# dictionary

topic: Endeavor
definition:
<b>Endeavor</b> <1,,4704, spoudazo><p/> "to make haste, to be zealous," and hence, "to be diligent," is rendered "endeavoring" in <a href='B:560 4:3'>Eph 4:3</a>, AV; RV, "giving diligence." In <a href='B:680 1:15'>2Pe 1:15</a>, AV, "endeavor," RV, "give diligence." Both have "endeavored" in <a href='B:590 2:17'>1Th 2:17</a>. See DILIGENCE. <p/> <2,,2212, zeteo><p/> "to seek after," is translated "endeavor" in <a href='B:510 16:10'>Act 16:10</a>, AV, RV, "sought." See ABOUT (to be), DESIRE, INQUIRE, SEEK.


topic: Endless
definition:
<b>Endless</b> <1,,179, akatalutos><p/> denotes indissoluble (from a, negative, kata, "down," luo, "to loose"), <a href='B:650 7:16'>Heb 7:16</a>, "endless;" see the RV, marg., i.e., a life which makes its possessor the holder of His priestly office for evermore. <p/> <2,,562, aperantos><p/> from a, negative and peraino, "to complete, finish," signifies "interminable, endless;" it is said of genealogies, <a href='B:610 1:4'>1Ti 1:4</a>. In the Sept., <a href='B:220 36:26'>Job 36:26</a>.


topic: Endue
definition:
<b>Endue</b> <1,,1746, enduo><p/> in the Middle Voice, "to put on oneself, be clothed with," is used metaphorically of power, <a href='B:490 24:49'>Luk 24:49</a>, RV, "clothed." See CLOTHE. <p/> Note: In <a href='B:660 3:13'>Jam 3:13</a> the adjective epistemon, "knowing, skilled," is translated "endued with knowledge," AV, RV, "understanding."


