Food – Forgetfulness

Food

This article will deal only with food-stutEs, in other words, with the principal articles of food among the Hebrews in Bible times, the preparation and serving of these being reserved for the complementary article Meals.

1. The food of a typical Hebrew household in historical times was almost exclusively vegetarian. For all but the very rich the use of meat was confined to some special occasion, — a family festival, the visit of an honoured guest, a sacrificial meal at the local sanctuary, and the like. According to the author of the Priests’ Code, indeed, the food of men and beasts alike was exclusively herbaceous in the period before the Deluge (Genesis 1:29 f.). permission to eat the flesh of animals, under stipulation as to drawing off the blood, having been first accorded to Noah (O’"). In Isaiah’s vision of the future, when ‘the lion shall eat straw hke the ox’ (11:7). a return is contemplated to the idyllic conditions of the first age of all.

The growth of luxury under the monarchy (cf. Amos 6:4 f. and similar passages) is well illustrated by a comparison of 2 Samuel 17:28 f. with 1 Kings 4:22 f.: In the former there is brought for the entertainment of David and his followers ‘wheat and barley and meal and parched corn and beans and lentils and parched pulse [7 see p. 266, § 3] and honey and butter and sheep and cheese of kine’; while, according to the latter passage, Solomon’s daily provision was ‘thirty measures of fine flour and threescore measures of meal; ten fat oxen and twenty oxen out of the pastures, and an hundred sheep, besides harts and gazelles and roebucks and fatted fowl.’

2. The first place in the list of Hebrew food-stuffs must be given to the various cereals included under the general name of ‘corn’ — in Amer. RV always ‘grain’ — the two most important of which were wheat and barley. Millet (Ezekiel 4:9) and spelt (see Fitches, Rie) are only casually mentioned. The most primitive method of using corn was to pluck the ‘fresh ears’ (Leviticus 23:14 RV, 2 Kings 4:42) and remove the husk by rubbing in the hands (Deuteronomy 23:25. Matthew 12:1 etc.). When bruised in a mortar these ears yielded the ‘bruised corn of the fresh ear’ of Leviticus 2:14, 16 RV. A favourite practice in all periods down to the present day has been to roast the ears on an iron plate or otherwise. The result is the parched com so frequently mentioned in OT. Parched corn and bread with a light sour wine furnished the midday meal of Boaz’s reapers (Ruth 2:14). The chief use, however, to which wheat and barley were put was to supply the household with bread (wh. see). Wheaten and barley ‘meal’ (RV) were prepared in early times by means of the primitive rubbing-stones, which the excavations show to have long survived the introduction of the quern or hand-mill (tor references to illustrations of both, see MrLi,). The ‘fine flour’ of our EV was obtained from the coarser variety by bolting the latter with a fine sieve. Barley bread (Judges 7. John 6:9, 13) was the usual bread, indeed the principal food, of the poorer classes. <For details of bread-making, see Bread.) The obscure word rendered ‘dough’ in Numbers 15:20. Nehemiah 10:37. Ezekiel 44:30 denoted either coarse meal (so RVm) or a sort of porridge made from wheat and barley meal, like the polenta of the Romans.

3. Next in importance to wheat and barley as food-stuffs may be ranked the seeds of various members of the pulse family (Leguminosce), although only two leguminous plants (lentils and beans) are mentioned by name in OT. The pulse of Daniel 1:12, 16 denotes edible herbs generally (so RVm); the ‘parched (pulse)’ of 2 Samuel 17:28. on the other hand, is due to a mistaken rendering of the word for ‘parched corn,’ here repeated by a copyist’s slip. Of red lentils Jacob made his fateful pottage (Genesis 25). probably a stew in which the lentils were flavoured with onions and other ingredients, as is done at the present day in Syria. Lentils and beans were occasionally ground to make bread (Ezekiel 4:9).

Next to its fish, the Hebrews in the wilderness looked back wistfully on the ‘cucumbers, melons, leeks, onions, and garlick’ of Egypt (Numbers 11:5). all of them subsequently cultivated by them in Palestine. It is to the agricultural treatises of the Mishna, however, that the student must turn for fuller information regarding the rich supplies available either for a ‘dinner of herbs’ (Proverbs 15:17) alone, or for supplementing a meat diet. At least four varieties of bean, for example, are named, also the chickpea (which the Vulgate substitutes for the ‘parched pulse’ above referred to), various species of chicory and endive — the bitter herbs of the Passover ritual (Exl28) — mustard (Matthew 13:31). radish, and many others.

