Flagon Flame of fire Flax Flea Fleece Flesh Flesh-hook Flint Flood Flour Flowers Flute Fly Foam Fodder Fold Food Footstool Forces Ford Forehead Foreigner Foreknowledge of God Forerunner Forest Forgiveness of sin Fornication Fortunatus Fountain Fountain of the Virgin Fowler Fox Frankincense Freedom Free-will offering Frog Frontlets Frost Fruit Frying-pan Fuel Fugitive Fuller Fuller's field Fuller's soap Fulness Funeral Furlong Furnace Furrow
Heb. ashishah, (2 Sam. 6:19; 1 Chr. 16:3; Cant. 2:5; Hos. 3:1),
meaning properly "a cake of pressed raisins." "Flagons of wine"
of the Authorized Version should be, as in the Revised Version,
"cakes of raisins" in all these passages. In Isa. 22:24 it is
the rendering of the Hebrew _nebel_, which properly means a
bottle or vessel of skin. (Comp. 1 Sam. 1:24; 10:3; 25:18; 2
Sam. 16:1, where the same Hebrew word is used.)
is the chosen symbol of the holiness of God (Ex. 3:2; Rev.
2:18), as indicating "the intense, all-consuming operation of
his holiness in relation to sin."
(Heb. pishtah, i.e., "peeled", in allusion to the fact that the
stalks of flax when dried were first split or peeled before
being steeped in water for the purpose of destroying the pulp).
This plant was cultivated from earliest times. The flax of Egypt
was destroyed by the plague of hail when it "was bolled", i.e.,
was forming pods for seed (Ex. 9:31). It was extensively
cultivated both in Egypt and Palestine. Reference is made in
Josh. 2:6 to the custom of drying flax-stalks by exposing them
to the sun on the flat roofs of houses. It was much used in
forming articles of clothing such as girdles, also cords and
bands (Lev. 13:48, 52, 59; Deut. 22:11). (See LINEN link )
David at the cave of Adullam thus addressed his persecutor Saul
(1 Sam. 24:14): "After whom is the king of Israel come out?
after whom dost thou pursue? after a dead dog, after a flea?" He
thus speaks of himself as the poor, contemptible object of the
monarch's pursuit, a "worthy object truly for an expedition of
the king of Israel with his picked troops!" This insect is in
Eastern language the popular emblem of insignificance. In 1 Sam.
26:20 the LXX. read "come out to seek my life" instead of "to
seek a flea."
the wool of a sheep, whether shorn off or still attached to the
skin (Deut. 18:4; Job 31:20). The miracle of Gideon's fleece
(Judg. 6:37-40) consisted in the dew having fallen at one time
on the fleece without any on the floor, and at another time in
the fleece remaining dry while the ground was wet with dew.
in the Old Testament denotes (1) a particular part of the body
of man and animals (Gen. 2:21; 41:2; Ps. 102:5, marg.); (2) the
whole body (Ps. 16:9); (3) all living things having flesh, and
particularly humanity as a whole (Gen. 6:12, 13); (4) mutability
and weakness (2 Chr. 32:8; comp. Isa. 31:3; Ps. 78:39). As
suggesting the idea of softness it is used in the expression
"heart of flesh" (Ezek. 11:19). The expression "my flesh and
bone" (Judg. 9:2; Isa. 58:7) denotes relationship.
In the New Testament, besides these it is also used to denote
the sinful element of human nature as opposed to the "Spirit"
(Rom. 6:19; Matt. 16:17). Being "in the flesh" means being
unrenewed (Rom. 7:5; 8:8, 9), and to live "according to the
flesh" is to live and act sinfully (Rom. 8:4, 5, 7, 12).
This word also denotes the human nature of Christ (John 1:14,
"The Word was made flesh." Comp. also 1 Tim. 3:16; Rom. 1:3).
a many-pronged fork used in the sacrificial services (1 Sam.
