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Smith's Bible Dictionary
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Fable
A fable is a narrative in which being irrational, and sometimes
inanimate, are, for the purpose of moral instruction, feigned
to act and speak with human interests and passions.--Encyc.
Brit. The fable differs from the parable in that--
+ The parable always relates what actually takes place, and is
true to fact, which the fable is not; and
+ The parable teaches the higher heavenly and spiritual truths,
but the fable only earthly moralities. Of the fable, as
distinguished from the parable [[510]Parable], we have but
two examples in the Bible:
+ That of the trees choosing their king, addressed by Jotham to
the men of Shechem, (Judges 9:8-15)
+ That of the cedar of Lebanon and the thistle, as the answer
of Jehoash to the challenge of Amaziah. (2 Kings 14:9) The
fables of false teachers claiming to belong to the Christian
Church, alluded to by writers of the New Testament, (1
Timothy 1:4; 4:7; Titus 1:14; 2 Peter 1:16) do not appear to
have had the character of fables, properly so called.
Fair Havens
a harbor in the island of Crete, (Acts 27:8) though not
mentioned in any other ancient writing, is still known by its
own Greek name, and appears to have been the harbor of Lasaea.
Fairs
a word which occurs only in (Ezekiel 27:1) ... and there no
less than seven times, vs. (Ezekiel 27:12,14,16,19,22,27,33) in
the last of these verses it is rendered "wares," and this we
believe to be the true meaning of the word throughout.
Fallow Deer
(called fallow from its reddish-brown color) (Heb. yachmur).
The Hebrew word, which is mentioned only in (14:5) and 1Kin
4:23 Probably denotes the Alcelaphus bubalis (the bubale or
wild cow) of Barbary and North Africa. It is about the size of
a stag, and lives in herds. It is almost exactly like the
European roebuck, and is valued for its venison.
Famine
In the whole of Syria and Arabia, the fruits of the earth must
ever be dependent on rain; the watersheds having few large
springs, and the small rivers not being sufficient for the
irrigation of even the level lands. If therefore the heavy
rains of November and December fail, the sustenance of the
people is cut off in the parching drought of harvest-time, when
the country is almost devoid of moisture. Egypt, again, owes
all its fertility to its mighty river, whose annual rise
inundates nearly the whole land. The causes of dearth and
famine in Egypt are defective inundation, preceded, accompanied
and followed by prevalent easterly and southerly winds. Famine
is likewise a natural result in the East when caterpillars,
locusts or other insects destroy the products of the earth. The
first famine recorded in the Bible is that of Abraham after he
had pitched his tent on the east of Bethel, (Genesis 12:10) the
second in the days of Isaac, (Genesis 26:1) seq. We hear no
more of times of scarcity until the great famine of Egypt,
which "was over all the face of the earth." (Genesis 41:53-57)
The modern history of Egypt throws some curious light on these
ancient records of famines; and instances of their recurrence
may be cited to assist us in understanding their course and
extent. The most remarkable famine was that of the reign of the
Fatimee Khaleefeh, El-Mustansir billah, which is the only
instance on record of one of seven years duration in Egypt
since the time of Joseph (A.H. 457-464, A.D. 1064-1071).
Vehement drought and pestilence continued for seven consecutive
years, so that the people ate corpses, and animals that died of
themselves. The famine of Samaria resembled it in many
particulars; and that very briefly recorded in (2 Kings 8:1,2)
affords another instance of one of seven years. In Arabia
famines are of frequent occurrence.
Fan
a winnowing-shovel, with which grain was thrown up against the
wind to be cleansed from the chaff and straw. (Isaiah 30:24;
Matthew 3:12) A large wooden fork is used at the present day.
Farthing
Two names of coins in the New Testament are rendered in the
Authorized Version by this word:
+ Quadrans, (Matthew 5:26; Mark 12:42) a coin current in the
time of our Lord, equivalent to three-eights of a cent;
+ The assarion, equal to one cent and a half, (Matthew 10:29;
Luke 12:6)
Fasts
+ One fast only was appointed by the Mosaic law, that on the
day of atonement. There is no mention of any other periodical
fast in the Old Testament except in (Zechariah 7:1-7; 8:19)
From these passages it appears that the Jews, during their
captivity, observed four annual fasts,--in the fourth, fifth,
seventh and tenth months.
