International Standard Bible Encyclopedia

Fortune — Future

Fortune

Fortune - for'-tun (Gad): A god of Good Luck, possibly the Hyades.

Forty

Forty - for'-ti ('arba`im; tessarakonta).

Forum

Forum - fo'-rum: the King James Version Appii Forum (Acts 28:15), is in the Revised Version (British and American) Market of Appius (see APPII FORUM).

Forward; Forwardness - for'-werd for'-werd-nes (hale'ah, naca`; spoudaios): As an adverb "forward" has the meaning of "onward" in space or time, or in the movement of affairs. As an adjective it has the sense of "readiness," "willingness," etc. The adverb only is found in the Old Testament. It is the translation of hale'ah, "distance," "onward"; in space (Numbers 32:19; 1 Samuel 10:3); in time (Ezekiel 39:22, "from that day and forward"; Ezekiel 43:27); once of halakh, "to go on" (Genesis 26:13, "went forward," the King James Version margin, Hebrew "went going," the Revised Version (British and American) "grew more and more"); twice of ma`al, "above," "upward" (1 Samuel 16:13; 30:25, "from that day forward"); once of ya'al, "to cause to go up," "advance" (Job 30:13, "They set forward (advance or help on) my calamity"); twice of lephanim, "to the front" (Jeremiah 7:24; Ezekiel 10:22, "They went every one straight forward," literally, "on the side of their face"); once of qedhem, "before" (Job 23:8, "Behold, I go forward, but he is not there"); once with nakhah, "to smite" (2 Kings 3:24); frequently in Nu, and once in Exodus, of naca`, "to lift up," "remove," "journey" (Exodus 14:15, "Speak unto the children of Israel, that they go forward"; Numbers 1:51, "when the tabernacle setteth forward"; Numbers 2:24 the King James Version, "They shall go forward," etc.); it is also the translation of natsach (Piel), "to be over," "to take the lead," "to superintend" (1 Chronicles 23:4, "to set forward (to carry onward, to advance) the work of the house of the Lord," the King James Version margin and text of the Revised Version (British and American) "to oversee"; 2 Chronicles 34:12, "to set it forward," the Revised Version (British and American) retains, margin, "to preside over it"; Ezra 3:8 margin, "set forward the work"). This word means also "to lead" in music, to precent; hence, in the title of many psalms, la-menatseach, "For the chief musician." Proerchomai, "to go forward," etc., is translated "went forward" (Mark 14:35); propempo, "to send forward" (3 John 1:6, "bring forward," the Revised Version (British and American) "set forward"); proballo, "to throw or put forward" (Acts 19:33, "putting him forward"); as adjective it is the translation of thelo, "to wish," "will" (2 Corinthians 8:10, "to be forward a year ago"; the King James Version margin (Greek) "willing," the Revised Version (British and American) "to will"); of spoudaios, "speedy," "earnest" (2 Corinthians 8:17, "being more forward," the Revised Version (British and American) "very earnest"); of spoudazo, "to make haste," "to be earnest" (Galatians 2:10, "which I also was forward to do," the Revised Version (British and American) "zealous to do").

"Forward" occurs several times in Apocrypha, e.g. 1 Esdras 1:27, "The Lord is with me hasting me forward" (epispeudo); 2 Esdras 3:6, "before ever the earth came forward" (adventaret), meaning, perhaps, before it was ready for planting.

Forwardness is the translation of spoude, "speed," "zeal," etc. (2 Corinthians 8:8, the Revised Version (British and American) "earnestness"); of prothumia "readiness of mind" (2 Corinthians 9:2, "the forwardness of your mind," the Revised Version (British and American) "your readiness"; Wisdom of Solomon 14:17, "that by their forwardness (spoude) they might flatter," the Revised Version (British and American) "zeal").

For "forward" the Revised Version (British and American) has "forth" (Numbers 2:24; compare 1 Corinthians 16:11); for "go forward" (Numbers 10:5), "take their journey"; for "set forward" (Numbers 21:10; 22:1), "journeyed"; "forward" for "ready" (Deuteronomy 1:41), for "forth" (Proverbs 25:6), for "farther" (Matthew 26:39); "put forward" for "appointed" (Acts 1:23): "set forward according to" for "took" (Numbers 10:12); "set forward" for "went" (Numbers 10:14, 34), for "departed" (Numbers 10:33); "set me forward" for "bring me" (1 Corinthians 16:6).

W. L. Walker

Foul

Foul - foul (raphas; akdthartos): The verb "to foul" (defile) occurs as the translation of raphas, "to trample" or "muddle" (streams) (Ezekiel 32:2; 34:18); of chalmar, "to burn," "to be red" (Job 16:16, "My face is foul with weeping," the American Standard Revised Version and the English Revised Version, margin "red"); of mirpas, "a treading" (Ezekiel 34:19). The adjective is the translation of akathartos, "unclean," "impure," "wicked" (Mark 9:25; Revelation 18:2, "foul spirit," the Revised Version (British and American) "unclean"), and of cheimon, "winter," "stormy or foul weather" (Matthew 16:3). the Revised Version (British and American) has "The rivers shall become foul" (Isaiah 19:6) instead of the King James Version "They shall turn the rivers far away," the English Revised Version "The rivers shall stink."

W. L. Walker

Foundation

Foundation - foun-da'-shun: In Hebrew the words for "foundation" are mostly derivatives from yacadh, "to found," and in Greek two words are used: one, katabole, of "foundation of the world" (Mark 13:35; 15:34; Luke 11:50; John 17:24, etc.); the other, themelios, of the foundation of a building (Luke 6:48-49; 14:29; Acts 16:26, etc.), in which sense it is also used metaphorically in various connections (Christ the foundation of the church, 1 Corinthians 3:11; or the apostles and prophets the foundation, with Christ as corner-stone, Ephesians 2:20; the foundation of repentance, Hebrews 6:1, etc.). In Psalms 11:3, "if the foundations be destroyed," the Hebrew word is shath. In Jeremiah 50:15, the Revised Version (British and American) reads "bulwarks" for "foundations"; conversely in Psalms 89:14; 97:2, for the King James Version "habitation," the Revised Version (British and American) reads "foundation," and in Isaiah 6:4 for the King James Version "posts," reads "foundations."

James Orr

Founder

Founder - foun'-der (from tsaraph): A worker in molten metal (Judges 17:4, etc.). The word in the King James Version in Jeremiah 10:9, 14; 51:17 is rendered in the Revised Version (British and American) "goldsmith," and in Jeremiah 6:29 by a paraphrase, "They go on refining."

See REFINER; GOLDSMITH.

Fountain

Fountain - foun'-tin, foun'-tan: In a country where no rain falls for half of the year, springs sume an importance unknown in more favored lands. In both eastern and western Palestine and even in Lebanon there are many villages which depend entirely upon reservoirs or cisterns of rain water. Others are situated along the courses of the few perennial streams. But wherever a spring exists it is very apt to be the nucleus of a village. It may furnish sufficient water to be used in irrigation, in which case the gardens surrounding the village become an oasis in the midst of the parched land. Or there may be a tiny stream which barely suffices for drinking water, about which the village women and girls sit and talk waiting their turns to fill their jars, sometimes until far in the night. The water of the village fountain is often conveyed by a covered conduit for some distance from the source to a convenient spot in the village where an arch is built up, under which the water gushes out. See CISTERN; SPRING; WELL; EN-, and place-names compounded with EN-.

Figurative: (1) of God (Psalms 36:9; Jeremiah 2:13; 17:13); (2) of Divine pardon and purification, with an obvious Messianic reference (Zechariah 13:1); (3) of wisdom and godliness (Proverbs 13:14; 14:27); (4) of wives (Proverbs 5:18); (5) of children (Deuteronomy 33:28; compare Psalms 68:26; Proverbs 5:16); (6) of prosperity (Psalms 107:35; 114:8; Hosea 13:15); (7) of the heart (Ecclesiastes 12:6; see CISTERN); (8) of life everlasting (Revelation 7:17; 21:6).

Alfred Ely Day

Fountain Gate

Fountain Gate - See JERUSALEM.

Four

Four - for ('arba`; tessares): "Four" (cardinal number) was a sacred and complete number with the Hebrews, as well as with several other peoples. It occurs very frequently in the Old Testament and the New Testament.