2:13, 14; Ex. 27:3; 38:3) by the priest in drawing away the
flesh. The fat of the sacrifice, together with the breast and
shoulder (Lev. 7:29-34), were presented by the worshipper to the
priest. The fat was burned on the alter (3:3-5), and the breast
and shoulder became the portion of the priests. But Hophni and
Phinehas, not content with this, sent a servant to seize with a
flesh-hook a further portion.
abounds in all the plains and valleys of the wilderness of the
forty years' wanderings. In Isa. 50:7 and Ezek. 3:9 the
expressions, where the word is used, means that the "Messiah
would be firm and resolute amidst all contempt and scorn which
he would meet; that he had made up his mind to endure it, and
would not shrink from any kind or degree of suffering which
would be necessary to accomplish the great work in which he was
engaged." (Comp. Ezek. 3:8, 9.) The words "like a flint" are
used with reference to the hoofs of horses (Isa. 5:28).
an event recorded in Gen. 7 and 8. (See DELUGE link ) In
Josh. 24:2, 3, 14, 15, the word "flood" (R.V., "river") means
the river Euphrates. In Ps. 66:6, this word refers to the river
Jordan.
Grain reduced to the form of meal is spoken of in the time of
Abraham (Gen. 18:6). As baking was a daily necessity, grain was
also ground daily at the mills (Jer. 25:10). The flour mingled
with water was kneaded in kneading-troughs, and sometimes leaven
(Ex. 12:34) was added and sometimes omitted (Gen. 19:3). The
dough was then formed into thin cakes nine or ten inches in
diameter and baked in the oven.
Fine flour was offered by the poor as a sin-offering (Lev.
5:11-13), and also in connection with other sacrifices (Num.
15:3-12; 28:7-29).
Very few species of flowers are mentioned in the Bible although
they abounded in Palestine. It has been calculated that in
Western Syria and Palestine from two thousand to two thousand
five hundred plants are found, of which about five hundred
probably are British wild-flowers. Their beauty is often alluded
to (Cant. 2:12; Matt. 6:28). They are referred to as affording
an emblem of the transitory nature of human life (Job 14:2; Ps.
103:15; Isa. 28:1; 40:6; James 1:10). Gardens containing flowers
and fragrant herbs are spoken of (Cant. 4:16; 6:2).
a musical instrument, probably composed of a number of pipes,
mentioned Dan. 3:5, 7, 10, 15.
In Matt. 9:23, 24, notice is taken of players on the flute,
here called "minstrels" (but in R.V. "flute-players").
Flutes were in common use among the ancient Egyptians.
Heb. zebub, (Eccl. 10:1; Isa. 7:18). This fly was so grievous a
pest that the Phoenicians invoked against it the aid of their
god Baal-zebub (q.v.). The prophet Isaiah (7:18) alludes to some
poisonous fly which was believed to be found on the confines of
Egypt, and which would be called by the Lord. Poisonous flies
exist in many parts of Africa, for instance, the different kinds
of tsetse.
Heb. 'arob, the name given to the insects sent as a plague on
the land of Egypt (Ex. 8:21-31; Ps. 78:45; 105:31). The LXX.
render this by a word which means the "dog-fly," the cynomuia.
The Jewish commentators regarded the Hebrew word here as
connected with the word _'arab_, which means "mingled;" and they
accordingly supposed the plague to consist of a mixed multitude
of animals, beasts, reptiles, and insects. But there is no doubt
that "the _'arab_" denotes a single definite species. Some
interpreters regard it as the Blatta orientalis, the cockroach,
a species of beetle. These insects "inflict very painful bites
with their jaws; gnaw and destroy clothes, household furniture,
leather, and articles of every kind, and either consume or
render unavailable all eatables."
(Hos. 10:7), the rendering of _ketseph_, which properly means
twigs or splinters (as rendered in the LXX. and marg. R.V.). The
expression in Hosea may therefore be read, "as a chip on the
face of the water," denoting the helplessness of the piece of
wood as compared with the irresistable current.
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 Num. 32:16, 24, 36; 2 Sam. 7:8; Zeph.
2:6; John 10:1, etc. It was prophesied of the cities of Ammon
(Ezek. 25:5), Aroer (Isa. 17:2), and Judaea, that they would be
folds or couching-places for flocks. "Among the pots," of the
Authorized Version (Ps. 68:13), is rightly in the Revised
Version, "among the sheepfolds."
