The Standard Works
Bible Dictionary
Faith
Faith is to hope for things which are not seen, but which are true (Heb. 11: 1; Alma 32: 21), and must be centered in Jesus Christ in order to produce salvation. To have faith is to have confidence in something or someone. The Lord has revealed himself and his perfect character, possessing in their fulness all the attributes of love, knowledge, justice, mercy, unchangeableness, power, and every other needful thing, so as to enable the mind of man to place confidence in him without reservation. Faith is kindled by hearing the testimony of those who have faith (Rom. 10: 14-17). Miracles do not produce faith but strong faith is developed by obedience to the gospel of Jesus Christ; in other words, faith comes by righteousness, although miracles often confirm one’s faith.
Faith is a principle of action and of power, and by it one can command the elements and/or heal the sick, or influence any number of circumstances when occasion warrants (Jacob 4: 4-7
). Even more important, by faith one obtains a remission of sins and eventually can stand in the presence of God.
All true faith must be based upon correct knowledge or it cannot produce the desired results. Faith in Jesus Christ is the first principle of the gospel and is more than belief, since true faith always moves its possessor to some kind of physical and mental action; it carries an assurance of the fulfillment of the things hoped for. A lack of faith leads one to despair, which comes because of iniquity.
Although faith is a gift, it must be cultured and sought after until it grows from a tiny seed to a great tree. The effects of true faith in Jesus Christ include (1) an actual knowledge that the course of life one is pursuing is acceptable to the Lord (see Heb. 11: 4
); (2) a reception of the blessings of the Lord that are available to man in this life; and (3) an assurance of personal salvation in the world to come. These things involve individual and personal testimony, guidance, revelation, and spiritual knowledge. Where there is true faith there are miracles, visions, dreams, healings, and all the gifts of God that he gives to his saints. Jesus pointed out some obstacles to faith in John 5: 44
and John 12: 39-42
(cf. James 1: 6-8
).
The most complete and systematic exposition on faith is the Lectures on Faith, prepared for and delivered in the School of the Prophets in Kirtland, Ohio, in 1832. Other references to faith include JST Gen. 14: 26-36
; Rom. 10: 14-17
; 2 Cor. 5: 7
; Eph. 2: 8-9
; Heb. 11: 1-40
; James 2: 14-26
; 1 Pet. 1: 8-9
; Enos 1: 6-8
; Alma 32
; Moro. 10: 11
; D&C 46: 13-16
.
The Standard Works
Bible Dictionary
Fall of Adam
The process by which mankind became mortal on this earth. The event is recorded in Gen. 2, 3, 4; and Moses 3, 4. The fall of Adam is one of the most import occurrences in the history of man. Before the fall, Adam and Eve had physical bodies but no blood. There was no sin, no death, and no children among any of the earthly creations. With the eating of the “forbidden fruit,” Adam and Eve became mortal, sin entered, blood formed in their bodies, and death became a part of life. Adam became the “first flesh” upon the earth (Moses 3: 7), meaning that he and Eve were the first to become mortal. After Adam fell, the whole creation fell and became mortal. Adam’s fall brought both physical and spiritual death into the world upon all mankind (Hel. 14: 16-17).
The fall was no surprise to the Lord. It was a necessary step in the progress of man, and provisions for a Savior had been made even before the fall had occurred. Jesus Christ came to atone for the fall of Adam and also for man’s individual sins.
Latter-day revelation supports the biblical account of the fall, showing that it was a historical event that literally occurred in the history of man. Many points in latter-day revelation are also clarified that are not discernible from the Bible. Among other things it makes clear that the fall is a blessing, and that Adam and Eve should be honored in their station as the first parents of the earth. Significant references are 2 Ne. 2: 15-16
; 2 Ne. 9: 6-21
; Mosiah 3: 11-16
; Alma 22: 12-14
; Alma 42: 2-15
; D&C 29: 34-44
; Moses 5: 9-13
.
See also
Flesh
.