(1) It indicates completeness. We have the four rivers of Paradise (Genesis 2:10); the four winds of heaven (Ezekiel 37:9; Daniel 7:2; 8:8; 11:4; Zechariah 6:5, the Revised Version, margin "spirits"; 2 Esdras 13:5); "the four winds" (Matthew 24:31; Mark 13:27); "the four corners of the earth" (Isaiah 11:12; Revelation 7:1; 20:8, the King James Version "quarters"); "the four corners of the house" (Job 1:19); Jephthah's daughter was bewailed four days a year (Judges 11:40); "four cities" are several times mentioned in Josh in the allotment of inheritances (Judges 19:7; 21:18, etc.); Nehemiah's enemies sent to him "four times" (Nehemiah 6:4); "four kinds" (the Revised Version, margin "families" of destroyers were threatened, Jeremiah 15:3); Yahweh's "four sore judgments" (Ezekiel 14:21); "four generations" were seen by Job (Ezekiel 42:16).

(2) "Four" is frequent in prophetic visions: Daniel saw "four .... beasts" arise, representing four kings (7:3,17); "four notable horns" (8:8,22; compare 2 Esdras 11:39); "four gates" (2 Esdras 3:19; four wings, 12:2 the King James Version); "four horns" were seen by Zechariah, as the powers that had scattered Israel, and "four smiths" (Revised Version) as powers that would cast the four horns down (1:18-21); "four chariots and .... horses" represented the "four spirits," the King James Version and the Revised Version, margin (better than "winds"), that went "forth from standing before the Lord of all the earth" (Zechariah 6:1-5); in the visions of Ezekiel, "four living creatures," each with four faces, four wings, etc., were the bearers of the throne of God (Zechariah 1:5 f,23); so, in the visions of John there were "four living creatures" before and around the throne (Revelation 4:6; 6, 8, 14-Revelation 6:1; 15:7; 19:4); John saw "four angels" of destruction loosed for their work (Revelation 9:14 f).

(3) "Four" occurs frequently in the measurements of the sacred buildings, etc. (a) of the tabernacle (Exodus 25:1-40; Exodus 26:1-37; Exodus 27:1-21; 28:17; Exodus 36:1-38, etc.); (b) of Solomon's temple (1 Kings 7:2, etc.; 1 Chronicles 9:24); (c) of Ezekiel's temple (Ezekiel 40:41; 41:5; 42:20; 43:14, etc.).

(4) "Four" is used as an alternative with "three" (Proverbs 30:15, 18, 21, 24, 29); we have "three or four" (2 Esdras 16:29, 31); "the third and .... the fourth generation" (Exodus 20:5; 34:7; Numbers 14:18; Deuteronomy 5:9).

(5) Ten times four, or forty is also a special and sacred number, e.g. forty years did Israel eat manna (Exodus 16:35); forty years in the wilderness (Numbers 14:33; 32:13); "the land had rest forty years" (Judges 3:11; 5:31); Israel was delivered unto the hands of the Philistines for forty years (Judges 13:1); Eli judged Israel forty years (1 Samuel 4:18); Moses was forty years old when he visited his brethren (Acts 7:23); the flood continued for "forty days and forty nights" (Genesis 7:4); Moses was in the Mount "forty days and forty nights" (Exodus 24:18; 34:28; Deuteronomy 9:9); Jesus fasted in the desert forty days and nights (Matthew 4:2, etc.); He remained with His disciples forty days after His resurrection (Acts 1:3).

(6) Fourscore is also frequent (shemonim) (Exodus 7:7; Judges 3:30; Jeremiah 41:5, etc.; ogdoekonta, Luke 2:37; 16:7).

(7) Four hundred represents a large number, e.g. the years of the oppression in Egypt (Genesis 15:13); Esau's company (Genesis 33:1); the men with David (1 Samuel 22:2; 25:13; 10, 17); the prophets of Baal "four hundred and fifty," of Asherah, "four hundred" (1 Kings 18:19, 22); the prophets of Israel (1 Kings 22:6). Four thousand represents a larger number, e.g. the musicians and porters of Solomon's temple (1 Chronicles 23:5); the stalls for horses in Solomon's stables (2 Chronicles 9:25); the Assassins who made insurrection under an Egyptian (Acts 21:38); Christ fed "four thousand men, besides women and children" (Matthew 15:38). Four hundred thousand represents a very large number, e.g. the congregation of Israel that gathered at Mizpah, "four hundred thousand footmen that drew sword" (Judges 20:2, 17); Abijah's army (2 Chronicles 13:3; Jeroboam's, twice that number).

(8) The fourth part also frequently occurs (Exodus 29:40; Leviticus 23:13; Numbers 23:10; Revelation 6:8, etc.).

W. L. Walker

Four Hundred

Four Hundred - See FOUR.

Four Thousand

Four Thousand - See FOUR.

Fourfold

Fourfold - for-fold: Occurs but twice in English Versions: 2 Samuel 12:6, "He shall restore the lamb fourfold"; and Luke 19:8 the King James Version, "If I have wrongfully exacted ought .... I restore fourfold." From this statement of Zaccheus we are to understand that fourfold the amount of that which was stolen was the restoration the law required of a thief. This was the extreme penalty the law imposed. In some cases double the amount was to be restored (Exodus 22:4, 7); in others, a fifth of its value was added to the thing restored (Leviticus 6:5); still again, an amount equal to that taken was to be restored (1 Samuel 12:3).

Fourscore

Fourscore - for'-skor.

See FOUR; NUMBER.

Foursquare

Foursquare - for'-skwar (rabha`; tetragonos): "Foursquare," meaning equal in length and breadth, not round, is the translation of rabha` (from obsolete rebha`, "four"); it occurs in the description of the altar of burnt offering (Exodus 27:1; 38:1); of the altar of incense (Exodus 30:2; 37:25); of the breastplate of the high priest (Exodus 28:16; 39:9); of the panels of the gravings upon the mouth of the brazen or molten sea in Solomon's temple (1 Kings 7:31); of the inner court of Ezekiel's temple (Ezekiel 40:47); of "the holy oblation" of the city of Ezekiel's vision (Ezekiel 48:20, rebhi`i, "fourth"); of the new Jerusalem of John's vision (Revelation 21:16, tetragonos), and conveys the idea of perfect symmetry. In the King James Version marginof 1 Kings 6:31, we have "five-square," square being formerly used for equal-sided, as it still is in "three-square file."

W. L. Walker

Fourteen

Fourteen - for'-ten.

See NUMBER.

Fourth Part

Fourth Part - See FOUR.

Fowl

Fowl - foul (`oph; peteinon): The word is now generally restricted to the larger, especially the edible birds, but formerly it denoted all flying creatures; in Leviticus 11:20 the King James Version we have even, "all fowls that creep, going upon all four," Leviticus 11:21, "every flying creeping thing that goeth upon all four."

1. Old Testament Terms and References: The word most frequently translated "fowl" is `oph from `uph, "to cover," hence, wing; it is used collectively for birds and fowl in general (Genesis 1:20, etc.; Genesis 2:19-20, etc.); `ayit (from `ut, "to rush") means a ravenous beasts; or bird of prey, used collectively of ravenous birds (Genesis 15:11 the King James Version; Isaiah 18:6 the King James Version "fowls"; Job 28:7, "a path which no fowl knoweth," the Revised Version (British and American) "no bird of prey"); in Isaiah 46:11 it is used as a symbol of a conqueror (compare Jeremiah 12:9, "bird," "birds of prey"; Ezekiel 39:4, "ravenous birds"); tsippor, Aramaic tsippar (from tsaphar, "to twitter or chirp"), "a chirper," denotes a small bird or sparrow (Deuteronomy 4:17 the King James Version; Nehemiah 5:18; Daniel 4:14); to give the carcasses of men to the fowls (birds) of the air was an image of destruction (Deuteronomy 28:26 the King James Version; 1 Samuel 17:44, 46; Psalms 79:2; Jeremiah 7:33, etc.); barburim, rendered (1 Kings 4:23) "fatted fowl" (among the provisions for Solomon's table for one day), is probably a mimetic word, like Greek barbaros, Latin murmuro, English babble, perhaps denoting geese from their cackle (Gesenius, from barar, "to cleanse," referring to their white plumage; but other derivations and renderings are given). They might have been ducks or swans. They could have been guineas or pigeons. The young of the ostrich was delicious food, and no doubt when Solomon's ships brought peafowl they also brought word that they were a delicacy for a king's table. The domestic fowl was not common so early in Palestine,but it may have been brought by Solomon with other imports from the East; in New Testament times chickens were common; ba`al kanaph, "owner of a wing," is used for a bird of any kind in Proverbs 1:17. "In vain is the net spread in the sight of any bird," the King James Version margin Hebrew, "in the eyes of everything that hath a wing."

