FROG, a very common creature. Moses brought on Egypt a plague of frogs, Exod. viii. 5, &c.

Frogs were unclean: Moses indeed does not name them, but he includes them by saying, ye shall not eat of any thing that moves in the waters, unless it have fins or scales, Lev. xi. 9. St. John (Rev. xvi. 13.) says, he saw three unclean spirits issuing out of the false prophet's mouth like frogs.

FRONTLETS. Leo of Modena thus describes them the Jews take four pieces of parchment, and write, with an ink made on purpose, and in square letters, these four passages, one on each piece, (1.) "Sanctify unto me all the first-born," &c. Exod. xiii. to the 10th verse. (2.) From verse 11 to 16: "And when the Lord shall bring thee into the land of the Canaanites," &c. (3.) Deut. vi. 4: "Hear, O Israel, the Lord our God is one Lord," to verse 9. (4.) Deut. xi. 13: "If you shall kearken diligently unto my commandments," to verse 21. This they do in obedience to these words of Moses: "These commandments shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes."

These four little pieces of parchment are fastened together, and a square formed of them, on which the letter shin is written; then a little square of hard calf's skin is put a-top, out of which come two leathern strings an inch wide, and a cubit and a half, or thereabouts, in length. This square is put on the middle of the forehead, and the strings being girt about the head, make a knot in the form of the letter 7; they are then brought before, and fall on the breast. It is called Teffila-schel-Rosch, or the Tephila of the head. The most devout Jews put it on both at morning and noon-day prayer; but the generality wear it only at morning prayer. Only the chanter of the synagogue is obliged to put it on at noon, as well as morning.

It is a question, whether the use of frontlets, and phylacteries, was literally ordained by Moses. They who believe their use to be binding, observe, that the text of Moses speaks as positively of this, as of other precepts; he requires the commandments of God to be written on the doors of houses, as a sign on their hands, and as an ornament on their foreheads, Exod. xiii. 16. If there be any obligation to write these commandments on their doors, as the text intimates, there is the same for writing them on their hands and foreheads. The use of frontlets was common in our Saviour's time, not only in Judæa, but likewise among the Indian Jews, the Persians, and Babylonians, according to Jerom. And, long before, the doctors, whom

the high-priest Eleazar sent to Ptolemy Philadelphus, king of Egypt, spoke of these phylacteries as at all times received among them; and referred the beginning of them to Moses.

They add, that in the time of Moses, the heathen carried abundance of charms and superstitious preservatives about them, and even some immodest things; that he, to cure his people of these bad customs, or to prevent them from adopting such, enjoined them to wear on their hands and foreheads the sacred words of his ordinances.

Others, on the contrary, maintain, that these precepts should be taken figuratively and allegorically; meaning, that they should very carefully preserve the remembrance of God's law, and observe bis commands; that they should always have them in their "mind's eye," and never forget them. Prior to the Babylonish captivity, no traces of them appear in the history of the Jews. The prophets never inveigh against the omission or neglect of them; nor was there any question concerning them in the reformation of manners at any time among the Hebrews. The almost general custom in the East of wearing phylacteries and frontlets, determines nothing for the antiquity or usefulness of the practice. Christ did not absolutely condemn them; but he condemned the abuse of them in the Pharisees, their wearing them with affectation, and larger than other Jews. The Caraïte Jews, who adhere to the letter of the law, and despise traditions, call the Rabbinical Jews "bridled asses," because they wear these tephilim and frontlets. Vide PHYLACTERIES, TEPHILIM, and FRAGMENTS, No. CCXXXIV.

[FROST. For the appearance of frost by night, notwithstanding the great heats by day, in the East, vide FRAGMENTS, No. III.]