+ Public fasts were occasionally proclaimed to express national
humiliation and to supplicate divine favor. In the case of
public danger the proclamation appears to have been
accompanied with the blowing of trumpets. (Joel 2:1-15) (See
(1 Samuel 7:6; 2 Chronicles 20:3; Jeremiah 36:6-10)) Three
days after the feast of tabernacles, when the second temple
was completed, "the children of Israel assembled with
fasting, and with sackclothes and earth upon them," to hear
the law read and to confess their sins. (Nehemiah 9:1)
+ Private occasional fasts are recognized in one passage of the
law-- (Numbers 30:13) The instances given of individuals
fasting under the influence of grief, vexation or anxiety are
numerous.
+ In the New Testament the only reference to the Jewish fasts
are the mention of "the fast" in (Acts 27:9) (generally
understood to denote the day of atonement) an the allusions
to the weekly fasts. (Matthew 9:14; Mark 2:18; Luke 5:33;
18:12; Acts 10:30) These fasts originated some time after the
captivity.
+ The Jewish fasts were observed with various degrees of
strictness. Sometimes there was entire abstinence from food.
(Esther 4:16) etc. On other occasions there appears to have
been only a restriction to a very plain diet. (Daniel 10:3)
Those who fasted frequently dressed in sackcloth or rent
their clothes, put ashes on their head and went barefoot. (1
Kings 21:27; Nehemiah 9:1; Psalms 35:13)
+ The sacrifice of the personal will, which gives to fasting
all its value, is expressed in the old term used in the law,
afflicting the soul .
Fat
i.e. VAT, the word employed in the Authorized Version to
translate the Hebrew term yekeb, in (Joel 2:24; 3:13) The word
commonly used for yekeb is "winepress" or "winefat," and once
"pressfat." (Haggai 2:16) The "vats" appear to have been
excavated out of the native rock of the hills on which the
vineyards lay.
The Hebrews distinguished between the suet or pure fat of an
animal and the fat which was intermixed with the lean.
(Nehemiah 8:10) Certain restrictions were imposed upon them in
reference to the former; some parts of the suet, viz., about
the stomach, the entrails, the kidneys, and the tail of a
sheep, which grows to an excessive size in many eastern
countries, and produces a large quantity of rich fat, were
forbidden to be eaten in the case of animals offered to Jehovah
in sacrifice. (Leviticus 3:3,9,17; 7:3,23) The ground of the
prohibition was that the fat was the richest part of the
animal, and therefore belonged to him. (Leviticus 3:16) The
burning of the fat of sacrifices was particularly specified in
each kind of offering.
Father
The position and authority of the father as the head of the
family are expressly assumed and sanctioned in Scripture, as a
likeness of that of the Almighty over his creatures. It lies of
course at the root of that so-called patriarchal government,
(Genesis 3:16; 1 Corinthians 11:3) which was introductory to
the more definite systems which followed, and which in part,
but not wholly, superseded it. The father's blessing was
regarded as conferring special benefit, but his malediction
special injury, on those on whom it fell, (Genesis 9:25,27;
27:27-40; 48:15,20; 49:1) ... and so also the sin of a parent
was held to affect, in certain cases, the welfare of his
descendants. (2 Kings 5:27) The command to honor parents is
noticed by St. Paul as the only one of the Decalogue which bore
a distinct promise, (Exodus 20:12; Ephesians 6:2) and
disrespect towards them was condemned by the law as one of the
worst crimes. (Exodus 21:15,17; 1 Timothy 1:9) It is to this
well-recognized theory of parental authority and supremacy that
the very various uses of the term "father" in Scripture are
due. "Fathers" is used in the sense of seniors, (Acts 7:2;
22:1) and of parents in general, or ancestors. (Daniel 5:2;
Jeremiah 27:7; Matthew 23:30,32)
Fathom
[[511]Weights And Measures AND [512]Measures]
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Feasts
[[513]Festivals; [514]Meals]
Felix
(happy), a Roman procurator of Judea appointed by the emperor
Claudius in A.D. 53. He ruled the province in a mean, cruel and
profligate manner. His period of office was full of troubles
and seditions. St. Paul was brought before Felix in Caesarea.
He was remanded to prison, and kept there two years in hopes of
extorting money from him. (Acts 24:26,27) At the end of that
time Porcius Festus [[515]Festus, Porcius] was appointed to
supersede Felix, who, on his return to Rome, was accused by the
Jews in Caesarea, and would have suffered the penalty due to
his atrocities had not his brother Pallas prevailed with the
emperor Nero to spare him. This was probably about A.D. 60. The
wife of Felix was Drusilla, daughter of Herod Agrippa I., who
was his third wife and whom he persuaded to leave her husband
and marry him.
