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61 lines
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eastonArray["$$T0001300"] = "<strong>Fair Havens:</strong> a harbour in the south of Crete, some 5 miles to the east of which was the town of Lasea (<a href=\"#\" onClick=\"return mV('Act',27,8);\">Act 27:8</a>). Here the ship of Alexandria in which Paul and his companions sailed was detained a considerable time waiting for a favourable wind. Contrary to Paul's advice, the master of the ship determined to prosecute the voyage, as the harbour was deemed incommodious for wintering in (<a href=\"#\" onClick=\"return mV('Act',27,'9-12');\">9-12</a>). The result was that, after a stormy voyage, the vessel was finally wrecked on the coast of Malta (<a href=\"#\" onClick=\"return mV('Act',27,'40-44');\">27:40-44</a>).";
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eastonArray["$$T0001301"] = "<strong>Fairs:</strong> (Heb. 'izabhonim), found seven times in <a href=\"#\" onClick=\"return mV('Eze',27,'1-'');\">Eze 27</a>, and nowhere else. The Authorized Version renders the word thus in all these instances, except in verse <a href=\"#\" onClick=\"return mV('Eze',27,33);\">33</a>, 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.";
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eastonArray["$$T0001302"] = "<strong>Faith:</strong> Faith is in general the persuasion of the mind that a certain statement is true (<a href=\"#\" onClick=\"return mV('Phl',1,27);\">Phl 1:27</a>; <a href=\"#\" onClick=\"return mV('2Th',2,13);\">2Th 2:13</a>). 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.<br><br>Faith is the result of teaching (<a href=\"#\" onClick=\"return mV('Rom',10,'14-17');\">Rom 10:14-17</a>). Knowledge is an essential element in all faith, and is sometimes spoken of as an equivalent to faith (<a href=\"#\" onClick=\"return mV('Jhn',10,38);\">Jhn 10:38</a>; <a href=\"#\" onClick=\"return mV('1Jo',2,3);\">1Jo 2:3</a>). 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.<br><br>Historical faith is the apprehension of and assent to certain statements which are regarded as mere facts of history.<br><br>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.<br><br>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.\"<br><br>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 (<a href=\"#\" onClick=\"return mV('Jhn',7,38);\">Jhn 7:38</a>; <a href=\"#\" onClick=\"return mV('Act',16,31);\">Act 16:31</a>). This is the specific act of faith by which a sinner is justified before God (<a href=\"#\" onClick=\"return mV('Rom',3,22,25);\">Rom 3:22, 25</a>; <a href=\"#\" onClick=\"return mV('Gal',2,16);\">Gal 2:16</a>; <a href=\"#\" onClick=\"return mV('Phl',3,9);\">Phl 3:9</a>; <a href=\"#\" onClick=\"return mV('Jhn',3,'16-36');\">Jhn 3:16-36</a>; <a href=\"#\" onClick=\"return mV('Act',10,43);\">Act 10:43</a>; <a href=\"#\" onClick=\"return mV('Act',16,31);\">16:31</a>). In this act of faith the believer appropriates and rests on Christ alone as Mediator in all his offices.<br><br>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.<br><br>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 (<a href=\"#\" onClick=\"return mV('1Cr',2,14);\">1Cr 2:14</a>; <a href=\"#\" onClick=\"return mV('2Cr',4,4);\">2Cr 4:4</a>). 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 (<a href=\"#\" onClick=\"return mV('Jhn',6,44);\">Jhn 6:44</a>; <a href=\"#\" onClick=\"return mV('Act',13,48);\">Act 13:48</a>; <a href=\"#\" onClick=\"return mV('2Cr',4,6);\">2Cr 4:6</a>; <a href=\"#\" onClick=\"return mV('Eph',1,17,18);\">Eph 1:17-18</a>) before it can discern the things of the Spirit.<br><br>Faith is necessary to our salvation (<a href=\"#\" onClick=\"return mV('Mar',16,16);\">Mar 16:16</a>), 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.<br><br>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.<br><br>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 (<a href=\"#\" onClick=\"return mV('Jhn',14,19);\">Jhn 14:19</a>; <a href=\"#\" onClick=\"return mV('Rom',6,'4-10');\">Rom 6:4-10</a>; <a href=\"#\" onClick=\"return mV('Eph',4,15,16);\">Eph 4:15-16</a>, etc.); \"peace with God\" (<a href=\"#\" onClick=\"return mV('Rom',5,1);\">Rom 5:1</a>); and sanctification (<a href=\"#\" onClick=\"return mV('Act',26,18);\">Act 26:18</a>; <a href=\"#\" onClick=\"return mV('Gal',5,6);\">Gal 5:6</a>; <a href=\"#\" onClick=\"return mV('Act',15,9);\">Act 15:9</a>).<br><br>All who thus believe in Christ will certainly be saved (<a href=\"#\" onClick=\"return mV('Jhn',6,37,40);\">Jhn 6:37, 40</a>; <a href=\"#\" onClick=\"return mV('Jhn',10,27,28);\">10:27-28</a>; <a href=\"#\" onClick=\"return mV('Rom',8,1);\">Rom 8:1</a>).<br><br>The faith=the gospel (<a href=\"#\" onClick=\"return mV('Act',6,7);\">Act 6:7</a>; <a href=\"#\" onClick=\"return mV('Rom',1,5);\">Rom 1:5</a>; <a href=\"#\" onClick=\"return mV('Gal',1,23);\">Gal 1:23</a>; <a href=\"#\" onClick=\"return mV('1Ti',3,9);\">1Ti 3:9</a>; <a href=\"#\" onClick=\"return mV('Jud',1,3);\">Jud 1:3</a>).";
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eastonArray["$$T0001303"] = "<strong>Faithful:</strong> as a designation of Christians, means full of faith, trustful, and not simply trustworthy (<a href=\"#\" onClick=\"return mV('Act',10,45);\">Act 10:45</a>; <a href=\"#\" onClick=\"return mV('Act',16,1);\">16:1</a>; <a href=\"#\" onClick=\"return mV('2Cr',6,15);\">2Cr 6:15</a>; <a href=\"#\" onClick=\"return mV('Col',1,2);\">Col 1:2</a>; <a href=\"#\" onClick=\"return mV('1Ti',4,3,12);\">1Ti 4:3, 12</a>; <a href=\"#\" onClick=\"return mV('1Ti',5,16);\">5:16</a>; <a href=\"#\" onClick=\"return mV('1Ti',6,2);\">6:2</a>; <a href=\"#\" onClick=\"return mV('Tts',1,6);\">Tts 1:6</a>; <a href=\"#\" onClick=\"return mV('Eph',1,1);\">Eph 1:1</a>; <a href=\"#\" onClick=\"return mV('1Cr',4,17);\">1Cr 4:17</a>, etc.).<br><br>It is used also of God's word or covenant as true and to be trusted (<a href=\"#\" onClick=\"return mV('Psa',119,86,138);\">Psa 119:86, 138</a>; <a href=\"#\" onClick=\"return mV('Isa',25,1);\">Isa 25:1</a>; <a href=\"#\" onClick=\"return mV('1Ti',1,15);\">1Ti 1:15</a>; <a href=\"#\" onClick=\"return mV('Rev',21,5);\">Rev 21:5</a>; <a href=\"#\" onClick=\"return mV('Rev',22,6);\">22:6</a>, etc.).";
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eastonArray["$$T0001304"] = "<strong>Fall of man:</strong> 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.<br><br>The history of the Fall is recorded in <a href=\"#\" onClick=\"return mV('Gen',2,'1-');\">Gen 2</a> and <a href=\"#\" onClick=\"return mV('Gen',3,'1-');\">3</a>. 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.<br><br>The effects of this first sin upon our first parents themselves were<br><br>(1) \"shame, a sense of degradation and pollution;<br><br>(2) dread of the displeasure of God, or a sense of guilt, and the consequent desire to hide from his presence.<br><br>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).<br><br>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.<br><br>(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 <a href=\"#\" onClick=\"return doDictLookup('ET0001878');\">IMPUTATION</a>.)<br><br>(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 (Theology). <a href=\"#\" onClick=\"return mV('Rom',1,'1-')\">Rom 1</a>; <a href=\"#\" onClick=\"return mV('Rom',2,'1-')\">2</a>; <a href=\"#\" onClick=\"return mV('Rom',3,'1-19');\">3:1-19</a>, etc.).<br><br>(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 (<a href=\"#\" onClick=\"return mV('Jhn',3,7);\">Jhn 3:7</a>, etc.).<br><br>(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.<br><br>Commenting on <a href=\"#\" onClick=\"return mV('Jhn',9,3);\">Jhn 9:3</a>, 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' (<a href=\"#\" onClick=\"return mV('Eph',3,10);\">Eph 3:10</a>). Without the Fall we should have known nothing of the Cross and the Gospel.\"<br><br>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.";