FRUIT. By fruit is sometimes meant reward, Prov. i. 31. They shall receive the reward of their bad conduct. "The fruit of the body," signifies children, Psalm cxxxii. 12. “The fruit of the lips," the punishment or reward of words bad or good, Isaiah x. 12. “Uncircumcised fruit," or impure fruit (Levit. xix. 23.), is the fruit of a tree newly planted, during the first three years. In the fourth year it was offered to the Lord; after which it was in general use.

"The fruits of the Spirit," mentioned by St. Paul, are love, joy, peace, Gal. v. 22. “The fruits of righteousness," mentioned by the same apostle, are sown in peace, Phil. i. 11. Irregular passions and carnal dispositions produce the fruits of death: they are mortal to the soul, James iii. 18; Rom. vii. 5.

FRUIT, vide APPLE.

[FULFIL. This is one of the most difficult

words in the Bible, to treat within a narrow compass; for as it refers to something foretold, and there are many modes of foretelling, as well as different degrees of clearness, with which future events may be foretold; we naturally expect as many corresponding modes of fulfilment as there are varieties in such predictions. For instance,

Ahijah the prophet foretold to the wife of Jeroboam, that as soon as she got home, her child should die this prediction received an instant and direct fulfilment in the death of her child, 1 Kings xiv. 17.

Joshua foretold, that whoever would undertake to rebuild Jericho, should begin it with the loss of his first-born son, and finish it with the death of his youngest this was not fulfilled for 500 years, and we are uncertain whether it included the death of the intermediate children; but Hiel of Bethel experienced its fulfilment, though in a mode, probably, utterly unexpected. Vide FRAGMENTS, No. v. and Josh. vi. 26; 1 Kings xvi. 34.

Sometimes prophecy has a direct and sole reference to a certain fact to come to pass hereafter, at a distant period: but sometimes it refers (doubly) as well to a fact which is appointed to take place at no very distant period, as to another fact of which the first is only a sign or earnest vide ALMAH, HEZEKIAH, and FRAGMENTS, No. II. So that when the first fact has actually happened, the prediction may be said in one respect to be fulfilled; while in another respect it may be said to continue unfulfilled: because its complete and final accomplishment is not yet arrived.

N. B. Many prophecies seem to be in this state at present: they have been partly fulfilled in past events; and they are fulfilling now progressively; but their final and complete accomplishment is to be looked for hereafter. The Jewish nation is a striking instance in proof of this observation.

Sometimes, a remarkable phraseology, which has a direct reference only to one specific event, is said to be fulfilled in another event: that is, the phrase may be well applied to, may be remarkably illustrated by, or may, indeed, in a loose and distant acceptation, be referred to the latter event; which appears as another and further fulfilment, though, strictly speaking, the first fulfilment was enough to satisfy (and actually did satisfy) the prophecy.

We suppose the slaughter of the infants at Bethlehem may be taken as an instance of this nature; for certainly the prophet Jeremiah (xxxi. 15.) employed the phrase of "Rachel weeping for her children, and refusing to be comforted," in reference to an event much nearer

to himself than that to which the evangelist Matthew applies it; though the latter event was a remarkable coincidence, and the expression might readily be accommodated to it.

Sometimes a phrase which originally meant to describe a particular man, or class of men, is said to be fulfilled by a class of men distinct, and distant, from those of whom it was first spoken; because the resemblance is so close, and their characters are so similar, that what was predicted of one, may very aptly and expressively be applied to the other. So when the prophets complain of the perverseness of the Jews in their days, the same kind of perverseness in the days of the Messiah, may naturally be described by the same kind of language; the import of which is revived, or rather is more powerfully fulfilled, in the later application of it, though to a very distant generation.

Proverbial expressions, which do not refer to any specific occurrence, or fact, are said to be fulfilled when an event happens-not which may be applied or referred to them-but to which they may be applied or referred as very similar or descriptive.