Originally the Creator granted the use of the vegetable world
for food to man (Gen. 1:29), with the exception mentioned
(2:17). The use of animal food was probably not unknown to the
antediluvians. There is, however, a distinct law on the subject
given to Noah after the Deluge (Gen. 9:2-5). Various articles of
food used in the patriarchal age are mentioned in Gen. 18:6-8;
25:34; 27:3, 4; 43:11. Regarding the food of the Israelites in
Egypt, see Ex. 16:3; Num. 11:5. In the wilderness their ordinary
food was miraculously supplied in the manna. They had also
quails (Ex. 16:11-13; Num. 11:31).
In the law of Moses there are special regulations as to the
animals to be used for food (Lev. 11; Deut. 14:3-21). The Jews
were also forbidden to use as food anything that had been
consecrated to idols (Ex. 34:15), or animals that had died of
disease or had been torn by wild beasts (Ex. 22:31; Lev. 22:8).
(See also for other restrictions Ex. 23:19; 29:13-22; Lev.
3:4-9; 9:18, 19; 22:8; Deut. 14:21.) But beyond these
restrictions they had a large grant from God (Deut. 14:26;
32:13, 14).
Food was prepared for use in various ways. The cereals were
sometimes eaten without any preparation (Lev. 23:14; Deut.
23:25; 2 Kings 4:42). Vegetables were cooked by boiling (Gen.
25:30, 34; 2 Kings 4:38, 39), and thus also other articles of
food were prepared for use (Gen. 27:4; Prov. 23:3; Ezek. 24:10;
Luke 24:42; John 21:9). Food was also prepared by roasting (Ex.
12:8; Lev. 2:14). (See COOK link )
connected with a throne (2 Chr. 9:18). Jehovah symbolically
dwelt in the holy place between the cherubim above the ark of
the covenant. The ark was his footstool (1 Chr. 28:2; Ps. 99:5;
132:7). And as heaven is God's throne, so the earth is his
footstool (Ps. 110:1; Isa. 66:1; Matt. 5:35).
of the Gentiles (Isa. 60:5, 11; R.V., "the wealth of the
nations") denotes the wealth of the heathen. The whole passage
means that the wealth of the Gentile world should be consecrated
to the service of the church.
Mention is frequently made of the fords of the Jordan (Josh.
2:7; Judg. 3:28; 12:5, 6), which must have been very numerous;
about fifty perhaps. The most notable was that of Bethabara.
Mention is also made of the ford of the Jabbok (Gen. 32:22), and
of the fords of Arnon (Isa. 16:2) and of the Euphrates (Jer.
51:32).
The practice common among Oriental nations of colouring the
forehead or impressing on it some distinctive mark as a sign of
devotion to some deity is alluded to in Rev. 13:16, 17; 14:9;
17:5; 20:4.
The "jewel on thy forehead" mentioned in Ezek. 16:12 (R.V., "a
ring upon thy nose") was in all probability the "nose-ring"
(Isa. 3:21).
In Ezek. 3:7 the word "impudent" is rightly rendered in the
Revised Version "an hard forehead." (See also ver. 8, 9.)
a Gentile. Such as resided among the Hebrews were required by
the law to be treated with kindness (Ex. 22:21; 23:9; Lev.
19:33, 34; 23:22; Deut. 14:28; 16:10, 11; 24:19). They enjoyed
in many things equal rights with the native-born residents (Ex.
12:49; Lev. 24:22; Num. 15:15; 35:15), but were not allowed to
do anything which was an abomination according to the Jewish law
(Ex. 20:10; Lev. 17:15,16; 18:26; 20:2; 24:16, etc.).
Acts 2:23; Rom. 8:29; 11:2; 1 Pet. 1:2), one of those high
attributes essentially appertaining to him the full import of
which we cannot comprehend. In the most absolute sense his
knowledge is infinite (1 Sam. 23:9-13; Jer. 38:17-23; 42:9-22,
Matt. 11:21, 23; Acts 15:18).
John the Baptist went before our Lord in this character (Mark
1:2, 3). Christ so called (Heb. 6:20) as entering before his
people into the holy place as their head and guide.
Heb. ya'ar, meaning a dense wood, from its luxuriance. Thus all
the great primeval forests of Syria (Eccl. 2:6; Isa. 44:14; Jer.