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eastonArray["$$T0001305"] = "<strong>Fallow-deer:</strong> <a href=\"#\" onClick=\"return mV('Deu',14,5);\">Deu 14:5</a> (R.V., \"Wild goat\"); <a href=\"#\" onClick=\"return mV('1Ki',4,23);\">1Ki 4:23</a> (R.V., \"roebucks\"). This animal, called in Hebrew <i>yahmur</i>, from a word meaning \"to be red,\" is regarded by some as the common fallow-deer, the <i>Cervus dama</i>, 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, <i>Antelope bubale</i>, 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 <i>yahmur</i> by the Arabs. It is said to be similar to the European roebuck.";
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eastonArray["$$T0001306"] = "<strong>Fallow-ground:</strong> The expression, \"Break up your fallow ground\" (<a href=\"#\" onClick=\"return mV('Hsa',10,12);\">Hsa 10:12</a>; <a href=\"#\" onClick=\"return mV('Jer',4,3);\">Jer 4:3</a>) means, \"Do not sow your seed among thorns\", i.e., break off all your evil habits; clear your hearts of weeds, in order that they may be prepared for the seed of righteousness. Land was allowed to lie fallow that it might become more fruitful; but when in this condition, it soon became overgrown with thorns and weeds. The cultivator of the soil was careful to \"break up\" his fallow ground, i.e., to clear the field of weeds, before sowing seed in it. So says the prophet, \"Break off your evil ways, repent of your sins, cease to do evil, and then the good seed of the word will have room to grow and bear fruit.\"";
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eastonArray["$$T0001307"] = "<strong>Familiar spirit:</strong> Sorcerers or necormancers, who professed to call up the dead to answer questions, were said to have a \"familiar spirit\" (<a href=\"#\" onClick=\"return mV('Deu',18,11);\">Deu 18:11</a>; <a href=\"#\" onClick=\"return mV('2Ki',21,6);\">2Ki 21:6</a>; <a href=\"#\" onClick=\"return mV('2Ch',33,6);\">2Ch 33:6</a>; <a href=\"#\" onClick=\"return mV('Lev',19,31);\">Lev 19:31</a>; <a href=\"#\" onClick=\"return mV('Lev',20,6);\">20:6</a>; <a href=\"#\" onClick=\"return mV('Isa',8,19);\">Isa 8:19</a>; <a href=\"#\" onClick=\"return mV('Isa',29,4);\">29:4</a>). Such a person was called by the Hebrews an <i>'ob</i>, 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 (<a href=\"#\" onClick=\"return mV('Lev',20,27);\">Lev 20:27</a>; <a href=\"#\" onClick=\"return mV('1Sa',28,8);\">1Sa 28:8</a>; <a href=\"#\" onClick=\"return mV('Act',16,16);\">Act 16:16</a>). 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.";
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eastonArray["$$T0001308"] = "<strong>Famine:</strong> The first mentioned in Scripture was so grievous as to compel Abraham to go down to the land of Egypt (<a href=\"#\" onClick=\"return mV('Gen',26,1);\">Gen 26:1</a>). Another is mentioned as having occurred in the days of Isaac, causing him to go to Gerar (<a href=\"#\" onClick=\"return mV('Gen',26,1,17);\">Gen 26:1, 17</a>). But the most remarkable of all was that which arose in Egypt in the days of Joseph, which lasted for seven years (<a href=\"#\" onClick=\"return mV('Gen',41,'1-')\">Gen 41-45</a>).<br><br>Famines were sent as an effect of God's anger against a guilty people (<a href=\"#\" onClick=\"return mV('2Ki',8,1,2);\">2Ki 8:1-2</a>; <a href=\"#\" onClick=\"return mV('Amo',8,11);\">Amo 8:11</a>; <a href=\"#\" onClick=\"return mV('Deu',28,'22-42');\">Deu 28:22-42</a>; <a href=\"#\" onClick=\"return mV('2Sa',21,1);\">2Sa 21:1</a>; <a href=\"#\" onClick=\"return mV('2Ki',6,'25-28');\">2Ki 6:25-28</a>; <a href=\"#\" onClick=\"return mV('2Ki',25,3);\">25:3</a>; <a href=\"#\" onClick=\"return mV('Jer',14,15);\">Jer 14:15</a>; <a href=\"#\" onClick=\"return mV('Jer',19,9);\">19:9</a>; <a href=\"#\" onClick=\"return mV('Jer',42,17);\">42:17</a>, etc.). A famine was predicted by Agabus (<a href=\"#\" onClick=\"return mV('Act',11,28);\">Act 11:28</a>). Josephus makes mention of the famine which occurred A.D. 45. Helena, queen of Adiabene, being at Jerusalem at that time, procured corn from Alexandria and figs from Cyprus for its poor inhabitants.";
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eastonArray["$$T0001309"] = "<strong>Fan:</strong> a winnowing shovel by which grain was thrown up against the wind that it might be cleansed from broken straw and chaff (<a href=\"#\" onClick=\"return mV('Isa',30,24);\">Isa 30:24</a>; <a href=\"#\" onClick=\"return mV('Jer',15,7);\">Jer 15:7</a>; <a href=\"#\" onClick=\"return mV('Mat',3,12);\">Mat 3:12</a>). (See <a href=\"#\" onClick=\"return doDictLookup('ET0000124');\">AGRICULTURE</a>.)";
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eastonArray["$$T0001310"] = "<strong>Farm:</strong> (<a href=\"#\" onClick=\"return mV('Mat',22,5);\">Mat 22:5</a>). Every Hebrew had a certain portion of land assigned to him as a possession (<a href=\"#\" onClick=\"return mV('Num',26,'33-56');\">Num 26:33-56</a>). In Egypt the lands all belonged to the king, and the husbandmen were obliged to give him a fifth part of the produce; so in Palestine Jehovah was the sole possessor of the soil, and the people held it by direct tenure from him. By the enactment of Moses, the Hebrews paid a tithe of the produce to Jehovah, which was assigned to the priesthood. Military service when required was also to be rendered by every Hebrew at his own expense. The occuptaion of a husbandman was held in high honour (<a href=\"#\" onClick=\"return mV('1Sa',11,'5-7');\">1Sa 11:5-7</a>; <a href=\"#\" onClick=\"return mV('1Ki',19,19);\">1Ki 19:19</a>; <a href=\"#\" onClick=\"return mV('2Ch',26,10);\">2Ch 26:10</a>). (See <a href=\"#\" onClick=\"return doDictLookup('ET0003681');\">TITHE</a>.)";
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eastonArray["$$T0001311"] = "<strong>Farthing:</strong><br><br>(1.) <a href=\"#\" onClick=\"return mV('Mat',10,29);\">Mat 10:29</a>; <a href=\"#\" onClick=\"return mV('Luk',12,6);\">Luk 12:6</a>. Greek assarion, i.e., a small <i>as</i>, which was a Roman coin equal to a tenth of a denarius or drachma, nearly equal to a halfpenny of our money.<br><br>(2.) <a href=\"#\" onClick=\"return mV('Mat',5,26);\">Mat 5:26</a>; <a href=\"#\" onClick=\"return mV('Mar',12,42);\">Mar 12:42</a> (Gr. kodrantes), the quadrant, the fourth of an <i>as</i>, equal to two lepta, mites. The lepton (mite) was the very smallest copper coin.";
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eastonArray["$$T0001312"] = "<strong>Fast:</strong> The sole fast required by the law of Moses was that of the great Day of Atonement (q.v.), <a href=\"#\" onClick=\"return mV('Lev',23,'26-32');\">Lev 23:26-32</a>. It is called \"the fast\" (<a href=\"#\" onClick=\"return mV('Act',27,9);\">Act 27:9</a>).<br><br>The only other mention of a periodical fast in the Old Testament is in <a href=\"#\" onClick=\"return mV('Zec',7,'1-7');\">Zec 7:1-7</a>; <a href=\"#\" onClick=\"return mV('Zec',8,19);\">8:19</a>, from which it appears that during their captivity the Jews observed four annual fasts.<br><br>(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 <a href=\"#\" onClick=\"return mV('Exd',32,19);\">Exd 32:19</a>. (<a href=\"#\" onClick=\"return mV('Jer',52,6,7);\">Jer 52:6-7.)<br><br>(2.) The fast of the fifth month, kept on the ninth of Ab (<a href=\"#\" onClick=\"return mV('Num',14,27);\">Num 14:27</a>), to commemorate the burning of the city and temple (<a href=\"#\" onClick=\"return mV('Jer',52,12,13);\">Jer 52:12-13</a>).<br><br>(3.) The fast of the seventh month, kept on the third of Tisri (comp. <a href=\"#\" onClick=\"return mV('2Ki',25,'1-');\">2 Kings 25</a>), the anniversary of the murder of Gedaliah (<a href=\"#\" onClick=\"return mV('Jer',41,1,2);\">Jer 41:1-2</a>).