All these, and many other modes of fulfilment, are expressed in Scripture and it requires attention to distinguish whether a stricter or a looser sense is to be put on the word fulfil. We ought also to remark, that some things are said to be done, "that it might be fulfilled;" but, in general, persons who were absolutely engaged in fulfilling prophecy, had no suspicion that their actions were in any degree predicted; nor did they perceive the relation of them to the prophecy, or the prophecy to them, till after the events which accomplished the prediction were over; nevertheless, it should seem, that our Lord did purposely, and with design to fulfil former predictions, use certain expressions, and perform certain actions. So he rode on an ass,

that it might be fulfilled" which was spoken by the prophet; and Jesus himself knew that he was fulfilling this prophecy, but his disciples did not know it; they did not recollect that Scripture contained any such passage: still less that it thus described any part of the Messiah's character or conduct. This appears very remarkably, John xix. 28: "After this, Jesus knowing that all things were now accomplished, that the Scripture might be fulfilled, said, I thirst."]

[FULFIL. Time is said to be fulfilled, in various places of Scripture. Disposition of mind is said to be fulfilled, Deut. i. 36; 1 Kings xi. 6: the counsels of God are said to be fulfilled; the law and the prophets, &c. ; but these phrases require no explanation.]

FULLER. The fuller's field; the faller's

fountain. Vide ROGEL. This word signifies a fuller. The fuller's fountain was either that of Siloam, or one of its branches. Vide SI

LOAM.

[FULLER'S SOAP. Vide SOAP.]

FULNESS. Scripture uses this word to signify very different things; a handful, a full omer, a full field. "The world and the fulness thereof," Psalm 1. 12. "Let the sea roar, and the fulness thereof." "The fear of the Lord tendeth to life, and he that hath it, shall abide satisfied." Full, or fulness, are taken sometimes in this last sense; "To what purpose is the multitude of their sacrifices unto me?-I am full of their burnt offerings;" I am sated with them. Full of years, one who had lived long enough: to the extreme extent of human life.

The perfection, the consummation. "The fear of the Lord is the highest point (the fulness) of wisdom." "The fulness of their sins;" the height of iniquity. "We have all received of the fulness of Jesus Christ," from the superabundance, the store of his graces, John i. 16. "Love is the fulness of the law" (Rom. xiii. 10.), the fulfilling, the perfection, the consummation. "The fulness of time" (Gal. iv. 4.), the completion of the period marked out by the prophets. FUNERALS. Vide DEAD. [FURNACE, a large fire used for melting and refining metals, &c. Egypt is called an "iron furnace," with reference to the oppression of Israel there, Deut. iv. 20; Jer. xi. 4. For some thoughts on this subject, relating to the miraculous preservation of the Hebrew youths, vide FRAGMENTS, No. CXLIX; also PLATES lxxiv. and cxlv. fig. A.]

FURROWS, an opening in the ground made

GAAL,, contempt, or abomination. [Perhaps, reward, from an Arabic root.]

GAAL, son of Ebed, having entered Shechem, to assist it against Abimelech, son of Gideon, the people amidst their entertainments cursed the invader. Gaal advanced to engage him, but was defeated, Judges ix. 26; A. M. 2771, ante A. D. 1233. Vide III. ABIMELECH. GAASH, wy, tempest, commotion, tumult, or overthrow.

I. GAASH, a mountain of Ephraim, north of which stood Timnath-Serah, celebrated for Joshua's tomb (Josh. xxiv. 30.), which Eusebius says, was known in his time.

by a plough, &c. The sacred writers sometimes borrow similitudes from the furrows of the field. Job xxxi. 38: "If my land cry against me, or the furrows thereof complain:" if I have employed poor ploughmen to till my ground without paying them for their labour. "Thou waterest the ridges abundantly," Psalm lxv. 10. "thou settlest the furrows thereof;" Heb. thou brakest the clods of it.

