Applied in the New Testament to the traditions and
speculations, "cunningly devised fables", of the Jews on religious
questions 1Ti 1:4 4:7 2Ti 4:4 Ti 1:14 2Pe 1:16 In such passages the word means
anything false and unreal. But the word is used as almost equivalent to
parable. Thus we have
1. the fable of Jotham, in which the trees are spoken of
as choosing a king Jud 9:8-15
2. that of the cedars of Lebanon and the thistle as
Jehoash's answer to Amaziah 2Ki 14:9
Means simply presence, as when it is recorded that Adam
and Eve hid themselves from the "face [R.V., 'presence']of the Lord
God" Ge 3:8 comp. Ex 33:14,15 where the same Hebrew word is rendered
"presence"). The "light of God's countenance" is his favour
Ps 44:3 Da 9:17 "Face" signifies also anger, justice, severity Ge
16:6 Ge 8:1ff. Ex 2:15 Ps 68:1 Re 6:16 To "provoke God to his face"
Isa 65:3 is to sin against him openly. The Jews prayed with their faces toward
the temple and Jerusalem 1Ki 8:38,44,48 Da 6:10 To "see God's face"
is to have access to him and to enjoy his favour Ps 17:15 27:8 This is the
privilege of holy angels Mt 18:10 Lu 1:19 The "face of Jesus Christ"
2Co 4:6 is the office and person of Christ, the revealer of the glory of God
Joh 1:14,18
A harbour in the south of Crete, some 5 miles to the east
of which was the town of Lasea Ac 27:8 Here the ship of Alexandria in which
Paul and his companions sailed was detained a considerable time waiting for a
favourable wind. Contrary to Paul's advice, the master of the ship determined
to prosecute the voyage, as the harbour was deemed incommodious for wintering
in Ac 27:9 The result was that, after a stormy voyage, the vessel was finally
wrecked on the coast of Malta Ac 27:40-44
(Heb. 'izabhonim), found seven times in Eze 27:1ff. and
nowhere else. The Authorized Version renders the word thus in all these
instances, except in Eze 27:33 where "wares" is used. The Revised
Version uniformly renders by "wares, "which is the correct rendering
of the Hebrew word. It never means "fairs" in the modern sense of the
word.
Faith is in general the persuasion of the mind that a
certain statement is true Php 1:27 2Th 2:13 Its primary idea is trust. A thing
is true, and therefore worthy of trust. It admits of many degrees up to full
assurance of faith, in accordance with the evidence on which it rests. Faith is
the result of teaching Ro 10:14-17 Knowledge is an essential element in all
faith, and is sometimes spoken of as an equivalent to faith Joh 10:38 1Jo 2:3
Yet the two are distinguished in this respect, that faith includes in it
assent, which is an act of the will in addition to the act of the understanding.
Assent to the truth is of the essence of faith, and the ultimate ground on
which our assent to any revealed truth rests is the veracity of God. Historical
faith is the apprehension of and assent to certain statements which are
regarded as mere facts of history. Temporary faith is that state of mind which
is awakened in men (e.g., Felix) by the exhibition of the truth and by the
influence of religious sympathy, or by what is sometimes styled the common
operation of the Holy Spirit. Saving faith is so called because it has eternal
life inseparably connected with it. It cannot be better defined than in the
words of the Assembly's Shorter Catechism: "Faith in Jesus Christ is a
saving grace, whereby we receive and rest upon him alone for salvation, as he
is offered to us in the gospel." The object of saving faith is the whole
revealed Word of God. Faith accepts and believes it as the very truth most
sure. But the special act of faith which unites to Christ has as its object the
person and the work of the Lord Jesus Christ Joh 7:38 Ac 16:31 This is the
specific act of faith by which a sinner is justified before God Ro 3:22,25 Ga
2:16 Php 3:9 Joh 3:16-36 Ac 10:43 16:31 In this act of faith the believer
appropriates and rests on Christ alone as Mediator in all his offices. This
assent to or belief in the truth received upon the divine testimony has always
associated with it a deep sense of sin, a distinct view of Christ, a consenting
will, and a loving heart, together with a reliance on, a trusting in, or resting
in Christ. It is that state of mind in which a poor sinner, conscious of his
sin, flees from his guilty self to Christ his Saviour, and rolls over the
burden of all his sins on him. It consists chiefly, not in the assent given to
the testimony of God in his Word, but in embracing with fiducial reliance and
trust the one and only Saviour whom God reveals. This trust and reliance is of
the essence of faith. By faith the believer directly and immediately
appropriates Christ as his own. Faith in its direct act makes Christ ours. It
is not a work which God graciously accepts instead of perfect obedience, but is
only the hand by which we take hold of the person and work of our Redeemer as
the only ground of our salvation. Saving faith is a moral act, as it proceeds
from a renewed will, and a renewed will is necessary to believing assent to the
truth of God 1Co 2:14 2Co 4:4 Faith, therefore, has its seat in the moral part
of our nature fully as much as in the intellectual. The mind must first be
enlightened by divine teaching Joh 6:44 Ac 13:48 2Co 4:6 Eph 1:17,18 before it
can discern the things of the Spirit. Faith is necessary to our salvation Mr
16:16 not because there is any merit in it, but simply because it is the
sinner's taking the place assigned him by God, his falling in with what God is
doing. The warrant or ground of faith is the divine testimony, not the
reasonableness of what God says, but the simple fact that he says it. Faith
rests immediately on, "Thus saith the Lord." But in order to this faith
the veracity, sincerity, and truth of God must be owned and appreciated,
together with his unchangeableness. God's word encourages and emboldens the
sinner personally to transact with Christ as God's gift, to close with him,
embrace him, give himself to Christ, and take Christ as his. That word comes
with power, for it is the word of God who has revealed himself in his works,
and especially in the cross. God is to be believed for his word's sake, but
also for his name's sake. Faith in Christ secures for the believer freedom from
condemnation, or justification before God; a participation in the life that is
in Christ, the divine life Joh 14:19 Ro 6:4-10 Eph 4:15,16 etc.; "peace
with God" Ro 5:1 and sanctification Ac 26:18 Ga 5:6 Ac 15:9 All who thus
believe in Christ will certainly be saved Joh 6:37,40 10:27,28 Ro 8:1 The
faith=the gospel Ac 6:7 Ro 1:5 Ga 1:23 1Ti 3:9 Jude 1:3
As a designation of Christians, means full of faith, trustful,
and not simply trustworthy Ac 10:45 16:1 2Co 6:15 Col 1:2 1Ti 4:3,12 5:16 1Ti
6:2 Ti 1:6 Eph 1:1 1Co 4:17 etc. It is used also of God's word or covenant as
true and to be trusted Ps 119:86,138 Isa 25:1 1Ti 1:15 Re 21:5 22:6 etc.
An expression probably borrowed from the Apocryphal Book
of Wisdom, to express the fact of the revolt of our first parents from God, and
the consequent sin and misery in which they and all their posterity were
involved. The history of the Fall is recorded in Ge 2:1-3:24 That history is to
be literally interpreted. It records facts which underlie the whole system of
revealed truth. It is referred to by our Lord and his apostles not only as being
true, but as furnishing the ground of all God's subsequent dispensations and
dealings with the children of men. The record of Adam's temptation and fall
must be taken as a true historical account, if we are to understand the Bible
at all as a revelation of God's purpose of mercy. The effects of this first sin
upon our first parents themselves were:
1. "shame, a sense of degradation and pollution;
2. dread of the displeasure of God, or a sense of guilt,
and the consequent desire to hide from his presence. These effects were
unavoidable. They prove the loss not only of innocence but of original
righteousness, and, with it, of the favour and fellowship of God. The state
therefore to which Adam was reduced by his disobedience, so far as his
subjective condition is concerned, was analogous to that of the fallen angels.
He was entirely and absolutely ruined" (Hodge's Theology). But the
unbelief and disobedience of our first parents brought not only on themselves
this misery and ruin, it entailed also the same sad consequences on all their
descendants.
1. The guilt, i.e., liability to punishment, of that sin
comes by imputation upon all men, because all were represented by Adam in the
covenant of works (q.v.). See IMPUTATION
2. Hence, also, all his descendants inherit a corrupt
nature. In all by nature there is an inherent and prevailing tendency to sin.
This universal depravity is taught by universal experience. All men sin as soon
as they are capable of moral actions. The testimony of the Scriptures to the same
effect is most abundant Ro 1:14-2:29 3:1-19, etc..
3. This innate depravity is total: we are by nature
"dead in trespasses and sins, "and must be "born again"
before we can enter into the kingdom Joh 3:7 etc.