The Standard Works
Bible Dictionary
Family
The Bible is family oriented. The first man and woman - Adam and Eve were a family. When they were cast out of the Garden of Eden, Adam ate his bread by the sweat of his brow; and Eve, his wife, labored with him (Moses 5: 1). All the early recorded events in the life of Adam and Eve show them doing things together (see, for example, Moses 4 and 5). The history of Israel begins with the family of Abraham. He is highly esteemed of the Lord as a father and teaches his children properly (Gen. 18: 17-19). Family life is safe guarded with such divine commandments as Ex. 20: 12, 14-17; Ex. 21: 15-17. The frequent genealogical lists in the scriptures give evidence of the importance that is placed on family. The book of Proverbs offers many instructions directed toward the family, such as Prov. 13: 1, 22; Prov. 15: 5, 20; Prov. 19: 13, 26.
Jesus’ teachings were directed to a family type of life, as in Matt. 5: 45
; Matt. 10: 21
; Matt. 13: 57
; Matt. 19: 3-9
; Mark 10: 2-9
; Luke 6: 36
; Luke 15: 31
; John 19: 27
. The Lord frequently referred to his Father, and emphasized the “Fatherliness” of God. Paul and Peter gave much counsel about the duties of husbands and wives, parents and children (Eph. 6: 1-4
; Col. 3: 18-21
; 1 Pet. 3: 1-7
).
Latter-day revelation confirms all that the Bible teaches about the family and adds the most important truth that through the gospel of Jesus Christ the family can be sealed together in a permanent relationship for time and all eternity (D&C 132
).
The Standard Works
Bible Dictionary
Fan
A winnowing fan, i.e., a great shovel with which corn was thrown up against the wind to separate it from the chaff. John made use of this procedure in a symbolic reference to the coming judgment to be exercised by the Messiah (Luke 3: 17).
The Standard Works
Bible Dictionary
Farthing
See
Money
.
The Standard Works
Bible Dictionary
Fasts
Fasting, a voluntary abstinence from food, is a principle of the gospel of Jesus Christ for developing spiritual strength; it has always existed among true believers. Without doubt it was practiced by Adam and his posterity from the beginning whenever they had the gospel among them. The early portion of the O.T. does not mention fasting, but this is due to the scarcity of the record rather than the absence of the practice. There are frequent references to fasting in the later portions of the O.T. and in the N.T.
The Day of Atonement appears to be the only fast ordered by the law. Other fasts were instituted during the exile (Zech. 7: 3-5
; Zech. 8: 19
); and after the return, fasting is shown to be a regular custom (Luke 5: 33
; Luke 18: 12
). It was regarded as a natural way of showing sorrow. Along with the fasting were often combined other ceremonies, e.g., rending of the garments, putting on sackcloth, refraining from washing the face or anointing with oil (2 Sam. 12: 20
; 1 Kgs. 21: 27
; Isa. 58: 5
). All such observances were, of course, liable to become mere formalities, and the danger of this was recognized by the prophets (Isa. 58: 3-7
; Joel 2: 12-13
; Zech. 7: 5-6
; cf. Matt. 6: 16-18
).
The Day of Atonement was the 10th day of the 7th month. The directions for its observance are given in Lev. 16
; Lev. 23: 26-32
; cf. Num. 29: 7-11
; Ex. 30: 10
. The day was kept as a national fast. The high priest, clothed in white linen, took a bullock as a sin offering and a ram as a burnt offering for himself and his house; and two he-goats as a sin offering and a ram as a burnt offering for the congregation of Israel. He presented the bullock and the two goats before the door of the tabernacle. He then cast lots upon the two goats. One was to be for the Lord for a sin offering. The other was for Azazel (the completely separate one, the evil spirit regarded as dwelling in the desert), to be sent away alive into the wilderness. He then killed the bullock, his own sin offering, and, taking a censer full of live coals from off the brazen altar with two handfuls of incense into the Holy of Holies, cast the incense on the coals there, so that the cloud of smoke might cover the mercy seat and, as it were, hide him from God. He then took of the blood of the bullock and sprinkled it once on the east part of the mercy seat (as an atonement for the priesthood), and seven times before the mercy seat (as an atonement for the Holy of Holies itself). Then he killed the goat, the congregation’s sin offering, and sprinkled its blood in the same manner, with corresponding objects. Similar sprinklings were made with the blood of both animals (bullock and goat) on the alter of incense (Lev. 16: 15
; Ex. 30: 10
) to make an atonement for the Holy Place. No one besides the high priest was allowed to be present in the tabernacle while these acts of atonement were going on. Lastly, an atonement was made for the altar of burnt offering in a similar manner. The goat for Azazel was then brought before the altar of burnt offering. Over it the high priest confessed all the sins of the people now expiated to the Evil One to convince him that they could no more be brought up in judgment against the people before God. Then the high priest took off his linen garments, bathed, put on his official garments, and offered the burnt offerings of two rams for himself and his people.