Eccles. vii. 3. says, figuratively, "Sow not upon the furrows of unrighteousness," for if thou sowest iniquity, thou shalt reap all sorts of evils and misfortunes. Vide Gal. iv. 7; Hosea x. 4. "Judgment springeth up as hemlock in the furrows of the field." Judgment and wrath will produce bitterness in thy fields, Vulgate. Here is a double metaphor, judgment, that is, the vengeance of God; it springs, it produces bitterness, bitter herbs, quasi super fulcos agri, as it were on a ploughed field, ready to receive seed. And verse 11, 12. I will make Judah plough, and Jacob shall break the clods, and form the furrows. The ten tribes and Judah, shall one after the other endure the effects of my anger. But, adds the prophet, immediately, "Sow in righteousness, and reap in mercy."

[FURY is attributed to Divinity only metaphorically, or speaking after the manner of men: that is, God's providental, &c. actions are such as would be performed by a man in a state of fury. So that when God is said to pour out his fury on a person, or a people, it is a figurative expression for dispensing afflictive providences but we must be very careful not to attribute human infirmities, passions, or malevolence to the Deity.]

II. GAASH, Brook, or Valley of, 2 Sam. xxiii. 30. Probably at the foot of mount Gaash. GABA, y, a cup, a goblet otherwise, a hill; from у gabaah.

GABA, a city at the foot of mount Carmel, between Ptolemais and Cæsarea. Josephus (de Bello, lib. iii. cap. 2.) says, it was called the city of horsemen, because Herod gave it to his veteran cavalry. M. Reland is of opinion, that this is Caïpha, or Hepha, at the foot of mount Carmel, towards Ptolemais. Stephens the geographer speaks of Gabe, as a part of Galilee. Eusebius places a little town called Gaba, or Gabe, sixteen miles from Cæsarea in Palestine, on the

side of the great plain of Legio. If this be the Gaba or Gabe of Josephus and Stephens, it must be south of Carmel, and we do not see how it can belong to Galilee.

[This was the city which struck the medals, Nos. 3, 4. PLATE lxxvii. Such is the opinion of Pellerin. No. 3. has the date 146. from the year of Rome 693. which falls on the fourth of Domitian. No. 4. is dated 171. the thirteenth of Trajan. These medals shew that the Gentile deities prevailed in the Holy Land long after the time of Christ.]

GABAA, Heb. a hill. Many places in a mountainous country like Judæa might be called Gibeah, Gibeon, Gabbatha, Gibethon, Gabbath, Gabe, or Gabaa; signifying eminences. Sometimes proper names, called Gibeah, are translated hills: as, Zech. xiv. 10: "All the land shall be turned as a plain, from Geba to Rimmon." And, on the contrary, Gibeah (1 Sam. vii. 1.), which might be thought to be a city, is only a hill in Kirjath-jearim [as our English translation renders it. Vide GEBA].

GABAAH, or GABAATH, Y. Vide GABA. GABAEL, Taẞandos, limits; from

bal.

ga

GABAEL, or Gebelus, of Naphtali; was carried into captivity beyond the Euphrates, with Tobit his relation, and settled at Rages, a city of Media. He borrowed of his kinsman Tobit ten talents of silver, or about £4500. A.M.3281, ante A. D. 723.

Tobit sent his son Tobias to Rages, to desire payment from his cousin Gabael: but Tobias, having married at Ecbatana, he intreated Azarias, his conductor, to fetch the money. The text of Tobit implies, that these talents were not lent to Gabael, but left in trust with him.

[GABALA, vide II. GEBAL.]

GABARA, or Gabaroth, a town in Galilee. Josephus (de Vita Sua) speaks of it as a principal city. M. Reland shews, that transcribers have inserted Gadara for Gabara, in Josephus.

GABATHA, in the south of Judah, twelve miles from Eleutheropolis, where was shewn the prophet Habakkuk's sepulchre, Euseb. et Jerom. in Gabaat.

GABAI, 2, elevation, back; from 12 gab: otherwise, grasshopper; from 12 gob: other wise, cistern, ditch; from 12 geba.

