frag'-ment (klasma): "Fragment," a piece broken off, occurs only in the plural, in the accounts of the miracles of the Loaves in the Gospels and references thereto. It is the translation of klasma (from klao, "to break"), "a piece broken off" (Mt 14:20 the King James Version); "broken meat" (Mt 15:37).
The Revised Version (British and American) has in each instance "broken pieces." The change is important because it shows that the pieces left over were not mere fragments or crumbs left by the people after eating, but some of the original pieces into which it is said in all the synoptic narratives and references Jesus "broke" the "loaves," which, being thin cakes, were usually broken before distribution; hence, the phrase, "breaking of bread." See Hastings, Dictionary of the Bible (five volumes), under the word "Fragment"; Weymouth translates "broken portions," namely, "those into which the Lord had broken the loaves; not mere scraps or crumbs."
W. L. Walker
fram:
(1) yetser (from root yatsar, "to knead," mold with the fingers): "For he knoweth our frame; he remembereth that we are dust" (Ps 103:14).
(2) `erekh (from root `arakh, "to put in order," "to set in a row," "to arrange"): "goodly frame" (Job 41:12, the King James Version "goodly proportion").
(3) `otsem "bony frame" "body": "My frame was not hidden from thee, when I was made in secret" (Ps 139:15), the King James Version "my substance," the King James Version margin "my strength, or, my body."
See also BONE .
(4) mibhneh, "building, frame" (Ezek 40:2, "frame of a city").
(5) nathan, "to give," "to direct": "They will not frame their doings" (Hos 5:4, the King James Version and the Revised Version, margin).
(6) sunarmologeo, "to fit or join closely together" (Eph 2:21).
(7) katartizo, "to fit out," "make fit," "adjust" (Heb 11:3).
H. L. E. Luering
frants'-in-sens (lebhonah, from root meaning "whiteness," referring to the milky color of the fresh juice: Ex 30:34; Lev 2:1 f,15 f; 5:11; 6:15; 24:7; Nu 5:15; 1 Ch 9:29; Neh 13:5,9; Song 3:6; 4:6,14; Isa 43:23; 60:6; 66:3; Jer 6:20; 17:26; 41:5; translated in the last six references "incense" in the King James Version, but correctly in the Revised Version (British and American); libanos: Mt 2:11; Rev 18:13. The English word is derived from old French franc encens, i.e. "pure incense"): The common frankincense of the pharmacopeas is a gum derived from the common fir, but the frankincense of the Jews, as well as of the Greeks and Romans, is a substance now called Olibanum (from the Arabic el luban), a product of certain trees of the genus Boswellia (Natural Order, Amyridaceae), growing on the limestone rocks of south Arabia and Somali-land (Isa 60:6; Jer 6:20). The most important species are B. Carteri and B. Frereana. Some of the trees grow to a considerable height and send down their roots to extraordinary depths. The gum is obtained by incising the bark,
and is collected in yellowish, semitransparent tears, readily pulverized; it has a nauseous taste. It is used for making incense for burning in churches and in Indian temples, as it was among the Jews (Ex 30:34). See INCENSE . It is often associated with myrrh (Song 3:6; 4:6) and with it was made an offering to the infant Saviour (Mt 2:11). A specially "pure" kind, lebhonah zakkah, was presented with the shewbread (Lev 24:7).
E. W. G. Masterman
frank'-li (charizomai): "Frankly" in the sense of "freely," "readily," "graciously," occurs only in the translation of charizomai, properly "to gratify," "to do that which is grateful or pleasing," "to forgive" (Lk 7:42, "He frankly forgave them both," the Revised Version (British and American) has simply "forgave"; the same word is translated in 7:43, the King James Version and the Revised Version (British and American), "forgave," in Lk 7:21 the King James Version it is "gave," the Revised Version (British and American) "bestowed," granted to see). It occurs in the New Testament only in Luke and Paul.
fra (haradh, "to make afraid," "cause to tremble": the King James Version of Dt 28:26; Jer 7:33; Zec 1:21; the Revised Version (British and American) "frighten," "terrify").
