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; Hos 2:1-5; Jer. 3:8, Jer. 3:9).

Fortunatus - 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).

Fountain - (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;Deut 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.)

Fountain of the Virgin - 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.

Fowler - the arts of, referred to Ps. 91:3; Ps 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; Prov 22:5; Amos 3:5; Ps. 69:22; comp. Deut. 22:6, Deut. 22:7.

Fox - (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, Judg. 15:5, 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.

Frankincense - (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,Lev. 2:16;Lev 6:15;Lev 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; Rev 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.

Freedom - The law of Moses pointed out the cases in which the servants of the Hebrews were to receive their freedom ( Ex. 21:2-4,Ex. 21:7,Ex. 21:8; Lev. 25:39-42, Lev. 25:47-55; 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; Acts 21:39; Acts 22:25; Acts 25:11, Acts 16:12).

Free-will offering - 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.

Frog - (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; Ps 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.

Frontlets - 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; Ex 13:11-21; Deut. 6:4-9; Deut 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.)

Frost - (Heb. kerah, from its smoothness) Job 37:10 (R.V., "ice"); Gen. 31:40; Jer. 36:30; rendered "ice" in Job 6:16, Job 6:38:29; 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.

Fruit - 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; Ps 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; Prov 11:30; Prov 31:16; Isa. 3:10; Isa 10:12; Matt. 3:8; Matt 21:41; Matt 26:29; Heb. 13:15; Rom. 7:4, Rom. 7:5; Rom 15:28).

The fruits of the Spirit ( Gal. 5:22,Gal. 5:23; Eph. 5:9; James 3:17, James 3:18) are those gracious dispositions and habits which the Spirit produces in those in whom he dwells and works.

Frying-pan - (Heb. marhesheth, a "boiler"), a pot for boiling meat ( Lev. 2:7;Lev 7:9).

Fuel - 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;Ezek 15:4,Ezek. 4:6;Ezek 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.)

Fugitive - Gen. 4:12, Gen. 4:14, 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; Isa 43:14, a breaker away, a fugitive (Heb. beriah), one who flees away.

Fuller - 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.

Fuller's field - a spot near Jerusalem (2 Kings 18:17; Isa. 36:2; Isa 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.

Fuller's soap - (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.)

Fulness - (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.

Funeral - Burying was among the Jews the only mode of disposing of corpses ( Gen. 23:19;Gen 25:9;Gen 35:8,Gen. 23:9, 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;Lev 21:9).

To leave the dead unburied was regarded with horror (1 Kings 13:22;1 Kings 14:11;1 Kings 16:4;1 Kings 21:24, etc.).

In the earliest times of which we have record kinsmen carried their dead to the grave ( Gen. 25:9;Gen 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,Acts 5:10), 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, Jer. 16:7; Hos. 9:4).

Furlong - a stadium, a Greek measure of distance equal to 606 feet and 9 inches ( Luke 24:13; John 6:19; John 11:18; Rev. 14:20; Rev 21:16).

Furnace - (1.) Chald. attun, a large furnace with a wide open mouth, at the top of which materials were cast in ( Dan. 3:22,Dan. 3:23; 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;Prov 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.)

(6.) Gr. kamnos, a furnace, kiln, or oven ( Matt. 13:42,Matt. 13:50; Rev. 1:15; Rev 9:2).

Furrow - an opening in the ground made by the plough ( Ps. 65:10; Hos. 10:4, Hos. 10:10).