4. Resulting from this "corruption of our whole
nature" is our absolute moral inability to change our nature or to obey
the law of God. Commenting on Joh 9:3 Ryle well remarks: "A deep and
instructive principle lies in these words. They surely throw some light on that
great question, the origin of evil. God has thought fit to allow evil to exist
in order that he may have a platform for showing his mercy, grace, and
compassion. If man had never fallen there would have been no opportunity of
showing divine mercy. But by permitting evil, mysterious as it seems, God's
works of grace, mercy, and wisdom in saving sinners have been wonderfully
manifested to all his creatures. The redeeming of the church of elect sinners
is the means of 'showing to principalities and powers the manifold wisdom of
God' Eph 3:10 Without the Fall we should have known nothing of the Cross and
the Gospel." On the monuments of Egypt are found representations of a
deity in human form, piercing with a spear the head of a serpent. This is
regarded as an illustration of the wide dissemination of the tradition of the
Fall. The story of the "golden age, "which gives place to the
"iron age", the age of purity and innocence, which is followed by a
time when man becomes a prey to sin and misery, as represented in the mythology
of Greece and Rome, has also been regarded as a tradition of the Fall.
De 14:5 (R.V., "Wild goat"); 1Ki 4:23 (R.V.,
"roebucks"). This animal, called in Hebrew _yahmur_, from a word
meaning "to be red, " is regarded by some as the common fallow-deer,
the Cervus dama, which is said to be found very generally over Western and
Southern Asia. It is called "fallow" from its pale-red or yellow
colour. Some interpreters, however, regard the name as designating the bubale,
Antelope bubale, the "wild cow" of North Africa, which is about the
size of a stag, like the hartebeest of South Africa. A species of deer has been
found at Mount Carmel which is called _yahmur_ by the Arabs. It is said to be
similar to the European roebuck.
The expression, "Break up your fallow ground"
Ho 10:12 Jer 4:3 means, "Do not sow your seed among thorns", i.e.,
break off all your evil habits; clear your hearts of weeds, in order that they
may be prepared for the seed of righteousness. Land was allowed to lie fallow
that it might become more fruitful; but when in this condition, it soon became
overgrown with thorns and weeds. The cultivator of the soil was careful to
"break up" his fallow ground, i.e., to clear the field of weeds,
before sowing seed in it. So says the prophet, "Break off your evil ways,
repent of your sins, cease to do evil, and then the good seed of the word will
have room to grow and bear fruit."
Sorcerers or necormancers, who professed to call up the
dead to answer questions, were said to have a "familiar spirit" De 18:11
2Ki 21:6 2Ch 33:6 Le 19:31 20:6 Isa 8:19 29:4 Such a person was called by the
Hebrews an_'ob_, which properly means a leathern bottle; for sorcerers were
regarded as vessels containing the inspiring demon. This Hebrew word was equivalent to the pytho of the Greeks, and
was used to denote both the person and the spirit which possessed him Le 20:27
1Sa 28:8 comp. Ac 16:16 The word "familiar" is from the Latin
familiaris, meaning a "household servant, "and was intended to
express the idea that sorcerers had spirits as their servants ready to obey
their commands.
The first mentioned in Scripture was so grievous as to
compel Abraham to go down to the land of Egypt Ge 26:1 Another is mentioned as
having occurred in the days of Isaac, causing him to go to Gerar Ge 26:1,17 But
the most remarkable of all was that which arose in Egypt in the days of Joseph,
which lasted for seven years Ge 41:1-45:28 Famines were sent as an effect of God's
anger against a guilty people 2Ki 8:1,2 Am 8:11 De 28:22-42 2Sa 21:1 2Ki
6:25-28 25:3 Jer 14:15 Jer 19:9 42:17 etc. A famine was predicted by Agabus Ac
11:28 Josephus makes mention of the famine which occurred A.D. 45. Helena,
queen of Adiabene, being at Jerusalem at that time, procured corn from
Alexandria and figs from Cyprus for its poor inhabitants.
A winnowing shovel by which grain was thrown up against
the wind that it might be cleansed from broken straw and chaff Isa 30:24 Jer
15:7 Mt 3:12
See AGRICULTURE
Mt 22:5 Every Hebrew had a certain portion of land
assigned to him as a possession Nu 26:33-56 In Egypt the lands all belonged to
the king, and the husbandmen were obliged to give him a fifth part of the
produce; so in Palestine Jehovah was the sole possessor of the soil, and the
people held it by direct tenure from him. By the enactment of Moses, the
Hebrews paid a tithe of the produce to Jehovah, which was assigned to the
priesthood. Military service when required was also to be rendered by every
Hebrew at his own expense. The occuptaion of a husbandman was held in high
honour 1Sa 11:5-7 1Ki 19:19 2Ch 26:10
See TITHE
1. Mt 10:29 Lu 12:6 Greek assarion, i.e., a small _as_,
which was a Roman coin equal to a tenth of a denarius or drachma, nearly equal
to a halfpenny of our money.
2. Mt 5:26 Mr 12:42 (Gr. kodrantes), the quadrant, the
fourth of an _as_, equal to two lepta, mites. The lepton (mite) was the very
smallest copper coin.
The sole fast required by the law of Moses was that of
the great Day of Atonement (q.v.), Le 23:26-32 It is called "the
fast" Ac 27:9 The only other mention of a periodical fast in the Old
Testament is in Zec 7:1-7 8:19 from which it appears that during their captivity
the Jews observed four annual fasts.
1. The fast of the fourth month, kept on the seventeenth
day of Tammuz, the anniversary of the capture of Jerusalem by the Chaldeans; to
commemorate also the incident recorded Ex 32:19 (Comp.) Jer 52:6,7
2. The fast of the fifth month, kept on the ninth of Ab
(comp.) Nu 14:27 to commemorate the burning of the city and temple Jer 52:12,13
3. The fast of the seventh month, kept on the third of
Tisri (comp.) 2Ki 25:1ff. the anniversary of the murder of Gedaliah Jer 41:1,2
4. The fast of the tenth month (comp.) Jer 52:4 Eze 33:21
2Ki 25:1 to commemorate the beginning of the siege of the holy city by
Nebuchadnezzar.
There was in addition to these the fast appointed by
Esther Es 4:16 Public national fasts on account of sin or to supplicate divine
favour were sometimes held.
1. 1Sa 7:6
2. 2Ch 20:3
3. Jer 36:6-10
4. Ne 9:1 There were also local fasts.
1. Jud 20:26
2. 2Sa 1:12
3. 1Sa 31:13
4. 1Ki 21:9-12
5. Ezr 8:21-23
6. Jon 3:5-9
There are many instances of private occasional fasting
1Sa 1:7 1Sa 20:34 2Sa 3:35 12:16 1Ki 21:27 Ezr 10:6 Ne 1:4 Da 10:2,3 Moses
fasted forty days Ex 24:18 34:28 and so also did Elijah 1Ki 19:8 Our Lord
fasted forty days in the wilderness Mt 4:2 In the lapse of time the practice of
fasting was lamentably abused Isa 58:4 Jer 14:12 Zec 7:5 Our Lord rebuked the
Pharisees for their hypocritical pretences in fasting Mt 6:16 He himself
appointed no fast. The early Christians, however, observed the ordinary fasts
according to the law of their fathers Ac 13:3 14:23 2Co 6:5
(Heb. heleb) denotes the richest part of the animal, or
the fattest of the flock, in the account of Abel's sacrifice Ge 4:4 It
sometimes denotes the best of any production Ge 45:18 Nu 18:12 Ps 81:16 The fat
of sacrifices was to be burned Le 3:9-11 4:8 7:3 8:25 Nu 18:17 Comp. Ex
29:13-22 Le 3:3-5 It is used figuratively for a dull, stupid state of mind Ps
17:10 In Joe 2:24 the word is equivalent to "vat, "a vessel. The
hebrew word here thus rendered is elsewhere rendered "wine-fat" and
"press-fat" Hag 2:16 Isa 63:2
A name applied
1. to any ancestor De 1:11 1Ki 15:11 Mt 3:9 23:30 etc.;
and
2. as a title of respect to a chief, ruler, or elder,
etc. Jud 17:10 18:19 1Sa 10:12 2Ki 2:12 Mt 23:9 etc.
3. The author or beginner of anything is also so called;
e.g., Jabal and Jubal Ge 4:20,21 comp. Job 38:28
Applied to God Ex 4:22 De 32:6 2Sa 7:14 Ps 89:27,28 etc.
1. As denoting his covenant relation to the Jews Jer 31:9
Isa 63:16 64:8 Joh 8:41 etc.