In Heb. 9: 6-28
a contrast is drawn between the work of the high priest on the Day of Atonement, and the work of Christ, the great High Priest, who offered once for all the perfect sacrifice of himself. The sacrifices provided an annual “remembrance” of sin (Heb. 10: 3,4
), while the sacrifice of Christ removes the sin and leads to the complete sanctification of the believer (Heb. 9: 12, 14, 26
; Heb. 10: 10 - 18
).
Our Lord taught the religious value of fasting (Matt. 6: 16-18
; Matt. 9: 15
; Luke 4: 2
). We find it practiced in the early Christian Church (Acts 13: 1-3
; Acts 14: 23
; 1 Cor. 7: 5
; 2 Cor. 6: 5
; 2 Cor. 11: 27
).
Fasting is confirmed in latter-day revelation as an ancient practice, but more significantly, the spiritual benefits are described more fully than in the Bible. The Book of Mormon, especially, is a fruitful source of information. See Alma 5: 46
; Alma 5: 5
; Alma 10: 7
; Alma 17: 3, 9
; Alma 28: 6
; Alma 30: 2
; Alma 45: 1
; Hel. 3: 35
; Hel. 9: 10
; 3 Ne. 27: 1
; 4 Ne. 1: 12
; Moro. 6: 5
; also D&C 59: 14
; D&C 88: 76
.
The Standard Works
Bible Dictionary
Fear
Care should be taken to distinguish between two different uses of this word. The “fear of the Lord” is frequently spoken of as part of man’s duty (e.g., Ps. 111: 10; Eccl. 12: 13; Isa. 11: 2-3; Luke 1: 50); it is also described as “godly fear” (Heb. 12: 28). In such passages fear is equivalent to reverence, awe, worship, and is therefore an essential part of the attitude of mind in which we ought to stand toward the All-holy God. On the other hand fear is spoken of as something unworthy of a child of God, something that “perfect love casteth out” (1 Jn. 4: 18). The first effect of Adam’s sin was that he was afraid (Gen. 3: 10). Sin destroys that feeling of confidence God’s child should feel in a loving Father, and produces instead a feeling of shame and guilt. Ever since the Fall God has been teaching men not to fear, but with penitence to ask forgiveness in full confidence of receiving it.
The Standard Works
Bible Dictionary
Feasts
The law commanded that three times a year all the males of the covenant people were to appear before the Lord in the place that he should choose, that is, in the Feast of Unleavened Bread, in the Feast of Weeks, and in the Feast of Tabernacles (Ex. 23: 14-17; Deut. 16: 16). This ordinance presupposed a state of settled peace rarely if ever realized in the history of the people in O.T. times. It was not and could not be generally or even frequently observed. Elkanah, a pious Israelite of the times of the later Judges, went up to Shiloh once a year (1 Sam. 1: 3). In N.T. times the case was altered. The Jews came up from all parts of the land with much more regularity to keep their three great feasts.
The Feast of the Passover was instituted to commemorate the passing over the houses of the children of Israel in Egypt when God smote the firstborn of the Egyptians, and more generally the redemption from Egypt (Ex. 12: 27
; Ex. 13: 15
).
The first passover differed somewhat from those succeeding it. On the 10th Abib (= March or April) a male lamb (or kid) of the first year, without blemish, was chosen for each family or two small families in Israel. It was slain by the whole congregation between the eve (i.e., between sunset and total darkness) of the 14th Abib, and its blood sprinkled on the lintel and two sideposts of the doors of the houses. It was roast with fire, and no bone of it was broken. It was eaten standing, ready for a journey, and in haste, with unleavened loaves and bitter herbs. Anything left was burned with fire, and no persons went out of their houses until the morning.
