Flax - (Heb. pishtah, i.e., "peeled", in allusion to the fact that the stalks of flax when dried were first split or peeled before being steeped in water for the purpose of destroying the pulp). This plant was cultivated from earliest times. The flax of Egypt was destroyed by the plague of hail when it "was bolled", i.e., was forming pods for seed ( Ex. 9:31). It was extensively cultivated both in Egypt and Palestine. Reference is made in Josh. 2:6 to the custom of drying flax-stalks by exposing them to the sun on the flat roofs of houses. It was much used in forming articles of clothing such as girdles, also cords and bands ( Lev. 13:48,Lev. 13:52,Lev. 13:59; Deut. 22:11). (See LINEN.)

Flea - David at the cave of Adullam thus addressed his persecutor Saul (1 Sam. 24:14): "After whom is the king of Israel come out? after whom dost thou pursue? after a dead dog, after a flea?" He thus speaks of himself as the poor, contemptible object of the monarch's pursuit, a "worthy object truly for an expedition of the king of Israel with his picked troops!" This insect is in Eastern language the popular emblem of insignificance. In 1 Sam. 26:20 the LXX. read "come out to seek my life" instead of "to seek a flea."

Fleece - the wool of a sheep, whether shorn off or still attached to the skin ( Deut. 18:4; Job 31:20). The miracle of Gideon's fleece ( Judg. 6:37-40) consisted in the dew having fallen at one time on the fleece without any on the floor, and at another time in the fleece remaining dry while the ground was wet with dew.

Flesh - in the Old Testament denotes (1) a particular part of the body of man and animals ( Gen. 2:21;Gen 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,Gen. 6:13); (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;Rom 8:8,Rom. 7:9), and to live "according to the flesh" is to live and act sinfully ( Rom. 8:4,Rom. 8:5,Rom. 8:7,Rom. 8:12).

This word also denotes the human nature of Christ ( John 1:14, "The Word was made flesh." Comp. also 1 Tim. 3:16; Rom. 1:3).

Flesh-hook - a many-pronged fork used in the sacrificial services (1 Sam. 2:13,1 Sam. 2:14; Ex. 27:3; Ex 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 ( Lev 3:3-5), and the breast and shoulder became the portion of the priests. But Hophni and Phinehas, not content with this, sent a servant to seize with a flesh-hook a further portion.

Flint - abounds in all the plains and valleys of the wilderness of the forty years' wanderings. In Isa. 50:7 and Ezek. 3:9 the expressions, where the word is used, means that the "Messiah would be firm and resolute amidst all contempt and scorn which he would meet; that he had made up his mind to endure it, and would not shrink from any kind or degree of suffering which would be necessary to accomplish the great work in which he was engaged." (Comp. Ezek. 3:8, Ezek. 3:9.) The words "like a flint" are used with reference to the hoofs of horses ( Isa. 5:28).

Flood - an event recorded in Gen. 7 and 8. (See DELUGE.) In Josh. 24:2, Josh. 24:3, Josh. 24:14, Josh. 24:15, the word "flood" (R.V., "river") means the river Euphrates. In Ps. 66:6, this word refers to the river Jordan.

Flour - Grain reduced to the form of meal is spoken of in the time of Abraham ( Gen. 18:6). As baking was a daily necessity, grain was also ground daily at the mills ( Jer. 25:10). The flour mingled with water was kneaded in kneading-troughs, and sometimes leaven ( Ex. 12:34) was added and sometimes omitted ( Gen. 19:3). The dough was then formed into thin cakes nine or ten inches in diameter and baked in the oven.

Fine flour was offered by the poor as a sin-offering ( Lev. 5:11-13), and also in connection with other sacrifices ( Num. 15:3-12;Num 28:7-29).

Flowers - Very few species of flowers are mentioned in the Bible although they abounded in Palestine. It has been calculated that in Western Syria and Palestine from two thousand to two thousand five hundred plants are found, of which about five hundred probably are British wild-flowers. Their beauty is often alluded to ( Cant. 2:12; Matt. 6:28). They are referred to as affording an emblem of the transitory nature of human life ( Job 14:2; Ps. 103:15; Isa. 28:1; Isa 40:6; James 1:10). Gardens containing flowers and fragrant herbs are spoken of ( Cant. 4:16;Cant 6:2).