5:6; Micah 5:8). The most extensive was the trans-Jordanic
forest of Ephraim (2 Sam. 18:6, 8; Josh. 17:15, 18), which is
probably the same as the wood of Ephratah (Ps. 132:6), some part
of the great forest of Gilead. It was in this forest that
Absalom was slain by Joab. David withdrew to the forest of
Hareth in the mountains of Judah to avoid the fury of Saul (1
Sam. 22:5). We read also of the forest of Bethel (2 Kings 2:23,
24), and of that which the Israelites passed in their pursuit of
the Philistines (1 Sam. 14:25), and of the forest of the cedars
of Lebanon (1 Kings 4:33; 2 Kings 19:23; Hos. 14:5, 6).
"The house of the forest of Lebanon (1 Kings 7:2; 10:17; 2
Chr. 9:16) was probably Solomon's armoury, and was so called
because the wood of its many pillars came from Lebanon, and they
had the appearance of a forest. (See BAALBEC link )
Heb. horesh, denoting a thicket of trees, underwood, jungle,
bushes, or trees entangled, and therefore affording a safe
hiding-place. place. This word is rendered "forest" only in 2
Chr. 27:4. It is also rendered "wood", the "wood" in the
"wilderness of Ziph," in which david concealed himself (1 Sam.
23:15), which lay south-east of Hebron. In Isa. 17:19 this word
is in Authorized Version rendered incorrectly "bough."
Heb. pardes, meaning an enclosed garden or plantation. Asaph
is (Neh. 2:8) called the "keeper of the king's forest." The same
Hebrew word is used Eccl. 2:5, where it is rendered in the
plural "orchards" (R.V., "parks"), and Cant. 4: 13, rendered
"orchard" (R.V. marg., "a paradise").
"The forest of the vintage" (Zech. 11:2, "inaccessible
forest," or R.V. "strong forest") is probably a figurative
allusion to Jerusalem, or the verse may simply point to the
devastation of the region referred to.
The forest is an image of unfruitfulness as contrasted with a
cultivated field (Isa. 29:17; 32:15; Jer. 26:18; Hos. 2:12).
Isaiah (10:19, 33, 34) likens the Assyrian host under
Sennacherib (q.v.) to the trees of some huge forest, to be
suddenly cut down by an unseen stroke.
one of the constituent parts of justification. In pardoning sin,
God absolves the sinner from the condemnation of the law, and
that on account of the work of Christ, i.e., he removes the
guilt of sin, or the sinner's actual liability to eternal wrath
on account of it. All sins are forgiven freely (Acts 5:31;
13:38; 1 John 1:6-9). The sinner is by this act of grace for
ever freed from the guilt and penalty of his sins. This is the
peculiar prerogative of God (Ps. 130:4; Mark 2:5). It is offered
to all in the gospel. (See JUSTIFICATION link )
in every form of it was sternly condemned by the Mosaic law
(Lev. 21:9; 19:29; Deut. 22:20, 21, 23-29; 23:18; Ex. 22:16).
(See ADULTERY link )
But this word is more frequently used in a symbolical than in
its ordinary sense. It frequently means a forsaking of God or a
following after idols (Isa. 1:2; Jer. 2:20; Ezek. 16; Hos. 1:2;
2:1-5; Jer. 3:8,9).
fortunate, a disciple of Corinth who visited Paul at Ephesus,
and returned with Stephanas and Achaicus, the bearers of the
apostle's first letter to the Corinthians (1 Cor. 16:17).
(Heb. 'ain; i.e., "eye" of the water desert), a natural source
of living water. Palestine was a "land of brooks of water, of
fountains, and depths that spring out of valleys and hills"
(Deut. 8:7; 11:11).