Three great changes or developments were made almost immediately in the nature of the Feast of the Passover
(1) It lost its domestic character, and became sanctuary feast.
(2) A seven days’ feast of unleavened bread (hence its usual name), with special offerings, was added (Ex. 12: 15
; Num. 28: 16-25
). The first and seventh days were Sabbaths and days of holy convocation.
(3) The feast was connected with the harvest. On the morrow after the Sabbath (=16th Abib probably) a sheaf of the firstfruits of the harvest (barley) was waved before the Lord (Lev. 23: 10-14
).
In later times the following ceremonies were added
(1) The history of the redemption from Egypt was related by the head of the household (cf. Ex. 12: 26-27
).
(2) Four cups of wine mixed with water were drunk at different stages of the feast (cf. Luke 22: 17, 20
; 1 Cor. 10: 16
, the cup of blessing).
(3) Pss. 113-118 (the Hallel) were sung.
(4) The various materials of the feastwere dipped in a sauce.
(5) The feast was not eaten standing, but reclining.
(6) The Levites (at least on some occasions) slew the sacrifices.
(7) Voluntary peace offerings (called Chagigah) were offered. Of these there are traces in the law and in the history (Num. 10: 10
; 2 Chr. 30: 22-24
; 2 Chr. 35: 13
).
(8) A second passover for those prevented by ceremonial uncleanness from keeping the passover at the proper time was instituted by Moses (Num 9: 10
) on the 14th day of the second month. This was called the Little Passover.
The passovers of historical importance are few in number. After the passovers in Egypt (Ex. 12
), the desert (Num. 9
), and Canaan (Gilgal) after the circumcision of the people (Josh. 5
), no celebration is recorded till the times of Hezekiah (2 Chr. 30
). In later times the passovers were remarkable, (1) for the number of Jews from all parts of the world who attended them, (2) for the tumults that arose and the terrible consequent massacres. Two passovers of the deepest interest were the passover of the death of our Lord, and the last passover of the Jewish dispensation. Titus with his army shut up in Jerusalem those who came to keep the latter. The city was thus overcrowded, and the sufferings of the besieged by famine, etc., were terribly increased. Since the destruction of Jerusalem the Jews have kept the Feast of Unleavened Bread but not the Feast of the Passover - that is, they do not offer the sacrificial lamb. the passover is still eaten by the colony of Samaritans on Gerizim.
Fifty days (Lev. 23: 16
) after the Feast of the Passover, the Feast of Pentecost was kept. During those 50 days the harvest of corn was being gathered in. It is called (Ex. 23: 16
) “the feast of harvest, the firstfruits of thy labours” and (Deut. 16: 10
) “the feast of weeks.” The feast lasted a single day, which was a day of holy convocation (Lev. 23: 21
); and the characteristic rite was the new meal offering, that is, two loaves of leavened bread made of fine flour of new wheat. Special animal sacrifices were also made (Lev. 23: 18
) and freewill offerings (Deut. 16: 10
). The festival was prolonged in later times, and huge numbers of Jews attended it. Of this the narrative in Acts 2
is sufficient proof. It had the same evil reputation as the Feast of the Passover for tumults and massacres. We have no record of the celebration of this feast in the Old Testament.
