his fleshly body, the way to life in heaven was not open.—Heb. 9:24; 10:19, 20.

MAN IN HIS IMPERFECTION

“Flesh” is often used in the Bible to represent man in his imperfect state, ‘conceived in sin’ as an offspring of rebellious Adam. (Ps. 51:5; Rom. 5:12; Eph. 2:3) In humans who are trying to serve God ‘the spirit [mental inclination] is eager, but the flesh is weak.’ (Matt. 26:41) Within these servants of God there is a constant conflict, God’s holy spirit being a force for righteousness, the sinful flesh continually warring against the spirit’s influence and exerting pressure to induce the individual to perform the works of the flesh. (Rom. 7:18-20; Gal. 5:17) The works of sinful flesh are contrasted with the fruitage of the spirit, at Galatians 5:19-23.

The apostle Paul also tells us that the Law given through Moses to Israel was “weak through the flesh.” The Law under which the Aaronic priesthood served was spiritual, from God, but by it fleshly persons “sold under sin” were condemned, rather than pronounced righteous. (Rom. 7:14) The high priests of the fleshly line of Aaron assigned by the Law were not able to offer an adequate sacrifice for sin.—Rom. 8:3; Heb. 7:11-14, 23; 10:1-4.

In saying that “flesh . . . is not under subjection to the law of God, nor, in fact, can it be,” the apostle Paul is not saying that flesh in itself must of necessity be corrupt. He tells us that Jesus Christ, although partaking of blood and flesh, becoming “like his ‘brothers,’” was “guileless undefiled, separated from the sinners,” “tested in all respects like ourselves, but without sin.” (Rom. 8:7; Heb. 2:14, 17; 4:15; 7:26) Jehovah proved that human flesh can be sinless: “God, by sending his own Son in the likeness of sinful flesh and concerning sin, condemned sin in the flesh.” (Rom. 8:3) Eventually, through the provision of Christ’s sacrifice, all flesh who exercise faith will become perfect, and God’s righteous laws will then be kept perfectly by fleshly mankind.—Rev. 21:4.

VICTORY OVER DESIRES OF THE FLESH

One of the temptations that influenced Eve to sin was “the desire of the flesh.” The Devil used it against Christ but failed. (1 John 2:16; Gen. 3:6; Luke 4:1-4) Jesus’ followers, too, by Jehovah’s undeserved kindness, defeat the sinful flesh.—Rom. 8:1-4.

CHRISTIANS HAVE NO FIGHT WITH THOSE OF FLESH

It is not fleshly reasoning, but Jehovah’s spirit, that reveals God’s purposes to men of faith, and guides them. (Matt. 16:17; 1 Cor. 2:9, 14; Eph. 3:5) Accordingly, Christians do not carry on their Christian warfare “according to [the] flesh,” and they do not have a fight with persons of flesh and blood; neither do they use fleshly weapons against anyone. Their fight is with “wicked spirit forces in the heavenly places.” (2 Cor. 10:3, 4; Eph. 6:12) They trust, not in the ‘arm of flesh,’ but in Jehovah the Spirit. (Jer. 17:5; 2 Cor. 3:17) They are striving, with God’s help, to cleanse themselves of “every defilement of flesh and spirit,” and God views and judges them, not according to what they are in the flesh, as man often does, but according to what they are spiritually.—1 Cor. 4:3-5; 2 Cor. 5:16, 17; 7:1; 1 Pet. 4:6; see DECLARE RIGHTEOUS; SOUL; SPIRIT.

FLINT

An extremely hard stone, harder than steel, so hard that when two pieces are struck together a fire can be started from the spark. It is found in limestone and chalk deposits in Palestine and in the northern Sinai Peninsula. Flint is quite brittle and fractures with a glossy surface. Its chips have very sharp edges, a characteristic that man was quick to recognize and put to use. From very early times knives, axheads, chisels, spearheads, arrowheads, and other tools and weapons have been fashioned out of this rock. It was with a flint that the wife of Moses circumcised her son; when the nation of Israel reached Gilgal similar surgery was successfully performed by the use of knives made of flint. (Ex. 4:25; Josh. 4:19; 5:2, 3, 8, 9) It is suggested by some that flint tools may have been used to bore the ancient underground water tunnel of Gezer. Jehovah brought water out of flinty rock for his people in the wilderness. (Deut. 8:15; Ps. 114:8) The Bible makes reference to flint when, in figures of speech, it emphasizes such qualities as hardness, durability and resistance to opposition.—Isa. 5:28; 50:7; Ezek. 3:9.