4. Passing now to the ‘food-trees’ (Leviticus 19:23), we may follow the example of Jotham in his parable ( Judges 9:8 ff.). ), and begin with the olive, although, as it happens, the ‘olive berry’ (James 3:12 AV) is never expressly mentioned in Scripture as an article of diet. Apart, however, from their extensive use in furnishing oil (wh. see), itself an invaluable aid in the preparation of food, olives were . not only eaten in the fresh state, but were at all times preserved for later use by being soaked in brine. Such pickled olives were, and still are, used as a relish with bread by rich and poor alike.

Next to the olive in rank, Jotham’s parable places the fig-tree, whose ‘sweetness’ and ‘good fruit’ it extols (Judges 9:11). The great economic importance of the fig need not be emphasized. From Isaiah 28:4, Jeremiah 24:2 it appears that the ‘first ripe fig,’ i.e. the early fig which appears on last year’s wood, was regarded as a special delicacy. The bulk of the year’s fruit was dried for use out of the season, as was the case also among the Greeks and Romans, by whom dried figs were the most extensively used of all fruits. When pressed in a mould they formed ‘cakes of figs’ (1 Samuel 25:18. 1 Chronicles 12:40). A fig-cake, it will be remembered, was prescribed by Isaiah as a poultice (EV ‘plaister’) for Hezekiah’s boil (Isaiah 38:21 = 2 Kings 20:7 RV).

With the fig Hebrew writers constantly associate the grape, the ‘fruit of the vine’ (Matthew 26:29 and parallels). Like the former, grapes were not only enjoyed in their natural state, but were also, by exposure to the sun after being gathered, dried into raisins, the ‘dried grapes’ of Numbers 6:3. In this form they were better suited for the use of travellers and soldiers (1 Samuel 25:18. 1 Chronicles 12:40). What precisely is meant by the word rendered ‘raisin-cake,’ • cake of raisins,’ by RV (2 Samuel 6:19. Isaiah 16:7. Hosea 3:1; AV wrongly ‘flagon of wine’ ) is still uncertain. By far the greater part of the produce of the vineyards was used for the manufacture of wine (wh. see). For another economic product of the grape, see Honey.

Dates are only once mentioned in AV, and that without any justification, as the marginal alternative of ‘honey,’ 2 Chronicles 31:5; yet Joel includes ‘the palm tree’ in his list of fruit-trees (1:12). and from the Mishna we learn that dates, like the fruits already discussed, were not only eaten as they came from the palm, but were dried in clusters and also pressed into cakes for convenience of transport.

For other less important fruits, such as the pomegranate, the much discussed tappUach — the ‘apple’ of AV, according to others the guince (see Apple), — the fruit of the sycomore or fig-mulberry, associated with Amos the prophet, and the husks (Luke 15:16). or rather pods of the carob tree, reference must be made to the separate articles. To these there fall to be added here almonds and nuts of more than one variety.

5. As compared with the wide range of foods supplied by the cereals, vegetables, and fruits above mentioned, the supply of flesh-food was conflned to such animals and birds as were technically described as ‘clean.’ For this important term, and the principles underlying the distinction between clean and unclean, see Clean AND Unclean. The clean animals adinitted to the table according to the ‘oflicial’ lists in Leviticus 11:23 Deuteronomy 14:4–20 (conveniently arranged in parallel columns for purposes of comparison in Driver’s Deut. ad loc), may be ranged under the two categories, domestic animals, which alone were admitted as sacrifice to the ‘table of J"‘(Mai !’• 12), and game. The former comprised the two classes of ‘the flock,’ i.e. sheep and goats, and ‘the herd.’

The flesh of the goat, and especially of the ‘kid of the goats,’ was more relished by the Hebrews than by the present inhabitants of Palestine, by whom the goat is reared chiefly for its milk. A kid, as less valuable than a well-fleeced lamb, was the most frequent and readiest victim, especially among the poor, a fact which gives point to the complaint of the Elder Son in the parable (Luke 15:29). The original significance of the thrice-repeated injunction against seething a kid in its mother’s milk (Exodus 23:19 and parallels) is still uncertain.