2. Believers are called God's "sons" Joh 1:12
Ro 8:16 Mt 6:4,8,15,18 10:20,29 They also call him "Father" Ro 1:7
1Co 1:3 2Co 1:2 Ga 1:4
(Old A.S. faethm, "bosom, "or the outstretched
arms), a span of six feet Ac 27:28 Gr. orguia (from orego, "I
stretch"), the distance between the extremities of both arms fully
stretched out.
1. A fatted animal for slaughter 2Sa 6:13 Isa 11:6 Eze
39:18 Comp. Mt 22:4 where the word used in the original, sitistos, means
literally "corn-fed; "i.e., installed, fat).
2. Ps 66:15 (Heb. meah, meaning "marrowy,
""fat, "a species of sheep).
3. 1Sa 15:9 (Heb. mishneh, meaning "the second,
"and hence probably "cattle of a second quality, "or lambs of
the second birth, i.e., autmnal lambs, and therfore of less value).
Is in the Old Testament used as a designation of true
piety Pr 1:7 Job 28:28 Ps 19:9 It is a fear conjoined with love and hope, and
is therefore not a slavish dread, but rather filial reverence. (Comp.) De 32:6
Ho 11:1 Isa 1:2 63:16 64:8 God is called "the Fear of Isaac" Ge
31:42,53 i.e., the God whom Isaac feared. A holy fear is enjoined also in the
New Testament as a preventive of carelessness in religion, and as an incentive
to penitence Mt 10:28 2Co 5:11 7:1 Php 2:12 Eph 5:21 Heb 12:28,29
As a mark of hospitality Ge 19:3 2Sa 3:20 2Ki 6:23 on
occasions of domestic joy Lu 15:23 Ge 21:8 on birthdays Ge 40:20 Job 1:4 Mt
14:6 and on the occasion of a marriage Jud 14:10 Ge 29:22 Feasting was a part
of the observances connected with the offering up of sacrifices De 12:6,7 1Sa
9:19 16:3,5 and with the annual festivals De 16:11 "It was one of the
designs of the greater solemnities, which required the attendance of the people
at the sacred tent, that the oneness of the nation might be maintained and
cemented together, by statedly congregating in one place, and with one soul
taking part in the same religious services. But that oneness was primarily and
chiefly a religious and not merely a political one; the people were not merely
to meet as among themselves, but with Jehovah, and to present themselves before
him as one body; the meeting was in its own nature a binding of themselves in
fellowship with Jehovah; so that it was not politics and commerce that had here
to do, but the soul of the Mosaic dispensation, the foundation of the religious
and political existence of Israel, the covenant with Jehovah. To keep the
people's consciousness alive to this, to revive, strengthen, and perpetuate it,
nothing could be so well adapated as these annual feasts."
See FESTIVALS
Happy, the Roman procurator of Judea before whom Paul
"reasoned" Ac 24:25 He appears to have expected a bribe from Paul,
and therefore had several interviews with him. The "worthy deeds"
referred to in Ac 24:2 was his clearing the country of banditti and impostors.
At the end of a two years' term, Porcius Festus was appointed in the room of
Felix (A.D. 60) who proceeded to Rome, and was there accused of cruelty and
malversation of office by the Jews of Caesarea. The accusation was rendered
nugatory by the influence of his brother Pallas with Nero. (See Josephus, Ant.
xx. 8-9) Drusilla, the daughter of Herod Agrippa, having been induced by Felix
to desert her husband, the king of Emesa, became his adulterous companion. She
was seated beside him when Paul "reasoned" before the judge. When
Felix gave place to Festus, being "willing to do the Jews a pleasure,
"he left Paul bound.
1. With God, consisting in:
a. the knowledge of his will Job 22:21 Joh 17:3
b. agreement with his designs Am 3:3
c. mutual affection Ro 8:38,39
d. enjoyment of his presence Ps 4:6
e. conformity to his image 1Jo 2:6 1:6
f. participation of his felicity 1Jo 1:3,4 Eph 3:14-21
2. Of saints with one another,
a. in duties Ro 12:5 1Co 12:1 1Th 5:17,18
b. in ordinances Heb 10:25 Ac 2:46
c. in grace, love, joy, etc. Mal 3:16 2Co 8:4
d. mutual interest, spiritual and temporal Ro 12:4,13 Heb
13:16
e. in sufferings Ro 15:1,2 Ga 6:1,2 Ro 12:15
f. in glory Re 7:9
(Heb. gader), Nu 22:24 (R.V.). Fences were constructions
of unmortared stones, to protect gardens, vineyards, sheepfolds, etc. From
various causes they were apt to bulge out and fall Ps 62:3 In Ps 80:12 R.V.
(see) Isa 5:5 the psalmist says, "Why hast thou broken down her
fences?" Serpents delight to lurk in the crevices of such fences Ec 10:8
comp. Am 5:19
There were in Palestine:
1. cities.
2. unwalled villages.
3. villages with castles or towers 1Ch 27:25 Cities, so
called, had walls, and were thus fenced. The fortifications consisted of one or
two walls, on which were towers or parapets at regular intervals 2Ch 32:5 Jer
31:38 Around ancient Jerusalem were three walls, on one of which were ninety
towers, on the second fourteen, and on the third sixty. The tower of Hananeel,
near the north-east corner of the city wall, is frequently referred to Ne 3:1
12:39 Zec 14:10 The gateways of such cities were also fortified Ne 2:8 3:3,6
Jud 16:2,3 1Sa 23:7 The Hebrews found many fenced cities when they entered the
Promised Land Nu 13:28 Nu 32:17,34-42 Jos 11:12,13 Jud 1:27-33 and we may
estimate the strength of some of these cities from the fact that they were long
held in possession by the Canaanites. The Jebusites, e.g., were enabled to hold
possession of Jerusalem till the time of David 2Sa 5:6,7 1Ch 11:5 Several of
the kings of Israel and Judah distinguished themselves as fortifiers or
"builders" of cities.
Le 11:30 (R.V., "gecko"), one of the unclean creeping
things. It was perhaps the Lacerta gecko which was intended by the Hebrew word
(anakah, a cry, "mourning, "the creature which groans) here used,
i.e., the "fan-footed" lizard, the gecko which makes a mournful wail.
The LXX. translate it by a word meaning "shrew-mouse, "of which there
are three species in Palestine. The Rabbinical writers regard it as the
hedgehog. The translation of the Revised Version is to be preferred.
2Sa 19:18 some kind of boat for crossing the river which
the men of Judah placed at the service of the king. Floats or rafts for this
purpose were in use from remote times Isa 18:2
There were daily Le 23:1ff. weekly, monthly, and yearly
festivals, and great stress was laid on the regular observance of them in every
particular Nu 28:1-8 Ex 29:38-42 Le 6:8-23 Ex 30:7-9 27:20
1. The septenary festivals were,
a. The weekly Sabbath Le 23:1-3 Ex 20:8-11 31:12 etc.
b. The seventh new moon, or the feast of Trumpets Nu
28:11-15 29:1-6
c. The Sabbatical year Ex 23:10,11 Le 25:2-7
d. The year of jubilee Le 25:8-16 27:16-25
2. The great feasts were,
a. The Passover.
b. The feast of Pentecost, or of weeks.
c. The feast of Tabernacles, or of ingathering. On each
of these occasions every male Israelite was commanded "to appear before
the Lord" Ex 34:23 Ne 8:9-12 The attendance of women was voluntary. Comp.
Lu 2:41 1Sa 1:7 2:19 The promise that God would protect their homes while all
the males were absent in Jerusalem at these feasts was always fulfilled. De
27:7 Ex 34:24 "During the whole period between Moses and Christ we never
read of an enemy invading the land at the time of the three festivals. The first instance on record is thirty-three
years after they had withdrawn from themselves the divine protection by
imbruing their hands in the Saviour's blood, when Cestius, the Roman general,
slew fifty of the people of Lydda while all the rest had gone up to the feast
of Tabernacles, A.D. 66 These festivals, besides their religious purpose, had
an important bearing on the maintenance among the people of the feeling of a
national unity. The times fixed for
their observance were arranged so as to interfere as little as possible with
the industry of the people. The
Passover was kept just before the harvest commenced, Pentecost at the
conclusion of the corn harvest and before the vintage, the feast of Tabernacles
after all the fruits of the ground had been gathered in.
3. The Day of Atonement, the tenth day of the seventh
month Le 16:1,34 23:26-32 Nu 29:7-11 See ATONEMENT, DAY OF
4. Of the post-Exilian festivals reference is made to:
a. the feast of Dedication Joh 10:22 This feast was
appointed by Judas Maccabaeus in commemoration of the purification of the
temple after it had been polluted by Antiochus Epiphanes.
b. The "feast of Purim" (q.v.), Es 9:24-32 was
also instituted after the Exile. (Cf.)