Fenced Cities
i.e. cities fortified or defended. The fortifications of the
cities of Palestine, thus regularly "fenced," consisted of one
or more walls (sometimes of thick stones, sometimes of
combustible material), crowned with battlemented parapets,
having towers at regular intervals, (2 Chronicles 32:5;
Jeremiah 31:38) on which in later times engines of war were
placed, and watch was kept by day and night in time of war.
(Judges 9:45; 2 Kings 9:17; 2 Chronicles 26:9,15)
Ferret
one of the unclean creeping things mentioned in (Leviticus
11:30) The animal referred to was probably a reptile of the
lizard tribe (the gecko). The rabbinical writers seen to have
identified this animal with the hedgehog.
Festivals
I. The religious times ordained int he law fall under three
heads:
+ Those formally connected with the institution of the Sabbath;
+ This historical or great festivals;
+ The day of atonement.
+ Immediately connected with the institution of the Sabbath
are-- a. The weekly Sabbath itself. b. The seventh new moon,
or feast of trumpets. c. The sabbatical year. d. The year of
jubilee.
+ The great feasts are-- a. The passover. b. The feast of
pentecost, of weeks, of wheat-harvest or of the first-fruits.
c. The feast of tabernacles or of ingathering. On each of
these occasions every male Israelite was commanded to "appear
before the Lord," that is, to attend in the court of the
tabernacle or the temple, and to make his offering with a
joyful heart. (27:7; Nehemiah 8:9-12) The attendance of women
was voluntary, but the zealous often went up to the passover.
On all the days of holy convocation there was to be an entire
suspension of ordinary labor of all kinds, (Exodus 12:16;
Leviticus 16:29; 23:21,24,25,35) but on the intervening days
of the longer festivals work might be carried on. The
agricultural significance of the three great festivals is
clearly set forth int he account of the Jewish sacred year
contained in (Leviticus 23:1) ... The times of the festivals
were evidently ordained in wisdom, so as to interfere as
little as possible with the industry of the people. The value
of these great religious festivals was threefold. (1)
Religious effects.--They preserved the religious faith of the
nation and religious unity among the people. They constantly
reminded the people of the divinely-wrought deliverances of
the past; promoted gratitude and trust; and testified the
reverence of the people for the temple and its sacred
contents. Besides this was the influence of well-conducted
temple services upon the synagogues through the land. (2)
Political effects.--The unity of the nation would be insured
by this fusion of the tribes; otherwise they would be likely
to constitute separate tribal states. They would carry back
to the provinces glowing accounts of the wealth, power and
resources of the country. (3) Social effects.--They promoted
friendly intercourse between travelling companions;
distributed information through the country at a time when
the transmission of news was slow and imperfect; and imported
into remote provincial districts a practical knowledge of all
improvements in arts and sciences.
+ For the day of atonement see that article. II. After the
captivity, the feast of purim, (Esther 9:20) seq., and that
of the dedication, 1Macc 4:56, were instituted.
Festus, Porcius
(Festus means festival), successor of Felix as procurator of
Judea, (Acts 24:27) sent by Nero probably in the autumn of A.D.
60. A few weeks after Festus reached his province he heard the
cause of St. Paul, who had been left a prisoner by Felix, in
the presence of Herod Agrippa II and Bernice his sister, (Acts
25:11,12) Judea was in the same disturbed state during the
procuratorship of Festus which had prevailed through that of
his predecessor. He died probably in the summer of A.D. 60,
having ruled the province less than two years.
Fetters
Fetters were for the feet only, while chains were for any part
of the body. They were usually made of brass, and also in
pairs, the word being in the dual number. Iron was occasionally
employed for the purpose. (Psalms 105:18; 149:8)
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Field
The Hebrew sadeh is applied to any cultivated ground, and in
some instances in marked opposition to the neighboring
wilderness. On the other hand the sadeh is frequently
contrasted with what is enclosed, whether a vineyard, a garden
or a walled town. In many passages the term implies what is
remote from a house, (Genesis 4:8; 24:63; 22:25) or settled
habitation, as in the case of Esau. (Genesis 25:27) The
separate plots of ground were marked off by stones, which might
easily be removed, (19:14; 27:17) cf. Job 24:2; Prov 22:28;
23:10 The absence of fences rendered the fields liable to
damage from straying cattle, (Exodus 22:5) or fire, (Exodus
22:6; 2 Samuel 14:30) hence the necessity of constantly
watching flocks and herds. From the absence of enclosures,
cultivated land of any size might be termed a field.