<br><br>(4.) The fast of the tenth month (<a href=\"#\" onClick=\"return mV('Jer',52,4);\">Jer 52:4</a>; <a href=\"#\" onClick=\"return mV('Eze',33,21);\">Eze 33:21</a>; <a href=\"#\" onClick=\"return mV('2Ki',25,1);\">2Ki 25:1</a>), to commemorate the beginning of the siege of the holy city by Nebuchadnezzar.<br><br>There was in addition to these the fast appointed by Esther (<a href=\"#\" onClick=\"return mV('Est',4,16);\">Est 4:16</a>).<br><br>Public national fasts on account of sin or to supplicate divine favour were sometimes held. <br><br>(1.) <a href=\"#\" onClick=\"return mV('1Sa',7,6);\">1Sa 7:6</a>;<br><br>(2.) <a href=\"#\" onClick=\"return mV('2Ch',20,3);\">2Ch 20:3</a>;<br><br>(3.) <a href=\"#\" onClick=\"return mV('Jer',36,'6-10');\">Jer 36:6-10</a>;<br><br>(4.) <a href=\"#\" onClick=\"return mV('Neh',9,1);\">Neh 9:1</a>.<br><br>There were also local fasts.<br><br>(1.) <a href=\"#\" onClick=\"return mV('Jdg',20,26);\">Jdg 20:26</a>;<br><br>(2.)<a href=\"#\" onClick=\"return mV('2Sa',1,12);\">2Sa 1:12</a>;<br><br>(3.) <a href=\"#\" onClick=\"return mV('1Sa',31,13);\">1Sa 31:13</a>;<br><br>(4.) <a href=\"#\" onClick=\"return mV('1Ki',21,'9-12');\">1Ki 21:9-12</a>;<br><br>(5.) <a href=\"#\" onClick=\"return mV('Ezr',8,'21-23');\"> Ezr 8:21-23</a><br><br>(6.) <a href=\"#\" onClick=\"return mV('Jon',3,'5-9');\">Jon 3:5-9</a>.<br><br>There are many instances of private occasional fasting (<a href=\"#\" onClick=\"return mV('1Sa',1,7);\">1Sa 1:7</a>: <a href=\"#\" onClick=\"return mV('1Sa',20,34);\">20:34</a>; <a href=\"#\" onClick=\"return mV('2Sa',3,35);\">2Sa 3:35</a>; <a href=\"#\" onClick=\"return mV('2Sa',12,16);\">12:16</a>; <a href=\"#\" onClick=\"return mV('1Ki',21,27);\">1Ki 21:27</a>; <a href=\"#\" onClick=\"return mV('Ezr',10,6);\">Ezr 10:6</a>; <a href=\"#\" onClick=\"return mV('Neh',1,4);\">Neh 1:4</a>; <a href=\"#\" onClick=\"return mV('Dan',10,2,3);\">Dan 10:2-3</a>). Moses fasted forty days (<a href=\"#\" onClick=\"return mV('Exd',24,18);\">Exd 24:18</a>; <a href=\"#\" onClick=\"return mV('Exd',34,28);\">34:28</a>), and so also did Elijah (<a href=\"#\" onClick=\"return mV('1Ki',19,8);\">1Ki 19:8</a>). Our Lord fasted forty days in the wilderness (<a href=\"#\" onClick=\"return mV('Mat',4,2);\">Mat 4:2</a>).<br><br>In the lapse of time the practice of fasting was lamentably abused (<a href=\"#\" onClick=\"return mV('Isa',58,4);\">Isa 58:4</a>; <a href=\"#\" onClick=\"return mV('Jer',14,12);\">Jer 14:12</a>; <a href=\"#\" onClick=\"return mV('Zec',7,5);\">Zec 7:5</a>). Our Lord rebuked the Pharisees for their hypocritical pretences in fasting (<a href=\"#\" onClick=\"return mV('Mat',6,16);\">Mat 6:16</a>). He himself appointed no fast. The early Christians, however, observed the ordinary fasts according to the law of their fathers (<a href=\"#\" onClick=\"return mV('Act',13,3);\">Act 13:3</a>; <a href=\"#\" onClick=\"return mV('Act',14,23);\">14:23</a>; <a href=\"#\" onClick=\"return mV('2Cr',6,5);\">2Cr 6:5</a>).";
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eastonArray["$$T0001313"] = "<strong>Fat:</strong> (Heb. heleb) denotes the richest part of the animal, or the fattest of the flock, in the account of Abel's sacrifice (<a href=\"#\" onClick=\"return mV('Gen',4,4);\">Gen 4:4</a>). It sometimes denotes the best of any production (<a href=\"#\" onClick=\"return mV('Gen',45,18);\">Gen 45:18</a>; <a href=\"#\" onClick=\"return mV('Num',18,12);\">Num 18:12</a>; <a href=\"#\" onClick=\"return mV('Psa',81,16);\">Psa 81:16</a>; <a href=\"#\" onClick=\"return mV('Psa',147,47);\">147:47</a>). The fat of sacrifices was to be burned (<a href=\"#\" onClick=\"return mV('Lev',3,'9-11');\">Lev 3:9-11</a>; <a href=\"#\" onClick=\"return mV('Lev',4,8);\">4:8</a>; <a href=\"#\" onClick=\"return mV('Lev',7,3);\">7:3</a>; <a href=\"#\" onClick=\"return mV('Lev',8,25);\">8:25</a>; <a href=\"#\" onClick=\"return mV('Num',18,17);\">Num 18:17</a>. Comp. <a href=\"#\" onClick=\"return mV('Exd',18,17);\">Exd 29:13-22; <a href=\"#\" onClick=\"return mV('Lev',3,'3-5');\">Lev 3:3-5</a>).<br><br>It is used figuratively for a dull, stupid state of mind (<a href=\"#\" onClick=\"return mV('Psa',17,10);\">Psa 17:10</a>).<br><br>In <a href=\"#\" onClick=\"return mV('Joe',2,24);\">Joe 2:24</a> the word is equivalent to \"vat,\" a vessel. The hebrew word here thus rendered is elsewhere rendered \"wine-fat\" and \"press-fat\" (<a href=\"#\" onClick=\"return mV('Hag',2,16);\">Hag 2:16</a>; <a href=\"#\" onClick=\"return mV('Isa',63,2);\">Isa 63:2</a>).";
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eastonArray["$$T0001314"] = "<strong>Father:</strong> a name applied<br><br>(1) to any ancestor (<a href=\"#\" onClick=\"return mV('Deu',1,11);\">Deu 1:11</a>; <a href=\"#\" onClick=\"return mV('1Ki',15,11);\">1Ki 15:11</a>; <a href=\"#\" onClick=\"return mV('Mat',3,9);\">Mat 3:9</a>; <a href=\"#\" onClick=\"return mV('Mat',23,30);\">23:30</a>, etc.); and<br><br>(2) as a title of respect to a chief, ruler, or elder, etc. (<a href=\"#\" onClick=\"return mV('Jdg',17,10);\">Jdg 17:10</a>; <a href=\"#\" onClick=\"return mV('Jdg',18,19);\">18:19</a>; <a href=\"#\" onClick=\"return mV('1Sa',10,12);\">1Sa 10:12</a>; <a href=\"#\" onClick=\"return mV('2Ki',2,12);\">2Ki 2:12</a>; <a href=\"#\" onClick=\"return mV('Mat',23,9);\">Mat 23:9</a>, etc.).<br><br>(3) The author or beginner of anything is also so called; e.g., Jabal and Jubal (<a href=\"#\" onClick=\"return mV('Gen',4,20,21);\">Gen 4:20-21</a>; <a href=\"#\" onClick=\"return mV('Job',38,28);\">Job 38:28</a>).<br><br>Applied to God (<a href=\"#\" onClick=\"return mV('Exd',4,22);\">Exd 4:22</a>; <a href=\"#\" onClick=\"return mV('Deu',32,6);\">Deu 32:6</a>; <a href=\"#\" onClick=\"return mV('2Sa',7,14);\">2Sa 7:14</a>; <a href=\"#\" onClick=\"return mV('Psa',89,27,28);\">Psa 89:27-28</a>, etc.).<br><br>(1.) As denoting his covenant relation to the Jews (<a href=\"#\" onClick=\"return mV('Jer',31,9);\">Jer 31:9</a>; <a href=\"#\" onClick=\"return mV('Isa',63,16);\">Isa 63:16</a>; <a href=\"#\" onClick=\"return mV('Isa',64,8);\">64:8</a>; <a href=\"#\" onClick=\"return mV('Jhn',8,41);\">Jhn 8:41</a>, etc.).<br><br>(2.) Believers are called God's \"sons\" (<a href=\"#\" onClick=\"return mV('Jhn',1,12);\">Jhn 1:12</a>; <a href=\"#\" onClick=\"return mV('Rom',8,16);\">Rom 8:16</a>; <a href=\"#\" onClick=\"return mV('Mat',6,4,8,15,18);\">Mat 6:4, 8, 15, 18</a>; <a href=\"#\" onClick=\"return mV('Mat',10,20,29);\">10:20, 29</a>). They also call him \"Father\" (<a href=\"#\" onClick=\"return mV('Rom',1,7);\">Rom 1:7</a>; <a href=\"#\" onClick=\"return mV('1Cr',1,3);\">1Cr 1:3</a>; <a href=\"#\" onClick=\"return mV('2Cr',1,2);\">2Cr 1:2</a>; <a href=\"#\" onClick=\"return mV('Gal',1,4);\">Gal 1:4</a>)";
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eastonArray["$$T0001315"] = "<strong>Fathom:</strong> (Old A.S. faethm, \"bosom,\" or the outstretched arms), a span of six feet (<a href=\"#\" onClick=\"return mV('Act',27,28);\">Act 27:28</a>). Gr. orguia (from orego, \"I stretch\"), the distance between the extremities of both arms fully stretched out.";
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eastonArray["$$T0001316"] = "<strong>Fatling:</strong><br><br>(1.) A fatted animal for slaughter (<a href=\"#\" onClick=\"return mV('2Sa',6,13);\">2Sa 6:13</a>; <a href=\"#\" onClick=\"return mV('Isa',11,6);\">Isa 11:6</a>; <a href=\"#\" onClick=\"return mV('Eze',39,18);\">Eze 39:18</a>. Comp. <a href=\"#\" onClick=\"return mV('Mat',22,4);\">Mat 22:4</a>), where the word used in the original, sitistos, means literally \"corn-fed;\" i.e., installed, fat.<br><br>(2.) <a href=\"#\" onClick=\"return mV('Psa',66,15);\">Psa 66:15</a> [Heb. meah, meaning \"marrowy,\" \"fat,\" a species of sheep].<br><br>(3.) <a href=\"#\" onClick=\"return mV('1Sa',15,9);\">1Sa 15:9</a> [Heb. mishneh, meaning \"the second,\" and hence probably \"cattle of a second quality,\" or lambs of the second birth, i.e., autmnal lambs, and therfore of less value].";