Joh 5:1
See FEAST
The successor of Felix (A.D. 60) as procurator of Judea
Ac 24:27 A few weeks after he had entered on his office the case of Paul, then
a prisoner at Caesarea, was reported to him. The "next day, "after he
had gone down to Caesarea, he heard Paul defend himself in the presence of
Herod Agrippa II. and his sister Bernice, and not finding in him anything
worthy of death or of bonds, would have set him free had he not appealed unto Caesar
Ac 25:11,12 In consequence of this appeal Paul was sent to Rome. Festus, after
being in office less than two years, died in Judea.
See AGRIPPA
De 28:22 Mt 8:14 Mr 1:30 Joh 4:52 Ac 28:8 a burning heat,
as the word so rendered denotes, which attends all febrile attacks. In all
Eastern countries such diseases are very common. Peter's wife's mother is said
to have suffered from a "great fever" Lu 4:38 an instance of Luke's
professional exactitude in describing disease. He adopts here the technical
medical distinction, as in those times fevers were divided into the
"great" and the "less."
(Heb. sadeh), a cultivated field, but unenclosed. It is
applied to any cultivated ground or pasture Ge 29:2 31:4 34:7 or tillage Ge
37:7 Ge 47:24 It is also applied to woodland Ps 132:6 or mountain top Jud
9:32,36 2Sa 1:21 It denotes sometimes a cultivated region as opposed to the
wilderness Ge 33:19 36:35 Unwalled villages or scattered houses are spoken of
as "in the fields" De 28:3,16 Le 25:31 Mr 6:36,56 The "open
field" is a place remote from a house Ge 4:8 Le 14:7,53 17:5 Cultivated
land of any extent was called a field Ge 23:13,17 41:8 Le 27:16 Ru 4:5 Ne 12:29
First mentioned in Ge 3:7 The fig-tree is mentioned De
8:8 as one of the valuable products of Palestine. It was a sign of peace and
prosperity 1Ki 4:25 Mic 4:4 Zec 3:10 Figs were used medicinally 2Ki 20:7 and
pressed together and formed into "cakes" as articles of diet 1Sa
30:12 Jer 24:2 Our Lord's cursing the fig-tree near Bethany Mr 11:13 has
occasioned much perplexity from the circumstance, as mentioned by the
evangelist, that "the time of figs was not yet." The explanation of
the words, however, lies in the simple fact that the fruit of the fig-tree
appears before the leaves, and hence that if the tree produced leaves it ought
also to have had fruit. It ought to have had fruit if it had been true to its
"pretensions, "in showing its leaves at this particular season.
"This tree, so to speak, vaunted itself to be in advance of all the other
trees, challenged the passer-by that he should come and refresh himself with
its fruit. Yet when the Lord accepted
its challenge and drew near, it proved to be but as the others, without fruit
as they; for indeed, as the evangelist observes, the time of figs had not yet
arrived. Its fault, if one may use the word, lay in its pretensions, in its
making a show to run before the rest when it did not so indeed" (Trench,
Miracles). The fig-tree of Palestine
(Ficus carica) produces two and sometimes three crops of figs in a year,
1. The bikkurah, or "early-ripe fig" Mic 7:1
Isa 28:4 Ho 9:10 R.V., which is ripe about the end of June, dropping off as
soon as it is ripe Na 3:12
2. the kermus, or "summer fig, "then begins to
be formed, and is ripe about August
3. the pag (plural "green figs, "So 2:13 Gr.
olynthos, Re 6:13 "the untimely fig"), or "winter fig,
"which ripens in sheltered spots in spring.
See NAUGHTY FIGS
Heb. hashukum, plur., joinings Ex 27:17 38:17,28 the rods
by which the tops of the columns around the tabernacle court were joined
together, and from which the curtains were suspended Ex 27:10,11 Ex 36:38 In
Jer 52:21 the rendering of a different word, _hut_, meaning a "thread,
"and designating a measuring-line of 12 cubits in length for the
circumference of the copper pillars of Solomon's temple.
A worker in silver and gold Pr 25:4 In Jud 17:4 the word (tsoreph)
is rendered "founder, "and in Isa 41:7 "goldsmith."
A crucible, melting-pot Pr 17:3 27:21
The uniform rendering in the Authorized Version (marg.
R.V., "cypress") of _berosh_ 2Sa 6:5 1Ki 5:8,10 6:15,34 9:11 etc., a
lofty tree Isa 55:13 growing on Lebanon Isa 37:24. Its wood was used in making
musical instruments and doors of houses, and for ceilings 2Ch 3:5 the decks of
ships Eze 27:5 floorings and spear-shafts Na 2:3 R.V. The true fir (abies) is
not found in Palestine, but the pine tree, of which there are four species, is
common. The precise kind of tree meant by the "green fir tree" Ho
14:8 is uncertain. Some regard it as the sherbin tree, a cypress resembling the
cedar; others, the Aleppo or maritime pine (Pinus halepensis), which resembles
the Scotch fir; while others think that the "stone-pine" (Pinus
pinea) is probably meant.
See PINE
1. For sacred purposes. The sacrifices were consumed by
fire Ge 8:20 The ever-burning fire on the altar was first kindled from heaven
Le 6:9,13 9:24 and afterwards rekindled at the dedication of Solomon's temple
2Ch 7:1,3 The expressions "fire from heaven" and "fire of the
Lord" generally denote lightning, but sometimes also the fire of the altar
was so called Ex 29:18 Le 1:9 2:3 3:5,9 Fire for a sacred purpose obtained
otherwise than from the altar was called "strange fire" Le 10:1,2 Nu
3:4 The victims slain for sin offerings were afterwards consumed by fire
outside the camp Le 4:12, 21:1ff. Le 6:30 16:27 Heb 13:11
2. For domestic purposes, such as baking, cooking,
warmth, etc. Jer 36:22 Mr 14:54 Joh 18:18 But on Sabbath no fire for any
domestic purpose was to be kindled Ex 35:3 Nu 15:32-36
3. Punishment of death by fire was inflicted on such as
were guilty of certain forms of unchastity and incest Le 20:14 21:9 The burning
of captives in war was not unknown among the Jews 2Sa 12:31 Jer 29:22 The
bodies of infamous persons who were executed were also sometimes burned Jos
7:25 2Ki 23:16
4. In war, fire was used in the destruction of cities, as
Jericho Jos 6:24 Ai Jos 8:19 Hazor Jos 11:11 Laish Jud 18:27 etc. The
war-chariots of the Canaanites were burnt Jos 11:6,9,13 The Israelites burned
the images 2Ki 10:26 (R.V., "pillars") of the house of Baal. These
objects of worship seem to have been of the nature of obelisks, and were
sometimes evidently made of wood. Torches were sometimes carried by the
soldiers in battle Jud 7:16
5. Figuratively, fire is a symbol of Jehovah's presence
and the instrument of his power Ex 14:19 Nu 11:1,3 Jud 13:20 1Ki 18:38 2Ki
1:10,12 2:11 Isa 6:4 Eze 1:4 Re 1:14 etc. God's word is also likened unto fire
Jer 23:29 It is referred to as an emblem of severe trials or misfortunes Zec
12:6 Lu 12:49 1Co 3:13,15 1Pe 1:7 and of eternal punishment Mt 5:22 Mr 9:44 Re
14:10 Re 21:8 The influence of the Holy Ghost is likened unto fire Mt 3:11 His
descent was denoted by the appearance of tongues as of fire Ac 2:3
Isa 7:4 Am 4:11 Zec 3:2 denotes the burnt end of a stick
(Heb. 'ud); in Jud 15:4 a lamp or torch, a flambeau (Heb. lappid); in Pr 26:18
(comp.) Eph 6:16 burning darts or arrows (Heb. zikkim).
Ex 27:3 38:3 one of the vessels of the temple service
(rendered "snuff-dish") Ex 25:38 37:23 and "censer" Le 10:1
16:12 It was probably a metallic cinder-basin used for the purpose of carrying
live coal for burning incense, and of carrying away the snuff in trimming the
lamps.
Used only in Joh 2:6 the Attic amphora, equivalent to the
Hebrew bath (q.v.), a measure for liquids containing about 8 7/8 gallons.
From the Vulgate firmamentum, which is used as the
translation of the Hebrew _raki'a_. This word means simply
"expansion." It denotes the space or expanse like an arch appearing
immediately above us. They who rendered _raki'a_ by firmamentum regarded it as
a solid body. The language of Scripture is not scientific but popular, and
hence we read of the sun rising and setting, and also here the use of this
particular word. It is plain that it was used to denote solidity as well as
expansion. It formed a division between the waters above and the waters below
Ge 1:7 The _raki'a_ supported the upper reservoir Ps 148:4 It was the support
also of the heavenly bodies Ge 1:14 and is spoken of as having
"windows" and "doors" Ge 7:11 Isa 24:18 Mal 3:10 through
which the rain and snow might descend.