GABAI, a Benjamite, Neh. xi. 8. GABBATHA, Taßßalà, high, or elevated. In Greek, MoorрwTov, paved with stones; from Xi0oç, a stone, and orpúros, paved.

GABBATHA, the Hebrew name of a place in Pilate's palace (John xix. 13.), from whence he pronounced sentence against Jesus Christ. It was probably an eminence, or terrace; a gallery, or balcony paved with stone or marble, and

pretty high; for Gabbatha signifies, principally, elevation. Vide FRAGMENTS, No. L.

GABINIUS. Aulus Gabinius held a considerable employment in Pompey's army, and was sent into Judæa against Alexander and Antigonus. Vide IV. ALEXANDER, and III. ANTI

GONUS.

Gabinius restored Hircanus at Jerusalem, confirmed him in the high-priesthood, and settled governors and judges in the provinces, so that Judæa, from a monarchy, became an aristocracy. He established courts of justice at Jerusalem, Gadara (or at Dora), Amatha, Jericho, and Sephoris; that the people, finding judges in all parts of the country, might not be obliged to go far from their habitations. Some learned men are of opinion, that the establishment of the Sanhedrim owed its origin to Gabinius. Petav. de doctr. temporum, lib. ii. cap. 26. Vide ALEXANDER, and ARISTOBULUS.

Gabinius marched against the Parthians, but when he had passed the Euphrates, he received money from Ptolemy Auletes, king of Egypt, and carried his army into Egypt, to his assistance.

Ante A. D. 55, Crassus was sent into Syria, in the room of Gabinius, who, returning to Rome, was prosecuted by the Syrians, and exiled. Julius Cæsar recalled him; he returned to Syria as triumvir, about ante A. D. 41, shewed great friendship to Phasael and Herod, and fell in the civil war.

GABRIEL, 2, God is my strength, or man of God, or strength of God, or my strong God; from gaber, man [hero], or 22 gibbor, strength, i, my, and el, God.

GABRIEL, a principal angel in heaven. He was sent to the prophet Daniel to explain his visions also to Zechariah, to announce to him the future birth of John the Baptist, Dan. viii. 16; ix. 21; x. 16; Luke i. 11, et seq.

:

Six months afterwards, Gabriel was sent to Nazareth, to a virgin named Mary, betrothed to Joseph, Luke i. 26, &c. Vide ANNUNCIATION.

Probably, also, Gabriel was the angel which appeared to Joseph when thinking to dismiss the Holy Virgin; also, on another occasion, which enjoined him to retire to Egypt; and after the decease of Herod, directed him to return into Judæa. The Cabalists say, Gabriel was master or preceptor to the patriarch Joseph.

GAD, : happy, or armed and prepared: otherwise goat; from 7 gadah, [a troop, that is, of children, says Simon: others think girded, as a soldier; or happy, fortunate.

We presume to think, the latter acceptation of this name is the most likely as we have the deity Gad, that is, Fortune. The name Felix

among the Latins, and Eutyches, Eutyche, among the Greeks, were common, and of the same import. It may express either the wishes of the parent for the child, as a name of good omen or, the happy delivery of the mother, as a name of reference to a past event.]

I. GAD, son of Jacob and Zilpah, Leah's servant, Gen. xxx. 9, 10, 11. Leah called him Gad, saying, "Happy am I!" [q. how lucky? good-luck!]

Gad had seven sons, Ziphion, Haggai, Shuni, Ezbon, Eri, Arodi, and Areli, Gen. xlvi. 16.

66

Jacob, blessing Gad, said, "A troop shall overcome him, but he shall overcome at the last," Gen. xlix. 19. Moses, in his last song, mentions Gad, as a lion which teareth the arm with the crown of the head,” &c. Deut. xxxiii. The tribe of Gad came out of Egypt, in number 45,650. After the defeat of the kings Og and Sihon, Gad and Reuben desired to have their allotment east of Jordan, alleging their great number of cattle. Moses granted their request, on condition, that they should accompany their brethren, and assist in conquering the land west of Jordan. Gad had his inheritance between Reuben south, and Manasseh north, with the mountains of Gilead east, and Jordan west. Vide the MAP of CANAAN, PLATE CXCiv.