2. In the Levitical Law: In the Levitical law fowls (birds) were distinguished as clean and unclean (Leviticus 11:13 f; Deuteronomy 14:11-20; compare Genesis 8:20); the first were allowed to be eaten because they fed on grains, seeds, and vegetables; the second were forbidden because they fed on flesh and carrion.

3. New Testament References and Illustrative Uses:

In the New Testament the common word for "fowl" is peteinon, "winged fowl." "The fowls of the air" (the Revised Version (British and American) "the birds of the heaven") are pointed to by our Lord as examples of the providential care of God (Matthew 6:26; Luke 12:24); in another connection the "sparrows" (strouthion) sold cheap, probably for food, are so employed (Matthew 10:29, "Are not two sparrows sold for a penny?" Luke 12:6, "five .... for two pence"); their quickly picking up seeds from the ground is made to illustrate the influences which render "the word" powerless (Matthew 13:4); their being sheltered in the branches, the growth of the kingdom (Matthew 13:32, peteinon); the hen's (ornis) sheltering care for her chickens, His desire to protect and save Jerusalem (Matthew 23:37; compare 2 Esdras 1:30; Ruth 2:12); the fowls were shown in vision to Peter as among the things made clean by God (Acts 10:12; 11:6); in Revelation 18:2; 17, 21, orneon, "bird," "fowl," a carnivorous bird (the Revised Version (British and American) "bird"), is the representative of desolation and of destruction.

For "fowls" the American Standard Revised Version has "birds" (Genesis 6:7, 20; 7:3; Leviticus 200:2Le 5:1-19b; Acts 10:12; 11:6; with the English Revised Version Matthew 6:26; 13:4; Mark 4:4, 32; Luke 8:5; 12:24; 13:19); for "every feathered fowl" (Ezekiel 39:17), the Revised Version (British and American) has "the birds of every sort"; for "all fowls that creep" (Leviticus 11:20) and for "every flying creeping thing" (Leviticus 11:21), "all winged creeping things."

W. L. Walker

Fowl, Fatted

Fowl, Fatted - See preceding article.

Fowler

Fowler - foul'-er (yoqesh): A professional birdcatcher. In the days previous to firearms, birds were captured with nets spread on the ground, in traps and snares. There was a method of taking young birds from a nest, raising them by hand, and when they had become very tame, they were confined in hidden cages so that their voices would call others of their kind to the spot and they could be killed by arrows of concealed bowmen or the use of the throw-stick (Ecclesiastes 11:10) This was a stick 1 1/2 feet in length and 1/2 inches in diameter, hurled with a rotary motion at the legs of the birds and was very effective when thrown into flocks of ground birds, such as partridge or quail, especially if the birds were running up hill. There was also a practice of sewing a captured bird's eyelids together and confining it so that its cries would call large numbers of birds through curiosity and they could then be taken in the several ways mentioned. The fowlers supplied the demand for doves and other birds used for caged pets, and furnished the market with wild pigeons and doves for sacrifice and such small birds as were used for food. Psalms 91:3: "For he will deliver thee from the snare of the fowler. And from the deadly pestilence."

This is David's promise that the Almighty will deliver us from the evil plans laid to ruin us, as a bird sometimes in its struggles slips the hair and escapes from the "snare" (which see) set for it. Psalms 124:7:

"Our soul is escaped as a bird out of the snare of the fowlers:

The snare is broken, and we are escaped."

Here is the fulfillment of the former promise in a cry of rejoicing. Sometimes the snare held fast, sometimes it broke; then the joy in the heart of a freed man was like the wild exultation in the heart of the escaping bird. Proverbs 6:5:

"Deliver thyself as a roe from the hands. of the hunter.

And as a bird from the hand of the fowler."

With methods so primitive as these for taking birds, it must have occurred frequently that a stunned, wounded or entrapped bird slipped even from the hand that held it and made good its escape.

Jeremiah 5:26: "For among my people are found wicked men: they watch, as fowlers lie in wait; they set a trap, they catch men." Here is the plain comparison strongly drawn between wicked men entrapping their fellows and fowlers taking unsuspecting birds.

The last reference is in Hosea 9:8: "Ephraim was a watchman with my God: as for the prophet, a fowler's snare is in all his ways, and enmity in the house of his God." Wherever he goes, the prophet is in danger of being trapped.

Gene Stratton-Porter

Fox

Fox - (shu`al; compare Arabic tha`lab (Judges 15:4; Nehemiah 4:3; Psalms 63:10; Song of Solomon 2:15; Lamentations 5:18; Ezekiel 13:4); alopex (Matthew 8:20; Luke 9:58; 13:32)): The foxes of different parts of Europe and Western Asia differ more or less from each other, and some authors have given the local tyes distinct specific names. Tristram, for instance, distinguishes the Egyptian fox, Vulpes nilotica, of Southern Palestine, and the tawny fox, Vulpes flavescens, of the North and East It is possible that the range of the desert fox, Vulpes leucopus, of Southwestern Asia may also reach Syria. We have, however, the authority of the Royal Natural History for considering all these as merely local races of one species, the common fox, Vulpes alopex or Canis vulpes. The natives of Syria and Palestine do not always distinguish the fox and jackal although the two animals are markedly different. The jackal and wolf also are frequently confounded.

See DRAGON; JACKAL.

In Psalms 63:9 f we have, "Those that seek my soul, to destroy it, .... shall be given over to the power of the sword: they shall be a portion for foxes" (shu`alim). It has been thought that the jackal is meant here (Revised Version margin), and that may well be, though it is also true that the fox does not refuse carrion. In the Revised Version, margin, "jackal" is suggested in two other passages, though why is not clear, since the rendering "fox" seems quite appropriate in both. They are Nehemiah 4:3, ".... if a fox go up, he shall break down their stone wall," and Lamentations 5:17 f, ".... our eyes are dim; for the mountain of Zion which is desolate: the foxes walk upon it." the Revised Version, margin also has "jackals" in Judges 15:4 f, where Samson "caught three hundred foxes .... and put a firebrand in the midst between every two tails .... and let them go into the standing grain of the Philistines, and burnt up both the shocks and the standing grain, and also the oliveyards." Jackals are probably more numerous than foxes, but the substitution does not appreciably diminish the difficulties in the way of any natural explanation of the story. In Song of Solomon 2:15 we have a reference to the fondness of the fox for grapes. In Matthew 8:20 and Luke 9:58 Jesus says in warning to a would-be follower, "The foxes have holes, and the birds of the heaven have nests; but the Son of man hath not where to lay his head." Foxes differ from most of the Canidae in burrowing holes for their lairs, unless indeed they take possession of the burrow of another animal, such as the badger. In Luke 13:32 Jesus compares Herod to a fox.

Alfred Ely Day.

Fragment

Fragment - frag'-ment (klasma): "Fragment," a piece broken off, occurs only in the plural, in the accounts of the miracles of the Loaves in the Gospels and references thereto. It is the translation of klasma (from klao, "to break"), "a piece broken off" (Matthew 14:20 the King James Version); "broken meat" (Matthew 15:37).

The Revised Version (British and American) has in each instance "broken pieces." The change is important because it shows that the pieces left over were not mere fragments or crumbs left by the people after eating, but some of the original pieces into which it is said in all the synoptic narratives and references Jesus "broke" the "loaves," which, being thin cakes, were usually broken before distribution; hence, the phrase, "breaking of bread." See Hastings, Dictionary of the Bible (five volumes), under the word "Fragment"; Weymouth translates "broken portions," namely, "those into which the Lord had broken the loaves; not mere scraps or crumbs."