Sons enjoyed certain special privileges De 21:17 Ge
25:23,31,34 49:3 1Ch 5:1 Heb 12:16 Ps 89:27
See BIRTHRIGHT The "first-born of the poor"
signifies the most miserable of the poor Isa 14:30 The "church of the
first-born" signifies the church of the redeemed. The destruction of the
first-born was the last of the ten plagues inflicted on the Egyptians Ex 11:1-8
12:29,30 Menephtah is probably the Pharaoh whose first-born was slain. His son
did not succeed or survive his father, but died early. The son's tomb has been
found at Thebes unfinished, showing it was needed earlier than was
expected. Some of the records on the
tomb are as follows: "The son whom Menephtah loves; who draws towards him
his father's heart, the singer, the prince of archers, who governed Egypt on
behalf of his father. Dead."
From the beginning the office of the priesthood in each
family belonged to the eldest son. But when the extensive plan of sacrificial
worship was introduced, requiring a company of men to be exclusively devoted to
this ministry, the primitive office of the first-born was superseded by that of
the Levites Nu 3:11-13 and it was ordained that the first-born of man and of
unclean animals should henceforth be redeemed Nu 18:15 The laws concerning this
redemption of the first-born of man are recorded in Ex 13:12-15 22:29 34:20 Nu
3:45 Nu 8:17 18:16 Le 12:2,4 The first-born male of every clean animal was to
be given up to the priest for sacrifice De 12:6 Ex 13:12 Ex 34:20 Nu 18:15-17
But the first-born of unclean animals was either to be redeemed or sold and the
price given to the priest Le 27:11-13,27 The first-born of an ass, if not
redeemed, was to be put to death Ex 13:13 34:20
First-born, Sanctification of the
A peculiar sanctity was attached to the first-born both
of man and of cattle. God claimed that the first-born males of man and of
animals should be consecrated to him, the one as a priest representing the
family to which he belonged, and the other to be offered up in sacrifice Ge 4:4
The first-fruits of the ground were offered unto God just
as the first-born of man and animals. The law required,
1. That on the morrow after the Passover Sabbath a sheaf
of new corn should be waved by the priest before the altar Le 23:5,6,10,12 2:12
2. That at the feast of Pentecost two loaves of leavened
bread, made from the new flour, were to be waved in like manner Le 23:15,17 Nu
28:26
3. The feast of Tabernacles was an acknowledgement that
the fruits of the harvest were from the Lord Ex 23:16 34:22
4. Every individual, besides, was required to consecrate
to God a portion of the first-fruits of the land Ex 22:29 23:19 34:26 Nu
15:20,21
5. The law enjoined that no fruit was to be gathered from
newly-planted fruit-trees for the first three years, and that the first-fruits
of the fourth year were to be consecrated to the Lord Le 19:23-25 Jeremiah Jer
2:3 alludes to the ordinance of "first-fruits, "and hence he must
have been acquainted with the books of Exodus, Leviticus, and Numbers, where
the laws regarding it are recorded.
Called _dag_ by the Hebrews, a word denoting great
fecundity
Ge 9:2 Nu 11:22 Jon 2:1,10 No fish is mentioned by name
either in the Old or in the New Testament. Fish abounded in the Mediterranean
and in the lakes of the Jordan, so that the Hebrews were no doubt acquainted
with many species. Two of the villages on the shores of the Sea of Galilee
derived their names from their fisheries, Bethsaida (the "house of
fish") on the east and on the west. There is probably no other sheet of
water in the world of equal dimensions that contains such a variety and profusion
of fish. About thirty-seven different kinds have been found. Some of the fishes
are of a European type, such as the roach, the barbel, and the blenny; others
are markedly African and tropical, such as the eel-like silurus. There was a
regular fish-market apparently in Jerusalem 2Ch 33:14 Ne 3:3 12:39 Zep 1:10 as
there was a fish-gate which was probably contiguous to it. Sidon is the oldest
fishing establishment known in history.
Besides its literal sense Lu 5:2 this word is also
applied by our Lord to his disciples in a figurative sense Mt 4:19 Mr 1:17
Were used for catching fish Am 4:2 comp. Isa 37:29 Jer 16:16
Eze 29:4 Job 41:1,2 Mt 17:27
Was prosecuted with great industry in the waters of
Palestine. It was from the fishing-nets that Jesus called his disciples Mr
1:16-20 and it was in a fishing-boat he rebuked the winds and the waves Mt 8:26
and delivered that remarkable series of prophecies recorded in Mt 13:1ff. He
twice miraculously fed multitudes with fish and bread Mt 14:19 15:36 It was in
the mouth of a fish that the tribute-money was found Mt 17:27 And he "ate
a piece of broiled fish" with his disciples after his resurrection Lu
24:42,43 comp. Ac 1:3 At the Sea of Tiberias Joh 21:1-14 in obedience to his
direction, the disciples cast their net "on the right side of the ship,
"and enclosed so many that "they were not able to draw it for the
multitude of fishes." Two kinds of fishing-nets are mentioned in the New
Testament:
1. The casting-net Mt 4:18 Mr 1:16
2. The drag-net or seine Mt 13:48 Fish were also caught by
the fishing-hook Mt 17:27
See NET
So 7:4 should be simply "pools, "as in the
Revised Version. The reservoirs near Heshbon (q.v.) were probably stocked with
fish 2Sa 2:13 4:12 Isa 7:3 22:9,11
Isa 28:25,27 the rendering of the Hebrew _ketsah_,
"without doubt the Nigella sativa, a small annual of the order
Ranunculacece, which grows wild in the Mediterranean countries, and is
cultivated in Egypt and Syria for its seed." It is rendered in margin of
the Revised Version "black cummin." The seeds are used as a
condiment. In Eze 4:9 this word is the rendering of the Hebrew _kussemeth_
(incorrectly rendered "rye" in the Authorized Version of Ex 9:32 Isa
28:25 but "spelt" in the Revised Version). The reading
"fitches" here is an error; it should be "spelt."
(Heb., or rather Egyptian, ahu,)Job 8:11 rendered
"meadow" in Ge 41:2,18 probably the Cyperus esculentus, a species of
rush eaten by cattle, the Nile reed. It also grows in Palestine. In Ex 2:3,5
Isa 19:6 it is the rendering of the Hebrew _suph_, a word which occurs
frequently in connection with _yam_; as _yam suph_, to denote the "Red
Sea" (q.v.) or the sea of weeds (as this word is rendered,) Jon 2:5 It
denotes some kind of sedge or reed which grows in marshy places.
See PAPER See REED
Heb. ashishah, 2Sa 6:19 1Ch 16:3 So 2:5 Ho 3:1 meaning
properly "a cake of pressed raisins." "Flagons of wine" of
the Authorized Version should be, as in the Revised Version, "cakes of
raisins" in all these passages. In Isa 22:24 it is the rendering of the
Hebrew _nebel_, which properly means a bottle or vessel of skin. (Comp.) 1Sa
1:24 1Sa 10:3 25:18 2Sa 16:1 where the same Hebrew word is used.)
Is the chosen symbol of the holiness of God Ex 3:2 Re
2:18 as indicating "the intense, all-consuming operation of his holiness
in relation to sin."
(Heb. pishtah, i.e., "peeled", in allusion to
the fact that the stalks of flax when dried were first split or peeled before
being steeped in water for the purpose of destroying the pulp). This plant was
cultivated from earliest times. The flax of Egypt was destroyed by the plague
of hail when it "was bolled", i.e., was forming pods for seed Ex 9:31
It was extensively cultivated both in Egypt and Palestine. Reference is made in
Jos 2:6 to the custom of drying flax-stalks by exposing them to the sun on the
flat roofs of houses. It was much used in forming articles of clothing such as
girdles, also cords and bands Le 13:48,52,59 De 22:11
See LINEN
David at the cave of Adullam thus addressed his
persecutor Saul 1Sa 24:14 "After whom is the king of Israel come out?
after whom dost thou pursue? after a dead dog, after a flea?" He thus
speaks of himself as the poor, contemptible object of the monarch's pursuit, a "worthy
object truly for an expedition of the king of Israel with his picked
troops!" This insect is in Eastern language the popular emblem of
insignificance. In 1Sa 26:20 the LXX. read "come out to seek my life"
instead of "to seek a flea."