The Feast of Tabernacles (Lev. 23: 34
) or of Ingathering (Ex. 23: 16
), called by later Jews the Feast (John 7: 37
), and reckoned by them to be the greatest and most joyful of all, was celebrated on the fifteenth to twenty-first days of the seventh month. To the seven days was added an eighth (“the last day, that great day of the feast” (John 7: 37
), a day of holy convocation, which marked the ending not only of this particular feast, but of the whole festival season. The events celebrated were the sojourning of the children of Israel in the wilderness (Lev. 23: 43
), and the gathering-in of all the fruits of the year (Ex. 23: 16
). The sacrifices prescribed by the law were more numerous than for any other feast, and impressive ceremonies were added in later times, that is, (1) the drawing of water from Siloam and its libation on the altar (of this it was said that he who has not seen the joy of the drawing of water at the Feast of Tabernacles does not know what joy is); and (2) the illumination of the temple courts by four golden candelabra. It is probably to these ceremonies that our Lord refers in John 7: 37
and John 8: 12
. (3) The making of a canopy of willows over the altar. The characteristic rite of the Feast of Tabernacles was the dwelling in booths made of the boughs of trees. This rite seems to have been neglected from the time of Joshua to the time of Ezra (Neh. 8: 17
). it is practiced by the Jews of modern times. Remarkable celebrations of the Feast of Tabernacles took place at the opening of Solomon’s temple (1 Kgs. 8: 2
; 2 Chr. 5: 3
; 2 Chr. 7: 8
), and in the days of Ezra and Nehemiah (Neh. 8: 14
). Jeroboam adapted this feast to the later seasons of the northern kingdom (1 Kgs. 12: 32
). Zechariah in prophetic imagery represents the nations as coming up to Jerusalem to keep the Feast of Tabernacles,a nd describes the curse that should fall on those who did not come (Zech. 14: 16-19
).
The Feast of Purim (called Mordecai’s Day, 2 Macc. 15: 36) was instituted by Mordecai and confirmed by Esther, to commemorate the overthrow of Haman and the failure of his plots against the Jews’ (Esth. 9: 20-32
). The name Purim (=lots) was given in mockery of the lots Haman had cast to secure a day of good omen for his enterprise (Esth. 3: 7
). The feast was held on the 14th and 15th of Adar (the twelfth month). The 13th of Adar, which was originally a feast to commemorate Nicanor’s death (1 Macc. 7: 49; 2 Macc. 15: 36), afterwards became a fast, called the Fast of Esther, in preparation for the feast. During the feast the whole book of Esther was read in the synagogues, and all Israelites - men, women, children, and slaves - were required to be present. The reading was accompanied by clapping of hands, stamping of feet, and clamorous curses on Haman and the Jews’ enemies, and blessings on Mordecai, Esther, etc. The feast was celebrated with great joy, shown by distributing gifts.
The Feast of the Dedication was instituted in the days of Judas Maccabaeus to commemorate the dedication of the new altar of burnt offering after the profanation of the temple and the old altar by Antiochus Epiphanes. The feast began on the 25th Chisleu, the anniversary of the profanation in 168 B.C., and the dedication in 165 B.C., and lasted eight days, during which no fast or mourning for any calamity or bereavement was allowed. It was kept like the Feast of Tabernacles with great gladness and with the bearing of the branches of palms and of other trees. There was also a general illumination, from which circumstance the feast received the name Feast of Lights. The Jews attempted to stone Jesus when he was walking in the temple in Solomon’s porch during this feast (John 10: 22
).
In addition to these annual feasts, there were the weekly Sabbaths to be observed, commemorating God’s rest from creation, and also the redemption from bondage in Egypt (Deut. 5: 15
). On these days the daily sacrifices were doubled, the loaves of the shewbread were changed, and the people abstained from all manner of work and a holy assembly was held. See Sabbath
.
The law also directed that at the New Moons special sacrifices should be offered (Num. 10: 10
; Lev. 23: 24-25
; 1 Sam. 20: 5-6, 29
; 2 Kgs. 4: 23
; Amos 8: 5
). As the days of the celebration of all the great Feasts of the Jews were reckoned by the moon, the exact time of the appearance of the new moons was a matter of importance. Watchers were placed on the heights around Jerusalem to bring the news of its appearance with all speed to the Sanhedrin, who proclaimed it as soon as satisfactory evidence was given. Watchfires on the hilltops told the news to distant cities. It is said the Samaritans, to cause confusion, lighted fires at wrong times. See also Jubilee, Year of
; Sabbatical year
.
With regard to the festivals of the Christian Church, we have evidence of the weekly observance of the Lord’s Day (Acts 20: 7
; 1 Cor. 16: 1-2
; Heb. 10: 25
; Rev. 1: 10
). The old Jewish festivals continued to be observed and had now additional associations connected with them (1 Cor. 5: 7-8
; Acts 2: 1
ff.; Acts 18: 21
; Acts 20: 16
). The other present-day Christian festivals date from a time subsequent to the N.T. and are not authorized by the scripture.