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eastonArray["$$T0001317"] = "<strong>Fear of the Lord the:</strong> is in the Old Testament used as a designation of true piety (<a href=\"#\" onClick=\"return mV('Pro',1,7);\">Pro 1:7</a>; <a href=\"#\" onClick=\"return mV('Job',28,28);\">Job 28:28</a>; <a href=\"#\" onClick=\"return mV('Psa',19,9);\">Psa 19:9</a>). It is a fear conjoined with love and hope, and is therefore not a slavish dread, but rather filial reverence. (<a href=\"#\" onClick=\"return mV('Deu',32,6);\">Deu 32:6</a>; <a href=\"#\" onClick=\"return mV('Hsa',11,1);\">Hsa 11:1</a>; <a href=\"#\" onClick=\"return mV('Isa',1,2);\">Isa 1:2</a>; <a href=\"#\" onClick=\"return mV('Isa',63,16);\">63:16</a>; <a href=\"#\" onClick=\"return mV('Isa',64,8);\">64:8</a>.) God is called \"the Fear of Isaac\" (<a href=\"#\" onClick=\"return mV('Gen',31,42,53);\">Gen 31:42, 53</a>), i.e., the God whom Isaac feared.<br><br>A holy fear is enjoined also in the New Testament as a preventive of carelessness in religion, and as an incentive to penitence (<a href=\"#\" onClick=\"return mV('Mat',10,28);\">Mat 10:28</a>; <a href=\"#\" onClick=\"return mV('2Cr',5,11);\">2Cr 5:11</a>; <a href=\"#\" onClick=\"return mV('2Cr',7,1);\">7:1</a>; <a href=\"#\" onClick=\"return mV('Phl',2,12);\">Phl 2:12</a>; <a href=\"#\" onClick=\"return mV('Eph',5,21);\">Eph 5:21</a>; <a href=\"#\" onClick=\"return mV('Hbr',12,28,29);\">Hbr 12:28-29</a>).";
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eastonArray["$$T0001318"] = "<strong>Feast:</strong> as a mark of hospitality (<a href=\"#\" onClick=\"return mV('Gen',19,3);\">Gen 19:3</a>; <a href=\"#\" onClick=\"return mV('2Sa',3,20);\">2Sa 3:20</a>; <a href=\"#\" onClick=\"return mV('2Ki',6,23);\">2Ki 6:23</a>); on occasions of domestic joy (<a href=\"#\" onClick=\"return mV('Luk',15,23);\">Luk 15:23</a>; <a href=\"#\" onClick=\"return mV('Gen',21,8);\">Gen 21:8</a>); on birthdays (<a href=\"#\" onClick=\"return mV('Gen',40,20);\">Gen 40:20</a>; <a href=\"#\" onClick=\"return mV('Job',1,4);\">Job 1:4</a>; <a href=\"#\" onClick=\"return mV('Mat',14,6);\">Mat 14:6</a>); and on the occasion of a marriage (<a href=\"#\" onClick=\"return mV('Jdg',14,10);\">Jdg 14:10</a>; <a href=\"#\" onClick=\"return mV('Gen',29,22);\">Gen 29:22</a>).<br><br>Feasting was a part of the observances connected with the offering up of sacrifices (<a href=\"#\" onClick=\"return mV('Deu',12,6,7);\">Deu 12:6-7</a>; <a href=\"#\" onClick=\"return mV('1Sa',9,19);\">1Sa 9:19</a>; <a href=\"#\" onClick=\"return mV('1Sa',16,3,5);\">16:3, 5</a>), and with the annual festivals (<a href=\"#\" onClick=\"return mV('Deu',16,11);\">Deu 16:11</a>). \"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 <a href=\"#\" onClick=\"return doDictLookup('ET0001325');\">FESTIVALS</a>.)";
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eastonArray["$$T0001319"] = "<strong>Felix:</strong> happy, the Roman procurator of Judea before whom Paul \"reasoned\" (<a href=\"#\" onClick=\"return mV('Act',24,25);\">Act 24:25</a>). He appears to have expected a bribe from Paul, and therefore had several interviews with him. The \"worthy deeds\" referred to in <a href=\"#\" onClick=\"return mV('Act',24,2);\">Act 24:2</a> was his clearing the country of banditti and impostors.<br><br>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.)<br><br>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.";
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eastonArray["$$T0001320"] = "<strong>Fellowship:</strong><br><br>(1.) With God, consisting in the knowledge of his will (<a href=\"#\" onClick=\"return mV('Job',22,21);\">Job 22:21</a>; <a href=\"#\" onClick=\"return mV('Jhn',17,3);\">Jhn 17:3</a>); agreement with his designs (<a href=\"#\" onClick=\"return mV('Amo',3,2);\">Amo 3:2</a>); mutual affection (<a href=\"#\" onClick=\"return mV('Rom',8,38,39);\">Rom 8:38-39</a>); enjoyment of his presence (<a href=\"#\" onClick=\"return mV('Psa',4,6);\">Psa 4:6</a>); conformity to his image (<a href=\"#\" onClick=\"return mV('1Jo',2,6);\">1Jo 2:6</a>; <a href=\"#\" onClick=\"return mV('1Jo',1,6);\">1:6</a>); and participation of his felicity (<a href=\"#\" onClick=\"return mV('1Jo',1,3,4);\">1Jo 1:3-4</a>; <a href=\"#\" onClick=\"return mV('Eph',3,'14-21');\">Eph 3:14-21</a>).<br><br>(2.) Of saints with one another, in duties (<a href=\"#\" onClick=\"return mV('Rom',12,5);\">Rom 12:5</a>; <a href=\"#\" onClick=\"return mV('1Cr',12,1);\">1Cr 12:1</a>; <a href=\"#\" onClick=\"return mV('1Th',5,17,18);\">1Th 5:17-18</a>); in ordinances (<a href=\"#\" onClick=\"return mV('Hbr',10,25);\">Hbr 10:25</a>; <a href=\"#\" onClick=\"return mV('Act',2,46);\">Act 2:46</a>); in grace, love, joy, etc. (<a href=\"#\" onClick=\"return mV('Mal',3,16);\">Mal 3:16</a>; <a href=\"#\" onClick=\"return mV('2Cr',8,4);\">2Cr 8:4</a>); mutual interest, spiritual and temporal (<a href=\"#\" onClick=\"return mV('Rom',12,4,13);\">Rom 12:4, 13</a>; <a href=\"#\" onClick=\"return mV('Hbr',13,16);\">Hbr 13:16</a>); in sufferings (<a href=\"#\" onClick=\"return mV('Rom',15,1,2);\">Rom 15:1-2</a>; <a href=\"#\" onClick=\"return mV('Gal',6,1,2);\">Gal 6:1-2</a>; <a href=\"#\" onClick=\"return mV('Rom',12,15);\">Rom 12:15</a>); and in glory (<a href=\"#\" onClick=\"return mV('Rev',7,9);\">Rev 7:9</a>).";
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eastonArray["$$T0001321"] = "<strong>Fence:</strong> (Heb. gader), <a href=\"#\" onClick=\"return mV('Num',22,24);\">Num 22:24</a> (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 (<a href=\"#\" onClick=\"return mV('Psa',62,3);\">Psa 62:3</a>). In <a href=\"#\" onClick=\"return mV('Psa',80,12);\">Psa 80:12</a>, R.V. (see <a href=\"#\" onClick=\"return mV('Isa',5,5);\">Isa 5:5</a>), the psalmist says, \"Why hast thou broken down her fences?\" Serpents delight to lurk in the crevices of such fences (<a href=\"#\" onClick=\"return mV('Ecc',10,8);\">Ecc 10:8</a>; <a href=\"#\" onClick=\"return mV('Amo',5,19);\">Amo 5:19</a>).";
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eastonArray["$$T0001322"] = "<strong>Fenced cities:</strong> There were in Palestine (1) cities, (2) unwalled villages, and (3) villages with castles or towers (<a href=\"#\" onClick=\"return mV('1Ch',27,25);\">1Ch 27:25</a>). 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 (<a href=\"#\" onClick=\"return mV('2Ch',32,5);\">2Ch 32:5</a>; <a href=\"#\" onClick=\"return mV('Jer',31,38);\">Jer 31:38</a>). 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 (<a href=\"#\" onClick=\"return mV('Neh',3,1);\">Neh 3:1</a>; <a href=\"#\" onClick=\"return mV('Neh',12,39);\">12:39</a>; <a href=\"#\" onClick=\"return mV('Zec',14,10);\">Zec 14:10</a>). The gateways of such cities were also fortified (<a href=\"#\" onClick=\"return mV('Neh',2,8);\">Neh 2:8</a>; <a href=\"#\" onClick=\"return mV('Neh',3,3,6);\">3:3, 6</a>; <a href=\"#\" onClick=\"return mV('Jdg',16,2,3);\">Jdg 16:2-3</a>; <a href=\"#\" onClick=\"return mV('1Sa',23,7);\">1Sa 23:7</a>).<br><br>The Hebrews found many fenced cities when they entered the Promised Land (<a href=\"#\" onClick=\"return mV('Num',13,28);\">Num 13:28</a>; <a href=\"#\" onClick=\"return mV('Num',32,17,'34-42');\">32:17, 34-42</a>; <a href=\"#\" onClick=\"return mV('Jos',11,12,13);\">Jos 11:12-13</a>; <a href=\"#\" onClick=\"return mV('Jdg',1,'27-33');\">Jdg 1:27-33</a>), 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 (<a href=\"#\" onClick=\"return mV('2Sa',5,6,7);\">2Sa 5:6-7</a>; <a href=\"#\" onClick=\"return mV('1Ch',11,5);\">1Ch 11:5</a>).<br><br>Several of the kings of Israel and Judah distinguished themselves as fortifiers or \"builders\" of cities.";