topic: Endure, Enduring
definition:
<b>Endure, Enduring</b> <A-1,Verb,3306, meno><p/> "to abide," is rendered "to endure" in the AV of <a href='B:500 6:27'>Joh 6:27</a>, <a href='B:670 1:25'>1Pe 1:25</a> (RV, "abideth"); <a href='B:650 10:34'>Heb 10:34</a>, AV, "enduring (substance)," RV, "abiding." See ABIDE. <p/> <A-2,Verb,5278, hupomeno><p/> a strengthened form of No. 1, denotes "to abide under, to bear up courageously" (under suffering), <a href='B:470 10:22'>Mat 10:22</a>, <a href='B:470 24:13'>Mat 24:13</a>, <a href='B:480 13:13'>Mar 13:13</a>, <a href='B:520 12:12'>Rom 12:12</a>, translated "patient;" <a href='B:530 13:7'>1Co 13:7</a>, <a href='B:620 2:10'>2Ti 2:10</a>, <a href='B:620 2:12'>2Ti 2:12</a> (AV, "suffer"); <a href='B:650 10:32'>Heb 10:32</a>, <a href='B:650 1:12-3'>Heb 1:12-3</a>, <a href='B:650 12:7'>Heb 12:7</a>, <a href='B:660 1:12'>Jam 1:12</a>, <a href='B:660 5:11'>Jam 5:11</a>, <a href='B:670 2:20'>1Pe 2:20</a>, "ye shall take it patiently." It has its other significance, "to tarry, wait for, await," in <a href='B:490 2:43'>Luk 2:43</a>, <a href='B:510 17:14'>Act 17:14</a> (in some mss., <a href='B:520 8:24'>Rom 8:24</a>). Cp. B. See ABIDE, PATIENT, SUFFER, TARRY. Cp. makrothumeo, "to be longsuffering" (see No. 7). <p/> <A-3,Verb,5342, phero><p/> "to bear," is translated "endured" in <a href='B:520 9:22'>Rom 9:22</a>, <a href='B:650 12:20'>Heb 12:20</a>. See BEAR. <p/> <A-4,Verb,5297, hupophero><p/> a strengthened form of No. 3, "to bear or carry," by being under, is said metaphorically of "enduring" temptation, <a href='B:530 10:13'>1Co 10:13</a>, AV, "bear;" persecutions, <a href='B:620 3:11'>2Ti 3:11</a>; griefs, <a href='B:670 2:19'>1Pe 2:19</a>. See BEAR. <p/> <A-5,Verb,430, anecho><p/> "to hold up" (ana, "up," echo, "to hold or have"), always in the Middle Voice in the NT, is rendered "endure" in <a href='B:600 1:4'>2Th 1:4</a>, of persecutions and tribulations; in <a href='B:620 4:3'>2Ti 4:3</a>, of sound doctrine. See BEAR. <p/> <A-6,Verb,2594, kartereo><p/> "to be steadfast, patient," is used in <a href='B:650 11:27'>Heb 11:27</a>, "endured," of Moses in relation to Egypt. In the Sept., <a href='B:220 2:9'>Job 2:9</a>, <a href='B:290 42:14'>Isa 42:14</a>. <p/> <A-7,Verb,3114, makrothumeo><p/> "to be long-tempered" (makros, "long," thumos, "mind"), is rendered "patiently endured" in <a href='B:650 6:15'>Heb 6:15</a>, said of Abraham. See B. below. See BEAR, LONGSUFFERING, PATIENCE, SUFFER. <p/> Note: In <a href='B:620 2:9'>2Ti 2:9</a>, kakopatheo, "to suffer evil" (kakos, "evil," pascho, "to suffer"), is translated "endure hardness," AV; RV, "suffer hardship;" so in <a href='B:620 4:5'>2Ti 4:5</a>, AV, "endure afflictions;" elsewhere in <a href='B:660 5:13'>Jam 5:13</a>. In <a href='B:620 2:3'>2Ti 2:3</a> the most authentic mss. have sunkakopatheo, "to suffer hardship with," as in <a href='B:620 1:8'>2Ti 1:8</a>. See HARDSHIP, SUFFER. <p/> <B-1,Noun,5281, hupomone><p/> "patience," lit., "a remaining under" (akin to A, No. 2), is translated "patient enduring" in <a href='B:540 1:6'>2Co 1:6</a>, RV, for AV, "enduring." Cp. makrothumia, "longsuffering" (akin to A, No. 7). See PATIENCE.


topic: Enemy
definition:
<b>Enemy</b> <1,,2190, echthros><p/> an adjective, primarily denoting "hated" or "hateful" (akin to echthos, "hate;" perhaps associated with ektos, "outside"), hence, in the Active sense, denotes "hating, hostile;" it is used as a noun signifying an "enemy," adversary, and is said (a) of the Devil, <a href='B:470 13:39'>Mat 13:39</a>, <a href='B:490 10:19'>Luk 10:19</a>; (b) of death, <a href='B:530 15:26'>1Co 15:26</a>; (c) of the professing believer who would be a friend of the world, thus making himself an enemy of God, <a href='B:660 4:4'>Jam 4:4</a>; (d) of men who are opposed to Christ, <a href='B:470 13:25'>Mat 13:25</a>, <a href='B:470 13:28'>Mat 13:28</a>, <a href='B:470 22:44'>Mat 22:44</a>, <a href='B:480 12:36'>Mar 12:36</a>, <a href='B:490 19:27'>Luk 19:27</a>, <a href='B:490 20:43'>Luk 20:43</a>, <a href='B:510 2:35'>Act 2:35</a>, <a href='B:520 11:28'>Rom 11:28</a>, <a href='B:570 3:18'>Phi 3:18</a>, <a href='B:650 1:13'>Heb 1:13</a>, <a href='B:650 10:13'>Heb 10:13</a>; or to His servants, <a href='B:730 11:5'>Rev 11:5</a>, <a href='B:730 11:12'>Rev 11:12</a>. To the nation of Israel, <a href='B:490 1:71'>Luk 1:71</a>, <a href='B:490 1:74'>Luk 1:74</a>, <a href='B:490 19:43'>Luk 19:43</a>; (e) of one who is opposed to righteousness, <a href='B:510 13:10'>Act 13:10</a>; (f) of Israel in its alienation from God, <a href='B:520 11:28'>Rom 11:28</a>; (g) of the unregenerate in their attitude toward God, <a href='B:520 5:10'>Rom 5:10</a>, <a href='B:580 1:21'>Col 1:21</a>; (h) of believers in their former state, <a href='B:600 3:15'>2Th 3:15</a>; (i) of foes, <a href='B:470 1:5-44'>Mat 1:5-44</a>, <a href='B:470 10:36'>Mat 10:36</a>, <a href='B:490 6:27'>Luk 6:27</a>, <a href='B:490 6:35'>Luk 6:35</a>, <a href='B:520 12:20'>Rom 12:20</a>, <a href='B:530 15:25'>1Co 15:25</a>; of the Apostle Paul because he told converts "the truth," <a href='B:550 4:16'>Gal 4:16</a>. See FOE. Cp. echthra, "enmity."