The Standard Works
Bible Dictionary
Felix
Procurator of Judaea at the time of Paul’s arrest by the Roman military authorities (Acts 23: 24). He investigated the case and heard Paul speak in his own defense (Acts 24), but put off giving any decision, his reason being that he had “more exact knowledge concerning the Way,” i.e., he knew more about the case and about Christianity than the prosecutors had told him. He hoped Paul would have offered him some bribe; but none being offered on his recall from Palestine, he left the apostle still in prison.
See also
Chronological Tables
; Drusilla
.
The Standard Works
Bible Dictionary
Felloes
The curved pieces of wood forming the rim of a wheel (1 Kgs. 7: 33).
The Standard Works
Bible Dictionary
Festus
Porcius Festus, successor of Felix as procurator of Judaea (Acts 24: 27). Finding Paul in prison at Caesarea, he proposed to try him in Jerusalem. To avoid such a trial, Paul appealed to Caesar. While waiting for an opportunity to send him to Rome, Festus was visited by Herod Agrippa. Paul was brought before them and made a speech in his own defense. Festus died two years after his appointment to Judaea.
See also
Chronological Tables
.
The Standard Works
Bible Dictionary
Fiery serpents
Snakes marked with flamelike spots, or whose bite caused acute inflammation (Num. 21: 6). The Lord sent these upon the children of Israel to “straiten them,” and he prepared a way that those who were bitten might be healed by looking at the serpent of brass that Moses raised up before them, which was a symbol of the Redeemer being lifted upon the cross (John 3: 14-15). The event is confirmed in latter-day revelation (1 Ne. 17: 41; 2 Ne. 25: 20).
See also
Serpent, Brazen
.
The Standard Works
Bible Dictionary
Fig tree
Everywhere common in Palestine, both wild and cultivated. Figs were an important food. The tree is one of the earliest to show its fruitbuds, which appear before the leaves; thus a fig tree with leaves would be expected to also have fruit. Jesus’ cursing the fig tree for its fruitlessness (Mark 11: 12-13, 20-23) was an allusion to the fruitlessness of Israel. Also, as the tree is a “late leafer,” the time when the leaves appear indicates that summer is “nigh at hand” (cf. Matt. 24: 32-33; D&C 45: 37-38; JS-M 1: 38-39). For other references to figs, see Gen. 3: 7; 1 Kgs. 4: 25; 2 Kgs. 20: 7; John 1: 47-50. the sycomore, spoken of in Isa. 9: 10, Amos 7: 14, and Luke 19: 4 was a variety of fig tree.
The Standard Works
Bible Dictionary
Fir
Spoken of as a tree of fine growth (2 Kgs. 19: 23; Isa. 37: 24); as supplying timber for building purposes (1 Kgs. 6: 15, 34; 2 Chr. 3: 5); and as wood from which musical instruments were made (2 Sam. 6: 5).
The Standard Works
Bible Dictionary
Fire
Frequently the symbol of God’s presence, revealed either in mercy or in judgment
(1) of his glory (Ex. 13: 21-22
; Ezek. 1: 4, 13
; Ezek. 10: 6-
7; Dan. 7: 9
; Dan. 10: 6
);
(2) of his holiness (Deut. 4: 24
; Heb. 12: 29
);
(3) of his presence to protect (2 Kgs. 6: 17
; Zech. 2: 5
);
(4) of his judgments (Isa. 66: 15-16
; Zech. 13: 9
; Mal. 3: 2
; 1 Cor. 3: 13
);
(5) the punishment of the wicked (Matt. 18: 9
; Matt. 25: 41
; Mark 9: 43-48
; Rev. 19: 20
; Rev. 20: 10, 14-15
; Rev. 21: 8
);
(6) of the Holy Spirit as a purifying agent (Matt. 3: 11
; Luke 3: 16
); as tongues of fire (Acts 2: 3
).