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eastonArray["$$T0001323"] = "<strong>Ferret:</strong> <a href=\"#\" onClick=\"return mV('Lev',11,30);\">Lev 11:30</a> (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.";
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eastonArray["$$T0001324"] = "<strong>Ferry boat:</strong> (<a href=\"#\" onClick=\"return mV('2Sa',19,18);\">2Sa 19:18</a>), some kind of boat for crossing the river which the men of Judah placed at the service of the king. Floats or rafts for this purpose were in use from remote times (<a href=\"#\" onClick=\"return mV('Isa',18,2);\">Isa 18:2</a>).";
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eastonArray["$$T0001325"] = "<strong>Festivals, Religious:</strong> There were daily (<a href=\"#\" onClick=\"return mV('Lev',23,'1-')\">Lev 23</a>), weekly, monthly, and yearly festivals, and great stress was laid on the regular observance of them in every particular (<a href=\"#\" onClick=\"return mV('Num',28,'1-8');\">Num 28:1-8</a>; <a href=\"#\" onClick=\"return mV('Exd',29,'38-42');\">Exd 29:38-42</a>; <a href=\"#\" onClick=\"return mV('Lev',6,'8-23');\">Lev 6:8-23</a>; <a href=\"#\" onClick=\"return mV('Exd',30,'7-9');\">Exd 30:7-9</a>; <a href=\"#\" onClick=\"return mV('Exd',27,20);\">27:20</a>).<br><br>(1.) The septenary festivals were,<br><br>(a) The weekly Sabbath (<a href=\"#\" onClick=\"return mV('Lev',23,'1-3');\">Lev 23:1-3</a>; <a href=\"#\" onClick=\"return mV('Exd',19,'3-30');\">Exd 19:3-30</a>; <a href=\"#\" onClick=\"return mV('Exd',20,'8-11');\">20:8-11</a>; <a href=\"#\" onClick=\"return mV('Exd',31,12);\">31:12</a>, etc.).<br><br>(b) The seventh new moon, or the feast of Trumpets (<a href=\"#\" onClick=\"return mV('Num',28,'11-15');\">Num 28:11-15</a>; <a href=\"#\" onClick=\"return mV('Num',29,'1-6');\">29:1-6</a>).<br><br>(c) The Sabbatical year (<a href=\"#\" onClick=\"return mV('Exd',23,10,11);\">Exd 23:10-11</a>; <a href=\"#\" onClick=\"return mV('Lev',25,'2-7');\">Lev 25:2-7</a>).<br><br>(d) The year of jubilee (<a href=\"#\" onClick=\"return mV('Lev',23,'1-');\">Lev 23-35</a>; <a href=\"#\" onClick=\"return mV('Lev',25,'8-16');\">25:8-16</a>; <a href=\"#\" onClick=\"return mV('Lev',27,'16-25');\">27:16-25</a>).<br><br>(2.) The great feasts were,<br><br>(a) The Passover.<br><br>(b) The feast of Pentecost, or of weeks.<br><br>(c) The feast of Tabernacles, or of ingathering.<br><br>On each of these occasions every male Israelite was commanded \"to appear before the Lord\" (<a href=\"#\" onClick=\"return mV('Deu',27,7);\">Deu 27:7</a>; <a href=\"#\" onClick=\"return mV('Neh',8,'9-12');\">Neh 8:9-12</a>). The attendance of women was voluntary. (<a href=\"#\" onClick=\"return mV('Luk',2,41);\">Luk 2:41</a>; <a href=\"#\" onClick=\"return mV('1Sa',1,7);\">1Sa 1:7</a>; <a href=\"#\" onClick=\"return mV('1Sa',2,19);\">2:19</a>.) The promise that God would protect their homes (<a href=\"#\" onClick=\"return mV('Exd',34,23,24);\">Exd 34:23-24</a>) while all the males were absent in Jerusalem at these feasts was always fulfilled. \"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.\"<br><br>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.<br><br>(3.) The Day of Atonement, the tenth day of the seventh month (<a href=\"#\" onClick=\"return mV('Lev',16,1,34);\">Lev 16:1, 34</a>; <a href=\"#\" onClick=\"return mV('Lev',23,'26-32');\">23:26-32</a>; <a href=\"#\" onClick=\"return mV('Num',29,'7-11');\">Num 29:7-11</a>). (See <a href=\"#\" onClick=\"return doDictLookup('ET0000363');\">ATONEMENT, DAY OF</a>.)<br><br>Of the post-Exilian festivals reference is made to the feast of Dedication (<a href=\"#\" onClick=\"return mV('Jhn',10,22);\">Jhn 10:22</a>). This feast was appointed by Judas Maccabaeus in commemoration of the purification of the temple after it had been polluted by Antiochus Epiphanes. The \"feast of Purim\" (q.v.), <a href=\"#\" onClick=\"return mV('Est',9,'24-32');\">Est 9:24-32</a>, was also instituted after the Exile. (<a href=\"#\" onClick=\"return mV('Jhn',5,1);\">Jhn 5:1</a>.)";
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eastonArray["$$T0001326"] = "<strong>Festus, Porcius:</strong> the successor of Felix (A.D. 60) as procurator of Judea (<a href=\"#\" onClick=\"return mV('Act',24,27);\">Act 24:27</a>). A few weeks after he had entered on his office the case of Paul, then a prisoner at Caesarea, was reported to him. The \"next day,\" after he had gone down to Caesarea, he heard Paul defend himself in the presence of Herod Agrippa II. and his sister Bernice, and not finding in him anything worthy of death or of bonds, would have set him free had he not appealed unto Caesar (<a href=\"#\" onClick=\"return mV('Act',25,11,12);\">Act 25:11-12</a>). In consequence of this appeal Paul was sent to Rome. Festus, after being in office less than two years, died in Judea. (See <a href=\"#\" onClick=\"return doDictLookup('ET0000126');\">AGRIPPA</a>.)";
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eastonArray["$$T0001327"] = "<strong>Fever:</strong> (<a href=\"#\" onClick=\"return mV('Deu',28,22);\">Deu 28:22</a>; <a href=\"#\" onClick=\"return mV('Mat',8,14);\">Mat 8:14</a>; <a href=\"#\" onClick=\"return mV('Mar',1,30);\">Mar 1:30</a>; <a href=\"#\" onClick=\"return mV('Jhn',4,52);\">Jhn 4:52</a>; <a href=\"#\" onClick=\"return mV('Act',28,8);\">Act 28:8</a>), 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\" (<a href=\"#\" onClick=\"return mV('Luk',4,38);\">Luk 4:38</a>), 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.\"";
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eastonArray["$$T0001328"] = "<strong>Field:</strong> (Heb. sadeh), a cultivated field, but unenclosed. It is applied to any cultivated ground or pasture (<a href=\"#\" onClick=\"return mV('Gen',29,2);\">Gen 29:2</a>; <a href=\"#\" onClick=\"return mV('Gen',31,4);\">31:4</a>; <a href=\"#\" onClick=\"return mV('Gen',34,7);\">34:7</a>), or tillage (<a href=\"#\" onClick=\"return mV('Gen',37,7);\">Gen 37:7</a>; <a href=\"#\" onClick=\"return mV('Gen',47,24);\">47:24</a>). It is also applied to woodland (<a href=\"#\" onClick=\"return mV('Psa',132,6);\">Psa 132:6</a>) or mountain top (<a href=\"#\" onClick=\"return mV('Jdg',9,32,36);\">Jdg 9:32, 36</a>; <a href=\"#\" onClick=\"return mV('2Sa',1,21);\">2Sa 1:21</a>). It denotes sometimes a cultivated region as opposed to the wilderness (<a href=\"#\" onClick=\"return mV('Gen',33,19);\">Gen 33:19</a>; <a href=\"#\" onClick=\"return mV('Gen',36,35);\">36:35</a>). Unwalled villages or scattered houses are spoken of as \"in the fields\" (<a href=\"#\" onClick=\"return mV('Deu',28,3,16);\">Deu 28:3, 16</a>; <a href=\"#\" onClick=\"return mV('Lev',25,31);\">Lev 25:31</a>; <a href=\"#\" onClick=\"return mV('Mar',6,36,56);\">Mar 6:36, 56</a>). The \"open field\" is a place remote from a house (<a href=\"#\" onClick=\"return mV('Gen',4,8);\">Gen 4:8</a>; <a href=\"#\" onClick=\"return mV('Lev',14,7,53);\">Lev 14:7, 53</a>; <a href=\"#\" onClick=\"return mV('Lev',17,5);\">17:5</a>). Cultivated land of any extent was called a field (<a href=\"#\" onClick=\"return mV('Gen',23,13,17);\">Gen 23:13, 17</a>; <a href=\"#\" onClick=\"return mV('Gen',41,8);\">41:8</a>; <a href=\"#\" onClick=\"return mV('Lev',27,16);\">Lev 27:16</a>; <a href=\"#\" onClick=\"return mV('Rth',4,5);\">Rth 4:5</a>; <a href=\"#\" onClick=\"return mV('Neh',12,29);\">Neh 12:29</a>).";