topic: Engrafted
definition:
<b>Engrafted</b> * Note: This is the AV rendering of emphutos, <a href='B:660 1:21'>Jam 1:21</a>, an adjective derived from emphuo, "to implant;" the RV has "implanted." The metaphor is that of a seed rooting itself in the heart; cp. <a href='B:470 13:21'>Mat 13:21</a>, <a href='B:470 15:13'>Mat 15:13</a>, <a href='B:530 3:6'>1Co 3:6</a>, and the kindred word sumphutos, <a href='B:520 6:5'>Rom 6:5</a>, "planted together" (sun, "with"). The AV "engrafted" would translate the word emphuteuton (from emphuteuo, "to graft"), which is not found in the NT; it uses enkentrizo in Rom. 11. Cp. ekphuo, "to cause to grow out, put forth" (leaves), <a href='B:470 24:32'>Mat 24:32</a>, <a href='B:480 13:28'>Mar 13:28</a>.


topic: Engrave
definition:
<b>Engrave</b> <1,,1795, entupoo><p/> "to imprint, engrave" (en, "in," tupos, "a mark, impression, form, type"), is used of the "engraving" of the Law on the two stones, or tablets, <a href='B:540 3:7'>2Co 3:7</a>. In the Sept., <a href='B:20 36:39'>Exo 36:39</a> (some texts have ektupoo). See also GRAVEN.


topic: Enjoin
definition:
<b>Enjoin</b> <1,,1781, entellomai><p/> is translated "hath enjoined" in the AV of <a href='B:650 9:20'>Heb 9:20</a>. See COMMAND (RV). <p/> <2,,2004, epitasso><p/> lit., "to set or arrange over, to charge, command," is rendered "enjoin" in <a href='B:640 1:8'>Phm 1:8</a>. See COMMAND. Cp. keleuo, "to order."


topic: Enjoy
definition:
<b>Enjoy</b> <A-1,Verb,5177, tunchano><p/> used transitively, denotes "to hit upon, meet with;" then, "to reach, get, obtain;" it is translated "enjoy" (i.e., obtain to our satisfaction) in <a href='B:510 24:2'>Act 24:2</a>. See CHANCE, COMMON, Note (3), OBTAIN. <p/> <B-1,Noun,619, apolausis><p/> "enjoyment" (from apolauo, "to take hold of, enjoy a thing"), suggests the advantage or pleasure to be obtained from a thing (from a root, lab--, seen in lambano, "to obtain"); it is used with the preposition eis, in <a href='B:610 6:17'>1Ti 6:17</a>, lit., "unto enjoyment," rendered "to enjoy;" with echo, "to have," in <a href='B:650 11:25'>Heb 11:25</a>, lit., "to have pleasure (of sin)," translated "to enjoy the pleasures." See PLEASURE.