The wool of a sheep, whether shorn off or still attached
to the skin De 18:4 Job 31:20 The miracle of Gideon's fleece Jud 6:37-40
consisted in the dew having fallen at one time on the fleece without any on the
floor, and at another time in the fleece remaining dry while the ground was wet
with dew.
In the Old Testament denotes
1. A particular part of the body of man and animals Ge 2:21
41:2 Ps 102:5 marg.;
2. The whole body Ps 16:9
3. All living things having flesh, and particularly
humanity as a whole Ge 6:12,13
4. Mutability and weakness 2Ch 32:8 comp. Isa 31:3 Ps
78:39
5. As suggesting the idea of softness it is used in the expression
"heart of flesh" Eze 11:19
6. The expression "my flesh and bone" Jud 9:2
Isa 58:7 denotes relationship.
In the New Testament, besides these it is also used to
denote:
1. the sinful element of human nature as opposed to the
"Spirit" Ro 6:19 Mt 16:17
2. Being "in the flesh" means being unrenewed
Ro 7:5 8:8,9
3. and to live "according to the flesh" is to
live and act sinfully Ro 8:4,5,7,12
4. This word also denotes the human nature of Christ Joh
1:14 "The Word was made flesh." Comp. also 1Ti 3:16 Ro 1:3
A many-pronged fork used in the sacrificial services 1Sa
2:13,14 Ex 27:3 38:3 by the priest in drawing away the flesh. The fat of the
sacrifice, together with the breast and shoulder Le 7:29-34 were presented by
the worshipper to the priest. The fat was burned on the alter Le 3:3-5 and the
breast and shoulder became the portion of the priests. But Hophni and Phinehas,
not content with this, sent a servant to seize with a flesh-hook a further
portion.
Abounds in all the plains and valleys of the wilderness
of the forty years' wanderings. In Isa 50:7 Eze 3:9 the expressions, where the
word is used, means that the "Messiah would be firm and resolute amidst
all contempt and scorn which he would meet; that he had made up his mind to
endure it, and would not shrink from any kind or degree of suffering which
would be necessary to accomplish the great work in which he was engaged."
(Comp.) Eze 3:8,9 The words "like a flint" are used with reference to
the hoofs of horses Isa 5:28
An event recorded in Ge 7:1-8:1ff. See DELUGE In Jos
24:2,3,14,15 the word "flood" (R.V., "river") means the
river Euphrates. In Ps 66:6 this word refers to the river Jordan.
Grain reduced to the form of meal is spoken of in the time
of Abraham Ge 18:6 As baking was a daily necessity, grain was also ground daily
at the mills Jer 25:10 The flour mingled with water was kneaded in
kneading-troughs, and sometimes leaven Ex 12:34 was added and sometimes omitted
Ge 19:3 The dough was then formed into thin cakes nine or ten inches in
diameter and baked in the oven. Fine flour was offered by the poor as a
sin-offering Le 5:11-13 and also in connection with other sacrifices Nu 15:3-12
28:7-29
Very few species of flowers are mentioned in the Bible
although they abounded in Palestine. It has been calculated that in Western
Syria and Palestine from two thousand to two thousand five hundred plants are found,
of which about five hundred probably are British wild-flowers. Their beauty is
often alluded to So 2:12 Mt 6:28 They are referred to as affording an emblem of
the transitory nature of human life Job 14:2 Ps 103:15 Isa 28:1 40:6 Jas 1:10
Gardens containing flowers and fragrant herbs are spoken of So 4:16 6:2
A musical instrument, probably composed of a number of
pipes, mentioned Da 3:5,7,10,15 In Mt 9:23,24 notice is taken of players on the
flute, here called "minstrels" (but in R.V.
"flute-players"). Flutes were in common use among the ancient
Egyptians.
Heb. zebub, Ec 10:1 Isa 7:18 This fly was so grievous a
pest that the Phoenicians invoked against it the aid of their god Baal-zebub
(q.v.). The prophet Isaiah Isa 7:18 alludes to some poisonous fly which was
believed to be found on the confines of Egypt, and which would be called by the
Lord. Poisonous flies exist in many parts of Africa, for instance, the
different kinds of tsetse. Heb. 'arob, the name given to the insects sent as a
plague on the land of Egypt Ex 8:21-31 Ps 78:45 105:31 The LXX. render this by
a word which means the "dog-fly, "the cynomuia. The Jewish
commentators regarded the Hebrew word here as connected with the word_'arab_,
which means "mingled; "and they accordingly supposed the plague to
consist of a mixed multitude of animals, beasts, reptiles, and insects. But
there is no doubt that "the_'arab_" denotes a single definite
species. Some interpreters regard it as the Blatta orientalis, the cockroach, a
species of beetle. These insects "inflict very painful bites with their
jaws; gnaw and destroy clothes, household furniture, leather, and articles of
every kind, and either consume or render unavailable all eatables."
See BEELZEBUB
Ho 10:7 the rendering of _ketseph_, which properly means twigs
or splinters (as rendered in the LXX. and marg. R.V.). The expression in Hosea
may therefore be read, "as a chip on the face of the water, "
denoting the helplessness of the piece of wood as compared with the
irresistable current.
Heb. belil, Job 6:5 meaning properly a mixture or medley
(Lat. farrago), "made up of various kinds of grain, as wheat, barley,
vetches, and the like, all mixed together, and then sown or given to cattle"
Job 24:6 A.V. "corn, "R.V. "provender; "Isa 30:24
provender".
An enclosure for flocks to rest together Isa 13:20
Sheep-folds are mentioned Nu 32:16,24,36 2Sa 7:8 Zep 2:6 Joh 10:1 etc. It was
prophesied of the cities of Ammon Eze 25:5 Aroer Isa 17:2 and Judaea, that they
would be folds or couching-places for flocks. "Among the pots, "of
the Authorized Version Ps 68:13 is rightly in the Revised Version, "among
the sheepfolds."
See SHEEP-FOLD
Originally the Creator granted the use of the vegetable
world for food to man Ge 1:29 with the exception mentioned Ge 2:17 The use of
animal food was probably not unknown to the antediluvians. There is, however, a
distinct law on the subject given to Noah after the Deluge Ge 9:2-5 Various
articles of food used in the patriarchal age are mentioned in Ge 18:6-8 25:34
27:3,4 43:11 Regarding the food of the Israelites in Egypt, see Ex 16:3 Nu 11:5
In the wilderness their ordinary food was miraculously supplied in the manna.
They had also quails Ex 16:11-13 Nu 11:31 In the law of Moses there are special
regulations as to the animals to be used for food Le 11:1ff. De 14:3-21 The
Jews were also forbidden to use as food anything that had been consecrated to
idols Ex 34:15 or animals that had died of disease or had been torn by wild
beasts Ex 22:31 Le 22:8 (See also for other restrictions) Ex 23:19 29:13-22 Le
3:4-9 9:18,19 22:8 De 14:21 But beyond these restrictions they had a large
grant from God De 14:26 32:13,14 Food was prepared for use in various ways. The
cereals were sometimes eaten without any preparation Le 23:14 De 23:25 2Ki 4:42
Vegetables were cooked by boiling Ge 25:30,34 2Ki 4:38,39 and thus also other
articles of food were prepared for use Ge 27:4 Pr 23:3 Eze 24:10 Lu 24:42 Joh
21:9 Food was also prepared by roasting Ex 12:8 Le 2:14
See COOK
Connected with a throne 2Ch 9:18 Jehovah symbolically
dwelt in the holy place between the cherubim above the ark of the covenant. The
ark was his footstool 1Ch 28:2 Ps 99:5 132:7 And as heaven is God's throne, so
the earth is his footstool Ps 110:1 Isa 66:1 Mt 5:35
Isa 60:5, 11 (R.V., "the wealth of the
nations") denotes the wealth of the heathen. The whole passage means that
the wealth of the Gentile world should be consecrated to the service of the
church.
Mention is frequently made of the fords of the Jordan Jos
2:7 Jud 3:28 12:5,6 which must have been very numerous; about fifty
perhaps. The most notable was that of
Bethabara. Mention is also made of the ford of the Jabbok Ge 32:22 and of the
fords of Arnon Isa 16:2
The practice common among Oriental nations of colouring
the forehead or impressing on it some distinctive mark as a sign of devotion to
some deity is alluded to in Re 13:16,17 14:9 17:5 20:4 The "jewel on thy
forehead" mentioned in Eze 16:12 (R.V., "a ring upon thy nose")
was in all probability the "nose-ring" Isa 3:21 In Eze 3:7 the word
"impudent" is rightly rendered in the Revised Version "an hard
forehead." (See also Eze 3:8,9)
A Gentile. Such as resided among the Hebrews were
required by the law to be treated with kindness Ex 22:21 23:9 Le 19:33,34 23:22
De 14:29 16:10,11 24:19 They enjoyed in many things equal rights with the
native-born residents Ex 12:49 Le 24:22 Nu 15:15 35:15 but were not allowed to
do anything which was an abomination according to the Jewish law Ex 20:10 Le
17:15,16 18:26 20:2 24:16 etc.