See WAR .
frek'-'-ld, (bohaq; Septuagint alphos, called in the Revised Version (British and American) "a tetter," and described as a bright shining spot (beharoth lebhenoth): These white eruptions did not render the person so marked ceremonially unclean (Lev 13:39). This form of skin disease is described by Hippocrates as usually of no great importance and indicative of a sluggishness of body; it is probably some form of local psoriasis. There is a cognate modern Arabic word applied to a facial eczematous eruption. For other references to skin diseases, see LEPROSY .
fred'-man, fre'-man: The term occurs in 1 Cor 7:22; Col 3:11, and Rev 6:15, and represents two slightly different words. In 1 Cor 7:22 the word is apeleutheros, "a freeman," one who was born a slave and has received freedom. In this case it refers to spiritual freedom. He that was in bondage to sin has been presented with spiritual freedom by the Lord. In Rev 6:15 the word is simply eleutheros, "a free man" as opposed to a slave.
fre'-li (chinnam, nedhabhah; dorean parrhesiazomai): "Freely" occurs in three senses:ts two slightly different words. In 1 Cor 7:22 the word is apeleutheros, "a freeman," one who was born a slave and has received freedom. In this case it refers to spiritual freedom. He that was in bondage to sin has been presented with spiritual freedom by the Lord. In Rev 6:15 the word is simply eleutheros, "a free man" as opposed to a slave.
(1) Gratis, for nothing (Nu 11:5, chinnam, "for nought," "the fish which we did eat in Egypt freely," the Revised Version (British and American) "for nought"); Mt 10:8, dorean, "Freely ye have received, freely give," the Revised Version (British and American) omits "have"; Rom 3:24, "being justified freely by his grace"; 2 Cor 11:7, "I have preached to you the gospel freely," the Revised Version (British and American) "for nought"; Rev 21:6; 22:17, "Take the water of life freely"; charizomai (Rom 8:32) is translated "freely give," ta charisthenta (1 Cor 2:12), "the things that are freely given," the American Standard Revised Version has "were" for "are."
(2) Willingly, spontaneously: nedhabhah, "willing offering" (Ps 54:6, "I will freely sacrifice unto thee," the Revised Version (British and American) "with a freewill-offering"; Hos 14:4, "I will love them freely"); nadhabh, "to give willingly'' (Ezr 2:68, the Revised Version (British and American) "willingly offered"; compare 1:6); nedabh Aramaic (7:15; compare 7:13,16).
(3) Without hindrance or restraint, 'akhal, "to eat" is rendered in Gen 2:16, "Thou mayest freely eat," the King James Version margin" Hebrew, eating thou shalt eat"; 1 Sam 14:30, "if .... the people had eaten freely"; parrhesiazomai, "to speak freely, openly, boldly" (Acts 26:26, "Unto whom also I speak freely"); meta parrhesias, "with full speech" (Acts 2:29, "I may say unto you freely").
Revised Version has "have drunk freely" for "well drunk" (Jn 2:10). The word is methusko, Pass. "to become drunk." Comparison with Lk 12:45; Eph 5:18; 1 Thess 5:7; Rev 17:2, where the same word is translated the King James Version "made drunk," the Revised Version (British and American) "made drunken" (Mt 24:49; Acts 2:15; 1 Cor 11:21; Rev 17:6, "drunken"), will show that the meaning is "drunk," which was the rendering of Tyndale and Cranmer; Vulgate (Jerome's Latin Bible, 390-405 A.D.) has cum inebriati fuerint; Plummer renders "have become drunk, are drunk."
W. L. Walker
fre'-wil of'-er-ing.
See SACRIFICE .
fre'-woom-an (eleuthera): Found but 4 times in the King James Version (Gal 4:22,23,10,31). In the first three passages it refers to Sarah, the freewoman and true wife of Abraham as in contrast with Hagar, the Egyptian slave girl who became his concubine (Gen 16:1 ff). In the last passage a metaphorical application of the term is made to the Christians who are the children of promise, of freedom, of the spirit, the children of the freewoman, in contrast with the Jews who are the children of the letter, of bondage, of the bondwoman.
fre'-kwent (peris-soteros): "Frequent," adjective (from Latin frequens, frequentis, "crowded") occurs only once in the text of the King James Version, as the translation of perissoteros, adverb in comparative degree of perissos, "abundantly," hence, "more abundantly" (compare 2 Cor 1:12); in 2 Cor 11:23, "in prisons more frequent," the Revised Version (British and American) "more abundantly"; and once in the margin of the King James Version (Prov 27:6) as translation of `athar, "to be abundant," the Revised Version (British and American) in text, "profuse."