Fig, Fig Tree
The fig tree (Ficus carica) is very common in Palestine. (8:8)
Mount Olivet was famous for its fig trees in ancient times, and
they are still found there. To "sit under one's own vine and
one's own fig tree" became a proverbial expression among the
Jews to denote peace and prosperity. (1 Kings 4:25; Micah 4:4;
Zechariah 3:10) The fig is a pear-shaped fruit, and is much
used by the Orientals for food. The young figs are especially
prized for their sweetness and flavor. The fruit always appears
before the leaves; so that when Christ saw leaves on the fig
tree by the wayside, (Mark 11:13) he had a right to expect
fruit. The usual summer crop of fruits is not gathered till May
or June; but in the sunny ravines of Olivet fig trees could
have ripe fruit some weeks earlier (Dr. Thomson), and it was
not strange so early as Easter Christ might find the young
eatable figs, although it was not the usual season for
gathering the fruit.
Fir
(Isaiah 14:8; Ezekiel 27:5) etc. As the term "cedar" is in all
probability applicable to more than one tree, so also "fir" in
the Authorized Version represents probably one or other of the
following trees:
+ Pinus sylvestris, or Scotch fir;
+ Larch;
+ Cupressus sempervirens, or cypress, all which are at this day
found in the Lebanon. The wood of the fir was used for
ship-building, (Ezekiel 27:5) for musical instruments, (2
Samuel 6:5) for beams and rafters of houses, (1 Kings 5:8,10;
2 Chronicles 2:8) It was a tall evergreen tree of vigorous
growth.
Fire
is represented as the symbol of Jehovah's presence and the
instrument of his power, in the way either of approval or of
destruction. (Exodus 3:2; 14:19) etc. There could not be a
better symbol for Jehovah than this of fire, it being
immaterial, mysterious, but visible, warming, cheering,
comforting, but also terrible and consuming. Parallel with this
application of fire and with its symbolical meaning are to be
noted the similar use for sacrificial purposes and the respect
paid to it, or to the heavenly bodies as symbols of deity,
which prevailed among so many nations of antiquity, and of
which the traces are not even now extinct; e.g. the Sabean and
Magian systems of worship. (Isaiah 27:9) Fire for sacred
purposes obtained elsewhere than from the altar was called
"strange fire," and for the use of such Nadab and Abihu were
punished with death by fire from God. (Leviticus 10:1,2;
Numbers 3:4; 26:61)
Firepan
one of the vessels of the temple service. (Exodus 27:3; 38:3; 2
Kings 25:15; Jeremiah 52:19) The same word is elsewhere
rendered "snuff-dish," (Exodus 25:38; 37:23; Numbers 4:9) and
"censer." (Leviticus 10:1; 16:12; Numbers 16:6) ff. There
appear, therefore, to have been two articles so called: one,
like a chafing-dish, to carry live coals for the purpose of
burning incense; another, like a snuffer-dish, to be used in
trimming the lamps, in order to carry the snuffers and convey
away the snuff.
Firkin
[[516]Weights And Measures AND [517]Measures]
Firmament
In Scripture the word denotes an expanse, a wide extent; for
such is the signification of the Hebrew word. The original,
therefore, does not convey the sense of solidity, but of
stretching, extension; the great arch of expanse over our
heads, in which are placed the atmosphere and the clouds, and
in which the stars appear to be placed, and are really
seen.--Webster.
Firstborn
Under the law, in memory of the exodus (when the first-born of
the Egyptians were slain), the eldest son was regarded as
devoted to God, and was in very case to be redeemed by an
offering not exceeding five shekels, within one month from
birth. If he died before the expiration of thirty days, the
Jewish doctors held the father excused, but liable to the
payment if he outlived that time. (Exodus 13:12-15,16;
Leviticus 27:6) The eldest son received a double portion of the
father's inheritance, (21:17) but not of the mother's. Under
the monarchy the eldest son usually, but no always, as appears
in the case of Solomon, succeeded his father in the kingdom. (1
Kings 1:30; 2:22) The male first-born of animals was also
devoted to God. (Exodus 13:2,12,13; 22:29; 34:19,20) Unclean
animals were to be redeemed with the addition of one-fifth of
the value, or else put to death; or, if not redeemed, to be
sold, and the price given to the priests. (Leviticus
27:13,27,28)
Firstfruits
+ The law ordered in general that the first of all ripe fruits
and of liquors, or, as it is twice expressed, the first of
first-fruits, should be offered in God's house. (Exodus
22:29; 23:19; 34:27) It was an act of allegiance to God as
the giver of all. No exact quantity was commanded, but it was
left to the spiritual and moral sense of each individual.