Flute - a musical instrument, probably composed of a number of pipes, mentioned Dan. 3:5, Dan. 3:7, Dan. 3:10, Dan. 3:15.

In Matt. 9:23, Matt. 9:24, notice is taken of players on the flute, here called "minstrels" (but in R.V. "flute-players").

Flutes were in common use among the ancient Egyptians.

Fly - Heb. zebub, ( Eccl. 10:1; Isa. 7:18). This fly was so grievous a pest that the Phoenicians invoked against it the aid of their god Baal-zebub (q.v.). The prophet Isaiah 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; Ps 105:31). The LXX. render this by a word which means the "dog-fly," the cynomuia. The Jewish commentators regarded the Hebrew word here as connected with the word 'arab, which means "mingled;" and they accordingly supposed the plague to consist of a mixed multitude of animals, beasts, reptiles, and insects. But there is no doubt that "the 'arab" denotes a single definite species. Some interpreters regard it as the Blatta orientalis, the cockroach, a species of beetle. These insects "inflict very painful bites with their jaws; gnaw and destroy clothes, household furniture, leather, and articles of every kind, and either consume or render unavailable all eatables."

Foam - ( Hos. 10:7), the rendering of ketseph, which properly means twigs or splinters (as rendered in the LXX. and marg. R.V.). The expression in Hosea may therefore be read, "as a chip on the face of the water," denoting the helplessness of the piece of wood as compared with the irresistable current.

Fodder - Heb. belil, ( Job 6:5), meaning properly a mixture or medley (Lat. farrago), "made up of various kinds of grain, as wheat, barley, vetches, and the like, all mixed together, and then sown or given to cattle" ( Job 24:6, A.V. "corn," R.V. "provender;" Isa. 30:24, provender").

Fold - an enclosure for flocks to rest together ( Isa. 13:20). Sheep-folds are mentioned Num. 32:16, Num. 32:24, Num. 32:36; 2 Sam. 7:8; Zeph. 2:6; John 10:1, etc. It was prophesied of the cities of Ammon ( Ezek. 25:5), Aroer ( Isa. 17:2), and Judaea, that they would be folds or couching-places for flocks. "Among the pots," of the Authorized Version ( Ps. 68:13), is rightly in the Revised Version, "among the sheepfolds."

Food - Originally the Creator granted the use of the vegetable world for food to man ( Gen. 1:29), with the exception mentioned ( Gen 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; Gen 25:34; Gen 27:3, Gen. 18:4; Gen 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; Ex 29:13-22; Lev. 3:4-9; Lev 9:18, Lev. 3:19; Lev 22:8; Deut. 14:21.) But beyond these restrictions they had a large grant from God ( Deut. 14:26;Deut 32:13,Deut. 14:14).

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,Gen. 25:34; 2 Kings 4:38,2 Kings 4:39), and thus also other articles of food were prepared for use ( Gen. 27:4; Prov. 23:3; Ezek. 24:10; Luke 24:42; John 21:9). Food was also prepared by roasting ( Ex. 12:8; Lev. 2:14). (See COOK.)

Footstool - connected with a throne (2 Chr. 9:18). Jehovah symbolically dwelt in the holy place between the cherubim above the ark of the covenant. The ark was his footstool (1 Chr. 28:2; Ps. 99:5; Ps 132:7). And as heaven is God's throne, so the earth is his footstool ( Ps. 110:1; Isa. 66:1; Matt. 5:35).

Forces - of the Gentiles ( Isa. 60:5,Isa. 60:11; R.V., "the wealth of the nations") denotes the wealth of the heathen. The whole passage means that the wealth of the Gentile world should be consecrated to the service of the church.

Ford - Mention is frequently made of the fords of the Jordan ( Josh. 2:7; Judg. 3:28; Judg 12:5, Judg. 3:6), which must have been very numerous; about fifty perhaps. The most notable was that of Bethabara. Mention is also made of the ford of the Jabbok ( Gen. 32:22), and of the fords of Arnon ( Isa. 16:2) and of the Euphrates ( Jer. 51:32).

