B. B. Warfield. FAITHLESS occurs only Mt 17", Mk 9'9, Lk 9*>, Jn 20", and always in the sense of ' unbelieving ' (airnTTos). So Shaks. describes Shylock (71/er. q/ Ven. II. iv. 37) as 'a faithless Jew,' i.e. not ' untrustworthy,' but ' infidel,' an unbeliever in Christianity. J. Hastings.
FALCON RV tr. of TrK'ayyAh, Lv 11", Dt 14"
( AV ' kite '), Job 28' (AV ' viUture '). See Gleds, Hawk, Kite, Vulture. G. E. Post.
FALL. — In the sense of happen, ' fall ' is both a Heb. and an Eng. idiom. It occurs Ru 3" ' Sit still, my daughter, until thou know how the matter will fall ' ; and 2 Es 13'' ' such things as fall in their seasons.' Cf. Mt 18", Wye. ' if it fall that he find it,' and Shaks. Jul. Cobs. III. i. 243 —
* I Icnow not what may fall ; I like it not.'
Fall away is used in two senses. 1. To lose a position of goodness or of grace. Tlie Greek is either di^io-n/^i. Sir 16' ' the old giants who fell away in the strength of their fooli.sliness ' (RV ' revolted '), Lk 8'^ ' in time of temptation fall away ' ; or rapairiirro which occurs in the LXX of Est 6'», Wis 69 123, E^k 14" \5» 18-« 20« 22*, and 2 Mac 10* [A], and once in NT, He 6" ' it is im- possible for those who were once enlightened . . . if they shall fall away, to renew them again unto repentance,' wliere the meaning is more tlian is found in the LXX, not merely falling into grievous sin, but renouncing the faith of Christ wholly (see Da\-idson, in loc). 'A falling away' (RV 'the falling away ') is the Eng. tr. of rj dirorraala, 2 Th 2*, on which see Man of Sin. 2. To 'fall away to,' varied with ' fall to,' or ' fall unto ' (2 K 7* 'let us fall unto the host of the Syrians'), is to desert to an enemy. It is again botli a Heb. and an Eng. idiom. See 2 K 2.-." = Jer 52", 1 Ch 12""'*', Jer 21* 37"- '* 38'" 39», as well as 1 S 29», wliere tlie Heb. (if ''jH or '^v 's added after LXX jrp6s fic) la the same, always some part of "75; to fall. For the Eng. cf. Shaks. Henry VIII. II. i. 129— • Where you are liberal of your loves and counsels,
Be sure you lie not loose ; for those you make friends.
And give your hearts to, when they once perceive
The least rub in your fortunes, fall away
Like water from ye."
Again, Ilenry VIII. III. iii. 200—
' And as for Clarence, fta my letters tell me, He's very likely now to fall from him.'
J. Hastings.
FALL (TopdiiTw/ia, a word used of Adam's trans- gression in Wis 10', though not restricted to this anywhere in OT or NT). — Few chapters of the Bible have atrected religious speculation more continuously and more deeply than the chapter which records the temptation and the weakness of primeval man. It would be out of place here to discuss all the topics which arise out of Gn 3, as to do so would be to wTite a treatise on Christian Theology. We can only consider — (i.) the cliaracter of the record, and its relation to other accounts of man's primitive state, which have come down to ns from early times ; (ii.) the influence of the story of Paradise and the Fall upon Hebrew belief as to man's destiny and his condition in the sight of God ; (iii.) the inferences drawn by the NT writers, and notably by St. Paul, from the story of Adam's ein, read in the light of Christ's redemption. It will be impossible to give more than the briefest sammary (iv.) of the interpretations of St Paul's doctrine of the Fall winch have most widely affected Christian thought ; but something must be said, in conclusion, (v.) of tlie bearing of modern theories of the origin and development of man npon the general doctrine of the Fall explained in Scripture and received by the Church.
1. W e briefly recapitulate tlie leading points of the narrative in Gn 2*-3, which forms the first nection in Gn incorporated from the source de- scribed by critics as the Prophetical Code (J). Adam ana Eve, the parents of the human family, are represented as living in innocence and peace m a fair garden where sin had not entered, and where death liad no power, for in its midst stood the Tree of Life, of wiiicli they were ijerinitted freely to eat. Tlie fruit of one tree alone, the Tree of the knowledge of good and evil, was forbidden to them ; and death was declared to be the penalty of disobedience. But their hai]|)y condition of parity and of fellowship with God did not remain undisturbed. The serpent seduced the woman to disobey the divine command ; she, in turn, tempted her husband to his fall. And tlien came upon the guilty pair the consciousness of sin and the fear of the divine wrath, which tliey vainly tried to evade by excuses for their fault. The voice of God is heard, pronouncing a curse apon the serpent, and declaring a iierpetual strife between it an<l mankind ; the man an(r the woman, for their sin, are for ever subjected to pain in the fulfilment of their destiny, the woman in her childbearing, the man in his daily labour for daily bread. They are both expelled from Eden, and the Cherubim guard its gates against them, lest, eating of the tree of life, they should live for ever.