+ On the morrow after the passover sabbath, i.e. on the 16th of
Nisan, a sheaf of new corn was to be brought to the priest
and waved before the altar, in acknowledgment of the gift of
fruitfulness. (Leviticus 2:12; 23:5,6,10,12)
+ At the expiration of seven weeks from this time, i.e. at the
feast of pentecost, an oblation was to be made from the new
flour, which were to be waved in like manner with the
passover sheaf. (Exodus 34:22; Leviticus 23:15,17; Numbers
28:26)
+ The feast of ingathering, i.e. the feast of tabernacles, in
the seventh month, was itself an acknowledgment of the fruits
of the harvest. (Exodus 23:16; 34:22; Leviticus 23:39) These
four sorts of offerings were national. Besides them, the two
following were of an individual kind.
+ A cake of the first dough that was baked was to be offered as
a heave-offering. (Numbers 15:19,21)
+ The first-fruits of the land were to be brought in a basket
to the holy place of God's choice, and there presented to the
priest, who was to set the basket down before the altar.
(26:2-11) The offerings were the perquisite of the priests.
(Numbers 18:11; 18:4) Nehemiah, at the return from captivity,
took pains to reorganize the offerings of first-fruits of
both kinds, and to appoint places to receive them. (Nehemiah
10:35,37; 12:44) An offering of first-fruits is mentioned as
an acceptable one to the prophet Elisha. (2 Kings 4:42)
Fish
The Hebrews recognized fish as one of the great divisions of
the animal kingdom, and as such gave them a place in the
account of the creation, (Genesis 1:21,28) as well as in other
passages where an exhaustive description of living creatures is
intended. (Genesis 9:2; Exodus 20:4; 4:18; 1 Kings 4:33) The
Mosaic law, (Leviticus 11:9,10) pronounced unclean such fish as
were devoid of fins and scales; these were and are regarded as
unwholesome in Egypt. Among the Philistines Dagon was
represented by a figure half man and half fish. (1 Samuel 5:4)
On this account the worship of fish is expressly prohibited.
(4:18) In Palestine, the Sea of Galilee was and still is
remarkable well stored with fish. (Tristram speaks of fourteen
species found there, and thinks the number inhabiting it at
least three times as great.) Jerusalem derived its supply
chiefly from the Mediterranean. Comp. (Ezekiel 47:10) The
existence of a regular fish-market is implied in the notice of
the fish-gate, which was probably contiguous to it. (2
Chronicles 33:14; Nehemiah 3:3; 12:39; Zephaniah 1:10) The
Orientals are exceedingly fond of fish as an article of diet.
Numerous allusions to the art of fishing occur in the Bible.
The most usual method of catching fish was by the use of the
net, either the casting net, (Ezekiel 26:5,14; 47:10); Habb
1:15 Probably resembling the one used in Egypt, as shown in
Wilkinson (iii. 55), or the draw or drag net, (Isaiah 19:8);
Habb 1:15 Which was larger, and required the use of a boat. The
latter was probably most used on the Sea of Galilee, as the
number of boats kept on it was very considerable.
Fitches
(i.e. VETCHES), without doubt the Nigella sativa, an herbaceous
annual plant belonging to the natural order Ranunculaceoe (the
buttercup family), which grows in the south of Europe and in
the north of Africa. Its black seeds are used like pepper, and
have almost as pungent a taste. The Syrians sprinkle these
seeds over their flat cakes before they are baked. [SEE
[518]Rye]
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Flag
There are two Hebrew words rendered "flag" in our Bible:
+ A word of Egyptian origin, and denoting "any green and course
herbage, such as rushes and reeds, which grows in marshy
places." (Genesis 41:2,18) (here translated meadow). It is
perhaps the Cyperus esculentus .
+ A word which appears to be used in a very wide sense to
denote "weeds of any kind." (Exodus 2:3,5; Isaiah 19:6)
Flagon
a word employed in the Authorized Version to render two
distinct Hebrew terms:
+ Ashishah, (2 Samuel 6:19; 1 Chronicles 16:3; Song of Solomon
2:5; Hosea 3:1) It really means a cake of pressed raisins.
Such cakes were considered as delicacies; they were also
offered to idols.
+ Nebel, (Isaiah 22:24) is commonly used for a bottle or
vessel, originally probably a skin, but in later times a
piece of pottery. (Isaiah 30:14)
Flax
a well-known plant with yellowish stem and bright-blue flowers.