These fountains, bright sparkling "eyes" of the desert, are
remarkable for their abundance and their beauty, especially on
the west of Jordan. All the perennial rivers and streams of the
country are supplied from fountains, and depend comparatively
little on surface water. "Palestine is a country of mountains
and hills, and it abounds in fountains of water. The murmur of
these waters is heard in every dell, and the luxuriant foliage
which surrounds them is seen in every plain." Besides its
rain-water, its cisterns and fountains, Jerusalem had also an
abundant supply of water in the magnificent reservoir called
"Solomon's Pools" (q.v.), at the head of the Urtas valley,
whence it was conveyed to the city by subterrean channels some
10 miles in length. These have all been long ago destroyed, so
that no water from the "Pools" now reaches Jerusalem. Only one
fountain has been discovered at Jerusalem, the so-called
"Virgins's Fountains," in the valley of Kidron; and only one
well (Heb. beer), the Bir Eyub, also in the valley of Kidron,
south of the King's Gardens, which has been dug through the
solid rock. The inhabitants of Jerusalem are now mainly
dependent on the winter rains, which they store in cisterns.
(See WELL link )
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; Prov. 6:5; Jer. 5:26;
Hos. 9:8; Ezek. 17:20; Eccl. 9:12. Birds of all kinds abound in
Palestine, and the capture of these for the table and for other
uses formed the employment of many persons. The traps and snares
used for this purpose are mentioned Hos. 5:1; Prov. 7:23; 22:5;
Amos 3:5; Ps. 69:22; comp. Deut. 22:6, 7.
(Heb. shu'al, a name derived from its digging or burrowing under
ground), the Vulpes thaleb, or Syrian fox, the only species of
this animal indigenous to Palestine. It burrows, is silent and
solitary in its habits, is destructive to vineyards, being a
plunderer of ripe grapes (Cant. 2:15). The Vulpes Niloticus, or
Egyptian dog-fox, and the Vulpes vulgaris, or common fox, are
also found in Palestine.
The proverbial cunning of the fox is alluded to in Ezek. 13:4,
and in Luke 13:32, where our Lord calls Herod "that fox." In
Judg. 15:4, 5, the reference is in all probability to the
jackal. The Hebrew word _shu'al_ through the Persian _schagal_
becomes our jackal (Canis aureus), so that the word may bear
that signification here. The reasons for preferring the
rendering "jackal" are (1) that it is more easily caught than
the fox; (2) that the fox is shy and suspicious, and flies
mankind, while the jackal does not; and (3) that foxes are
difficult, jackals comparatively easy, to treat in the way here
described. Jackals hunt in large numbers, and are still very
numerous in Southern Palestine.
(Heb. lebonah; Gr. libanos, i.e., "white"), an odorous resin
imported from Arabia (Isa. 60:6; Jer. 6:20), yet also growing in
Palestine (Cant. 4:14). It was one of the ingredients in the
perfume of the sanctuary (Ex. 30:34), and was used as an
accompaniment of the meat-offering (Lev. 2:1, 16; 6:15; 24:7).
When burnt it emitted a fragrant odour, and hence the incense
became a symbol of the Divine name (Mal. 1:11; Cant. 1:3) and an
emblem of prayer (Ps. 141:2; Luke 1:10; Rev. 5:8; 8:3).
This frankincense, or olibanum, used by the Jews in the temple
services is not to be confounded with the frankincense of modern
commerce, which is an exudation of the Norway spruce fir, the
Pinus abies. It was probably a resin from the Indian tree known
to botanists by the name of Boswellia serrata or thurifera,
which grows to the height of forty feet.
The law of Moses pointed out the cases in which the servants of
the Hebrews were to receive their freedom (Ex. 21:2-4, 7, 8;
Lev. 25:39-42, 47-55; Deut. 15:12-18). Under the Roman law the
"freeman" (ingenuus) was one born free; the "freedman"
(libertinus) was a manumitted slave, and had not equal rights
with the freeman (Acts 22:28; comp. Acts 16:37-39; 21:39; 22:25;
25:11, 12).
a spontaneous gift (Ex. 35:29), a voluntary sacrifice (Lev.
22:23; Ezra 3:5), as opposed to one in consequence of a vow, or
in expiation of some offence.
(Heb. tsepharde'a, meaning a "marsh-leaper"). This reptile is
mentioned in the Old Testament only in connection with one of
the plagues which fell on the land of Egypt (Ex. 8:2-14; Ps.
78:45; 105:30).
