because of family relationships, closer association by reason of circumstances, similar backgrounds or interests, simple compatibility of personalities, or fine Christian qualities that one has discerned by experiencing association with them. There were certain qualities in Peter, James and John that caused Jesus to associate these disciples with him in many privileges, such as having them witness the transfiguration scene. In this Jesus may have been looking to the future as to the things he had in mind for these three men, the things he knew he would use them to do in his service.—Mark 9:1-10; 14:32, 33; Luke 8:51.

While, like Jesus, the Christian manifests love toward mankind in general, rightly he accords the kind of love that goes with friendship only to those who are friends of God. The propriety of this is emphasized by the question put to faithful King Jehoshaphat: “Is it to the wicked that help is to be given, and is it for those hating Jehovah that you should have love?” (2 Chron. 19:2) Persons desiring to be friends of the world make themselves enemies of God.—Jas. 4:4.

The most outstanding human friendship recorded in the Hebrew Scriptures was that of David and Jonathan. Although Jonathan was the natural heir to the throne of his father Saul, he did not hate David and come to view him as a rival, but recognized that Jehovah’s favor was on David. So “Jonathan’s very soul became bound up with the soul of David, and Jonathan began to love him as his own soul.” (1 Sam. 18:1) After Jonathan’s death in battle, David greatly lamented the loss of his friend, saying: “I am distressed over you, my brother Jonathan, very pleasant you were to me. More wonderful was your love to me than the love from women.” (2 Sam. 1:26) This friendship was possible because both David and Jonathan placed loyalty to Jehovah God above everything else.

In sharp contrast, because of the moral corruption in his day, the prophet Micah was obliged to warn: “Do not put your trust in a confidential friend.” (Mic. 7:5) Jesus also indicated that even onetime friends of his followers would turn against them and have them delivered up to be put to death.—Luke 21:16; see FRIEND OF GOD; FRIEND (COMPANION) OF THE KING; LOVE.

FRIEND OF GOD

Among the divine blessings bestowed upon Abraham was the privilege and honor of being called “Jehovah’s friend.” This was by reason of Abraham’s outstanding faith, which he demonstrated to the greatest degree possible in his willingness to offer up his son Isaac as a sacrifice.—Isa. 41:8; 2 Chron. 20:7; Jas. 2:21-23.

By proper use of “unrighteous riches” it is possible to make friends with Jehovah God and his Son, who can receive one into “the everlasting dwelling places,” as pointed out by Jesus Christ in his illustration about the unrighteous steward. (Luke 16:1-13) Jesus did, in fact, call his disciples his friends, and they were therefore also the friends of his Father. (John 15:13-15; 14:21) The requirements for being a guest in Jehovah’s tent as one of his friends are outlined in Psalm 15:1-5. In contrast, friendship with the world constitutes enmity with God. (Jas. 4:4; 1 John 2:15-17) Mankind as a whole is alienated from and at enmity with God. However, reconciliation is possible, but only through Jesus Christ and the ministry of reconciliation with which God has entrusted his Son’s ambassadors. Ultimately life everlasting will be the exclusive possession of the friends of God.—2 Cor. 5:18-20; Rev. 21:3, 4; Ps. 37:29.

FRIEND (COMPANION) OF THE KING

In using this expression, the Bible does not indicate that it had more than the usual connotation of one who is friendly or a companion. Neither does it directly describe the specific functions of the friend of the king as an official title. However, based on the customs of other lands, it may be that the expression designated a court official who was a confidant, a personal friend and companion to a king and who at times executed confidential orders.—Gen. 26:26.

Among Solomon’s court dignitaries, listed at 1 Kings 4:1-6, are two sons of Nathan. One is mentioned as being “over the deputies,” whereas the other, Zabud, is called “the friend of the king.” In the reign of Solomon’s father, King David, Hushai the Archite is spoken of as having this relationship to King David, being called “David’s companion.” At David’s request Hushai returned to Jerusalem to frustrate the counsel of Ahithophel when Absalom conspired to usurp the throne.—2 Sam. 15:32-37; 16:16-19.