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eastonArray["$$T0001329"] = "<strong>Fig:</strong> First mentioned in <a href=\"#\" onClick=\"return mV('Gen',3,7);\">Gen 3:7</a>. The fig-tree is mentioned (<a href=\"#\" onClick=\"return mV('Deu',8,8);\">Deu 8:8</a>) as one of the valuable products of Palestine. It was a sign of peace and prosperity (<a href=\"#\" onClick=\"return mV('1Ki',4,25);\">1Ki 4:25</a>; <a href=\"#\" onClick=\"return mV('Mic',4,4);\">Mic 4:4</a>; <a href=\"#\" onClick=\"return mV('Zec',3,10);\">Zec 3:10</a>). Figs were used medicinally (<a href=\"#\" onClick=\"return mV('2Ki',20,7);\">2Ki 20:7</a>), and pressed together and formed into \"cakes\" as articles of diet (<a href=\"#\" onClick=\"return mV('1Sa',30,12);\">1Sa 30:12</a>; <a href=\"#\" onClick=\"return mV('Jer',24,2);\">Jer 24:2</a>).<br><br>Our Lord's cursing the fig-tree near Bethany (<a href=\"#\" onClick=\"return mV('Mar',11,13);\">Mar 11:13</a>) 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).<br><br>The fig-tree of Palestine (Ficus carica) produces two and sometimes three crops of figs in a year,<br><br>(1) the bikkurah, or \"early-ripe fig\" (<a href=\"#\" onClick=\"return mV('Mic',7,1);\">Mic 7:1</a>; <a href=\"#\" onClick=\"return mV('Isa',28,4);\">Isa 28:4</a>; <a href=\"#\" onClick=\"return mV('Hsa',9,10);\">Hsa 9:10</a>, R.V.), which is ripe about the end of June, dropping off as soon as it is ripe (<a href=\"#\" onClick=\"return mV('Nah',3,12);\">Nah 3:12</a>);<br><br>(2) the kermus, or \"summer fig,\" then begins to be formed, and is ripe about August; and<br><br>(3) the pag (<a href=\"#\" onClick=\"return mV('Sgs',2,13);\">Sgs 2:13</a>; <a href=\"#\" onClick=\"return mV('Rev',6,13);\">Rev 6:13</a>, \"the untimely fig\"), or \"winter fig,\" which ripens in sheltered spots in spring.";
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eastonArray["$$T0001330"] = "<strong>Fillets:</strong> Heb. hashukum, plur., joinings (<a href=\"#\" onClick=\"return mV('Exd',27,17);\">Exd 27:17</a>; <a href=\"#\" onClick=\"return mV('Exd',38,17,28);\">38:17, 28</a>), the rods by which the tops of the columns around the tabernacle court were joined together, and from which the curtains were suspended (<a href=\"#\" onClick=\"return mV('Exd',27,10,11);\">Exd 27:10-11</a>; <a href=\"#\" onClick=\"return mV('Exd',36,38);\">36:38</a>).<br><br>In <a href=\"#\" onClick=\"return mV('Jer',52,21);\">Jer 52:21</a> the rendering of a different word, <i>hut</i>, meaning a \"thread,\" and designating a measuring-line of 12 cubits in length for the circumference of the copper pillars of Solomon's temple.";
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eastonArray["$$T0001331"] = "<strong>Finer:</strong> a worker in silver and gold (<a href=\"#\" onClick=\"return mV('Pro',25,4);\">Pro 25:4</a>). In <a href=\"#\" onClick=\"return mV('Jdg',17,4);\">Jdg 17:4</a> the word (tsoreph) is rendered \"founder,\" and in <a href=\"#\" onClick=\"return mV('Isa',41,7);\">Isa 41:7</a> \"goldsmith.\"";
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eastonArray["$$T0001332"] = "<strong>Fining pot:</strong> a crucible, melting-pot (<a href=\"#\" onClick=\"return mV('Pro',17,3);\">Pro 17:3</a>; <a href=\"#\" onClick=\"return mV('Pro',27,21);\">27:21</a>).";
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eastonArray["$$T0001333"] = "<strong>Fir:</strong> the uniform rendering in the Authorized Version (marg. R.V., \"cypress\") of <i>berosh</i> (<a href=\"#\" onClick=\"return mV('2Sa',6,5);\">2Sa 6:5</a>; <a href=\"#\" onClick=\"return mV('1Ki',5,8,10);\">1Ki 5:8, 10</a>; <a href=\"#\" onClick=\"return mV('1Ki',6,15,34);\">6:15, 34</a>; <a href=\"#\" onClick=\"return mV('1Ki',9,11);\">9:11</a>, etc.), a lofty tree (<a href=\"#\" onClick=\"return mV('Isa',55,13);\">Isa 55:13</a>) growing on Lebanon (<a href=\"#\" onClick=\"return mV('Isa',37,24);\">37:24</a>). Its wood was used in making musical instruments and doors of houses, and for ceilings (<a href=\"#\" onClick=\"return mV('2Ch',3,5);\">2Ch 3:5</a>), the decks of ships (<a href=\"#\" onClick=\"return mV('Eze',27,5);\">Eze 27:5</a>), floorings and spear-shafts (<a href=\"#\" onClick=\"return mV('Nah',2,3);\">Nah 2:3</a>, R.V.). The true fir (abies) is not found in Palestine, but the pine tree, of which there are four species, is common.<br><br>The precise kind of tree meant by the \"green fir tree\" (<a href=\"#\" onClick=\"return mV('Hsa',14,8);\">Hsa 14:8</a>) 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 <a href=\"#\" onClick=\"return doDictLookup('ET0002956');\">PINE</a>.)";
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eastonArray["$$T0001334"] = "<strong>Fire:</strong><br><br>(1.) For sacred purposes. The sacrifices were consumed by fire (<a href=\"#\" onClick=\"return mV('Gen',8,20);\">Gen 8:20</a>). The ever-burning fire on the altar was first kindled from heaven (<a href=\"#\" onClick=\"return mV('Lev',6,9,13);\">Lev 6:9, 13</a>; <a href=\"#\" onClick=\"return mV('Lev',9,24);\">9:24</a>), and afterwards rekindled at the dedication of Solomon's temple (<a href=\"#\" onClick=\"return mV('2Ch',7,1,3);\">2Ch 7:1, 3</a>). The expressions \"fire from heaven\" and \"fire of the Lord\" generally denote lightning, but sometimes also the fire of the altar was so called (<a href=\"#\" onClick=\"return mV('Exd',29,18);\">Exd 29:18</a>; <a href=\"#\" onClick=\"return mV('Lev',1,9);\">Lev 1:9</a>; <a href=\"#\" onClick=\"return mV('Lev',2,3);\">2:3</a>; <a href=\"#\" onClick=\"return mV('Lev',3,5,9);\">3:5, 9</a>).<br><br>Fire for a sacred purpose obtained otherwise than from the altar was called \"strange fire\" (<a href=\"#\" onClick=\"return mV('Lev',10,1,2);\">Lev 10:1-2</a>; <a href=\"#\" onClick=\"return mV('Num',3,4);\">Num 3:4</a>).<br><br>The victims slain for sin offerings were afterwards consumed by fire outside the camp (<a href=\"#\" onClick=\"return mV('Lev',4,12,21);\">Lev 4:12, 21</a>; <a href=\"#\" onClick=\"return mV('Lev',6,30);\">6:30</a>; <a href=\"#\" onClick=\"return mV('Lev',16,27);\">16:27</a>; <a href=\"#\" onClick=\"return mV('Hbr',13,11);\">Hbr 13:11</a>).<br><br>(2.) For domestic purposes, such as baking, cooking, warmth, etc. (<a href=\"#\" onClick=\"return mV('Jer',36,22);\">Jer 36:22</a>; <a href=\"#\" onClick=\"return mV('Mar',14,54);\">Mar 14:54</a>; <a href=\"#\" onClick=\"return mV('Jhn',18,18);\">Jhn 18:18</a>). But on Sabbath no fire for any domestic purpose was to be kindled (<a href=\"#\" onClick=\"return mV('Exd',35,3);\">Exd 35:3</a>; <a href=\"#\" onClick=\"return mV('Num',15,'32-36');\">Num 15:32-36</a>).<br><br>(3.) Punishment of death by fire was inflicted on such as were guilty of certain forms of unchastity and incest (<a href=\"#\" onClick=\"return mV('Lev',20,14);\">Lev 20:14</a>; <a href=\"#\" onClick=\"return mV('Lev',21,9);\">21:9</a>). The burning of captives in war was not unknown among the Jews (<a href=\"#\" onClick=\"return mV('2Sa',12,31);\">2Sa 12:31</a>; <a href=\"#\" onClick=\"return mV('Jer',29,22);\">Jer 29:22</a>). The bodies of infamous persons who were executed were also sometimes burned (<a href=\"#\" onClick=\"return mV('Jos',7,25);\">Jos 7:25</a>; <a href=\"#\" onClick=\"return mV('2Ki',23,16);\">2Ki 23:16</a>).<br><br>(4.) In war, fire was used in the destruction of cities, as Jericho (<a href=\"#\" onClick=\"return mV('Jos',6,24);\">Jos 6:24</a>), Ai (<a href=\"#\" onClick=\"return mV('Jos',8,19);\">8:19</a>), Hazor (<a href=\"#\" onClick=\"return mV('Jos',11,11);\">11:11</a>), Laish (<a href=\"#\" onClick=\"return mV('Jdg',18,27);\">Jdg 18:27</a>), etc. The war-chariots of the Canaanites were burnt (<a href=\"#\" onClick=\"return mV('Jos',11,6,9,13);\">Jos 11:6, 9, 13</a>). The Israelites burned the images (<a href=\"#\" onClick=\"return mV('2Ki',10,26);\">2Ki 10:26</a>; 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.<br><br>Torches were sometimes carried by the soldiers in battle (<a href=\"#\" onClick=\"return mV('Jdg',7,16);\">Jdg 7:16</a>).