Regarding the sheep as food, it may be noted that in the case of the fat-tailed breed the tail was forbidden as ordinary food by the Priests’ Code at least, and had to be offered with certain other portions of the fat (see § 10 p. 267) upon the altar (Exodus 29:22. Leviticus 3:9, both RV). Of the neat cattle, the flesh of females as well as of males was eaten, the Hebrews not having that repugnance to cow’s fiesh which distinguished the Egyptians of antiquity, as it does the Hindus of to-day. Calves, of course, supplied the daintiest food, and might be taken directly from the herd, as was done by Abraham (Genesis 18:7. cf. 1 Kings 4:23). or specially fattened for the table. The ‘fatted calf of Luke 15:23 will be at once recalled, also the’ failings,’ and the ‘stalled,’ i.e. stall-fed, ox (Proverbs 15:17) of OT. ‘One ox and six choice sheep’ were Nehemiah’s daily portion (Nehemiah 5:18) Solomon’s has been already given (§ 1). From the females of the herd and of the flock (Deuteronomy 32:14). especially from the she-goat (Proverbs 27:27). probably also from the milch-camel (Genesis 32:15), came the supply of milk and its preparations, butter and cheese, for which see Mile.

Of the seven species of game mentioned in Deuteronomy 14:5, it is evident from 12 that the gazelle and the hart were the typical animals of the chase hunted for the sake of their flesh. They are also named along with the roebuck In Solomon s list, 1 Kings 4. One or more of these, doubtless supplied the venison from which Esau was wont to make the ‘savoury meat’ which his father loved (Genesis 25:28 27). Among the unclean animals which were taboo to the Hebrews the most interesting are the swine (Leviticus 11:7. Deuteronomy 14:8: ct. Matthew 8 and parallels), the camel, the hare, and the ass (but see 2 Kings 6:25).

6. In the Deuteronomic list above cited, the permitted and forbidden quadrupeds are followed by this provision regarding fish: " These ye shall eat of all that’ are in the waters, whatsoever hath fins and scales shall ye eat: and whatsoever hath not fins and scales ye shall not eat, it is unclean unto you’ (Deuteronomy 14:9 f. RV; cf. Lv 11:9–12). No particular species of fish is named in OT, either as food or otherwise, although no fewer than thirty-six species are said to be found In the Jordan system alone. Yet we may be sure that the fish which the Hebrews enjoyed in Eygpt ‘for nought’ (Numbers 11:5 RV) had their successors in Canaan. Indeed, it is usual to find in the words of Deuteronomy 33:19. ‘they shall suck the abundance of the seas,’ a contemporary reference to the fisheries possessed by the tribes of Zebulun and Issachar. In the days of Nehemiah a considerable trade in cured fish was carried on by Tyrian, i.e. Phosnician, merchants with Jerusalem (Nehemiah 13:16). where a market must have been held at or near the Fish-gate (3:3 etc.). In still later times, as is so abundantly testified by the Gospels and Josephus, the Sea of Galilee was the centre of a great fishing industry. In addition to the demand for fresh fish, a thriving trade was done in the salting and curing of fish for sale throughout the country. The fishes of our Lord’s two miracles of feeding were almost certainly of this kind, fish cleaned, split open, salted, and finally dried in the sun, having been at all times a favourite form of provision for a journey.

7. Regarding the ‘clean’ birds, all of which were allowed as food (Deuteronomy 14:11). no definite criterion is prescribed, but a list of prohibited species is given (Leviticus 11, Deuteronomy 14:11–18). mostly birds of prey, including the bat. In the ritual of various sacrifices, however, pigeons and turtle doves, and these only, find a place, and are therefore to be reckoned as ‘clean’ for ordinary purposes as well. The early domestication of these birds is shown by the reference to the ‘windows’ of the dovecots in Isaiah 60:8. while the Mishna has much to say regarding various breeds of domestic pigeons, their ‘towers,’ feeding, etc. The ordinary domestic fowl of the present day seems to have been first introduced into Palestine from the East in the Persian period (2 Esdras 1:30. Matthew 23:37 26:34 and parallels) . The fatted fowl for Solomon’s table (1 Kings 48) are generally supposed to be geese, which with poultry and house-pigeons are frequently named in the Mishna. Roast goose was a favourite food of the Egyptians, and has. indeed, been called their national dish.