In the New Testament this word occurs only in Rev. 16:13,
where it is referred to as a symbol of uncleanness. The only
species of frog existing in Palestine is the green frog (Rana
esculenta), the well-known edible frog of the Continent.
occurs only in Ex. 13:16; Deut. 6:8, and 11:18. The meaning of
the injunction to the Israelites, with regard to the statues and
precepts given them, that they should "bind them for a sign upon
their hand, and have them as frontlets between their eyes," was
that they should keep them distinctly in view and carefully
attend to them. But soon after their return from Babylon they
began to interpret this injunction literally, and had
accordingly portions of the law written out and worn about their
person. These they called tephillin, i.e., "prayers." The
passages so written out on strips of parchment were these, Ex.
12:2-10; 13:11-21; Deut. 6:4-9; 11:18-21. They were then "rolled
up in a case of black calfskin, which was attached to a stiffer
piece of leather, having a thong one finger broad and one cubit
and a half long. Those worn on the forehead were written on four
strips of parchment, and put into four little cells within a
square case, which had on it the Hebrew letter called shin, the
three points of which were regarded as an emblem of God." This
case tied around the forehead in a particular way was called
"the tephillah on the head." (See PHYLACTERY link )
(Heb. kerah, from its smoothness) Job 37:10 (R.V., "ice"); Gen.
31:40; Jer. 36:30; rendered "ice" in Job 6:16, 38:29; and
"crystal" in Ezek. 1:22. "At the present day frost is entirely
unknown in the lower portions of the valley of the Jordan, but
slight frosts are sometimes felt on the sea-coast and near
Lebanon." Throughout Western Asia cold frosty nights are
frequently succeeded by warm days.
"Hoar frost" (Heb. kephor, so called from its covering the
ground) is mentioned in Ex. 16:14; Job 38:29; Ps. 147:16.
In Ps. 78:47 the word rendered "frost" (R.V. marg., "great
hail-stones"), _hanamal_, occurs only there. It is rendered by
Gesenius, the Hebrew lexicographer, "ant," and so also by
others, but the usual interpretation derived from the ancient
versions may be maintained.
a word as used in Scripture denoting produce in general, whether
vegetable or animal. The Hebrews divided the fruits of the land
into three classes:,
(1.) The fruit of the field, "corn-fruit" (Heb. dagan); all
kinds of grain and pulse.
(2.) The fruit of the vine, "vintage-fruit" (Heb. tirosh);
grapes, whether moist or dried.
(3.) "Orchard-fruits" (Heb. yitshar), as dates, figs, citrons,
etc.
Injunctions concerning offerings and tithes were expressed by
these Hebrew terms alone (Num. 18:12; Deut. 14:23). This word
"fruit" is also used of children or offspring (Gen. 30:2; Deut.
7:13; Luke 1:42; Ps. 21:10; 132:11); also of the progeny of
beasts (Deut. 28:51; Isa. 14:29).
It is used metaphorically in a variety of forms (Ps. 104:13;
Prov. 1:31; 11:30; 31:16; Isa. 3:10; 10:12; Matt. 3:8; 21:41;
26:29; Heb. 13:15; Rom. 7:4, 5; 15:28).
The fruits of the Spirit (Gal. 5:22, 23; Eph. 5:9; James 3:17,
18) are those gracious dispositions and habits which the Spirit
produces in those in whom he dwells and works.
(Heb. marhesheth, a "boiler"), a pot for boiling meat (Lev. 2:7;
7:9).
Almost every kind of combustible matter was used for fuel, such
as the withered stalks of herbs (Matt. 6:30), thorns (Ps. 58:9;
Eccl. 7:6), animal excrements (Ezek. 4:12-15; 15:4, 6; 21:32).
Wood or charcoal is much used still in all the towns of Syria
and Egypt. It is largely brought from the region of Hebron to
Jerusalem. (See COAL link )
Gen. 4:12, 14, a rover or wanderer (Heb. n'a); Judg. 12:4, a
refugee, one who has escaped (Heb. palit); 2 Kings 25:11, a
deserter, one who has fallen away to the enemy (Heb. nophel);
Ezek. 17:21, one who has broken away in flight (Heb. mibrah);
Isa. 15:5; 43:14, a breaker away, a fugitive (Heb. beriah), one
who flees away.