topic: Enlarge
definition:
<b>Enlarge</b> <1,,3170, megaluno><p/> denotes "to make great" (from megas, "great"), <a href='B:470 23:5'>Mat 23:5</a>, "enlarge;" <a href='B:540 10:15'>2Co 10:15</a>, AV, "enlarged," RV, "magnified;" elsewhere in the AV it is rendered by the verb "to magnify," except in <a href='B:490 1:58'>Luk 1:58</a>, AV, "had showed great (mercy)," RV, "had magnified (His mercy); see <a href='B:490 1:46'>Luk 1:46</a>, <a href='B:510 5:13'>Act 5:13</a>, <a href='B:510 10:46'>Act 10:46</a>, <a href='B:510 19:17'>Act 19:17</a>, <a href='B:570 1:20'>Phi 1:20</a>. See MAGNIFY. <p/> <2,,4115, platuno><p/> "to make broad," from platus, "broad," is translated "enlarged" in <a href='B:540 6:11'>2Co 6:11</a>, <a href='B:540 6:13'>2Co 6:13</a> (metaphorically), "make broad," <a href='B:470 23:5'>Mat 23:5</a> (literally). From the primary sense of freedom comes that of the joy that results from it. See BROAD. Cp. platos, "breadth," and plateia, "a street."


topic: Enlighten
definition:
<b>Enlighten</b> <1,,5461, photizo><p/> from phos, "light," (a), used intransitively, signifies "to give light, shine," <a href='B:730 22:5'>Rev 22:5</a>; (b), used transitively, "to enlighten, illumine," is rendered "enlighten" in <a href='B:560 1:18'>Eph 1:18</a>, metaphorically of spiritual "englightenment;" so <a href='B:500 1:9'>Joh 1:9</a>, i.e., "lighting every man" (by reason of His coming); <a href='B:560 3:9'>Eph 3:9</a>, "to make (all men) see" (RV marg., "to bring to light"); <a href='B:650 6:4'>Heb 6:4</a>, "were enlightened;" <a href='B:650 10:32'>Heb 10:32</a>, RV, "enlightened," AV, "illuminated." See ILLUMINATED, LIGHT. Cp. photismos, "light," and photeinos, "full of light."


topic: Enmity
definition:
<b>Enmity</b> <1,,2189, echthra><p/> from the adjective echthros (see ENEMY) is rendered "enmity" in <a href='B:490 23:12'>Luk 23:12</a>, <a href='B:520 8:7'>Rom 8:7</a>, <a href='B:560 1:2-16'>Eph 1:2-16</a>, <a href='B:660 4:4'>Jam 4:4</a>; "enmities," <a href='B:550 5:20'>Gal 5:20</a>, RV, for AV, "hatred." It is the opposite of agape, "love."


topic: Enough
definition:
<b>Enough</b> <A-1,Adjective,713, arketos><p/> "sufficient," akin to arkeo (see B, No. 1), is rendered "enough" in <a href='B:470 10:25'>Mat 10:25</a>; "sufficient" in <a href='B:470 6:34'>Mat 6:34</a>; "suffice" in <a href='B:670 4:3'>1Pe 4:3</a>, lit., "(is) sufficient." See SUFFICE, SUFFICIENT. <p/> <A-2,Adjective,2425, hikanos><p/> "sufficient, competent, fit" (akin to hikano and hiko, "to reach, attain" and hikanoo, "to make sufficient"), is translated "enough" in <a href='B:490 22:38'>Luk 22:38</a>, of the Lord's reply to Peter concerning the swords. See ABLE. <p/> Note: In <a href='B:490 15:17'>Luk 15:17</a> the verb perisseuo, "to have abundance," is translated "have enough and to spare." In <a href='B:510 27:38'>Act 27:38</a> the verb korenumi, "to satisfy," is translated "had eaten enough." <p/> <B-1,Verb,714, arkeo><p/> "to ward off;" hence, "to aid, assist;" then, "to be strong enough," i.e., "to suffice, to be enough" (cp. A, No. 1), is translated "be enough" in <a href='B:470 25:9'>Mat 25:9</a>. See CONTENT. <p/> <B-2,Verb,568, apecho><p/> lit., "to hold off from, to have off or out" (apo, "from," echo, "to have"), i.e., "to have in full, to have received," is used impersonally in <a href='B:480 14:41'>Mar 14:41</a>, "it is enough," in the Lord's words to His slumbering disciples in Gethsemane. It is difficult, however, to find examples of this meaning in Greek usage of the word, and apecho may here refer, in its commercial significance, to Judas (who is mentioned immediately afterwards), with the meaning "he hath received" (his payment); cp. the same use in <a href='B:470 6:2'>Mat 6:2</a>, <a href='B:470 6:5'>Mat 6:5</a>, <a href='B:470 6:16'>Mat 6:16</a> (see Deissmann, Light from the Ancient East, pp. 110ff.). See ABSTAIN, HAVE, RECEIVE.