W. L. Walker

Frame

Frame - fram:

(1) yetser (from root yatsar, "to knead," mold with the fingers): "For he knoweth our frame; he remembereth that we are dust" (Psalms 103:14).

(2) `erekh (from root `arakh, "to put in order," "to set in a row," "to arrange"): "goodly frame" (Job 41:12, the King James Version "goodly proportion").

(3) `otsem "bony frame" "body": "My frame was not hidden from thee, when I was made in secret" (Psalms 139:15), the King James Version "my substance," the King James Version margin "my strength, or, my body."

Frankincense

Frankincense - frants'-in-sens (lebhonah, from root meaning "whiteness," referring to the milky color of the fresh juice: Exodus 30:34; Leviticus 2:1 f,Leviticus 15:1-33 f; Leviticus 5:11; 6:15; 24:7; Numbers 5:15; 1 Chronicles 9:29; Nehemiah 13:5, 9; Song of Solomon 3:6; 6, 14; Isaiah 43:23; 60:6; 66:3; Jeremiah 6:20; 17:26; 41:5; translated in the last six references "incense" in the King James Version, but correctly in the Revised Version (British and American); libanos: Matthew 2:11; Revelation 18:13. The English word is derived from old French franc encens, i.e. "pure incense"): The common frankincense of the pharmacopeas is a gum derived from the common fir, but the frankincense of the Jews, as well as of the Greeks and Romans, is a substance now called Olibanum (from the Arabic el luban), a product of certain trees of the genus Boswellia (Natural Order, Amyridaceae), growing on the limestone rocks of south Arabia and Somali-land (Isaiah 60:6; Jeremiah 6:20). The most important species are B. Carteri and B. Frereana. Some of the trees grow to a considerable height and send down their roots to extraordinary depths. The gum is obtained by incising the bark,

and is collected in yellowish, semitransparent tears, readily pulverized; it has a nauseous taste. It is used for making incense for burning in churches and in Indian temples, as it was among the Jews (Exodus 30:34). See INCENSE. It is often associated with myrrh (Song of Solomon 3:6; 4:6) and with it was made an offering to the infant Saviour (Matthew 2:11). A specially "pure" kind, lebhonah zakkah, was presented with the shewbread (Leviticus 24:7).

E. W. G. Masterman

Frankly

Frankly - frank'-li (charizomai): "Frankly" in the sense of "freely," "readily," "graciously," occurs only in the translation of charizomai, properly "to gratify," "to do that which is grateful or pleasing," "to forgive" (Luke 7:42, "He frankly forgave them both," the Revised Version (British and American) has simply "forgave"; the same word is translated in Luke 7:43, the King James Version and the Revised Version (British and American), "forgave," in Luke 7:21 the King James Version it is "gave," the Revised Version (British and American) "bestowed," granted to see). It occurs in the New Testament only in Luke and Paul.

Fray

Fray - fra (haradh, "to make afraid," "cause to tremble": the King James Version of Deuteronomy 28:26; Jeremiah 7:33; Zechariah 1:21; the Revised Version (British and American) "frighten," "terrify").

See WAR.

Freckled Spot

Freckled Spot - frek'-'-ld, (bohaq; Septuagint alphos, called in the Revised Version (British and American) "a tetter," and described as a bright shining spot (beharoth lebhenoth): These white eruptions did not render the person so marked ceremonially unclean (Leviticus 13:39). This form of skin disease is described by Hippocrates as usually of no great importance and indicative of a sluggishness of body; it is probably some form of local psoriasis. There is a cognate modern Arabic word applied to a facial eczematous eruption. For other references to skin diseases, see LEPROSY .

Free; Freedom

Free; Freedom - See CHOICE; WILL.

Freedman; Freeman

Freedman; Freeman - fred'-man, fre'-man: The term occurs in 1 Corinthians 7:22; Colossians 3:11, and Revelation 6:15, and represents two slightly different words. In 1 Corinthians 7:22 the word is apeleutheros, "a freeman," one who was born a slave and has received freedom. In this case it refers to spiritual freedom. He that was in bondage to sin has been presented with spiritual freedom by the Lord. In Revelation 6:15 the word is simply eleutheros, "a free man" as opposed to a slave.

Freely

Freely - fre'-li (chinnam, nedhabhah; dorean parrhesiazomai): "Freely" occurs in three senses:ts two slightly different words. In 1 Corinthians 7:22 the word is apeleutheros, "a freeman," one who was born a slave and has received freedom. In this case it refers to spiritual freedom. He that was in bondage to sin has been presented with spiritual freedom by the Lord. In Revelation 6:15 the word is simply eleutheros, "a free man" as opposed to a slave.

(1) Gratis, for nothing (Numbers 11:5, chinnam, "for nought," "the fish which we did eat in Egypt freely," the Revised Version (British and American) "for nought"); Matthew 10:8, dorean, "Freely ye have received, freely give," the Revised Version (British and American) omits "have"; Romans 3:24, "being justified freely by his grace"; 2 Corinthians 11:7, "I have preached to you the gospel freely," the Revised Version (British and American) "for nought"; Revelation 21:6; 22:17, "Take the water of life freely"; charizomai (Romans 8:32) is translated "freely give," ta charisthenta (1 Corinthians 2:12), "the things that are freely given," the American Standard Revised Version has "were" for "are."

(2) Willingly, spontaneously: nedhabhah, "willing offering" (Psalms 54:6, "I will freely sacrifice unto thee," the Revised Version (British and American) "with a freewill-offering"; Hosea 14:4, "I will love them freely"); nadhabh, "to give willingly'' (Ezra 2:68, the Revised Version (British and American) "willingly offered"; compare Ezra 1:6); nedabh Aramaic (Ezra 7:15; compare Ezra 7:13, 16).

(3) Without hindrance or restraint, 'akhal, "to eat" is rendered in Genesis 2:16, "Thou mayest freely eat," the King James Version margin" Hebrew, eating thou shalt eat"; 1 Samuel 14:30, "if .... the people had eaten freely"; parrhesiazomai, "to speak freely, openly, boldly" (Acts 26:26, "Unto whom also I speak freely"); meta parrhesias, "with full speech" (Acts 2:29, "I may say unto you freely").

Revised Version has "have drunk freely" for "well drunk" (John 2:10). The word is methusko, Pass. "to become drunk." Comparison with Luke 12:45; Ephesians 5:18; 1 Thessalonians 5:7; Revelation 17:2, where the same word is translated the King James Version "made drunk," the Revised Version (British and American) "made drunken" (Matthew 24:49; Acts 2:15; 1 Corinthians 11:21; Revelation 17:6, "drunken"), will show that the meaning is "drunk," which was the rendering of Tyndale and Cranmer; Vulgate (Jerome's Latin Bible, 390-405 A.D.) has cum inebriati fuerint; Plummer renders "have become drunk, are drunk."

W. L. Walker

Freewill Offering

Freewill Offering - fre'-wil of'-er-ing.

See SACRIFICE.

Freewoman

Freewoman - fre'-woom-an (eleuthera): Found but 4 times in the King James Version (Galatians 4:22-23, 10, 31). In the first three passages it refers to Sarah, the freewoman and true wife of Abraham as in contrast with Hagar, the Egyptian slave girl who became his concubine (Genesis 16:1 ff). In the last passage a metaphorical application of the term is made to the Christians who are the children of promise, of freedom, of the spirit, the children of the freewoman, in contrast with the Jews who are the children of the letter, of bondage, of the bondwoman.

Frequent

Frequent - fre'-kwent (peris-soteros): "Frequent," adjective (from Latin frequens, frequentis, "crowded") occurs only once in the text of the King James Version, as the translation of perissoteros, adverb in comparative degree of perissos, "abundantly," hence, "more abundantly" (compare 2 Corinthians 1:12); in 2 Corinthians 11:23, "in prisons more frequent," the Revised Version (British and American) "more abundantly"; and once in the margin of the King James Version (Proverbs 27:6) as translation of `athar, "to be abundant," the Revised Version (British and American) in text, "profuse."

American Revised Version has "frequent" for "open" (1 Samuel 3:1, "The word of Yahweh was precious (margin, rare) in those days; there was no frequent vision," margin "(Hebrew) widely spread" (the word is parac, "to break forth," "to scatter," etc.). the English Revised Version retains "open," with "frequent, Hebrew widely spread" in the margin. "Frequent" (the verb) does not occur.