Among the old Egyptian kings there were several ranks of king’s “friends.” The title did not indicate anything exclusive but was merely an honorary designation for officials whose real duties were indicated by other titles. ‘Friends to the king’ were also frequently mentioned in connection with the Grecian Empire. There a definite body of these friends was formed with whom the king conferred before making decisions on important matters. The office existed in Persia, Arabia and Ethiopia.

FRIEND OF THE BRIDEGROOM

In ancient times, a man of the bridegroom’s close acquaintances acted as a legal representative of the bridegroom and took the primary responsibility in making arrangements for the marriage. He would sometimes arrange the espousal with the parents of the bride, delivering the bride price to the father and gifts to the bride. He was viewed as bringing together the bride and groom. The bridal procession would arrive at the house of the bridegroom’s father or the bridegroom’s house, where the marriage feast was celebrated. There the bridegroom and bride would come together, and the marriage was consummated. At the feast, on hearing the bridegroom speak to the bride, the friend of the bridegroom was happy, feeling that his duty was successfully concluded.

John the Baptist, who prepared the way for the Messiah, introduced the first members of the “bride” to Jesus Christ, to whom she was espoused. (2 Cor. 11:2; Eph. 5:22-27; Rev. 21:2, 9) John could therefore say: “You yourselves bear me witness that I said, I am not the Christ, but, I have been sent forth in advance of that one. He that has the bride is the bridegroom. However, the friend of the bridegroom, when he stands and hears him, has a great deal of joy on account of the voice of the bridegroom. Therefore this joy of mine has been made full.” Just as the friend of the bridegroom had accomplished his objective at this point and was no longer a principal figure, so John said of himself in relation to Jesus Christ: “That one must go on increasing, but I must go on decreasing.”—John 3:27-30.

“Friends of the bridegroom” are mentioned at Matthew 9:15. Here reference is made to other friends who joined in the marriage procession and who were invited to the marriage feast.

FROG

A tailless amphibian with smooth skin and long, muscular hind legs ideally suited for leaping. In the Hebrew Scriptures frogs are mentioned solely in connection with the second blow Jehovah visited upon Egypt (Ex. 8:1-14; Ps. 78:45; 105:30), which, like the other plagues, was a judgment on the deities worshiped in that land. (Ex. 12:12) The frog was sacred to Heqt, an Egyptian goddess depicted with the head of this creature.

At Revelation 16:13 “unclean inspired expressions” are likened to frogs. This is appropriate, inasmuch as frogs were unclean for food according to the Mosaic law.—Lev. 11:12.

FRONTLET BAND

A band worn on the forehead or on the arm.

Although the Israelites were told that they should ‘tie God’s law as a sign upon their hand’ and have it as a ‘frontlet band between their eyes,’ this evidently did not refer to the literal wearing of Scripture texts. (Deut. 6:6-8; 11:18) True, they were instructed to wear a literal fringe upon their garments as a reminder of God’s commandments. (Num. 15:38-40) However, the evidence that the “sign” and “frontlet band” were to be figurative can be seen from God’s instructions to the Israelites concerning their commemoration of his deliverance of them. This commemoration was also to serve “as a sign upon your hand and as a memorial between your eyes” and “as a frontlet band between your eyes.” (Ex. 13:9, 14-16) So, it appears that Jehovah meant that the law should be kept as distinctly in view and should be as carefully attended to as if written on a tablet between their eyes, and as if a sign upon their hands, so that, wherever they looked and whatever they did, they could not fail to have the law before them.

However, the Jews, sometime after their return from Babylon, developed a formalistic religion based on traditions of men (Matt. 15:3, 9), in which they gave this law a literal application. Strips of parchment were used, on which four passages of Scripture were written, namely, Exodus 13:1-10, 11-16; Deuteronomy 6:4-9; 11:13-21. At least in later times, the parchment was rolled up in small cases of calfskin and fastened to the forehead and the left arm. Male Jews wore these during morning prayer, except on festivals and the sabbath.

Jesus Christ condemned the hypocrisy of the scribes and Pharisees, who, in order to impress others with their righteousness, broadened the scripture-containing cases that they wore as safeguards. (Matt. 23:2, 5) The Greek word phy·la·kteʹri·on, “phylactery,” which applies to such a scripture-containing case, means primarily an outpost, fortification or safeguard. These were worn, therefore, as a safeguard, amulet or charm.