On the altar there was a perpetual fire, replenished with wood every morning (Lev. 6: 12
; Lev. 9: 24
; 2 Chr. 7: 1, 3
), which consumed the burnt sacrifice and the incense offering.
For similar examples of fire in the Book of Mormon see 1 Ne. 1: 6
; Hel. 5: 23-49
; 3 Ne. 17: 23-24
; 3 Ne. 19: 13-14
; 3 Ne. 28: 21
; 4 Ne. 1: 32
; Morm. 8: 24
.
The Standard Works
Bible Dictionary
Firmament
The expanse of heaven, meaning, depending on the context, the atmosphere or the sidereal heavens. It is the KJV English translation of a Hebrew word meaning expanse, and is spoken of in Gen. 1; Ps. 19: 1; Moses 2; Abr. 4; Abr., fac. 1, fig. 12; see esp. Abr. 4: 7-8, 20.
The Standard Works
Bible Dictionary
Firstborn
In the patriarchal order, the firstborn son is the heir and inherits the leadership of the family upon the death of the father. This is often spoken of in the scriptures as birthright (Gen. 43: 33). Under the law of Moses, the firstborn son was regarded as belonging to God, and special ordinances were provided for his redemption (Ex. 13: 12-15; Ex. 22: 29; Num. 3: 45; Luke 2: 22-23). The eldest son received a double portion of his father’s possessions (Deut. 21: 17); and after his father’s death, he was responsible for the care of the mother and sisters. The male firstborn of animals also belonged to God. Clean animals were used for sacrifices, while unclean animals might be redeemed or sold or put to death (Ex. 13: 2-13; Ex. 34: 19-20; Lev. 27: 11-13, 26-27).
Jesus is the firstborn of the spirit children of our Heavenly Father, the Only Begotten of the Father in the flesh, and the first to rise from the dead in the resurrection, “that in all things he might have the preeminence” (Col. 1: 13-18
).
The faithful saints were made members of the Church of the Firstborn in eternity, since they receive through Jesus Christ the inheritance of the firstborn (D&C 93: 21-22
). Joseph, though not the firstborn of Jacob, received the inheritance as though he were the firstborn (1 Chr. 5: 1-2
), as also did Ephraim (Gen. 48
; Jer. 31: 9
).
In matters of priesthood, in the Aaronic order, certain prerogatives descend upon the firstborn. For example, the right of presidency, to hold the keys of that priesthood, pertains to the firstborn in the family of Aaron (D&C 68: 16-21
).
The Standard Works
Bible Dictionary
Firstfruits
Regarded as belonging to God, and offered by the nation as a whole at the great feasts, and by private individuals at other times (Ex. 22: 29; Ex. 23: 19; Ex. 34: 26). The prescribed ritual included (1) the waving before the Lord of a sheaf of barley on the morrow of the passover Sabbath (Lev. 23: 10-14); (2) the offering of two loaves made with new wheat flour at the Feast of Pentecost (Ex. 34: 22; Lev. 23: 15, 17); (3) a thanksgiving for the harvest at the Feast of Tabernacles, or of Ingathering (Ex. 23: 16; Ex. 34: 22; Lev. 23: 39). See also Num. 15: 19, 21; Deut. 26: 2-11. Rules with regard to private offerings of firstfruits are found in Ex. 23: 16; Lev. 2: 12-16; Lev. 19: 23-25; Lev. 22: 14; Lev. 23: 15-17; Num. 15: 19-21; Deut. 18: 4; Deut. 26: 2; 2 Chr. 31: 5, 11; Neh. 10: 35, 37; Neh. 12: 44.
The Standard Works
Bible Dictionary
Fish
These were divided into two classes: (1) “those that have fins and scales,” which were allowed as food, and (2) “those which have not fins and scales,” which were considered an abomination (Lev. 11: 9-12). The Jews of O.T. times do not seem to have paid much attention to the fisheries, for biblical allusions are few, and no fish is mentioned by name at all. The Tyrians brought fish to Jerusalem for sale (Neh. 13: 16), and Tyre and Sidon were Phoenician fishing ports. There was a fish market (gate) in Jerusalem (2 Chr. 33: 14; Neh. 3: 3), the supply for which came chiefly from the Mediterranean coast. The fishing of the Sea of Galilee in the time of Christ was extensive and of commercial importance. It was chiefly done by means of a drag-net or seine, which is a large net, leaded and buoyed, carried out by boats, and then drawn in toward land in a large semicircle (Matt. 13: 47-50; Luke 5: 5-6). We also read of casting nets (Matt. 4: 18; Mark 1: 16; John 21: 6-8). Fishing with a hook and line is also mentioned (Job 41: 1-2; Matt. 17: 27); but fly-fishing was unknown, as none of the fish of Palestine will rise to a fly.