topic: Enrich
definition:
<b>Enrich</b> <1,,4148, ploutizo><p/> "to make rich" (from ploutos, "wealth, riches"), is used metaphorically, of spiritual "riches," in <a href='B:530 1:5'>1Co 1:5</a>, "ye were enriched;" <a href='B:540 6:10'>2Co 6:10</a>, "making rich;" <a href='B:540 9:11'>2Co 9:11</a>, "being enriched." See RICH.


topic: Enroll, Enrollment
definition:
<b>Enroll, Enrollment</b> <A-1,Verb,583, apographo><p/> primarily signifies "to write out, to copy;" then, "to enroll, to inscribe," as in a register. It is used of a census, <a href='B:490 2:1'>Luk 2:1</a> RV, "be enrolled," for AV, "be taxed;" in the Middle Voice, <a href='B:490 2:3'>Luk 2:3</a>, <a href='B:490 2:5'>Luk 2:5</a>, to enroll oneself, AV, "be taxed." Confirmation that this census (not taxation) was taken in the dominions of the Roman Empire is given by the historians Tacitus and Suetonius. Augustus himself drew up a sort of Roman Doomsday Book, a rationarium, afterwards epitomized into a breviarium, to include the allied kingdoms, appointing twenty commissioners to draw up the lists. In <a href='B:650 12:23'>Heb 12:23</a> the members of the Church of the firstborn are said to be "enrolled," RV. <p/> Note: For RV, <a href='B:610 5:9'>1Ti 5:9</a>, katalego, see TAKE, Note (18); for RV, <a href='B:620 2:4'>2Ti 2:4</a>, stratologeo, see SOLDIER, B, Note (2). <p/> <B-1,Noun,582, apagraphe><p/> primarily denotes "a written copy", or, as a law term, "a deposition;" then, "a register, census, enrollment," <a href='B:490 2:2'>Luk 2:2</a>, <a href='B:510 5:37'>Act 5:37</a>, RV, for AV, "taxing." Luke's accuracy has been vindicated, as against the supposed inconsistency that as Quirinius was governor of Syria in A.D. 6, ten years after the birth of Christ, the census, as "the first" (RV), could not have taken place. At the time mentioned by Luke, Cilicia, of which Quirinius was governor, was separated from Cyprus and joined to Syria. His later direct governorship of Syria itself accounts for the specific inclusion of, and reference to, his earlier connection with that province. Justin Martyr, a native of Palestine, writing in the middle of the 2nd century, asserts thrice that Quirinius was present in Syria at the time mentioned by Luke (see Apol., 1:34, 46; Trypho 78). Noticeable, too, are the care and accuracy taken by Luke in his historical details, <a href='B:490 1:3'>Luk 1:3</a>, RV. <p/> As to charges made against Luke's accuracy, Moulton and Milligan say as follows: "The deduction so long made ... about the census apparently survives the demonstration that the blunder lay only in our lack of information: the microbe is not yet completely expelled. Possibly the salutary process may be completed by our latest inscriptional evidence that Quirinius was a legate in Syria for census purposes in 8-6 B.C."