Its fibres are employed in the manufacture of linen. The root
contains an oil, and after the oil is expressed is sued as a
food for cattle. Egypt was celebrated for the culture of flax
and the manufacture of linen. The spinning was anciently done
by women of noble birth. It seems probable that the cultivation
of flax for the purpose of the manufacture of linen was by no
means confined to Egypt, but that, originating in India, it
spread over Asia at a very early period of antiquity. That it
was grown in Palestine even before the conquest of that country
by the Israelites appears from (Joshua 2:6) The various
processes employed in preparing the flax for manufacture into
cloth are indicated:
+ The drying process.
+ The peeling of the stalks and separation of the fibres.
+ The hackling. (Isaiah 19:9) That flax was one of the most
important crops in Palestine appears from (Hosea 2:5,9)
Flea
an insect but twice mentioned in Scripture, viz., in (1 Samuel
24:14; 26:20) Fleas are abundant in the East, and afford the
subject of many proverbial expressions.
Flesh
[[519]Flood]
Flint
a well-known stone, a variety of quartz. It is extremely hard,
and strikes fire. It was very abundant in and about Palestine.
Flood
[[520]Noah]
Floor
[[521]Gabbatha]
Flour
[[522]Bread]
Flute
(1 Kings 1:40) (marg., [523]Pipe), A musical instrument
mentioned amongst others, (Daniel 3:5,7,10,15) as used at the
worship of the golden image which Nebuchadnezzar had set up. It
bore a close resemblance to the modern flute, and was made of
reeds, of copper, and other material. It was the principal
wind-instrument.
Flux, Bloody
(Acts 28:8) the same as our dysentery, which in the East is,
though sometimes sporadic, generally epidemic and infectious,
and then assumes its worst form.
Fly, Flies
The two following Hebrew terms denote flies of some kind:
+ Zebub, which occurs only in (Ecclesiastes 10:1) and in Isai
7:18 And is probably a generic name for an insect.
+ 'Arob ("swarms of flies," "divers sorts of flies," Authorized
Version), the name of the insect or insects which God sent to
punish Pharaoh; see (Exodus 8:21-31; Psalms 78:45; 105:31)
The question as to what particular species is denoted, or
whether any one species is to be understood, has long been a
matter of dispute. As the arob are said to have filled the
houses of the Egyptians, it seems not improbable that common
flies (Muscidae) are more especially intended. The arob may
include various species of Culicidae (gnats), such as the
mosquito; but the common flies are to this day in Egypt
regarded as a "plague," and are the great instrument of
spreading the well-known ophthalmia, which is conveyed from
one individual to another by these dreadful pests. "It is now
generally supposed that the dog-fly is meant, which at
certain seasons is described as a far worse plague than
mosquitos. The bite is exceedingly sharp and painful, causing
severe inflammation, especially in the eyelids. Coming in
immense swarms, they cover all objects in black and loathsome
masses, and attack every exposed part of a traveller's person
with incredible pertinacity."--Cook.
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Food
The diet of eastern nations has been in all ages light and
simple. Vegetable food was more used than animal. The Hebrews
used a great variety of articles, (John 21:5) to give a relish
to bread. Milk and its preparations hold a conspicuous place in
eastern diet, as affording substantial nourishment; generally
int he form of the modern leben, i.e. sour milk. Authorized
Version "butter;" (Genesis 18:8; Judges 5:25; 2 Samuel 17:29)
Fruit was another source of subsistence: figs stood first in
point of importance; they were generally dried and pressed into
cakes. Grapes were generally eaten in a dried state as raisins.
Of vegetables we have most frequent notice of lentils, beans,
leeks, onions and garlic, which were and still are of a
superior quality in Egypt. (Numbers 11:5) Honey is extensively
used, as is also olive oil. The Orientals have been at all
times sparing in the use of animal food; not only does the
extensive head of the climate render it both unwholesome to eat
much meat and expensive from the necessity of immediately
consuming a whole animal, but beyond this the ritual
regulations of the Mosaic law in ancient, as of the Koran in
modern, times have tended to the same result. The prohibition
expressed against consuming the blood of any animal, (Genesis
9:4) was more fully developed in the Levitical law, and
enforced by the penalty of death. (Leviticus 3:17; 7:26; 19:26;
12:16) Certain portions of the fat of sacrifices were also
forbidden, (Leviticus 3:9,10) as being set apart for the altar,
(Leviticus 3:16; 7:25) In addition to the above, Christians
were forbidden to eat the flesh of animals portions of which
had been offered to idols. All beasts and birds classed as
unclean, (Leviticus 11:1) ff.; Deuteronomy 14:4 ff., were also
prohibited. Under these restrictions the Hebrews were permitted
the free use of animal food: generally speaking they only
availed themselves of it in the exercise of hospitality or at
festivals of a religious, public or private character. It was
only in royal households that there was a daily consumption of
meat. The animals killed for meat were--calves, lambs, oxen not
above three years of age, harts, roebucks and fallow deer;
birds of various kinds; fish, with the exception of such as
were without scales and fins. Locusts, of which certain species
only were esteemed clean, were occasionally eaten, (Matthew
3:4) but were regarded as poor fare.