<br><br>(5.) Figuratively, fire is a symbol of Jehovah's presence and the instrument of his power (<a href=\"#\" onClick=\"return mV('Exd',14,19);\">Exd 14:19</a>; <a href=\"#\" onClick=\"return mV('Num',11,1,3);\">Num 11:1, 3</a>; <a href=\"#\" onClick=\"return mV('Jdg',13,20);\">Jdg 13:20</a>; <a href=\"#\" onClick=\"return mV('1Ki',18,38);\">1Ki 18:38</a>; <a href=\"#\" onClick=\"return mV('2Ki',1,10,12);\">2Ki 1:10, 12</a>; <a href=\"#\" onClick=\"return mV('2Ki',2,11);\">2:11</a>; <a href=\"#\" onClick=\"return mV('Isa',6,4);\">Isa 6:4</a>; <a href=\"#\" onClick=\"return mV('Eze',1,4);\">Eze 1:4</a>; <a href=\"#\" onClick=\"return mV('Rev',1,14);\">Rev 1:14</a>, etc.).<br><br>God's word is also likened unto fire (<a href=\"#\" onClick=\"return mV('Jer',23,29);\">Jer 23:29</a>). It is referred to as an emblem of severe trials or misfortunes (<a href=\"#\" onClick=\"return mV('Zec',12,6);\">Zec 12:6</a>; <a href=\"#\" onClick=\"return mV('Luk',12,49);\">Luk 12:49</a>; <a href=\"#\" onClick=\"return mV('1Cr',3,13,15);\">1Cr 3:13, 15</a>; <a href=\"#\" onClick=\"return mV('1Pe',1,7);\">1Pe 1:7</a>), and of eternal punishment (<a href=\"#\" onClick=\"return mV('Mat',5,22);\">Mat 5:22</a>; <a href=\"#\" onClick=\"return mV('Mar',9,44);\">Mar 9:44</a>; <a href=\"#\" onClick=\"return mV('Rev',14,10);\">Rev 14:10</a>; <a href=\"#\" onClick=\"return mV('Rev',21,8);\">21:8</a>).<br><br>The influence of the Holy Ghost is likened unto fire (<a href=\"#\" onClick=\"return mV('Mat',3,11);\">Mat 3:11</a>). His descent was denoted by the appearance of tongues as of fire (<a href=\"#\" onClick=\"return mV('Act',2,3);\">Act 2:3</a>).";
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eastonArray["$$T0001335"] = "<strong>Firebrand:</strong> <a href=\"#\" onClick=\"return mV('Isa',7,4);\">Isa 7:4</a>; <a href=\"#\" onClick=\"return mV('Amo',4,11);\">Amo 4:11</a>; <a href=\"#\" onClick=\"return mV('Zec',3,2);\">Zec 3:2</a>, denotes the burnt end of a stick (Heb. 'ud); in <a href=\"#\" onClick=\"return mV('Jdg',15,4);\">Jdg 15:4</a>, a lamp or torch, a flambeau (Heb. lappid); in <a href=\"#\" onClick=\"return mV('Pro',26,18);\">Pro 26:18</a> (<a href=\"#\" onClick=\"return mV('Eph',6,16);\">Eph 6:16</a>), burning darts or arrows (Heb. zikkim).";
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eastonArray["$$T0001336"] = "<strong>Firepan:</strong> (<a href=\"#\" onClick=\"return mV('Exd',27,3);\">Exd 27:3</a>; <a href=\"#\" onClick=\"return mV('Exd',38,3);\">38:3</a>), one of the vessels of the temple service (<a href=\"#\" onClick=\"return mV('Exd',25,38);\">Exd 25:38</a>; <a href=\"#\" onClick=\"return mV('Exd',37,23);\">37:23</a>; <a href=\"#\" onClick=\"return mV('Lev',10,1);\">Lev 10:1</a>; <a href=\"#\" onClick=\"return mV('Lev',16,12);\">16:12</a>). It was probably a metallic cinder-basin used for the purpose of carrying live coal for burning incense, and of carrying away the snuff in trimming the lamps.";
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eastonArray["$$T0001337"] = "<strong>firkin:</strong> Used only in <a href=\"#\" onClick=\"return mV('Jhn',2,6);\">Jhn 2:6</a>; the Attic amphora, equivalent to the Hebrew bath (q.v.), a measure for liquids containing about 8 7/8 gallons.";
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eastonArray["$$T0001338"] = "<strong>Firmament:</strong> from the Vulgate firmamentum, which is used as the translation of the Hebrew <i>raki'a</i>. This word means simply \"expansion.\" It denotes the space or expanse like an arch appearing immediately above us. They who rendered <i>raki'a</i> by firmamentum regarded it as a solid body. The language of Scripture is not scientific but popular, and hence we read of the sun rising and setting, and also here the use of this particular word. It is plain that it was used to denote solidity as well as expansion. It formed a division between the waters above and the waters below (<a href=\"#\" onClick=\"return mV('Gen',1,7);\">Gen 1:7</a>). The <i>raki'a</i> supported the upper reservoir (<a href=\"#\" onClick=\"return mV('Psa',148,4);\">Psa 148:4</a>). It was the support also of the heavenly bodies (<a href=\"#\" onClick=\"return mV('Gen',1,14);\">Gen 1:14</a>), and is spoken of as having \"windows\" and \"doors\" (<a href=\"#\" onClick=\"return mV('Gen',7,11);\">Gen 7:11</a>; <a href=\"#\" onClick=\"return mV('Isa',24,18);\">Isa 24:18</a>; <a href=\"#\" onClick=\"return mV('Mal',3,10);\">Mal 3:10</a>) through which the rain and snow might descend.";
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eastonArray["$$T0001339"] = "<strong>First-born:</strong> sons enjoyed certain special privileges (<a href=\"#\" onClick=\"return mV('Deu',21,17);\">Deu 21:17</a>; <a href=\"#\" onClick=\"return mV('Gen',25,23,31,34);\">Gen 25:23, 31, 34</a>; <a href=\"#\" onClick=\"return mV('Gen',49,3);\">49:3</a>; <a href=\"#\" onClick=\"return mV('1Ch',5,1);\">1Ch 5:1</a>; <a href=\"#\" onClick=\"return mV('Hbr',12,16);\">Hbr 12:16</a>; <a href=\"#\" onClick=\"return mV('Psa',89,27);\">Psa 89:27</a>). (See <a href=\"#\" onClick=\"return doDictLookup('ET0000592');\">BIRTHRIGHT</a>.)<br><br>The \"first-born of the poor\" signifies the most miserable of the poor (<a href=\"#\" onClick=\"return mV('Isa',14,30);\">Isa 14:30</a>). The \"church of the first-born\" signifies the church of the redeemed.<br><br>The destruction of the first-born was the last of the ten plagues inflicted on the Egyptians (<a href=\"#\" onClick=\"return mV('Exd',11,'1-8');\">Exd 11:1-8</a>; <a href=\"#\" onClick=\"return mV('Exd',12,29,30);\">12:29-30</a>).<br><br>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.\"";
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eastonArray["$$T0001340"] = "<strong>First-born, Redemption of:</strong> From the beginning the office of the priesthood in each family belonged to the eldest son. But when the extensive plan of sacrificial worship was introduced, requiring a company of men to be exclusively devoted to this ministry, the primitive office of the first-born was superseded by that of the Levites (<a href=\"#\" onClick=\"return mV('Num',3,'11-13');\">Num 3:11-13</a>), and it was ordained that the first-born of man and of unclean animals should henceforth be redeemed (<a href=\"#\" onClick=\"return mV('Num',18,15);\">18:15</a>).<br><br>The laws concerning this redemption of the first-born of man are recorded in <a href=\"#\" onClick=\"return mV('Exd',13,'12-15');\">Exd 13:12-15</a>; <a href=\"#\" onClick=\"return mV('Exd',22,29);\">22:29</a>; <a href=\"#\" onClick=\"return mV('Exd',34,20);\">34:20</a>; <a href=\"#\" onClick=\"return mV('Num',3,45);\">Num 3:45</a>; <a href=\"#\" onClick=\"return mV('Num',8,17);\">8:17</a>; <a href=\"#\" onClick=\"return mV('Num',18,16);\">18:16</a>; <a href=\"#\" onClick=\"return mV('Lev',12,2,4);\">Lev 12:2, 4</a>.<br><br>The first-born male of every clean animal was to be given up to the priest for sacrifice (<a href=\"#\" onClick=\"return mV('Deu',12,6);\">Deu 12:6</a>; <a href=\"#\" onClick=\"return mV('Exd',13,12);\">Exd 13:12</a>; <a href=\"#\" onClick=\"return mV('Exd',34,20);\">34:20</a>; <a href=\"#\" onClick=\"return mV('Num',18,'15-17');\">Num 18:15-17</a>).<br><br>But the first-born of unclean animals was either to be redeemed or sold and the price given to the priest (<a href=\"#\" onClick=\"return mV('Lev',27,'11-13',27);\">Lev 27:11-13, 27</a>). The first-born of an ass, if not redeemed, was to be put to death (<a href=\"#\" onClick=\"return mV('Exd',13,13);\">Exd 13:13</a>; <a href=\"#\" onClick=\"return mV('Exd',34,20);\">34:20</a>).";
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eastonArray["$$T0001341"] = "<strong>First-born, Sanctification of the:</strong> 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 (<a href=\"#\" onClick=\"return mV('Exd',19,22,24);\">Exd 19:22, 24</a>), representing the family to which he belonged, and the other to be offered up in sacrifice (<a href=\"#\" onClick=\"return mV('Gen',4,4);\">Gen 4:4</a>).";