W. L. Walker

Fresh

Fresh - Adj.: The translation of hadhash, "new," "fresh" (Job 29:20, "My glory is fresh in me"); of leshadh, "sap," "moisture" (Numbers 11:8, of the manna, "as the taste of fresh oil," the Revised Version, margin "cakes baked with oil"); of ra`anan, "to be fresh and green" (Psalms 92:10, "fresh oil"); of glukus, "sweet" (James 3:12, "salt water and fresh," the Revised Version (British and American) "sweet"). Fresher is the translation of rutaphash, "to become fresh" (Job 33:25; "His flesh shall be fresher than a child's").

Revised Version has "fresh" for "green" (Genesis 30:37; Leviticus 23:14), for "moist" (Numbers 6:3), for "full" (Leviticus 2:14; 2 Kings 4:42), for "new" (Judges 15:15; Matthew 9:17; Mark 2:22; Luke 5:38).

W. L. Walker

Fret, Fretting

Fret, Fretting - (charah, ma'ar): To "fret" is from for (prefix) and etan, "to eat," "to consume." The word is both transitive and intransitive in King James Version: (1) transitive as translation of charah, "to burn," Hithpael, "to fret one's self," "to be angry" (Psalms 37:1, "Fret not thyself because of evil-doers"; Psalms 37:7-8; Proverbs 24:19); of qatsaph, "to be angry," etc. (Isaiah 8:21, "They shall fret themselves, and curse," etc.); of raghaz, to be moved" (with anger, etc.) (Ezekiel 16:43, "Thou hast fretted me in all these things," the American Standard Revised Version "raged against me"). For Leviticus 13:55, see under Fretting below. (2) Intransitive, it is the translation of ra`am, "to rage," Hiphil, "to provoke to anger" (1 Samuel 1:6, "Her rival provoked her sore, to make her fret"); of za`aph, "to be sad," "to fret" (Proverbs 19:3, "His heart fretteth against Yahweh").

Fretting in the sense of eating away, consuming, is used of the leprosy, ma'ar, "to be sharp, bitter, painful" (Leviticus 13:51-52; 14:44, "a fretting leprosy"; in Leviticus 13:55 we have "it (is) fret inward" ("fret" past participle), as the translation of pehetheth from pahath, "to dig" (a pit), the word meaning "a depression," "a hollow or sunken spot in a garment affected by a kind of leprosy," the Revised Version (British and American) "it is a fret."

Revised Version has "fretful" for "angry" (Proverbs 21:19), margin "vexation."

W. L. Walker

Fried

Fried - frid.

See BREAD,III , 3, (2); FOOD,II ; LOCUST.

Friend; Friendship

Friend; Friendship - frend, frend'-ship: In the Old Testament two words, variously translated "friend" or "companion": re`eh, indicating a mere associate, passing friend, neighbor, or companion; 'ahabh, indicating affection natural or unnatural. In the New Testament also two words: hetairos, "a comrade," or "fellow," and philos, suggesting a more affectionate relation.

Literature abounds in concrete examples of friendship of either kind noted above, and of profoundly philosophic as well as sentimental and poetic expositions of the idea of friendship. Notable among these are the Old Testament examples. Abraham, because of the intimacy of his relations, was called "the friend of God" (2 Chronicles 20:7; Isaiah 41:8; James 2:23). "Yahweh spake unto Moses face to face, as a man .... unto his friend" (Exodus 33:11). The romantic aspect of the friendship of Ruth and Naomi is interesting (Ruth 1:16-18). The devotion of Hushai, who is repeatedly referred to as David's friend (2 Samuel 15:37; 16:16), is a notable illustration of the affection of a subordinate for his superior. The mutual friendship of David and Jonathan (1 Samuel 18:1), from which the author is made to say, "The soul of Jonathan was knit with the soul of David, and Jonathan loved him as his own soul," is another example. Again in his pathetic lament for Jonathan (2 Samuel 1:26), David says in highly emotional tones that his love "was wonderful, passing the love of women." Elijah and Elisha form a unique illustration of semiprofessional affection (2 Kings 2:1-25).

In the New Testament, Jesus and His disciples illustrate the growth of friendship from that of teacher and disciple, lord and servant, to that of friend and friend (John 15:13-15). Paul and Timothy are likewise conspicuous (2 Timothy 1:2).

In general literature we have the classic incident, recorded by Plutarch, of Damon and Pythias during the rule of Dionysius. Pythias, condemned to death, was about to be executed but desired to see his family. Damon offered himself as a ransom in case he should not return in time for the hour of execution. Returning in time, both were released by the great Dionysius, who asked to be taken into the secret of such friendship. The writings on friendship are many. Plato and Cicero have immortalized themselves by their comments. Cicero held dearly the friendship of Scipio, declaring that of all that Nature or Fortune ever gave him there was nothing which could compare with the friendship of Scipio. Bacon, Emerson, Black, Gladden, King, Hillis, and many others in later days have written extensively concerning friendship. The best illustration of the double use of the word (see above) is that in Proverbs 18:24, "He that maketh many friends doeth it to his own destruction; but there is a friend that sticketh closer than a brother." Again, "Iron sharpeneth iron; so a man sharpeneth the countenance of his friend" (Proverbs 27:17). The honesty and frankness of genuine friends are set forth in the maxim, "Faithful are the wounds of a friend" (Proverbs 27:6).

Walter G. Clippinger

Friends; Chief Friends

Friends; Chief Friends - (hoi philoi proton): Expressions used in 1 and 2macc to designate the favored courtiers of the Antiochi. Mattathias is promised enrollment among the king's Friends, to tempt him to apostatize (1 Maccabees 2:18); Alexander Balas writes Jonathan among his Chief Friends (1 Maccabees 10:65). Compare also 1 Maccabees 3:38; 10, 14; 10:60; 26, 27; 2 Maccabees 8:9.

Fringes

Fringes - frin'-jis (tsitsith, "tassel, lock" (Numbers 15:38-39), gedhilim, "twisted threads," "festoons" (Deuteronomy 22:12)): Tassels worn by the Israelites on the four corners of their garments as reminders of "all the commandments of Yahweh," in accordance with the law set out in Numbers 15:37-41 and Deuteronomy 22:12. These tassels originally contained a thread of tekheleth, "violet." Jewish tradition, however, has failed to retain the tekheleth, because of doubt as to the exact meaning of the term, and instead dark blue lines were dyed on the borders of the Tallith or garment in which the fringes were placed. According to tradition any garment having four corners required the mnemonic fringes, the importance of which was weighed against "all the commandments of the Lord." In New Testament times such garments were still worn (compare Matthew 9:20; 14:36; 23:5). The later Jews, after adopting the garments of the Diaspora, in order to observe the tsitsith commandment began to use two extra four-cornered fringed garments: the large Tallith while at prayer, and the small Tallith, or 'arba` kanephoth, as an undergarment during the day. Their tradition prescribes the exact manner in which each tassel shall be made, and gives a symbolic meaning to the numbers of windings and knots, somewhat after the manner of the string-writing of several early civilizations (compare the Peruvian quipus). Thus in the tsitsith a long cord is wrapped around seven shorter cords first seven times, then eight, then eleven, and finally thirteen, each series being separated from the others by two knots. The numbers seven and eight constituting fifteen together suggest YH, and the number eleven, WH. Together they make up the holy name YaHWeH. The number thirteen stands for echadh, the letters of which taken as numerals equal thirteen. The sentence Yahweh 'echadh means "Yahweh is one." Many other suggestions, more or less fanciful, have been worked out, all tending to associate the fringes with the Law in the mind of the wearer.

See DRESS.

Ella Davis Isaacs

Frock

Frock - frok (simlah; homolinon): The hempen frock, mentioned in Ecclesiasticus 40:4 as a mark of the lowly, was a simple garment consisting of a square piece of cloth wrapped around the body. It is the same as the garment (simlah) which we find the poor man using as his only bed covering by night (Exodus 22:26 f); the traveler, as the receptacle for his belongings (compare Exodus 12:34); and the common people of both sexes as their general outer garments, though there was some difference in appearance between the simlah of the man and that of the woman (Deuteronomy 22:5).