Ac 2:23 Ro 8:29 11:2 1Pe 1:2 one of those high attributes
essentially appertaining to him the full import of which we cannot comprehend.
In the most absolute sense his knowledge is infinite 1Sa 23:9-13 Jer 38:17-23
42:9-22 Mt 11:21,23 Ac 15:18
John the Baptist went before our Lord in this character
Mr 1:2,3 Christ so called Heb 6:20 as entering before his people into the holy
place as their head and guide.
1. Heb. ya'ar, meaning a dense wood, from its luxuriance.
Thus all the great primeval forests of Syria Ec 2:6 Isa 44:14 Jer 5:6 Mic 5:8
The most extensive was the trans-Jordanic forest of Ephraim 2Sa 18:6,8 Jos
17:15,18 which is probably the same as the wood of Ephratah Ps 132:6 some part
of the great forest of Gilead. It was
in this forest that Absalom was slain by Joab. David withdrew to the forest of
Hareth in the mountains of Judah to avoid the fury of Saul 1Sa 22:5 We read
also of the forest of Bethel 2Ki 2:23,24 and of that which the Israelites
passed in their pursuit of the Philistines 1Sa 14:25 and of the forest of the
cedars of Lebanon 1Ki 4:33 2Ki 19:23 Ho 14:5,6 "The house of the forest of
Lebanon 1Ki 7:2 10:17 2Ch 9:16 was probably Solomon's armoury, and was so
called because the wood of its many pillars came from Lebanon, and they had the
appearance of a forest. See BAALBEC 23386
2. Heb. horesh, denoting a thicket of trees, underwood,
jungle, bushes, or trees entangled, and therefore affording a safe
hiding-place. This word is rendered "forest" only in 2Ch 27:4 It is
also rendered "wood", the "wood" in the "wilderness of
Ziph, "in which david concealed himself 1Sa 23:15 which lay south-east of
Hebron. In Isa 17:9 this word is in
Authorized Version rendered incorrectly "bough."
3. Heb. pardes, meaning an enclosed garden or plantation.
Asaph is Ne 2:8 called the "keeper of the king's forest." The same
Hebrew word is used Ec 2:5 where it is rendered in the plural
"orchards" (R.V., "parks"), and So 4:13 rendered
"orchard" (R.V. marg., "a paradise"). "The forest of
the vintage" Zec 11:2 "inaccessible forest, "or R.V.
"strong forest") is probably a figurative allusion to Jerusalem, or
the verse may simply point to the devastation of the region referred to. The
forest is an image of unfruitfulness as contrasted with a cultivated field Isa
10:19,33,34 29:17 32:15 Jer 26:18 Ho 2:12 likens the Assyrian host under
Sennacherib (q.v.) to the trees of some huge forest, to be suddenly cut down by
an unseen stroke.
One of the constituent parts of justification. In
pardoning sin, God absolves the sinner from the condemnation of the law, and
that on account of the work of Christ, i.e., he removes the guilt of sin, or
the sinner's actual liability to eternal wrath on account of it. All sins are
forgiven freely Ac 5:31 13:38 1Jo 1:6-9 The sinner is by this act of grace for
ever freed from the guilt and penalty of his sins. This is the peculiar
prerogative of God Ps 130:4 Mr 2:5 It is offered to all in the gospel.
See JUSTIFICATION
In every form of it was sternly condemned by the Mosaic
law Le 21:9 Le 19:29 De 22:20,21 23-29 23:18 Ex 22:16
See ADULTERY But this word is more frequently used in a
symbolical than in its ordinary sense. It frequently means a forsaking of God
or a following after idols Isa 1:2 Jer 2:20 Eze 16:1ff. Ho 1:2 2:1-5 Jer 3:8,9
Fortunate, a disciple of Corinth who visited Paul at
Ephesus, and returned with Stephanas and Achaicus, the bearers of the apostle's
first letter to the Corinthians 1Co 16:17
(Heb. 'ain; i.e., "eye" of the water desert), a
natural source of living water. Palestine was a "land of brooks of water,
of fountains, and depths that spring out of valleys and hills" De 8:7
11:11 These fountains, bright sparkling "eyes" of the desert, are
remarkable for their abundance and their beauty, especially on the west of Jordan.
All the perennial rivers and streams of the country are supplied from
fountains, and depend comparatively little on surface water. "Palestine is
a country of mountains and hills, and it abounds in fountains of water. The
murmur of these waters is heard in every dell, and the luxuriant foliage which
surrounds them is seen in every plain." Besides its rain-water, its
cisterns and fountains, Jerusalem had also an abundant supply of water in the
magnificent reservoir called "Solomon's Pools" (q.v.), at the head of
the Urtas valley, whence it was conveyed to the city by subterrean channels
some 10 miles in length. These have all been long ago destroyed, so that no
water from the "Pools" now reaches Jerusalem. Only one fountain has
been discovered at Jerusalem, the so-called "Virgins's Fountains, "in
the valley of Kidron; and only one well (Heb. beer), the Bir Eyub, also in the
valley of Kidron, south of the King's Gardens, which has been dug through the
solid rock. The inhabitants of Jerusalem are now mainly dependent on the winter
rains, which they store in cisterns.
See WELL
The perennial source from which the Pool of Siloam (q.v.)
is supplied, the waters flowing in a copious stream to it through a tunnel cut
through the rock, the actual length of which is 1,750 feet. The spring rises in
a cave 20 feet by 7 A serpentine tunnel 67 feet long runs from it toward the
left, off which the tunnel to the Pool of Siloam branches. It is the only
unfailing fountain in Jerusalem. The fountain received its name from the
"fantastic legend" that here the virgin washed the swaddling-clothes
of our Lord. This spring has the singular characteristic of being intermittent,
flowing from three to five times daily in winter, twice daily in summer, and
only once daily in autumn. This peculiarity is accounted for by the supposition
that the outlet from the reservoir is by a passage in the form of a siphon.
The arts of, referred to Ps 91:3 124:7 Pr 6:5 Jer 5:26 Ho
9:8 Eze 17:20 Ec 9:12 Birds of all kinds abound in Palestine, and the capture
of these for the table and for other uses formed the employment of many
persons. The traps and snares used for this purpose are mentioned Ho 5:1 Pr
7:23 22:5 Am 3:5 Ps 69:22 comp. De 22:6,7
(Heb. shu'al, a name derived from its digging or
burrowing under ground), the Vulpes thaleb, or Syrian fox, the only species of
this animal indigenous to Palestine. It burrows, is silent and solitary in its
habits, is destructive to vineyards, being a plunderer of ripe grapes So 2:15
The Vulpes Niloticus, or Egyptian dog-fox, and the Vulpes vulgaris, or common
fox, are also found in Palestine. The proverbial cunning of the fox is alluded
to in Eze 13:4 and in Lu 13:32 where our Lord calls Herod "that fox."
In Jud 15:4,5 the reference is in all probability to the jackal. The Hebrew word _shu'al_ through the Persian
_schagal_ becomes our jackal (Canis aureus), so that the word may bear that
signification here. The reasons for preferring the rendering "jackal"
are
1. That it is more easily caught than the fox;
2. That the fox is shy and suspicious, and flies mankind,
while the jackal does not
3. That foxes are difficult, jackals comparatively easy,
to treat in the way here described. Jackals hunt in large numbers, and are
still very numerous in Southern Palestine.
(Heb. lebonah; Gr. libanos, i.e., "white"), an
odorous resin imported from Arabia Isa 60:6 Jer 6:20 yet also growing in
Palestine So 4:14 It was one of the ingredients in the perfume of the sanctuary
Ex 30:34 and was used as an accompaniment of the meat-offering Le 2:1,16 6:15
24:7 When burnt it emitted a fragrant odour, and hence the incense became a
symbol of the Divine name Mal 1:11 So 1:3 and an emblem of prayer Ps 141:2 Lu
1:10 Re 5:8 8:3 This frankincense, or olibanum, used by the Jews in the temple
services is not to be confounded with the frankincense of modern commerce,
which is an exudation of the Norway spruce fir, the Pinus abies. It was probably
a resin from the Indian tree known to botanists by the name of Boswellia
serrata or thurifera, which grows to the height of forty feet.