FLOGGING

See BEATING.

FLOOD

See DELUGE.

FLOUR

See MILL.

FLUTE

Although there is some dispute as to which modern musical instrument corresponds with the Hebrew hha·lilʹ and its Greek equivalent au·losʹ, many modern translations render the words as “flute,” in harmony with the identification given by prominent lexicographers. (1 Sam. 10:5; 1 Cor. 14:7, AT, JB, NW, RS) The Hebrew root word from which hha·lilʹ is believed to have been derived signifies “to bore, perforate,” and may refer to a process used to make a simple flute, namely, to drill out the center of a section of reed, cane or even bone or ivory, and then perforate it at suitable intervals. Egyptian inscriptions indicate that a variety of flutelike instruments existed in that country. One type was held in an oblique position, with the mouth against the side of the instrument; they also developed a double flute, with the mouth at the end of the two pipes.

Some are inclined to favor the oboe as the instrument comparable to the hha·lilʹ or au·losʹ; others, the clarinet. However, it may be noted that the Greek au·losʹ appears to have been used also as a general designation that included instruments of two types: those utilizing a reed in the mouthpiece, as well as simple flutelike pipes. Hha·lilʹ may also have come to be a general term for all woodwinds, but in modern Hebrew the name is applied only to the flute, and traditional Jewish belief is that the hha·lilʹ of Scripture was the flute.

The flute was one of the most popular of all musical instruments, being played at joyous times, such as banquets and weddings (Isa. 5:12; 30:29; 1 Ki. 1:40), a custom imitated by children in public places. (Matt. 11:16, 17) It was also played at times of sadness. Professional mourners were often accompanied by flutists playing mournful tunes.—Matt. 9:23, 24.

[Picture on page 588]

Various pipes found on Egyptian monuments

FLY

A two-winged insect that usually breeds in decayed or waste matter. The tiny hairs covering the fly’s body and legs as well as the pads of sticky hairs on each foot carry bacteria, as many as five million in the case of a single housefly.

“Dead flies are what cause the oil of the ointment maker to stink, to bubble forth,” wrote the congregator. The putrefaction of dead flies would cause the oil to give off an offensive odor as well as to ferment, ruining it, just as a little foolishness would damage the reputation of one known for his wisdom and glory.—Eccl. 10:1.

Isaiah speaks of Jehovah’s whistling for the flies at the extremity of the Nile canals of Egypt and the bees of the land of Assyria, so that these might settle down upon the precipitous torrent valleys, the clefts of the crags, the thorn thickets and all the watering places of Judah. This is evidently to be understood in a figurative sense, the flies denoting Egypt’s armies and the bees the armies of the Assyrians.—Isa. 7:18, 19.

The name of the god venerated by the Philistines at Ekron, “Baal-zebub,” literally means “owner (lord) of flies.” This has given rise to the thought that his worshipers may have regarded him as being able to control these insects. Since the giving of oracles was associated with Baal-zebub, others have suggested that the name may denote that this god gave oracles by means of the flight or buzzing of a fly.—2 Ki. 1:2, 6; see BAAL-ZEBUB; GADFLY.

FLYING CREATURES

See BIRDS.

FOOD

After creating Adam and Eve, God said: “Here I have given to you all vegetation bearing seed which is on the surface of the whole earth and every tree on which there is the fruit of a tree bearing seed. To you let it serve as food.” He further stated as to all the animal creation: “I have given all green vegetation for food.” To Adam he also said: “From every tree of the garden you may eat to satisfaction,” adding a prohibition on one tree, the tree of the knowledge of good and bad.—Gen. 1:29, 30; 2:16, 17.

From that time until the Flood, the Bible gives no indication that man included the flesh of animals in his diet. True, a distinction was made between clean and unclean animals. But this evidently was with regard to animals used for sacrificial purposes.—Gen. 7:2.

When Noah was commanded to take the animals into the ark, Jehovah told him: “As for you, take for yourself every sort of food that is eaten; and you must gather it to yourself, and it must serve as food for you and for them,” again seemingly having reference to food from the vegetable kingdom for the humans and the animals taken into the ark. (Gen. 6:21) After the Flood, Jehovah allowed man to add flesh to his diet, saying: “Every moving animal that is alive may serve as food for you. As in the case of green vegetation, I do give it all to you. Only flesh with its soul—its blood—you must not eat.”—Gen. 9:3, 4.