However, the Bible counsels that, not beautiful or pious outward appearance, but the heart, is the thing to guard. (Matt. 23:27, 28; Prov. 4:23) It stresses that, not the wearing of written Scripture texts on the body, but the safeguarding of practical wisdom and thinking ability and the acquiring of understanding, will greatly benefit a person.—Prov. 3:21, 22; 4:7-9.

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Arm phylactery

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Phylactery attached to left arm

FUEL

Charcoal (Isa. 47:14; John 18:18), sticks (Jer. 7:18), rushes (Job 41:20), thorns (Eccl. 7:6), wood (Josh. 9:27; Isa. 44:14-16), as well as the bramble (Ps. 58:9) and the broom tree and the vine tree (Ps. 120:4; Ezek. 15:6), are among the fuels specifically mentioned in the Bible. Additionally, olive oil was a fuel commonly used in lamps. (Ex. 27:20; Matt. 25:3, 4) In Scripture, fuel is also referred to as “food for fire.” (Isa. 9:5, 19) Wood, in its natural state or in the form of charcoal, was likely the main fuel of the Israelites. For heating purposes charcoal was commonly burned in a brazier. (Jer. 36:22) At other times it was burned without a container, as was undoubtedly the case when Jesus Christ, after his resurrection, prepared breakfast over a charcoal fire.—John 21:9, 10; see CHARCOAL.

To depict the severity of Jerusalem’s siege, Ezekiel was instructed to use human excrement for fuel, but, when he objected, Jehovah permitted him to use cakes of cattle dung instead. (Ezek. 4:8, 12-15) Although dried cattle dung is today used in the Middle East by Syrian peasants and others because of the scarcity of wood, this does not necessarily mean that the Israelites ordinarily used it, especially since ancient Palestine was more heavily wooded than now.

FUGITIVENESS, LAND OF

A land “east of Eden,” in which the condemned murderer Cain took up residence. (Gen. 4:16) The Hebrew word nohdh is derived from the same root word (nudh) as is the word “fugitive” used in verses 12 and 14. The location of the land is unknown.

FUNERAL

See BURIAL, BURIAL PLACES.

FURLONG

The Greek word (staʹdi·on) thus translated denotes a linear measure equal to about 607 feet (185 meters) or one-eighth of a Roman mile (4,860 feet; 1,481 meters). (Rev. 14:20; 21:16) This is the approximate length of both the Attic and the Roman stadium. At 1 Corinthians 9:24 the term staʹdi·on (stadium) is rendered “race,” the length of the Greek race course being one stadium. The stadium of the Olympic course, however, was actually about 631 feet (192 meters).

FURNACE

A structure designed principally for (1) smelting ores, (2) melting previously smelted metals for casting, or heating them for forging, and (3) firing pottery and other ceramic items. Furnaces in Bible times were constructed of brick or stone. Circular copper furnaces believed to date from the period of the judges were found at Tell Qasile on the northern outskirts of Tel Aviv and at Tell Jemmeh, S of Gaza. These furnaces were equipped with large mud-brick flues designed to lead air into the fire chamber. Clay crucibles containing copper were set on top of the stone tiles that were placed on the ashes of the fire inside the furnace.

Daniel’s three faithful Hebrew companions were thrown into a fiery furnace by Nebuchadnezzar for refusing to bow down before the golden image the king had erected. (Dan. chap. 3) Whether this was a special furnace constructed for such purpose or whether it was a furnace normally used for other common purposes, the record does not state.

Figuratively, Egypt, which confined Israel in a harsh yoke of slavery, is compared to an iron furnace. (Deut. 4:20) Also, the outpouring of God’s anger upon the house of Israel is likened to the liquefying of metal in a furnace. (Ezek. 22:18-22) For other uses of the word for comparative or illustrative purposes, see Proverbs 17:3; 27:21; Psalm 12:6 (“smelting furnace”) .—See KILN; OVEN; REFINE, REFINER.