The word "full" is from the Anglo-Saxon fullian, meaning "to
whiten." To full is to press or scour cloth in a mill. This art
is one of great antiquity. Mention is made of "fuller's soap"
(Mal. 3:2), and of "the fuller's field" (2 Kings 18:17). At his
transfiguration our Lord's rainment is said to have been white
"so as no fuller on earth could white them" (Mark 9:3). En-rogel
(q.v.), meaning literally "foot-fountain," has been interpreted
as the "fuller's fountain," because there the fullers trod the
cloth with their feet.
a spot near Jerusalem (2 Kings 18:17; Isa. 36:2; 7:3), on the
side of the highway west of the city, not far distant from the
"upper pool" at the head of the valley of Hinnom. Here the
fullers pursued their occupation.
(Heb. borith mekabbeshim, i.e., "alkali of those treading
cloth"). Mention is made (Prov. 25:20; Jer. 2:22) of nitre and
also (Mal. 3:2) of soap (Heb. borith) used by the fuller in his
operations. Nitre is found in Syria, and vegetable alkali was
obtained from the ashes of certain plants. (See SOAP link )
(1.) Of time (Gal. 4:4), the time appointed by God, and foretold
by the prophets, when Messiah should appear. (2.) Of Christ
(John 1:16), the superabundance of grace with which he was
filled. (3.) Of the Godhead bodily dwelling in Christ (Col.
2:9), i.e., the whole nature and attributes of God are in
Christ. (4.) Eph. 1:23, the church as the fulness of Christ,
i.e., the church makes Christ a complete and perfect head.
Burying was among the Jews the only mode of disposing of corpses
(Gen. 23:19; 25:9; 35:8, 9, etc.).
The first traces of burning the dead are found in 1 Sam.
31:12. The burning of the body was affixed by the law of Moses
as a penalty to certain crimes (Lev. 20:14; 21:9).
To leave the dead unburied was regarded with horror (1 Kings
13:22; 14:11; 16:4; 21:24, etc.).
In the earliest times of which we have record kinsmen carried
their dead to the grave (Gen. 25:9; 35:29; Judg. 16:31), but in
later times this was done by others (Amos 6:16).
Immediately after decease the body was washed, and then
wrapped in a large cloth (Acts 9:37; Matt. 27:59; Mark 15:46).
In the case of persons of distinction, aromatics were laid on
the folds of the cloth (John 19:39; comp. John 12:7).
As a rule the burial (q.v.) took place on the very day of the
death (Acts 5:6, 10), and the body was removed to the grave in
an open coffin or on a bier (Luke 7:14). After the burial a
funeral meal was usually given (2 Sam. 3:35; Jer. 16:5, 7; Hos.
9:4).
a stadium, a Greek measure of distance equal to 606 feet and 9
inches (Luke 24:13; John 6:19; 11:18; Rev. 14:20; 21:16).
(1.) Chald. attun, a large furnace with a wide open mouth, at
the top of which materials were cast in (Dan. 3:22, 23; comp.
Jer. 29:22). This furnace would be in constant requisition, for
the Babylonians disposed of their dead by cremation, as did also
the Accadians who invaded Mesopotamia.
(2.) Heb. kibshan, a smelting furnace (Gen. 19:28), also a
lime-kiln (Isa. 33:12; Amos 2:1).
(3.) Heb. kur, a refining furnace (Prov. 17:3; 27:21; Ezek.
22:18).
(4.) Heb. alil, a crucible; only used in Ps. 12:6.
(5.) Heb. tannur, oven for baking bread (Gen. 15:17; Isa.
31:9; Neh. 3:11). It was a large pot, narrowing towards the top.
When it was heated by a fire made within, the dough was spread
over the heated surface, and thus was baked. "A smoking furnace
and a burning lamp" (Gen. 15:17), the symbol of the presence of
the Almighty, passed between the divided pieces of Abraham's
sacrifice in ratification of the covenant God made with him.
(See OVEN link )
(6.) Gr. kamnos, a furnace, kiln, or oven (Matt. 13:42, 50;
Rev. 1:15; 9:2).
an opening in the ground made by the plough (Ps. 65:10; Hos.
10:4, 10).
Index