See DRESS.

Ella Davis Isaacs

Frog

Frog - (tsephardea`; compare Arabic dafda` (Exodus 8:2 ff; Psalms 78:45; 105:30); batrachos (Revelation 16:13)): The references in Psalms, as well as in Exodus, are to the plague of flogs. In Revelation 16:13 we have, "And I saw coming out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet, three unclean spirits, as it were frogs." The word tsephardea` probably referred both to frogs and to toads, as does the Arabic dafda`. In Palestine and Syria Rana esculenta, Bufo viridis and Hyla arborea are common. According to Mr. Michael J. Nicoll, assistant director of the Zoological Gardens at Gizah, near Cairo, the commonest Egyptian species are Rana mascariensis and Bufo regularis. Rana esculenta, Bufo viridis and Bufo vittatus are also found, but are much less common.

Alfred Ely Day

Frontier

Frontier - fron'-ter, frun'ter (katseh): The word occurs once in plural in Ezekiel 25:9. the Revised Version, margin has "in every quarter."

Frontlets

Frontlets - frunt'-lets (ToTaphoth, from Tuph, "to bind"): Ornaments worn on the forehead, particularly phylacteries (which see), which were worn in this manner and also on the arms (Exodus 13:16; Deuteronomy 6:8; 11:18; compare also Exodus 13:9).

Frost

Frost - frost (kephor, "hoar-frost," Exodus 16:14; Job 38:29; chanamal, perhaps "the aphis," Psalms 78:47; qerach, "cold," Genesis 31:40; Job 37:10 the King James Version; Jeremiah 36:30):

1. Formation: A temperature of freezing or lower is called frost. Dew forms when the temperature is decreased; and if below freezing, the dew takes the form of a white film or covering over rocks and leaves. This white covering is called hoar-frost. Like dew it is the result of condensation of the moisture of the air on objects which radiate their heat quickly. In order that condensation may take place the atmosphere must be saturated. Frost may be expected on clear, still nights when the radiation is sufficient to reduce the temperature below the freezing-point.

In Syria and Palestine frost is a very rare occurrence at sea-level; but on the hills and elevated plains it is usual in winter, beginning with November, and on the highest elevations throughout the year. Late spring frosts in March or early April do great damage to fruit.

2. In Syria and Palestine: In clear weather there is often a great variation in the temperature of the day and the night, especially on the inland plains, so that literally, as Jacob said to Laban, "In the day the drought consumed me, and the frost by night" (Genesis 31:40); "In the day to the heat, and in the night to the frost" (Jeremiah 36:30; compare Jeremiah 22:19), a passage which suggests that Jehoiakim's corpse was left unburied.

3. In Egypt: The meaning of chanamal, translated "frost" in Psalms 78:47 (see above), "He destroyed .... their sycomore-trees with frost" (m "great hail stones"), is uncertain. "Frost is unknown in Egypt, and Gesenius suggests `ants,' comparing it with Arabic namal" (Temple, BD, S.V.).

4. Figurative Uses: The manna in the wilderness is compared to hoarfrost. "A small round thing, small as the hoarfrost" (Exodus 16:14). Manna is occasionally found in Syria now as a flaky, gelatinous substance formed on bushes and rocks. The elements of Nature are indications of God's power, and are referred to as signs of His might: "By the breath of God frost is given" (Job 37:10 the King James Version). "The hoary frost of heaven, who hath gendered it?" (Job 38:29); "He destroyed their vines with hail, and their sycamore-trees with frost" (Psalms 78:47); "He scattereth the hoar-frost like ashes" (Psalms 147:16).

Alfred H. Joy

Frowardness

Frowardness - fro'-werd-nes: The translation of tahpukhoth the plural of tahpukhah, "perversity," "foolishness" (from haphakh, "to turn about") in Proverbs 2:14, "delight in the frowardness of the wicked," the American Standard Revised Version "the perverseness of evil," margin "the evil man" (compare Proverbs 2:12; some render "deceit"); Proverbs 6:14 the American Standard Revised Version, "perverseness"; Proverbs 10:32, "the mouth of the wicked speaketh frowardness," the American Standard Revised Version "speaketh perverseness," margin "is."

Fruit

Fruit - froot.

See FOOD; BOTANY, and special articles on APPLE; FIG; VINE, etc.

Frustrate

Frustrate - frus'-trat (parar; atheteo): "Frustrate" (from frustra, "vain") is the translation of parar, "to break," "to make void," "to bring to nothing" (Ezra 4:5), "to frustrate their purpose" (Isaiah 44:25, "that frustrateth the signs of the liars"); of atheteo, "to displace," "to reject or make void or null": Galatians 2:21, "I do not frustrate the grace of God" (by setting up the righteousness which is "through the law"), the Revised Version (British and American) "make void"; compare 1 Maccabees 11:36, "Nothing hereof shall be revoked," the Revised Version (British and American) "annulled" (atheteo).

Revised Version has "frustrateth" for "disappointeth" (Job 5:12, parar).

The adjective appears (2 Esdras 10:34), "frustrate of my hope" (Judith 11:11, "frustrate of his purpose" (apraktos)).

W. L. Walker

Frying-pan

Frying-pan - fri'-ing-pan.

See BREAD; PAN.

Fuel

Fuel - fu'-el ('okhlah, or ma'akholeth, "food"): Is mentioned specifically only in the Old Testament, in Isaiah 9:5, 19; Ezekiel 15:4, 6; 21:32. Its general, literal meaning in these connections is "food for fire," and might include any sort of combustible material. The common forms of fuel were wood of various sorts (even including thorns, Psalms 58:9; 118:12; Ecclesiastes 7:6), and dried stalks of flowers or grass (Matthew 6:30), charred wood as charcoal (Leviticus 16:12; Isaiah 44:19, and frequently), and dried dung (Ezekiel 4:12, 15). There is no certain indication that our coal was known to the Hebrews as fuel, and their houses, being without chimneys, were not constructed for the extensive use of fuel for warmth.

Leonard W. Doolan

Fugitive

Fugitive - fu'-ji-tiv (paliT, from palaT, "to escape"; na`, from nua`, "to waver"; nophel, from naphal, "to fall"; bariach, beriach and mibhrach, from barach, "to flee"): One who flees from danger (Isaiah 15:5; Ezekiel 17:21); escapes from bondage (2 Maccabees 8:35 (as adjective)); deserts from duty (Judges 12:4; 2 Kings 25:11 the King James Version; compare Judith 16:12 the King James Version), or wanders aimlessly (Genesis 4:12, 14).

Fulfil

Fulfil - fool-fil' (male; pleroo, teleo, with other words): "Fulfill" is used (1) in a sense more or less obsolete, "to fill up," complete (Genesis 29:21, 28; Exodus 23:26; Job 36:17, the Revised Version (British and American) "full," margin "filled up"; Matthew 3:15, "to fulfill all righteousness"; Philippians 2:2, "Fulfil ye my joy," the American Standard Revised Version "make full"; compare 2 Corinthians 10:6); (2) in the sense of "to accomplish," "to carry into effect," as to fulfill the word of Yahweh (1 Kings 2:27; 15, 24; 2 Chronicles 36:21, etc.); in the New Testament very frequently used of the fulfillment of prophetic Scripture (Matthew 1:22; 2:15, etc.). Love is declared to be "the fulfillment (pleroma, "fullness") of the law" (Romans 13:10). For "fulfill" the Revised Version (British and American) has "do" (Revelation 17:17); for "fulfilled" has "performed" (2 Samuel 14:22), "accomplished" (Ezra 1:1; Matthew 5:18; 24:34; Luke 21:32; John 19:28), with numerous other changes.