Among the edible game birds mention is made of the partridge and the quail (see these articles). Most or all of these were probably included in the ‘fowls’ (lit. birds) which appeared on Nehemiah’s table (5:18). ‘The humble sparrow (Matthew 10:29, Luke 12:6) would have been beneath the dignity of a Persian governor. The eggs of all the clean birds were also important articles of food (Deuteronomy 22:6. Isaiah 10:14. Luke 11:12; Job 6:6 is doubtful, see KVm). Ostrich eggs have recently been found in an early grave at Gezer {PEFSt 1907, 191).

8. Under the head of animal food must also be reckoned the various edible insects enumerated, Leviticus 11: apparently four species of the locust family (see Locust) . Locusts were regarded as delicacies by the Assyrians, formed part of the food of John the Baptist (Matthew 3:4, Mark 1:6). and are still eaten by the Arabs. By the latter they are prepared in various ways, one of the commonest being to remove the head, legs, and wings, and to fry the body in samn or clarified butter. Locusts may also be preserved by salting. This is the place, further, to refer to the article Honey for information regarding that important article of diet.

9. Nothing has as yet been said on the subject of condiments. Salt, the chief of condiments, will be treated separately (see Salt). Of the others it has been said that, ‘before pepper was discovered or came into general use, seeds like cummin, the coriander, etc., naturally played a more important r61e.’ Of these the greyish-white seeds of the coriander are named in Exodus 16:31, Numbers 11:7; these are still used in the East as a spice in bread-making and to flavour sweetmeats. Similariy the seeds of the black cummin (Isaiah 28:25 RVm) are sprinkled on bread like caraway seeds among ourselves. For the other condiments, mint, anise, cummin, and rue, see the separate articles. ‘To these may be added mustard, of which theleaves, not the seed,(Mt 13), were cut up and used as flavouring. Pepper is first mentioned in the Mishna. The caper -berry (Ecclesiastes 12:5 RV) was eaten before meals as an appetizer, rather than used as a condiment.

10. Reference has already been made to the restrictions laid upon the Hebrews in the matter of animal food by the all-important distinction between ‘clean’ and ‘unclean,’ as applied not only to quadrupeds, but to fish, birds, and winged creatures generally. All creatures technically ‘unclean’ were taboo, to use the modern term (see Abomination, Clean and Unclean). There were other food taboos, however, which require a brief mention here. The chief of these was the absolute prohibition of the blood even of ‘clean’ beasts and birds, which occupies a prominent place in all the stages of the Hebrew dietary legislation (Deuteronomy 12:16, 23, 25 15:23; Leviticus 17 [H], 3:17 ya"- [P], etc.). Its antiquity is attested by the incident recorded 1 Samuel 14:32 ff.: According to P, indeed, it is coeval with the Divine permission to eat animal food (Genesis 9:4). All sacrificial animals had therefore to be drained of their blood before any part could be offered to God or man, and so with all animals slaughtered for domestic use only (Deuteronomy 12:15 f.), and with all game of beast and bird taken in the chase (Leviticus 17:13).

Closely associated with the above (ct. Leviticus 3:17) is the taboo imposed upon certain specified portions of the intestinal fat of the three sacrificial species, the ox, the sheep, and the goat (Leviticus 3:3 ff. T^^s- etc.), to which, as we have seen, the fat tail of the sheep was added. There was forbidden, further, the flesh of every animal that had died a natural death (Deuteronomy 14:21, Leviticus 17:15). or had been done to death by a beast of prey (Exodus 22:31. Leviticus 17:15) in short, all flesh was rigidly taboo except that of an animal which had been ritually slaughtered as above prescribed. For another curious taboo, see Genesis 32:32. The Jews of the present day eat only such meat as has been certifled by their own authorities as kosher, i.e. as having been killed in the manner prescribed by Rabbinic law.

The intimate association in early times between flesh-food and sacriflce explains the abhorrence of the Hebrew for all food prepared by the heathen, as illustrated by Daniel (Daniel 1:8). Judas Maccabseus (2 Maccabees 5:27). Josephus ( Vita 3), and their associates (cf. also Ac 15:20, 29, 1 Corinthians 8:1–10 10:19, 28).