[Whoever considers the country of Canaan, as a military position, will see in this separation of the tribes into eastern and western, the first cause of the subjugation of the Israelites by their enemies. Had the whole strength and population of the nation been concentrated, having the Jordan for its frontier, there is every reason to think, that no army the Moabites, &c. could have brought against them, would have been strong enough to force the passage of the river, and to have advanced into the western country so as to overrun it, or even to obtain a temporary possession of any considerable or important part of it.]

II. GAD, a prophet, David's friend, who followed him when persecuted by Saul. Scripture styles him a prophet, and David's seer, 2 Sam. xxiv. 11. The first time we find him with this prince, is, when in the land of Moab, to secure his father and mother (1 Sam. xxii. 5.), in the first year of his flight, and of Saul's persecution. The prophet Gad warned him to return into the land of Judah.

After David had determined to number his people, the Lord sent the prophet Gad to him, who gave him his choice of three scourges: seven years' famine, or three months' flight before his enemies, or three days' pestilence. Gad advised David to erect an altar to the Lord, in the threshing-floor of Ornan, or Araunah, the

Jebusite. He wrote a history of David's life, cited 1 Chron. xxix. 29. III. GAD, a heathen deity, mentioned in several passages: as Isa. lxv. 11, "Ye prepare

a table for Gad, and furnish a drink-offering to Meni." Jerom translates, Qui ponitis Fortunæ mensam, by Gad understanding Good Fortune. Vide PLATE xxi. We are assured, that the Arabians call the planet Jupiter, and whatever is good and beneficent, Gad. [Rendered troop in our translation.]

We find a place in Canaan, called the Tower of Gad, Josh. xv. 37; another in the valley of Lebanon, Baal-Gad, Josh. xi. 17. [In Isaiah lxv. 11, "Those who prepare the table for Gad are allotted to the sword; and those who furnish a drink offering to Meni, to the slaughter." Perhaps these were services to the powers of heaven, to conjure them to be favourable to the productions of the earth, &c.; therefore the subsequent threatening is famine. We have, in various parts of England, the ceremonies of the wassel bowl of going round the orchards, singing and sprinkling the trees on twelfth night; wishing them fertility, &c. Is this a relic of the services prepared for Gad and Meni? or may it, by resemblance, serve to illustrate them? It seems to be a rite derived from deep antiquity; as are many others, of which traces remain. Vide the military character of Meni, &c. in FRAGMENTS, Nos. CVIII. CCLXXXII. in which we find both these deities completely armed, analogous to "the sword"—and the "slaughter" of the prophet.]

[1. Baal-Gad, the "Lord of Fortune:" Josh. xi. 17. xii. 7. xiii. 5. Vide PLATE xxi.

2. Dibon-Gad, not so much "Dibon of the Gadites," to distinguish it from any other Dibon, as Simon thinks; as Dibon, the lord of fortune," a temple of this deity: or, of the strong Aun, the lord of fortune." It appears

to have been the ancient name of this town before the Gadites had any settlement in the country, Numb. xxxiii. 45, 46. Yet, that the Gadites rebuilt it, appears from chap. xxxii. 34.

3. Migdal-Gad, the "tower of the lord of fortune.' As this tower stood in the tribe of Judah, it certainly did not obtain the distinction of Gad from being rebuilt by the Gadites: not to say, that this also appears to be an ancient city of the Canaanites. Simon thinks it was built by a person named Gad.

4. River of Gad. Vide AROER. 2 Sam. xxiv. 5.

We presume, that the deity hitherto commemorated under the name of Gad, is masculine; but we have a female divinity also of this name in Hazar-Gaddah, Josh. xv. 27. As Fortune is most commonly female in such sta