W. L. Walker

Fuller

Fuller - fool'-er (kabhac; literally, "to trample," gnapheus): The fuller was usually the dyer, since, before the woven cloth could be properly dyed, it must be freed from the oily and gummy substances naturally found on the raw fiber. Many different substances were in ancient times used for cleansing. Among them were white clay, putrid urine, and the ashes of certain desert plants (Arabic qali, Biblical "soap"; Malachi 3:2). The fuller's shop was usually outside the city (2 Kings 18:17; Isaiah 7:3; 36:2), first, that he might have sufficient room to spread out his cloth for drying and sunning, and second, because of the offensive odors sometimes produced by his processes. The Syrian indigo dyer still uses a cleaning process closely allied to that pictured on the Egyptian monuments. The unbleached cotton is soaked in water and then sprinkled with the powdered ashes of the ishnan, locally called qali, and then beaten in heaps on a flat stone either with another stone or with a large wooden paddle. The cloth is washed free from the alkali by small boys treading on it in a running stream or in many changes of clean water (compare En-rogel, literally, "foot fountain," but translated also "fuller's fountain" because of the fullers' method of washing their cloth). Mark describes Jesus' garments at the time of His transfiguration as being whiter than any fuller on earth could whiten them (Mark 9:3).

James A. Patch

Fuller's Field, The

Fuller's Field, The - fool'-ers feld, (sedheh khobhec): In all references occurs "the conduit of the upper pool, in the highway of the fuller's field"; this must have been a well-known landmark at Jerusalem in the time of the monarchy. Here stood Rabshakeh in his interview with Eliakim and others on the wall (2 Kings 18:17; Isaiah 36:2); clearly the highway was within easy earshot of the walls. Here Isaiah met Ahaz and Shear-jashub his son by command of Yahweh (Isaiah 7:3). An old view placed these events somewhere near the present Jaffa Gate, as here runs an aqueduct from the Birket Mamilla outside the walls of the Birket Hamam el Batrah, inside the walls; the former was considered the "Upper Pool" and is traditionally called the "Upper Pool" of Gihon. But these pools and this aqueduct are certainly of later date (see JERUSALEM). Another view puts this highway to the North side of the city, where there are extensive remains of a "conduit" running in from the North. In favor of this is the fact that the North was the usual side for attack and the probable position for Rabshakeh to gather his army; it also suits the conditions of Isaiah 7:3. Further, Josephus (BJ, V, iv, 2) in his description of the walls places a "Monument of the Fuller" at the Northeast corner, and the name "fuller" survived in connection with the North wall to the 7th century, as the pilgrim Arculf mentions a gate. West of the Damascus gate called Porta Villae Fullonis. The most probable view, however, is that this conduit was one connected with Gihon, the present "Virgin's Fountain" (see GIHON). This was well known as "the upper spring" (2 Chronicles 32:30), and the pool, which, we know, was at the source, would probably be called the "Upper Pool." In this neighborhood--or lower down the valley near En-rogel, which is supposed by some to mean "the spring of the fuller"--is the natural place to expect "fulling." Somewhere along the Kidron valley between the Virgin's Fountain and the junction with the Tyropeon was the probable scene of the interview with Rabshakeh; the conversation may quite probably have occurred across the valley, the Assyrian general standing on some part of the cliffs now covered by the village of Siloam.

E. W. G. Masterman

Fuller's Fountain

Fuller's Fountain - See EN-ROGEL.

Fullness

Fullness - fool'-nes: The translation of pleroma, which is generally, but not invariably, rendered "fullness" in the New Testament. Etymologically, pleroma--which itself is derived from the verb pleroo, "I fill"--signifies "that which is or has been filled"; it also means "that which fills or with which a thing is filled"; then it signifies "fullness," "a fulfilling."

1. "Fullness" in the Gospels: In the Gospels it occurs as follows: Matthew 9:16 and Mark 2:21: in both of these passages it means "the fullness," that by which a gap or rent is filled up, when an old garment is repaired by a patch; Mark 6:43, `They took up fragments, the fullness of twelve baskets'; Mark 8:20, `The fullness of how many baskets of fragments did ye take up?' John 1:16, `out of his fullness we all received.'

2. Its Use in the Pauline Epistles: Elsewhere in the New Testament "fullness" is used by Paul alone, who employs it 12 t, in addition to the frequent use he makes of the verb "to fill." Of these 12, no fewer than 6 are in Ephesians and Colossians. The references are these: Romans 11:12, "If .... their loss (is) the riches of the Gentiles; how much more their fullness?" The "fullness" of Israel here refers to their being, as a nation, received by God to a participation in all the benefits of Christ's salvation. Romans 11:25, "A hardening .... hath befallen Israel, until the fullness of the Gentiles be come in." Romans 13:10, "Love .... is the fulfillment (the fulfilling) of the law"; that is, love is not a partial fulfillment, by obedience to this or that commandment, but a complete filling up of what the law enjoins. Romans 15:29, "I shall come in the fullness of the blessing of Christ." 1 Corinthians 10:26, "The earth is the Lord's, and the fullness thereof." Galatians 4:4, "when the fullness of the time came." The fullness of the time is that portion of time by which the longer antecedent period is completed. Ephesians 1:10, "unto a dispensation of the fullness of the times." Ephesians 1:23, "the church, which is his body, the fullness of him that filleth all in all." The church is the fullness of Christ; the body of believers is filled with the presence, power, agency and riches of Christ. Ephesians 3:19, "that ye may be filled unto all the fullness of God"--that ye may be wholly filled with God and with His presence and power and grace. Ephesians 4:13, "unto the measure of the stature of the fullness of Christ." Colossians 1:19, "In him should all the fullness dwell." Colossians 2:9, "In him dwelleth all the fullness of the Godhead bodily" (compare Luke 2:40, 52; 4:1).

3. "Fullness" in Ephesians and Colossians: "Fullness" in Ephesians and Colossians is used to present some of the most prominent thoughts in these epistles, sometimes referring to Christ, sometimes to the church and the individual Christian. Christ is Himself to "fulfill" all things in heaven and on earth (Ephesians 4:10 King James Version margin). We cannot separate "the fullness of Christ" in this passage (Ephesians 4:13) from the statement in Ephesians 1:23, that the Christ is being fulfilled, and finds His fullness in the church. When all the saints have come to the unity which is their destined goal, or in other words, to the full-grown man, the Christ will have been fulfilled. Thus they will have together reached "the full measure of the maturity of the fullness of the Christ" (J. Armitage Robinson, Commentary on Ephesians, 183). The church and individual believers, have, by faith, the full possession of all that Christ has to impart--the grace and comfort and strength of Christ received by them now. Compare John 1:16; `In him ye are complete, are made full' (Colossians 2:10); that is, the fullness of moral, intellectual and spiritual perfection is communicated by Christ to all who are united to Him. "When as the result of the Holy Spirit's inward strengthening, Christ dwells in the heart, and His knowledge-surpassing love is known, the only limit to spiritual excellence is `to be filled unto all the fullness of God'!" (HDB, 735).

4. Its Use by the False Teachers at Colosse: In the passages from Col, "the fullness" in Christ is contrasted with the mediating eons or angel-powers or spiritual manifestations supposed to be intermediate between God and the world. The false teachers at Colosse seem to have used "fullness," as a technical or semi-technical term, for the purpose of their philosophical or theosophical teaching, employing it to signify the entire series of angels or eons, which filled the space or interval between a holy God and a world of matter, which was conceived of as essentially and necessarily evil. Teaching of this sort was entirely derogatory to the person and work of Christ. In opposition, therefore, to the Colossian false teaching in regard to "the fullness," Paul shows what the facts really are, that in Christ dwells all the fullness of the Godhead bodily.

5. The Fullness in Christ: The fullness of the Godhead is the totality of the Divine powers and attributes, all the wealth of the being and of the nature of God--eternal, infinite, unchangeable in existence, in knowledge, in wisdom, in power, in holiness, in goodness, in truth, in love. This is the fullness of the nature of God--life, light, love; and this has its permanent, its settled abode in Christ. All that is His own by right is His by His Father's good pleasure also. It was the Father's good pleasure that in Christ should all the fullness dwell.

Any limitation, therefore, of the meaning of "fullness," which would make the indwelling of the fullness of the Godhead in Christ a matter either of the future, or of the past only, is inconsistent with what is said of "the fullness" in Him, in Colossians 1:19; 2:9. The reference in both passages is to the timeless and eternal communication of the fullness of the Godhead from the Father to the Son.

It was in a sense developed along the lines of the Colossian teaching regarding "the fullness," that the Gnostics afterward used the term.

See GNOSTICISM.

John Rutherfurd

Funeral

Funeral - fu'-ner-al.