11. A word finally as to the sources of the Hebrew food-supply. Under the simpler conditions of early times the exclusive source of supply was the householder’s own herd (Genesis 18:7) or flock (27:9). his vineyard and ollveyard or his ‘garden of herbs’ (1 Kings 21:2). As the Hebrews became dwellers in cities their food-stufts naturally became more and more articles of commerce. The bakers, for example, who gave their name to a street in Jerusalem (Jeremiah 37:21), not only fired the dough prepared in private houses, as at the present day, but, doubtless, baked and sold bread to the public, as did their successors in the first and second centuries (see Mishna, passim). An active trade in ‘victuals’ is attested for Nehemiah’s day (13:15 f.), when we hear of the ‘fish-gate’ (S^) and the ‘sheep gate’ (3:1). ao named, doubtless, from their respective markets. The disciples were accustomed to buy provisions as they journeyed through the land (John 4:8; cf. 13:29) and Corinth, we may be sure, was not the only city of the time that had a provision-market (1 Corinthians 10:25. EV shambles). In Jerusalem, again, cheese was to be bought in the Cheesemakers’ Valley (Tyropoeon), and oil at the oil-merchants (Matthew 25:9). and so on. In the early morning especially, the streets near the city gates on the north and west, which led to the country, were doubtless then, as now, transformed into market-places, lined with men and women offering for sale the produce of their farms and gardens. Even the outer court of the Temple itself had in our Lord’s day become a ‘house of merchandise’ (John 2:16). A. E. S. Kennedy.

FOOL, — The Heb. language is rich in words which express various kinds of folly. 1. The kesU is glib of tongue, ‘his mouth is his destruction’ (Proverbs 18:7; cf. 9:13 14:33) in Ecclesiastes 5:1 f. ‘the sacrifice of fools’ is offered by him who is rash with his mouth. But such an one is ‘hght-hearted, thoughtless and noisy rather than vicious.’ 2. The saktuU manifests his folly not in speech, but in action; it was after David had numbered the people that he reproached himself for acting ‘very foolishly’ (2 Samuel 24:10). Conseauences prove that fools of this class have blundered in their calculations (Genesis 31:28. 1 Samuel 13:13. Isaiah 44:25). 3. The ‘evil is stupid, impatient of reproof, often sullen and quarrelsome. He despises wisdom and instruction (Proverbs 1:7, cf. 15:5), is soon angry (Proverbs 12:16 27:3). and may sometimes be described as sinful (Proverbs 5:22 f. 24:9). 4. The folly of the nabhU is never mere intellectual deficiency or stupidity; it is a moral fault, sometimes a crime, always a sin.’ To commit folly’ is a euphemism for gross unchastity (Deuteronomy 22:21. Jeremiah 29:23) ; the word is used also of sacrilege (Joshua 7). of blasphemy (Psalms 74:18). as well as of impiety in general (Deuteronomy 32:6. Psalms 14:1). These words are sometimes employed in a more general sense; to determine the shade of meaning applicable in any passage, a study of the context is essential. For further details see Kennedy, Hebrew Synonyms, p. 29 ff. In the NT the Gr. words for ‘fool’ describe him as ‘deficient in understanding’ (Luke 24:25), ‘unwise’ (Ephesians 5). ‘senseless’ (Luke 12:20), ‘unintelligent’ (Romans 1:21). The Gr. word which corresponds to the ‘impious fool’ of the OT is found in Matthew 5:22: Rcica expresses ‘contempt for a man’s head = you stupid 1’ But ‘fool’ (more) expresses ‘contempt for his heart and character = you scoundrel!’ (Bruce, EGT, in loc). It mJBre were ‘a Hebrew expression of condemnation’ (RVm), it would ‘enjoy the distinction of being the only pure Hebrew word in the Greek Testament’ (Field, Notes on the Translation of NT, p. 3). A ‘pure Hebrew word’ means a word not taken from the LXX and not Aramaic.