American Revised Version has "frequent" for "open" (1 Sam 3:1, "The word of Yahweh was precious (margin, rare) in those days; there was no frequent vision," margin "(Hebrew) widely spread" (the word is parac, "to break forth," "to scatter," etc.). the English Revised Version retains "open," with "frequent, Hebrew widely spread" in the margin. "Frequent" (the verb) does not occur.
W. L. Walker
Adj.: The translation of hadhash, "new," "fresh" (Job 29:20, "My glory is fresh in me"); of leshadh, "sap," "moisture" (Nu 11:8, of the manna, "as the taste of fresh oil," the Revised Version, margin "cakes baked with oil"); of ra`anan, "to be fresh and green" (Ps 92:10, "fresh oil"); of glukus, "sweet" (Jas 3:12, "salt water and fresh," the Revised Version (British and American) "sweet"). Fresher is the translation of rutaphash, "to become fresh" (Job 33:25; "His flesh shall be fresher than a child's").
Revised Version has "fresh" for "green" (Gen 30:37; Lev 23:14), for "moist" (Nu 6:3), for "full" (Lev 2:14; 2 Ki 4:42), for "new" (Jdg 15:15; Mt 9:17; Mk 2:22; Lk 5:38).
W. L. Walker
(charah, ma'ar): To "fret" is from for (prefix) and etan, "to eat," "to consume." The word is both transitive and intransitive in King James Version: (1) transitive as translation of charah, "to burn," Hithpael, "to fret one's self," "to be angry" (Ps 37:1, "Fret not thyself because of evil-doers"; 37:7,8; Prov 24:19); of qatsaph, "to be angry," etc. (Isa 8:21, "They shall fret themselves, and curse," etc.); of raghaz, to be moved" (with anger, etc.) (Ezek 16:43, "Thou hast fretted me in all these things," the American Standard Revised Version "raged against me"). For Lev 13:55, see under Fretting below. (2) Intransitive, it is the translation of ra`am, "to rage," Hiphil, "to provoke to anger" (1 Sam 1:6, "Her rival provoked her sore, to make her fret"); of za`aph, "to be sad," "to fret" (Prov 19:3, "His heart fretteth against Yahweh").
Fretting in the sense of eating away, consuming, is used of the leprosy, ma'ar, "to be sharp, bitter, painful" (Lev 13:51,52; 14:44, "a fretting leprosy"; in 13:55 we have "it (is) fret inward" ("fret" past participle), as the translation of pehetheth from pahath, "to dig" (a pit), the word meaning "a depression," "a hollow or sunken spot in a garment affected by a kind of leprosy," the Revised Version (British and American) "it is a fret."
Revised Version has "fretful" for "angry" (Prov 21:19), margin "vexation."
W. L. Walker
frid.
See BREAD ,III , 3, (2);FOOD ,II ;LOCUST .
frend, frend'-ship: In the Old Testament two words, variously translated "friend" or "companion": re`eh, indicating a mere associate, passing friend, neighbor, or companion; 'ahabh, indicating affection natural or unnatural. In the New Testament also two words: hetairos, "a comrade," or "fellow," and philos, suggesting a more affectionate relation.
Literature abounds in concrete examples of friendship of either kind noted above, and of profoundly philosophic as well as sentimental and poetic expositions of the idea of friendship. Notable among these are the Old Testament examples. Abraham, because of the intimacy of his relations, was called "the friend of God" (2 Ch 20:7; Isa 41:8; Jas 2:23). "Yahweh spake unto Moses face to face, as a man .... unto his friend" (Ex 33:11). The romantic aspect of the friendship of Ruth and Naomi is interesting (Ruth 1:16-18). The devotion of Hushai, who is repeatedly referred to as David's friend (2 Sam 15:37; 16:16), is a notable illustration of the affection of a subordinate for his superior. The mutual friendship of David and Jonathan (1 Sam 18:1), from which the author is made to say, "The soul of Jonathan was knit with the soul of David, and Jonathan loved him as his own soul," is another example. Again in his pathetic lament for Jonathan (2 Sam 1:26), David says in highly emotional tones that his love "was wonderful, passing the love of women." Elijah and Elisha form a unique illustration of semiprofessional affection (2 Ki 2).