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eastonArray["$$T0001342"] = "<strong>First-fruits:</strong> The first-fruits of the ground were offered unto God just as the first-born of man and animals.<br><br>The law required,<br><br>(1.) That on the morrow after the Passover Sabbath a sheaf of new corn should be waved by the priest before the altar (<a href=\"#\" onClick=\"return mV('Lev',23,5,6,10,12);\">Lev 23:5-6, 10, 12</a>; <a href=\"#\" onClick=\"return mV('Lev',2,12);\">2:12</a>).<br><br>(2.) That at the feast of Pentecost two loaves of leavened bread, made from the new flour, were to be waved in like manner (<a href=\"#\" onClick=\"return mV('Lev',23,15,17);\">Lev 23:15, 17</a>; <a href=\"#\" onClick=\"return mV('Num',28,26);\">Num 28:26</a>).<br><br>(3.) The feast of Tabernacles was an acknowledgement that the fruits of the harvest were from the Lord (<a href=\"#\" onClick=\"return mV('Exd',23,16);\">Exd 23:16</a>; <a href=\"#\" onClick=\"return mV('Exd',34,22);\">34:22</a>).<br><br>(4.) Every individual, besides, was required to consecrate to God a portion of the first-fruits of the land (<a href=\"#\" onClick=\"return mV('Exd',22,29);\">Exd 22:29</a>; <a href=\"#\" onClick=\"return mV('Exd',23,19);\">23:19</a>; <a href=\"#\" onClick=\"return mV('Exd',34,26);\">34:26</a>; <a href=\"#\" onClick=\"return mV('Num',15,20,21);\">Num 15:20-21</a>).<br><br>(5.) The law enjoined that no fruit was to be gathered from newly-planted fruit-trees for the first three years, and that the first-fruits of the fourth year were to be consecrated to the Lord (<a href=\"#\" onClick=\"return mV('Lev',19,'23-25');\">Lev 19:23-25</a>). Jeremiah (<a href=\"#\" onClick=\"return mV('Jer',2,3);\">Jer 2:3</a>) alludes to the ordinance of \"first-fruits,\" and hence he must have been acquainted with the books of Exodus, Leviticus, and Numbers, where the laws regarding it are recorded.";
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eastonArray["$$T0001343"] = "<strong>Fish:</strong> called <i>dag</i> by the Hebrews, a word denoting great fecundity (<a href=\"#\" onClick=\"return mV('Gen',9,2);\">Gen 9:2</a>; <a href=\"#\" onClick=\"return mV('Num',11,22);\">Num 11:22</a>; <a href=\"#\" onClick=\"return mV('Jon',2,1,10);\">Jon 2:1, 10</a>). 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 (<a href=\"#\" onClick=\"return mV('2Ch',33,14);\">2Ch 33:14</a>; <a href=\"#\" onClick=\"return mV('Neh',3,3);\">Neh 3:3</a>; <a href=\"#\" onClick=\"return mV('Neh',12,39);\">12:39</a>; <a href=\"#\" onClick=\"return mV('Zep',1,10);\">Zep 1:10</a>), as there was a fish-gate which was probably contiguous to it.<br><br>Sidon is the oldest fishing establishment known in history.";
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eastonArray["$$T0001344"] = "<strong>Fisher:</strong> Besides its literal sense (<a href=\"#\" onClick=\"return mV('Luk',5,2);\">Luk 5:2</a>), this word is also applied by our Lord to his disciples in a figurative sense (<a href=\"#\" onClick=\"return mV('Mat',4,19);\">Mat 4:19</a>; <a href=\"#\" onClick=\"return mV('Mar',1,17);\">Mar 1:17</a>).";
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eastonArray["$$T0001345"] = "<strong>Fish-hooks:</strong> were used for catching fish (<a href=\"#\" onClick=\"return mV('Amo',4,2);\">Amo 4:2</a>; <a href=\"#\" onClick=\"return mV('Isa',37,29);\">Isa 37:29</a>; <a href=\"#\" onClick=\"return mV('Jer',16,16);\">Jer 16:16</a>; <a href=\"#\" onClick=\"return mV('Eze',29,4);\">Eze 29:4</a>; <a href=\"#\" onClick=\"return mV('Job',41,1,2);\">Job 41:1-2</a>; <a href=\"#\" onClick=\"return mV('Mat',17,27);\">Mat 17:27</a>).";
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eastonArray["$$T0001346"] = "<strong>Fishing, the art of:</strong> was prosecuted with great industry in the waters of Palestine. It was from the fishing-nets that Jesus called his disciples (<a href=\"#\" onClick=\"return mV('Mar',1,'16-20');\">Mar 1:16-20</a>), and it was in a fishing-boat he rebuked the winds and the waves (<a href=\"#\" onClick=\"return mV('Mat',8,26);\">Mat 8:26</a>) and delivered that remarkable series of prophecies recorded in <a href=\"#\" onClick=\"return mV('Mat',13,'1-');\">Mat 13</a>. He twice miraculously fed multitudes with fish and bread (<a href=\"#\" onClick=\"return mV('Mat',14,19);\">Mat 14:19</a>; <a href=\"#\" onClick=\"return mV('Mat',15,36);\">15:36</a>). It was in the mouth of a fish that the tribute-money was found (<a href=\"#\" onClick=\"return mV('Mat',17,27);\">Mat 17:27</a>). And he \"ate a piece of broiled fish\" with his disciples after his resurrection (<a href=\"#\" onClick=\"return mV('Luk',24,42,43);\">Luk 24:42-43</a>; <a href=\"#\" onClick=\"return mV('Act',1,3);\">Act 1:3</a>). At the Sea of Tiberias (<a href=\"#\" onClick=\"return mV('Jhn',21,'1-14');\">Jhn 21:1-14</a>), in obedience to his direction, the disciples cast their net \"on the right side of the ship,\" and enclosed so many that \"they were not able to draw it for the multitude of fishes.\"<br><br>Two kinds of fishing-nets are mentioned in the New Testament:<br><br>(1.) The casting-net (<a href=\"#\" onClick=\"return mV('Mat',4,18);\">Mat 4:18</a>; <a href=\"#\" onClick=\"return mV('Mar',1,16);\">Mar 1:16</a>).<br><br>(2.) The drag-net or seine (<a href=\"#\" onClick=\"return mV('Mat',13,48);\">Mat 13:48</a>).<br><br>Fish were also caught by the fishing-hook (<a href=\"#\" onClick=\"return mV('Mat',17,27);\">Mat 17:27</a>). (See <a href=\"#\" onClick=\"return doDictLookup('ET0002711');\">NET</a>.)";
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eastonArray["$$T0001347"] = "<strong>Fish-pools:</strong> (<a href=\"#\" onClick=\"return mV('Sgs',7,4);\">Sgs 7:4</a>) should be simply \"pools,\" as in the Revised Version. The reservoirs near Heshbon (q.v.) were probably stocked with fish (<a href=\"#\" onClick=\"return mV('2Sa',2,13);\">2Sa 2:13</a>; <a href=\"#\" onClick=\"return mV('2Sa',4,12);\">4:12</a>; <a href=\"#\" onClick=\"return mV('Isa',7,3);\">Isa 7:3</a>; <a href=\"#\" onClick=\"return mV('Isa',22,9,11);\">22:9, 11</a>).";
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eastonArray["$$T0001348"] = "<strong>Fitches:</strong> (<a href=\"#\" onClick=\"return mV('Isa',28,25,27);\">Isa 28:25, 27</a>), the rendering of the Hebrew <i>ketsah</i>, \"without doubt the <i>Nigella sativa</i>, a small annual of the order Ranunculacece, which grows wild in the Mediterranean countries, and is cultivated in Egypt and Syria for its seed.\" It is rendered in margin of the Revised Version \"black cummin.\" The seeds are used as a condiment.<br><br>In <a href=\"#\" onClick=\"return mV('Eze',4,9);\">Eze 4:9</a> this word is the rendering of the Hebrew <i>kussemeth</i> (Version of <a href=\"#\" onClick=\"return mV('Exd',9,32);\">Exd 9:32</a> and <a href=\"#\" onClick=\"return mV('Isa',28,25);\">Isa. 28:25</a>, but \"spelt\" in the Revised Version). The reading \"fitches\" here is an error; it should be \"spelt.\"";
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eastonArray["$$T0001349"] = "<strong>Flag:</strong> (<a href=\"#\" onClick=\"return mV('Job',8,11);\">Job 8:11</a>), rendered \"meadow\" in <a href=\"#\" onClick=\"return mV('Gen',41,2,18);\">Gen 41:2, 18</a>; probably the <i>Cyperus esculentus</i>, a species of rush eaten by cattle, the Nile reed. It also grows in Palestine.<br><br>In <a href=\"#\" onClick=\"return mV('Exd',2,3,5);\">Exd 2:3, 5</a>, it is the rendering of the Hebrew <i>suph</i>, a word which occurs frequently in connection with <i>yam</i>; as <i>yam suph</i>, to denote the \"Red Sea\" (q.v.) or the sea of weeds (<a href=\"#\" onClick=\"return mV('Jon',2,5);\">Jon 2:5</a>). It denotes some kind of sedge or reed which grows in marshy places. (See <a href=\"#\" onClick=\"return doDictLookup('ET0002840');\">PAPER</a>; <a href=\"#\" onClick=\"return doDictLookup('ET0003087');\">REED</a>.)";
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