J. G. Tasker.

Foot

Isaiah 3:16, 18 refers to the ornaments of women’s feet. Most of the metaphorical or figurative usages are connected with the idea of the feet as the lowest part of the body, opposed to the head ; hence falling at a man’s feet, as the extreme of reverence or humility, kissing the feet (Luke 7:38), sitting at the feet, as the attitude of the pupil (Luke 10:39, Acts 22:3). The foot was literally placed on the neck of conquered foes (Joshua 10:24), as may be seen in Egyptian monuments. Hence ‘under foot’ Is used of subjection (Psalms 8:6, 1 Corinthians 15:27). In Deuteronomy 11:10 the reference is to some system of irrigation in vogue in Egypt, either to the turning of a water-wheel by the foot, or to a method of distributing water from a canal ‘by making or breaking down with the foot the small ridges which regulate its flow’ (Driver, ad loc.). Other usages arise from the feet as stained or defiled in walking. The shaking of dust from the feet (Matthew 10:14. Acts 13:51) was the sign of complete rejection; the land was as a heathen land, and its dust unclean. So the sandals were removed as a sign of reverence (Exodus 3:5, Joshua 5:15; cf. covering the feet. Isaiah 6:2). To remove the sandal was also the sign of the renunciation of a right (Deuteronomy 25:9. Ruth 4:8). To walk barefoot was the symbol of mourning (2 Samuel 15:30) or slavery (Isaiah 20:2). Jeremiah 2:25 ‘Withhold thy foot from being unshod,’ i.e. do not wear the shoes off your feet in running after strange gods.

Washing the feet stained with the dust of the road was part of the regular duty of hospitality (Genesis 18:4, Exodus 30:19, 2 Samuel 11:8, Song of Songs 5:3. Luke 7:44). The use of ointment for this purpose was the sign of the penitent’s lavish love (Luke 7:38. John 12:3). The washing of the feet at the Last Supper is primarily connected with this custom (John 13). Christ ‘the Lord and Master’ assumes the garb and does the work of a slave (13:4). The lesson is not merely one of humility (cf. the dispute in Luke 22:24), but of ready and self-sacrificing service. An interesting Rabbinic parallel is quoted on Ezekiel 16:9: ‘Among men the slave washes his master; but with God it is not so.’ Ederaheim further sees in the act a substitute for the washing of hands which was part of the Paschal ceremonial; and there may be a reference to the proverb, connected with the Greek mysteries, that a great undertaking must not be entered upon ‘with unwashed feet.’ The service of the Kingdom of heaven (or in particular the crisis of that night) is not to be approached in the spirit of unthinking pride shown in the dispute about precedence (see D. Smith, The Days of His Flesh, p. 440). Besides the lesson of humility, there is also the symbolism of purification. St. Peter, at first protesting, afterwards characteristically accepts this as literal. Christ’s reply takes up the figure of one who has walked from the bath to his host’s house, and needs only to have the dust of his journey removed. Broadly, they are clean by their consecration to Him, but they need continual cleansing from the defilements of daily life. ‘It seems impossible not to see in the word " bathed" a foreshadowing of the idea of Christian baptism’ (Westcott, ad loc). The same or other commentaries should be consulted for later imitations of the ceremony (cf. 1 Tl 5:10). C. W. Emmet.

Footman

This word is used in two different senses: 1. A foot-soldier, always in plur. ‘footmen,’ foot-soldiers, infantry. Footmen probably composed the whole of the Isr. forces (1 Samuel 4:10 15:4) before the time of David. 2. A runner on foot: 1 Samuel 22:17 (AVm ‘or guard, Heb. runners’ ; RV guard,’ RVm’ Heb. ntjiners’). ‘Biumers’ would be the literal, and at the same time the most appropriate, rendering. The king had a body of runners about him, not so much to guard his person as to run his errands and do his bidding. They formed a recognized part of the royal state (1 Samuel 8:11, 2 Samuel 15:1) they served as executioners (1 Samuel 22:17, 2 Kings 10:25) and, accompanying the king or his general into battle, they brought back olHcial tidings of its progress or event (2 Samuel 18:19). In Jeremiah 12:5 both the Heb. and the Eng. (footmen) seem to be used in the more general sense of racers on foot.

Footstool

See House, § 8. FORBEARANCE.- See LoNGsnrFERiNG. FORD. — Of the numerous ‘fords’ or passages of the Jordan, two in ancient times were of chief importance: that opposite Jericho near Gilgal (Joshua 2:7. Judges 3:28), and that at Bethabara (mod. ‘Abarah), at the junction of the Jalud (which drains the Jezreel valley) and the Jordan. Bridges are now used in crossing the Jordan. In 2 Samuel 15:28 17 the AV has’ plain’ for ‘fords,’ and in Judges 12 ‘passages.’ Other fords were those of the Jabbok (Genesis 32:22) and the Arnon (Isaiah 16:2).