In the New Testament, Jesus and His disciples illustrate the growth of friendship from that of teacher and disciple, lord and servant, to that of friend and friend (Jn 15:13-15). Paul and Timothy are likewise conspicuous (2 Tim 1:2).
In general literature we have the classic incident, recorded by Plutarch, of Damon and Pythias during the rule of Dionysius. Pythias, condemned to death, was about to be executed but desired to see his family. Damon offered himself as a ransom in case he should not return in time for the hour of execution. Returning in time, both were released by the great Dionysius, who asked to be taken into the secret of such friendship. The writings on friendship are many. Plato and Cicero have immortalized themselves by their comments. Cicero held dearly the friendship of Scipio, declaring that of all that Nature or Fortune ever gave him there was nothing which could compare with the friendship of Scipio. Bacon, Emerson, Black, Gladden, King, Hillis, and many others in later days have written extensively concerning friendship. The best illustration of the double use of the word (see above) is that in Prov 18:24, "He that maketh many friends doeth it to his own destruction; but there is a friend that sticketh closer than a brother." Again, "Iron sharpeneth iron; so a man sharpeneth the countenance of his friend" (27:17). The honesty and frankness of genuine friends are set forth in the maxim, "Faithful are the wounds of a friend" (27:6).
Walter G. Clippinger
(hoi philoi proton): Expressions used in 1 and 2 Macc to designate the favored courtiers of the Antiochi. Mattathias is promised enrollment among the king's Friends, to tempt him to apostatize (1 Macc 2:18); Alexander Balas writes Jonathan among his Chief Friends (1 Macc 10:65). Compare also 1 Macc 3:38; 6:10,14; 10:60; 11:26,27; 2 Macc 8:9.
frin'-jis (tsitsith, "tassel, lock" (Nu 15:38,39), gedhilim, "twisted threads," "festoons" (Dt 22:12)): Tassels worn by the Israelites on the four corners of their garments as reminders of "all the commandments of Yahweh," in accordance with the law set out in Nu 15:37-41 and Dt 22:12. These tassels originally contained a thread of tekheleth, "violet." Jewish tradition, however, has failed to retain the tekheleth, because of doubt as to the exact meaning of the term, and instead dark blue lines were dyed on the borders of the Tallith or garment in which the fringes were placed. According to tradition any garment having four corners required the mnemonic fringes, the importance of which was weighed against "all the commandments of the Lord." In New Testament times such garments were still worn (compare Mt 9:20; 14:36; 23:5). The later Jews, after adopting the garments of the Diaspora, in order to observe the tsitsith commandment began to use two extra four-cornered fringed garments: the large Tallith while at prayer, and the small Tallith, or 'arba` kanephoth, as an undergarment during the day. Their tradition prescribes the exact manner in which each tassel shall be made, and gives a symbolic meaning to the numbers of windings and knots, somewhat after the manner of the string-writing of several early civilizations (compare the Peruvian quipus). Thus in the tsitsith a long cord is wrapped around seven shorter cords first seven times, then eight, then eleven, and finally thirteen, each series being separated from the others by two knots. The numbers seven and eight constituting fifteen together suggest YH, and the number eleven, WH. Together they make up the holy name YaHWeH. The number thirteen stands for echadh, the letters of which taken as numerals equal thirteen. The sentence Yahweh 'echadh means "Yahweh is one." Many other suggestions, more or less fanciful, have been worked out, all tending to associate the fringes with the Law in the mind of the wearer.
See DRESS .
Ella Davis Isaacs
frok (simlah; homolinon): The hempen frock, mentioned in Ecclesiasticus 40:4 as a mark of the lowly, was a simple garment consisting of a square piece of cloth wrapped around the body. It is the same as the garment (simlah) which we find the poor man using as his only bed covering by night (Ex 22:26 f); the traveler, as the receptacle for his belongings (compare Ex 12:34); and the common people of both sexes as their general outer garments, though there was some difference in appearance between the simlah of the man and that of the woman (Dt 22:5).
See DRESS .
Ella Davis Isaacs
(tsephardea`; compare Arabic dafda` (Ex 8:2 ff; Ps 78:45; 105:30); batrachos (Rev 16:13)): The references in Psalms, as well as in Exodus, are to the plague of flogs. In Rev 16:13 we have, "And I saw coming out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet, three unclean spirits, as it were frogs." The word tsephardea` probably referred both to frogs and to toads, as does the Arabic dafda`. In Palestine and Syria Rana esculenta, Bufo viridis and Hyla arborea are common. According to Mr. Michael J. Nicoll, assistant director of the Zoological Gardens at Gizah, near Cairo, the commonest Egyptian species are Rana mascariensis and Bufo regularis. Rana esculenta, Bufo viridis and Bufo vittatus are also found, but are much less common.