Footman
a word employed in the English Bible in two senses:
+ Generally, to distinguish those of the fighting men who went
on foot from those who were on horseback or in chariots;
+ In a more special sense, in (1 Samuel 22:17) only, and as the
translation of a different term from the above--a body of
swift runners in attendance on the king. This body appears to
have been afterwards kept up, and to have been distinct from
the body-guard--the six hundred and thirty-- who were
originated by David. See (1 Kings 14:27,28; 2 Kings
11:4,6,11,13,19; 2 Chronicles 12:10,11) In each of these
cases the word is the same as the above, and is rendered
"guard," with "runners" in the margin in two instances - (1
Kings 14:27; 2 Kings 11:13)
Forehead
The practice of veiling the face (forehead) in public for women
of the high classes, especially married women, in the East,
sufficiently stigmatizes with reproach the unveiled face of
women of bad character. (Genesis 24:64; Jeremiah 3:3) The
custom among many Oriental nations both of coloring the face
and forehead and of impressing on the body marks indicative of
devotion to some special deity or religious sect is mentioned
elsewhere. The "jewels for the forehead," mentioned by Ezekiel,
(Ezekiel 16:12) and in margin of Authorized Version, (Genesis
24:22) were in all probability nose-rings. (Isaiah 3:21)
Forest
Although Palestine has never been in historical times a
woodland country, yet there can be no doubt that there was much
more wood formerly than there is a t present, and that the
destruction of the forests was one of the chief causes of the
present desolation.
Fortifications
[[524]Fenced Cities CITIES]
Fortunatus
(fortunate) (1 Corinthians 16:17) one of the three Corinthians
the others being Stephanas and Achaicus, who were at Ephesus
when St. Paul wrote his first epistle. There is a Fortunatus
mentioned in the end of Clement's first epistle to the
Corinthians, who was possibly the same person.
Fountain
(a spring in distinction from a well). The springs of
Palestine, though short-lived, are remarkable for their
abundance and beauty, especially those which fall into the
Jordan and into its lakes, of which there are hundreds
throughout its whole course. The spring or fountain of living
water, the "eye" of the landscape, is distinguished in all
Oriental languages from the artificially-sunk and enclosed
well. Jerusalem appears to have possessed either more than one
perennial spring or one issuing by more than one outlet. In
Oriental cities generally public fountains are frequent. Traces
of such fountains at Jerusalem may perhaps be found in the
names of Enrogel, (2 Samuel 17:17) the "Dragon well" or
fountain, and the "gate of the fountain." (Nehemiah 2:13,14)
Fowl
Several distinct Hebrew and Greek words are thus rendered in
the English Bible. Of these the most common is 'oph, which is
usually a collective term for all kinds of birds. In (1 Kings
4:23) among the daily provisions for Solomon's table "fatted
fowl" are included. In the New Testament the word translated
"fowls" is most frequently that which comprehends all kinds of
birds (including ravens, (Luke 12:24) [[525]Sparrow]
Fox
(Heb. shu'al). Probably the jackal is the animal signified in
almost all the passages in the Old Testament where the Hebrew
term occurs. Though both foxes and jackals abound in Palestine,
the shu'alim (foxes) of (Judges 15:4) are evidently jackals and
not foxes, for the former animal is gregarious, whereas the
latter is solitary in its habits; and Samson could not, for
that reason, have easily caught three hundred foxes, but it was
easy to catch that number of jackals, which are concealed by
hundreds in caves and ruins of Syria. It is not probable,
however, that Samson sent out the whole three hundred at once.
With respect to the jackals and foxes of Palestine, there is no
doubt that the common jackal of the country is the Canis
aureus, which may be heard every night in the villages. It is
like a medium-sized dog, with a head like a wolf, and is of a
bright-yellow color. These beasts devour the bodies of the
dead, and even dig them up from their graves.