Forehead - The practice common among Oriental nations of colouring the forehead or impressing on it some distinctive mark as a sign of devotion to some deity is alluded to in Rev. 13:16, Rev. 13:17; Rev 14:9; Rev 17:5; Rev 20:4.

The "jewel on thy forehead" mentioned in Ezek. 16:12 (R.V., "a ring upon thy nose") was in all probability the "nose-ring" ( Isa. 3:21).

In Ezek. 3:7 the word "impudent" is rightly rendered in the Revised Version "an hard forehead." (See also ver. 8, 9.)

Foreigner - a Gentile. Such as resided among the Hebrews were required by the law to be treated with kindness ( Ex. 22:21;Ex 23:9; Lev. 19:33, Lev. 19:34; Lev 23:22; Deut. 14:28; Deut 16:10, Deut. 14:11; Deut 24:19). They enjoyed in many things equal rights with the native-born residents ( Ex. 12:49; Lev. 24:22; Num. 15:15; Num 35:15), but were not allowed to do anything which was an abomination according to the Jewish law ( Ex. 20:10; Lev. 17:15, Lev. 17:16; Lev 18:26; Lev 20:2; Lev 24:16, etc.).

Foreknowledge of God - Acts 2:23; Rom. 8:29; Rom 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; Jer 42:9-22, Matt. 11:21, Matt. 11:23; Acts 15:18).

Forerunner - John the Baptist went before our Lord in this character ( Mark 1:2,Mark 1:3). Christ so called ( Heb. 6:20) as entering before his people into the holy place as their head and guide.

Forest - Heb. ya'ar, meaning a dense wood, from its luxuriance. Thus all the great primeval forests of Syria ( Eccl. 2:6; Isa. 44:14; Jer. 5:6; Micah 5:8). The most extensive was the trans-Jordanic forest of Ephraim (2 Sam. 18:6,2 Sam. 18:8; Josh. 17:15, Josh. 17:18), 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 2:23,2 Kings 2:24), 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, Hos. 14:6).

"The house of the forest of Lebanon (1 Kings 7:2;1 Kings 10:17; 2 Chr. 9:16) was probably Solomon's armoury, and was so called because the wood of its many pillars came from Lebanon, and they had the appearance of a forest. (See BAALBEC.)

Heb. horesh, denoting a thicket of trees, underwood, jungle, bushes, or trees entangled, and therefore affording a safe hiding-place. place. This word is rendered "forest" only in 2 Chr. 27:4. It is also rendered "wood", the "wood" in the "wilderness of Ziph," in which david concealed himself (1 Sam. 23:15), which lay south-east of Hebron. In Isa. 17:19 this word is in Authorized Version rendered incorrectly "bough."

Heb. pardes, meaning an enclosed garden or plantation. Asaph is ( Neh. 2:8) called the "keeper of the king's forest." The same Hebrew word is used Eccl. 2:5, where it is rendered in the plural "orchards" (R.V., "parks"), and Cant. 4: 13, rendered "orchard" (R.V. marg., "a paradise").

"The forest of the vintage" ( Zech. 11:2, "inaccessible forest," or R.V. "strong forest") is probably a figurative allusion to Jerusalem, or the verse may simply point to the devastation of the region referred to.

The forest is an image of unfruitfulness as contrasted with a cultivated field ( Isa. 29:17;Isa 32:15; Jer. 26:18; Hos. 2:12). Isaiah Hos 10:19, Hos 10:33, Hos 10:34) likens the Assyrian host under Sennacherib (q.v.) to the trees of some huge forest, to be suddenly cut down by an unseen stroke.

Forgiveness of sin - one of the constituent parts of justification. In pardoning sin, God absolves the sinner from the condemnation of the law, and that on account of the work of Christ, i.e., he removes the guilt of sin, or the sinner's actual liability to eternal wrath on account of it. All sins are forgiven freely ( Acts 5:31;Acts 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.)