Alfred Ely Day
fron'-ter, frun'ter (katseh): The word occurs once in plural in Ezek 25:9. the Revised Version, margin has "in every quarter."
frunt'-lets (ToTaphoth, from Tuph, "to bind"): Ornaments worn on the forehead, particularly phylacteries (which see), which were worn in this manner and also on the arms (Ex 13:16; Dt 6:8; 11:18; compare also Ex 13:9).
frost (kephor, "hoar-frost," Ex 16:14; Job 38:29; chanamal, perhaps "the aphis," Ps 78:47; qerach, "cold," Gen 31:40; Job 37:10 the King James Version; Jer 36:30):
A temperature of freezing or lower is called frost. Dew forms when the temperature is decreased; and if below freezing, the dew takes the form of a white film or covering over rocks and leaves. This white covering is called hoar-frost. Like dew it is the result of condensation of the moisture of the air on objects which radiate their heat quickly. In order that condensation may take place the atmosphere must be saturated. Frost may be expected on clear, still nights when the radiation is sufficient to reduce the temperature below the freezing-point.
In Syria and Palestine frost is a very rare occurrence at sea-level; but on the hills and elevated plains it is usual in winter, beginning with November, and on the highest elevations throughout the year. Late spring frosts in March or early April do great damage to fruit.
In clear weather there is often a great variation in the temperature of the day and the night, especially on the inland plains, so that literally, as Jacob said to Laban, "In the day the drought consumed me, and the frost by night" (Gen 31:40); "In the day to the heat, and in the night to the frost" (Jer 36:30; compare 22:19), a passage which suggests that Jehoiakim's corpse was left unburied.
The meaning of chanamal, translated "frost" in Ps 78:47 (see above), "He destroyed .... their sycomore-trees with frost" (m "great hail stones"), is uncertain. "Frost is unknown in Egypt, and Gesenius suggests `ants,' comparing it with Arabic namal" (Temple, BD, S.V.).
The manna in the wilderness is compared to hoarfrost. "A small round thing, small as the hoarfrost" (Ex 16:14). Manna is occasionally found in Syria now as a flaky, gelatinous substance formed on bushes and rocks. The elements of Nature are indications of God's power, and are referred to as signs of His might: "By the breath of God frost is given" (Job 37:10 the King James Version). "The hoary frost of heaven, who hath gendered it?" (Job 38:29); "He destroyed their vines with hail, and their sycamore-trees with frost" (Ps 78:47); "He scattereth the hoar-frost like ashes" (Ps 147:16).
Alfred H. Joy
fro'-werd-nes: The translation of tahpukhoth the plural of tahpukhah, "perversity," "foolishness" (from haphakh, "to turn about") in Prov 2:14, "delight in the frowardness of the wicked," the American Standard Revised Version "the perverseness of evil," margin "the evil man" (compare 2:12; some render "deceit"); 6:14 the American Standard Revised Version, "perverseness"; 10:32, "the mouth of the wicked speaketh frowardness," the American Standard Revised Version "speaketh perverseness," margin "is."
froot.
See FOOD ;BOTANY , and special articles onAPPLE ;FIG ;VINE , etc.
frus'-trat (parar; atheteo): "Frustrate" (from frustra, "vain") is the translation of parar, "to break," "to make void," "to bring to nothing" (Ezr 4:5), "to frustrate their purpose" (Isa 44:25, "that frustrateth the signs of the liars"); of atheteo, "to displace," "to reject or make void or null": Gal 2:21, "I do not frustrate the grace of God" (by setting up the righteousness which is "through the law"), the Revised Version (British and American) "make void"; compare 1 Macc 11:36, "Nothing hereof shall be revoked," the Revised Version (British and American) "annulled" (atheteo).
Revised Version has "frustrateth" for "disappointeth" (Job 5:12, parar).
The adjective appears (2 Esdras 10:34), "frustrate of my hope" (Judith 11:11, "frustrate of his purpose" (apraktos)).
W. L. Walker
fri'-ing-pan.