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Frankincense
a vegetable resin, brittle, glittering, and of a bitter taste,
used for the purpose of sacrificial fumigation. (Exodus
30:34-36) It was called frank because of the freeness with
which, when burned, it gives forth its odor. It burns for a
long time, with a steady flame. It is obtained by successive
incisions in the bark of a tree called Arbor thuris . The first
incision yields the purest and whitest resin, while the product
of the after incisions is spotted with yellow, and loses its
whiteness altogether as it becomes old. The Hebrews imported
their frankincense from Arabia, (Isaiah 60:6; Jeremiah 6:20)
and more particularly from Saba; but it is remarkable that at
present the Arabian libanum or olibanum is a very inferior
kind, and that the finest frankincense imported into Turkey
comes through Arabia from the islands of the Indian
Archipelago. There can be little doubt that the tree which
produces the Indian frankincense is the Boswellia serrata of
Roxburgh, or Boswellia thurifera of Colebrooke, and bears some
resemblance when young to the mountain ash. It grows to be
forty feet high.
Frog
a well-known amphibious animal of the genus Rana . The mention
of this reptile in the Old Testament is confined to the passage
in (Exodus 8:2-7) etc., in which the plague of frogs is
described, and to (Psalms 78:45; 105:30) In the New Testament
the word occurs once only, in (Revelation 16:13) There is no
question as to the animal meant. The only known species of frog
which occurs at present in Egypt is the Rana esculenta, the
edible frog of the continent.
Frontlets, Or Phylacteries
(Exodus 13:16; 6:8; 11:18; Matthew 23:5) These "frontlets" or
"phylacteries" were strips of parchment, on which were written
four passages of Scripture, (Exodus 13:2-10,11-17; 6:4-9,13-23)
in an ink prepared for the purpose. 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 and a half
cubits long. They were placed at the bend of the left arm.
Those worn on the forehead were written on four strips of
parchment, and put into four little cells within a square case
on which the letter was written. The square had two thongs, on
which Hebrew letters were inscribed. That phylacteries were
used as amulets is certain, and was very natural. The
expression "they make broad their phylacteries," (Matthew 23:5)
refers not so much to the phylactery itself, which seems to
have been of a prescribed breadth, as to the case in which the
parchment was kept, which the Pharisees, among their other
pretentious customs, (Mark 7:3,4; Luke 5:33) etc., made as
conspicuous as they could. It is said that the Pharisees wore
them always, whereas the common people only used them at
prayers.
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Fuller
The trade of the fullers, so far as it is mentioned in
Scripture, appears to have consisted chiefly in cleansing
garments and whitening them. The process of fulling or
cleansing clothes consisted in treading or stamping on the
garments with the feet or with bats in tubs of water, in which
some alkaline substance answering the purpose of soap had been
dissolved. The substances used for this purpose which are
mentioned in Scripture are natron, (Proverbs 25:20; Jeremiah
2:22) and soap. (Malachi 3:2) Other substances also are
mentioned as being employed in cleansing, which, together with
alkali, seem to identify the Jewish with the Roman process, as
urine and chalk. The process of whitening garments was
performed by rubbing into them calk or earth of some kind.
Creta cimolia (cimolite) was probably the earth most frequently
used. The trade of the fullers, as causing offensive smells,
and also as requiring space for drying clothes, appears to have
been carried on at Jerusalem outside the city.
Fullers Field, The
a spot near Jerusalem, (2 Kings 8:17; Isaiah 7:3; 36:2) so
close to the walls that a person speaking from there could be
heard on them. (2 Kings 18:17,26) One resort of the fullers of
Jerusalem would seem to have been below the city on the
southeast side. But Rabshakeh and his "great host" must have
come from the north; and the fuller's field was therefore, to
judge from this circumstance, on the table-land on the northern
side of the city.
Funerals
[[526]Burial, Sepulchres]
Furlong
[[527]Weights And Measures AND [528]Measures]
Furnace
Various kinds of furnaces are noticed in the Bible, such as a
smelting or calcining furnace, (Genesis 19:28; Exodus 9:8,10;
19:18) especially a lime-kiln, (Isaiah 33:12; Amos 2:1) a
refining furnace, (Proverbs 17:3) Nebuchadnezzar's furnace, a
large furnace built like a brick-kiln, (Daniel 3:22,23) with
two openings one at the top for putting in the materials, and
another below for removing them; the potter's furnace, Ecclus.
27:5; The blacksmith's furnace. Ecclus. 38:28. The Persians
were in the habit of using the furnace as a means of inflicting
punishment. (Daniel 3:22,23; Jeremiah 29:22)