CEREALS

Cereals constituted the basic food of the people of Bible lands, as is evident from the fact that in both Hebrew and Greek the expression “to take a meal” literally means “to eat bread.” Barley and wheat were the chief cereals; other cereals mentioned are millet, and spelt, a form of wheat. (Judg. 7:13; Isa. 28:25; Ezek. 4:9; John 6:9, 13) Besides being used for bread, ordinary flour was made into a sort of porridge. Grain was often eaten roasted, either by taking a bunch of the grain ears together and holding them over a fire or by roasting them in a pan. (Ruth 2:14; 2 Sam. 17:28) It was made into bread, usually with the grain ground coarsely. However, in some of the bread and cakes a finer flour was used. (Gen. 18:6; Ex. 29:2) One method of baking was to spread the dough on hot rocks or on a flat surface of rocks on which a fire had been built. Ferment or leaven was often used, while some bread was baked unfermented. (Lev. 7:13; 1 Ki. 19:6) Ovens were also employed, in which the lumps of dough were flattened on a stone within. Cakes were sometimes prepared in a pan, on a griddle or in a deep-fat kettle. The fat used was oil, most probably olive oil.—Lev. 2:4, 5, 7; 1 Chron. 9:31; see BAKE, BAKER.

VEGETABLES

Beans and lentils were included in the diet, being made into a stew, such as the lentil stew that Jacob made and for which Esau sold his birthright. (Gen. 25:34) The stew was probably flavored with onions, perhaps garlic. Sometimes meat or oil was used with the stew. Flour might be made from beans or could be a mixture of grain cereals, beans and lentils. (Ezek. 4:9) Cucumbers of a variety that is more tasty than the Western variety constituted a refreshing food. When water was scarce or bad, these could be eaten to provide a substitute for water. Cucumbers were eaten raw, with or without salt, and were sometimes stuffed and cooked. The Israelites looked back with longing for the cucumbers, the watermelons, the leeks, the onions and the garlic that they ate in Egypt. (Num. 11:4, 5) These foods were also produced in Palestine. Job mentions “marsh mallow,” the juice of which he describes as tasteless. (Job 6:6) He also speaks of those in destitute circumstances as eating the salt herb and the roots of broom trees. (Job 30:4) The Mishnah mentions endive and chicory as the bitter greens used at the Passover.—Ex. 12:8.

FRUITS AND NUTS

The olive was an outstanding article of food in Palestine. The tree may take ten years or longer to begin producing good harvests, but its great longevity makes it very fruitful. The berries of the olive tree may have been eaten as today, after being soaked in brine. Olives also provided oil for cooking, such as in stews and oiled cakes. The Bible mentions “well-oiled dishes.”—Isa. 25:6.

Figs were another important item of diet. (Deut. 8:8) The early fig was often eaten while it was young. (Isa. 28:4) The late fig was dried in the sun and pressed in a mold, forming cakes of figs. (1 Sam. 25:18; 1 Chron. 12:40) Used as a poultice, they had healing properties. (Isa. 38:21) Besides the common fig tree, a tree known as the sycamore (fig-mulberry) also produced edible figs. (1 Chron. 27:28; Amos 7:14) Other fruits were the date, the pomegranate and the apple.—Song of Sol. 5:11; Joel 1:12; Hag. 2:19; see APPLE.

Among the nuts eaten in Palestine, the Bible mentions almonds and pistachio nuts.—Gen. 43:11; Jer. 1:11.

Grapes are one of the most abundant foods in Palestine. When the Israelites spied out the land of Canaan they brought back a great cluster of grapes, carried on a bar between two men. (Num. 13:23) Grapes were eaten in their natural state and also dried (Num. 6:3) and pressed into cakes. (1 Sam. 25:18; 1 Chron. 12:40) As today, undoubtedly the young leaves were eaten as a green vegetable; the older leaves were fed to sheep and goats.

The pods of the carob tree were usually fed to animals, although they may have been used for human consumption in time of need. The hungry prodigal son in Jesus’ illustration expressed the desire to feed on them. And they are used today in making candy.—Luke 15:16; see CAROB POD.

SPICES AND HONEY

Spices prominently used for seasoning were mint dill, cummin, rue and mustard leaves. (Matt. 23:23; 13:31; Luke 11:42) Salt was the chief article of seasoning, also having preservative properties. Thus, a “covenant of salt” was a sure covenant, not to be violated. (Num. 18:19; 2 Chron. 13:5) Additionally, the Mishnah mentions pepper. The caper berry was used as an appetizer.—Eccl. 12:5.

Honey was considered a choice food that brightened