G. L. Robinson.

Forehead

In Jeremiah 3:3 a whore’s forehead is a type of shamelessness; in Ezekiel 3:8, 9 the forehead stands for obstinacy. In 9:4 the righteous receive a mark, probably the letter Taw, on their forehead. Hence the symbolism in Revelation 7:3. etc., where the marls is the Divine signet. It is doubtful what Is the mark of the beast (Revelation 13:16) see Swete, ad loc. 17:5 is a probable allusion to a custom of Roman harlots. Shaving the forehead in sign of mourning is forbidden (Deuteronomy 14:1). For Ezekiel 16:12, see RV. See also Marks. C. W. Emmet.

Foreigner

See Nations, Stranger.

Foreknowledge

See Predestination.

Forerunner

The English word gives the exact sense of the Greek prodromos, which, in its classical usage, signifies ‘one who goes before’ ; it may be as a scout to reconnoitre, or as a herald to announce the coming of the king and to make ready the way for the royal journey.

1. John the Baptist was our Lord’s ‘forerunner.’ The word is never applied to him in the NT, but he was the ‘messenger’ sent ‘before the face’ of the Lord ‘to prepare his way’ (Matthew 11:10. Mark 1:2, Luke 7:27; cf. Mai 3:1). and to exhort others to ‘make his paths straight’ (Mk 1:2; cf. Isaiah 40:3 ff.).

2. Only in Hebrews 6:20 is the word ‘forerunner’ found in the EV (Wyclif ‘the bifor goer,’ Rheims ‘the precursor ‘). Instead of the AV’ whither the forerunner has for us entered, even Jesus,’ the RV rightly renders: ‘whither as a forerunner Jesus entered for us.’ The change is important. To the readers of this Epistle it would be a startling announcement that Jesus had entered the Holy of Holies as a forerunner. Thither the Jewish high priest, one day in the year, went alone (Hebrews 9:7). He was the people’s representative, but he was not their forerunner, for none might dare to follow him. The key-note of the Epistle is that all believers have access with boldness to the presence of the Most Holy God ‘in the blood of Jesus’; they have this boldness because their High Priest has inaugurated for them a fresh and living way (10:19 ff.). Already within the veil hope enters with assurance, for Jestis has ‘gone that we may follow too.’ As the Forerunner of His redeemed He has inaugurated their entrance. He makes intercession for them, and He is preparing for them a place (John 14:2). Commenting on the significance of this ‘one word,’ Dr. A. B. Bruce says that it ‘expresses the whole essential difference between the Christian and the Levitical religion — between the religion that brings men nigh to God, and the religion that kept or left men standing afar off’ (Expositor, ni. vii. [1888], p. 167 f.).

J. G. Tasker. FOREST. — 1. ya’ar (root meaning a ‘rugged’ place), Deuteronomy 19:5. 2 Kings 2:24. Jeremiah 46:23. Micah 3:12 etc. 2. horesh, 2 Chronicles 27:4 etc. ; tr. ‘wood,’ l 823 (perhaps apropername). 3. pardes, Nehemiah 2:8 AV ‘king’s forest,’ RVm ‘park’; also tr. ‘orchards,’ Song of Songs 4:13. Ecclesiastes 2:5. RV ‘parks.’ From the many references it is clear that Palestine had more extensive forests in ancient times than to-day, — indeed, within living memory there has been a vast destruction of trees for fuel. Considerable patches of woodland still exist, e.g. on Tabor and Carmel, in parts of N. Galilee, around Banias, and specially in Gilead between es-Salt and the Jabbok. E. W. G. Masterman.

Forgetfulness

Psalms 88:12 - shall thy wonders be known in the dark? and thy righteousness in the land of forgetfulnessT’ The meaning is general, as Coverdale ‘the londe where all thinges are forgotten,’ but probably more passive than active, that the person is forgotten rather than that he forgets. So Wisdom 17:3; but in Wisdom 14 16:11. Sirach 11:25 the word expresses the tendency to forget.