The worship of fish was specially forbidden (Deut. 4: 18
). Idolatry of this sort was widely spread in the East.
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Flesh
Permission to eat flesh is found in Gen. 9: 3 and D&C 49: 18-19; cf. against wasting flesh or needlessly killing animals (Gen. 9: 9-11). There is a prohibition against eating flesh of animals dying a natural death (Lev. 17: 15; Deut. 14: 21), partly because they would not have been properly bled. The flesh is often spoken of as being a part of our mortal or fallen nature (as in Matt. 26: 41; Rom. 7: 5, 14-23; Rom. 8: 3; 1 Cor. 3: 1-2; Eph. 2: 3); as opposed to the Spirit (Rom. 8: 5-9; Gal. 3: 3; Gal. 5: 17-25), and as needing to be overcome (Matt. 4: 4; Rom. 8: 7, 12-13; Gal. 5: 17, 24; Gal. 6: 8; Col. 2: 11; Col. 3: 5; 1 Pet. 4: 2; 1 Jn. 2: 16-17). Since flesh often means mortality, Adam is spoken of as the “first flesh” upon the earth, meaning he was the first mortal on the earth, all things being created in a nonmortal condition, and becoming mortal through the fall of Adam. Jesus is the “Only Begotten of the Father” in the flesh, meaning he is the only one begotten of the Father into mortality (Moses 3: 7).
See also
Fall of Adam
.
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Frankincense
The fragrant resinous exudation of various species of Boswellia; it was imported into Judaea from Arabia (Isa. 60: 6; Jer. 6: 20). It was an ingredient in the holy incense for sacrificial purposes (Ex. 30: 34) and was highly valued as a perfume (Matt. 2: 11).
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Frontlets or phylacteries
Strips of parchment on which were written four passages of scriptures (Ex. 13: 1-10, 11-16; Deut. 6: 5-9; Deut. 11: 13-21), and which were rolled up and attached to bands of leather worn (as an act of obedience to Ex. 13: 9, 16; Deut. 6: 8; Deut. 11: 18) around the forehead or around the arm. The Jews called them tephillin. The Pharisees wore them broader than other people, in order to make them as conspicuous as possible (Matt. 23: 5).
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Froward
Perverse
Deut. 32: 30
; 2 Sam. 22: 27
; Ps. 18: 26
; Prov. 2: 12, 15
.
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Fullers
Their work was to cleanse garments and whiten them. The soap they employed consisted of salts mixed with oil, and was of two kinds, made with carbonate of soda or with borax. See also Jer. 2: 22; Mal. 3: 2; Mark 9: 3. The Fuller’s Field (2 Kgs. 18: 17; Isa. 7: 3) was close to the walls of Jerusalem, possibly on the east side.
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Furniture
Not much furniture is required by orientals, for they usually squat or sit crosslegged on the ground or on a mat or cushion. Even in a palace the furniture of a room will consist only of a few mats or rugs, the divan or row of cushions against the wall, and some low, moveable tables. At the entrance there is usually a fountain at which guests can wash off dust. In a humbler house, instead of the fountain there is a basin and ewer, while instead of rugs and cushions there are mats and shawls. In our Lord’s time the Roman practice had come in of lying on couches at meal times, supported on one elbow, with a cushion under the arm to relieve the pressure. When the company was large the couches would be arrayed in the form of a horseshoe. The occupants reclined with their heads near the edge of the table and their feet sloping outwards, so that the feet might be washed without the table being disturbed (Luke 7: 38). Except in winter people freely slept in the open air; but raised bedsteads were also found in most houses (Mark 4: 21).