave in an open coffin or on a bier
(Luke 7:14). After the burial a funeral meal was usually given (2 Sam. 3:35;
Jer. 16:5, 7; Hos. 9:4).
Furlong - a stadium, a Greek measure of distance
equal to 606 feet and 9 inches (Luke 24:13; John 6:19; 11:18; Rev. 14:20;
21:16).
Furnace - (1.) Chald. attun, a large furnace with a
wide open mouth, at the top of which materials were cast in (Dan. 3:22, 23;
comp. Jer. 29:22). This furnace would be in constant requisition, for the
Babylonians disposed of their dead by cremation, as did also the Accadians who
invaded Mesopotamia.
(2.) Heb. kibshan, a smelting furnace (Gen. 19:28), also a lime-kiln (Isa.
33:12; Amos 2:1).
(3.) Heb. kur, a refining furnace (Prov. 17:3; 27:21; Ezek. 22:18).
(4.) Heb. alil, a crucible; only used in Ps. 12:6.
(5.) Heb. tannur, oven for baking bread (Gen. 15:17; Isa. 31:9; Neh. 3:11).
It was a large pot, narrowing towards the top. When it was heated by a fire made
within, the dough was spread over the heated surface, and thus was baked. "A
smoking furnace and a burning lamp" (Gen. 15:17), the symbol of the presence of
the Almighty, passed between the divided pieces of Abraham's sacrifice in
ratification of the covenant God made with him. (See OVEN.)
(6.) Gr. kamnos, a furnace, kiln, or oven (Matt. 13:42, 50; Rev. 1:15; 9:2).
Furrow - an opening in the ground made by the plough
(Ps. 65:10; Hos. 10:4, 10).