The law of Moses pointed out the cases in which the
servants of the Hebrews were to receive their freedom Ex 21:2-4,7,8 Le
25:39-42,47-55 De 15:12-18 Under the Roman law the "freeman"
(ingenuus) was one born free; the "freedman" (libertinus) was a
manumitted slave, and had not equal rights with the freeman Ac 22:28 comp. Ac
16:37-39 21:39 22:25 25:11,12
A spontaneous gift Ex 35:29 a voluntary sacrifice Le
22:23 Ezr 3:5 as opposed to one in consequence of a vow, or in expiation of
some offence.
(Heb. tsepharde'a, meaning a "marsh-leaper").
This reptile is mentioned in the Old Testament only in connection with one of the
plagues which fell on the land of Egypt Ex 8:2-14 Ps 78:45 105:30 In the New
Testament this word occurs only in Re 16:13 where it is referred to as a symbol
of uncleanness. The only species of frog existing in Palestine is the green
frog (Rana esculenta), the well-known edible frog of the Continent.
Occurs only in Ex 13:16 De 6:8 De 11:18 The meaning of
the injunction to the Israelites, with regard to the statues and precepts given
them, that they should "bind them for a sign upon their hand, and have
them as frontlets between their eyes, "was that they should keep them
distinctly in view and carefully attend to them. But soon after their return
from Babylon they began to interpret this injunction literally, and had
accordingly portions of the law written out and worn about their person. These
they called tephillin, i.e., "prayers." The passages so written out
on strips of parchment were these, Ex 12:2-10 13:11-21 De 6:4-9 11:18-21 They
were then "rolled up in a case of black calfskin, which was attached to a
stiffer piece of leather, having a thong one finger broad and one cubit and a
half long. Those worn on the forehead were written on four strips of parchment,
and put into four little cells within a square case, which had on it the Hebrew
letter called shin, the three points of which were regarded as an emblem of
God." This case tied around the forehead in a particular way was called
"the tephillah on the head."
See PHYLACTERY
(Heb. kerah, from its smoothness) Job 37:10 (R.V.,
"ice"); Ge 31:40 Jer 36:30 rendered "ice" in Job 6:16 38:29
and "crystal" in Eze 1:22 "At the present day frost is entirely unknown
in the lower portions of the valley of the Jordan, but slight frosts are
sometimes felt on the sea-coast and near Lebanon." Throughout Western Asia
cold frosty nights are frequently succeeded by warm days. "Hoar
frost" (Heb. kephor, so called from its covering the ground) is mentioned
in Ex 16:14 Job 38:29 Ps 147:16 In Ps 78:47 the word rendered "frost"
(R.V. marg., "great hail-stones"), _hanamal_, occurs only there. It
is rendered by Gesenius, the Hebrew lexicographer, "ant, "and so also
by others, but the usual interpretation derived from the ancient versions may
be maintained.
A word as used in Scripture denoting produce in general,
whether vegetable or animal. The Hebrews divided the fruits of the land into
three classes:,
1. The fruit of the field, "corn-fruit" (Heb.
dagan); all kinds of grain and pulse.
2. The fruit of the vine, "vintage-fruit" (Heb.
tirosh); grapes, whether moist or dried.
3. "Orchard-fruits" (Heb. yitshar), as dates,
figs, citrons, etc.
Injunctions concerning offerings and tithes were
expressed by these Hebrew terms alone Nu 18:12 De 14:23 This word
"fruit" is also used of:
1. Children or offspring Ge 30:2 De 7:13 Lu 1:42 Ps 21:10
132:11
2. The progeny of beasts De 28:51 Isa 14:29 It is used
metaphorically in a variety of forms Ps 104:13 Pr 1:31 Pr 11:30 31:16 Isa 3:10
10:12 Mt 3:8 21:41 26:29 Heb 13:15 Ro 7:4,5 15:28 The fruits of the Spirit Ga
5:22,23 Eph 5:9 Jas 3:17,18 are those gracious dispositions and habits which
the Spirit produces in those in whom he dwells and works.
(Heb. marhesheth, a "boiler"), a pot for
boiling meat Le 2:7 7:9
Almost every kind of combustible matter was used for
fuel, such as the withered stalks of herbs Mt 6:30 thorns Ps 58:9 Ec 7:6 animal
excrements Eze 4:12-15 15:4,6 21:32 Wood or charcoal is much used still in all
the towns of Syria and Egypt. It is largely brought from the region of Hebron
to Jerusalem.
See COAL
Ge 4:12,14 a rover or wanderer (Heb. n'a); Jud 12:4 a
refugee, one who has escaped (Heb. palit); 2Ki 25:11 a deserter, one who has
fallen away to the enemy (Heb. nophel); Eze 17:21 one who has broken away in
flight (Heb. mibrah); Isa 15:5 43:14 a breaker away, a fugitive (Heb. beriah),
one who flees away.
The word "full" is from the Anglo-Saxon
fullian, meaning "to whiten." To full is to press or scour cloth in a
mill. This art is one of great antiquity. Mention is made of "fuller's
soap" Mal 3:2 and of "the fuller's field" 2Ki 18:17 At his
transfiguration our Lord's rainment is said to have been white "so as no
fuller on earth could white them" Mr 9:3 En-rogel (q.v.), meaning
literally "foot-fountain, "has been interpreted as the "fuller's
fountain, " because there the fullers trod the cloth with their feet.
A spot near Jerusalem 2Ki 18:17 Isa 36:2 7:3 on the side
of the highway west of the city, not far distant from the "upper
pool" at the head of the valley of Hinnom. Here the fullers pursued their
occupation.
(Heb. borith mekabbeshim, i.e., "alkali of those treading
cloth"). Mention is made Pr 25:20 Jer 2:22 of nitre and also Mal 3:2 of
soap (Heb. borith) used by the fuller in his operations. Nitre is found in
Syria, and vegetable alkali was obtained from the ashes of certain plants.
See SOAP
1. Of time Ga 4:4 the time appointed by God, and foretold
by the prophets, when Messiah should appear.
2. Of Christ Joh 1:16 the superabundance of grace with
which he was filled.
3. Of the Godhead bodily dwelling in Christ Col 2:9 i.e.,
the whole nature and attributes of God are in Christ.
4. Eph 1:23 the church as the fulness of Christ, i.e.,
the church makes Christ a complete and perfect head.
Burying was among the Jews the only mode of disposing of
corpses Ge 23:19 25:9 35:8,9 etc. The first traces of burning the dead are
found in 1Sa 31:12 The burning of the body was affixed by the law of Moses as a
penalty to certain crimes Le 20:14 21:9 To leave the dead unburied was regarded
with horror 1Ki 13:22 14:11 16:4 21:24 etc. In the earliest times of which we
have record kinsmen carried their dead to the grave Ge 25:9 35:29 Jud 16:31 but
in later times this was done by others Am 6:10 Immediately after decease the
body was washed, and then wrapped in a large cloth Ac 9:37 Mt 27:59 Mr 15:46 In
the case of persons of distinction, aromatics were laid on the folds of the
cloth Joh 19:39 comp. Joh 12:7 As a rule the burial (q.v.) took place on the
very day of the death Ac 5:6,10 and the body was removed to the grave in an
open coffin or on a bier Lu 7:14 After the burial a funeral meal was usually
given 2Sa 3:35 Jer 16:5,7 Ho 9:4
A stadium, a Greek measure of distance equal to 606 feet
and 9 inches Lu 24:13 Joh 6:19 11:18 Re 14:20 21:16
1. Chald. attun, a large furnace with a wide open mouth,
at the top of which materials were cast in Da 3:22,23 comp. Jer 29:22 This
furnace would be in constant requisition, for the Babylonians disposed of their
dead by cremation, as did also the Accadians who invaded Mesopotamia.
2. Heb. kibshan, a smelting furnace Ge 19:28 also a
lime-kiln Isa 33:12 Am 2:1
3. Heb. kur, a refining furnace Pr 17:3 27:21 Eze 22:18
4. Heb. alil, a crucible; only used in Ps 12:6
5. Heb. tannur, oven for baking bread Ge 15:17 Isa 31:9
Ne 3:11 It was a large pot, narrowing towards the top. When it was heated by a
fire made within, the dough was spread over the heated surface, and thus was
baked. "A smoking furnace and a burning lamp" Ge 15:17 the symbol of the
presence of the Almighty, passed between the divided pieces of Abraham's
sacrifice in ratification of the covenant God made with him. See OVEN 25814
6. Gr. kamnos, a furnace, kiln, or oven Mt 13:42,50 Re
1:15 9:2
An opening in the ground made by the plough Ps 65:10 Ho
10:4,10
As attributed to God, is a figurative expression for
dispensing afflictive judgments Le 26:28 Job 20:23 Isa 63:3 Jer 4:4 Eze 5:13 Da
9:16 Zec 8:2