See BURIAL.

Furlong

Furlong - fur'-long (stadion, "stadium"; Luke 24:13; John 6:19; 11:18; Revelation 14:20; 21:16): A Greek measure of length, being 600 Greek ft., or 100 orguiai equal to 606 3/4 English ft., and thus somewhat less than a furlong, which is 660 ft.

See WEIGHTS AND MEASURES.

Furnace

Furnace - fur'-nas: The word is used in the Old Testament English Versions of the Bible to translate several Hebrew words:

Kibhshan, in Genesis 19:28, where the smoke of the destruction of the cities of the plain is said to have ascended "as the smoke of a furnace"; in Exodus 9:8, where Yahweh commands to take "handfuls of ashes of the furnace and .... sprinkle it toward heaven," etc.

Kur, in Deuteronomy 4:20, where Yahweh is represented, when speaking of taking the children of Israel out of Egypt, as taking them "out of the iron furnace."

`Alil in Psalms 12:6, where "the words of Yahweh" are said to be "pure," "as silver tried in a furnace"; compare Proverbs 17:3, "furnace for gold."

`Attun, in Daniel 3:6, where mention is made of "a burning fiery furnace" into which Daniel and his companions were cast. There is good reason to believe that these words all stand for either a brick-kiln or a smelting furnace.

In the New Testament a notable figurative use is made of the word in the phrase "the furnace of fire," he kaminos tou puros. It is found in the parable of the Tares (Matthew 13:42) as part of the remarkable imagery of that parable; while in the companion parable of the Drag-Net (Matthew 13:50) it stands as a symbol of the final destiny of the impenitent, a synonym of "hell"; compare Jeremiah 29:22; Daniel 3:6, 22; Revelation 20:14-15, etc., and "eternal fire" (Matthew 25:41), "unquenchable fire" (Matthew 3:12), "the Gehenna of fire" (Matthew 5:22 margin; Matthew 18:9 parallel Mark 9:43 margin, etc.). A fact which modern travelers speak of, that furnaces for punishment have been found in Persia as elsewhere in the East, sheds some light upon this use of the expression "the furnace of fire."

George B. Eager

Furnaces, Tower of The

Furnaces, Tower of The - (Nehemiah 3:11).

See JERUSALEM.

Furnish

Furnish - fur'-nish (male; plethomai): To "furnish" is to supply with what is useful or necessary, to fit out, provide, equip. It is the translation of several Hebrew or Greek words: of male', "to fill in or up," "to complete" (Isaiah 65:11 the King James Version); nasa, "to lift up," "to aid" (1 Kings 9:11); `anaq, Hiphil, probably "to lay on the neck," "to encircle" (with a bracelet) (Deuteronomy 15:14), of a slave set at liberty; `arakh, "to arrange in order," "to lay out a table" (Psalms 78:19 the King James Version; Proverbs 9:2); `asah keli, "to make a vessel for containing things" (Jeremiah 46:19, "Furnish thyself to go into captivity," the Revised Version, margin "Hebrew, make thee vessels of captivity"); plethomai, "to be filled" (Matthew 22:10 the King James Version); stronnumi, "to strew," "to spread" (Mark 14:15; Luke 22:12); exartizo, "to complete fully," to equip" (2 Timothy 3:17).

In Ecclesiasticus 29:26 we have "furnish a table" (kosmeo); 44:6, "furnished with ability" (choregeo); 1 Maccabees 14:34 the King James Version, "He furnished them with all things" (tithemi).

W. L. Walker

Furniture

Furniture - fur'ni-tur (kar, kelim; skeue): In Genesis 31:34 kar is translated "furniture" in the King James Version, but "saddle" in the American Standard Revised Version. The latter is decidedly preferable. It was the "camel-basket," or the basket-saddle of the camel, which was a sort of palanquin bound upon the saddle. Upon this saddle-basket Rachel sat with the teraphim hidden beneath, and her wily father did not suspect the presence of his gods in such a place. In other places the word kelim is used, and is generally rendered "vessels," though sometimes "furniture." It may have many other renderings also (see BDB ). Exodus 31:7; 39:33 mention the furniture of the Tent, which is specified in other places. Moses is instructed (Exodus 25:9) to make a sanctuary or tabernacle and the furniture thereof according to the pattern showed him in the Mount. The furniture of the Court consisted of the brazen altar and laver (Exodus 40:29-30); that of the Holy Place, of the table of showbread, the golden lampstand and altar of incense (Exodus 39:36; Exodus 40:22-26; Hebrews 9:2); that of the Holy of Holies, of the ark and mercy-seat overshadowed by the cherubim. The tribe of Levi was set apart by Yahweh to "keep all the furniture of the tent of meeting" (Numbers 3:8). When David organized the tabernacle-worship in Jerusalem and assigned the Levites their separate duties, certain men "were appointed over the furniture, and over all the vessels of the sanctuary" (1 Chronicles 9:29). In Nahum 2:9 the singular form of the word keli is used, and is rendered "furniture." The prophet refers to the abundant, costly, luxurious furniture and raiment, largely the results of their conquests and plunder in many countries.

In Acts 27:19 the word skeue is translated in the King James Version and the Revised Version (British and American) "tackling," with "furniture" in the Revised Version, margin.

By way of information regarding the general furniture of the house little is said directly in the Scriptures. The chamber built for Elisha upon the wall contained a bed, a table, a seat, and lampstand. This was doubtless the furnishing of most bedrooms when it could be afforded. The prophet Amos had a supreme contempt for the luxurious furniture of the grandees of Samaria (3:12; 6:4). For full particulars see HOUSE; TABERNACLE; TEMPLE.

J. J. Reeve

Furrow

Furrow - fur'-o (telem): The word is translated "furrows" in Job 39:10; 31:38; Psalms 65:10; Hosea 10:4; 12:11 (Psalms 65:10 the King James Version, "ridges"). In these passages the fields are pictured as they were in the springtime or late autumn. When the showers had softened the earth, the seed was sown and the soil turned over with the plow and left in furrows, not harrowed and pulverized as in our modern farming. The Syrian farmer today follows the custom of his ancient predecessors.

Another word, ma`anah, occurs in two passages, first in the figurative sense in Psalms 129:3, and second in an obscure passage in 1 Samuel 14:14. Three other words, gedhudhah, `arughah, `ayin, translated "furrows" in the King James Version, are probably more properly rendered in the American Standard Revised Version "ridges" (Psalms 65:10), "beds" (Ezekiel 17:7, 10), and "transgressions" (Hosea 10:10).

See AGRICULTURE; PLOW.

James A. Patch

Further; Furtherance

Further; Furtherance - fur'-ther, fur'-therans (yacaph; eti, prokope); Further, adverb and adjective, is comparative of "forth," meaning "to a greater distance," "something more," "moreover," etc.; the verb "to further," means "to help forward," "advance," "assist." The verb occurs (Ezra 8:36) as the translation of nasa', "to lift up": "They furthered the people and the house of God" (compare 1 Kings 9:11; Ezra 1:4); of puq "to send forth," "carry out" (Psalms 140:8, "Further not his evil device").

Furtherance is the translation of prokope, "a going forward," "advance" (Philippians 1:12, "the furtherance of the gospel," the Revised Version (British and American) "progress" Philippians 1:25, "for your furtherance and joy," the Revised Version (British and American) "progress").

Furthermore is the translation of eita, "then," "so then" (Hebrews 12:9); of to loipon, "for the rest," or "as to the rest" (1 Thessalonians 4:1, the Revised Version (British and American) "finally then").

Revised Version omits "further" (Acts 12:3); has "further" for "more than right" (Job 34:23), for "farther thence" (Mark 1:19, different text); "What further need have we of witnesses?" for "What need we any further witnesses?" (Mark 14:63); "your fellowship in furtherance of the gospel" (Philippians 1:5; 2:22); "to the furthest bound" for "all perfection" (Job 28:3).

W. L. Walker

Fury

Fury - fu'-ri (alastor, "not to forget," "significant of revenge"): Occurs only in 2 Maccabees 7:9 the King James Version, "Thou like a fury (the Revised Version (British and American) "Thou, miscreant") takest us out of this present life."

Future

Future - fu'-tur, fu'-chur.

See ESCHATOLOGY.