topic: Ensample
definition:
<b>Ensample</b> <1,,5179, tupos><p/> primarily denoted "a blow" (from a root tup--, seen also in tupto, "to strike"), hence, (a) an impression, the mark of a "blow," <a href='B:500 20:25'>Joh 20:25</a>; (b) the "impress" of a seal, the stamp made by a die, a figure, image, <a href='B:510 7:43'>Act 7:43</a>; (c) a "form" or mold, <a href='B:520 6:17'>Rom 6:17</a> (see RV); (d) the sense or substance of a letter, <a href='B:510 23:25'>Act 23:25</a>; (e) "an ensample," pattern, <a href='B:510 7:44'>Act 7:44</a>, <a href='B:650 8:5'>Heb 8:5</a>, "pattern;" in an ethical sense, <a href='B:530 10:6'>1Co 10:6</a>, <a href='B:570 3:17'>Phi 3:17</a>, <a href='B:590 1:7'>1Th 1:7</a>, <a href='B:600 3:9'>2Th 3:9</a>, <a href='B:610 4:12'>1Ti 4:12</a>, RV, "ensample;" <a href='B:630 2:7'>Tit 2:7</a>, RV, "ensample," for AV, "pattern;" <a href='B:670 5:3'>1Pe 5:3</a>; in a doctrinal sense, a type, <a href='B:520 5:14'>Rom 5:14</a>. See EXAMPLE, FASHION, FIGURE, FORM, MANNER, PATTERN, PRINT. <p/> <2,,5296, hupotuposis><p/> "an outline, sketch," akin to hupotupoo, "to delineate," is used metaphorically to denote a "pattern," an "ensample," <a href='B:610 1:16'>1Ti 1:16</a>, RV, "ensample," for AV, "pattern;" <a href='B:620 1:13'>2Ti 1:13</a>, RV, "pattern," for AV, "form." See FORM, PATTERN. <p/> <3,,5262, hupodeigma><p/> lit., "that which is shown" (from hupo, "under," and deiknumi, "to show"), hence, (a) "a figure, copy," <a href='B:650 8:5'>Heb 8:5</a>, RV, "copy," for AV, "example;" <a href='B:650 9:23'>Heb 9:23</a>; (b) "an example," whether for imitation, <a href='B:500 13:15'>Joh 13:15</a>, <a href='B:660 5:10'>Jam 5:10</a>, or for warning, <a href='B:650 4:11'>Heb 4:11</a>, <a href='B:680 2:6'>2Pe 2:6</a>, RV, "example." See EXAMPLE, PATTERN.


topic: Enslaved
definition:
<b>Enslaved</b> <1,,1402, douloo><p/> "to make a slave of," is rendered "enslaved" (to much wine) in <a href='B:630 2:3'>Tit 2:3</a>, RV, for AV, "given to." See BONDAGE.


topic: Ensnare
definition:
<b>Ensnare</b> <1,,3802, pagideuo><p/> "to entrap, lay snares for" (from pagis, "anything which fixes or grips," hence, "a snare"), is used in <a href='B:470 22:15'>Mat 22:15</a>, of the efforts of the Pharisees to "entrap" the Lord in His speech, AV, "entangle." See ENTANGLE.


topic: Entangle
definition:
<b>Entangle</b> <1,,3802, pagideuo><p/> see ENSNARE. <p/> <2,,1707, empleko><p/> "to weave in" (en, "in," pleko, "to weave"), hence, metaphorically, to be involved, entangled in, is used in the Passive Voice in <a href='B:620 2:4'>2Ti 2:4</a>, "entangleth himself;" <a href='B:680 2:20'>2Pe 2:20</a>, "are entangled." In the Sept., <a href='B:240 28:18'>Pro 28:18</a>. <p/> <3,,1758, enecho><p/> "to hold in," is said (a) of being "entangled" in a yoke of bondage, such as Judaism, <a href='B:550 5:1'>Gal 5:1</a>. Some mss. have the word in <a href='B:600 1:4'>2Th 1:4</a>, the most authentic have anecho, "to endure;" (b) with the meaning to set oneself against, be urgent against, said of the plotting of Herodias against John the Baptist, <a href='B:480 6:19'>Mar 6:19</a>, RV, "set herself against," AV, "had a quarrel against;" of the effort of the scribes and Pharisees to provoke the Lord to say something which would provide them with a ground of accusation against Him, <a href='B:490 11:53'>Luk 11:53</a>, RV, "to press upon," marg., "to set themselves vehemently against," AV, "to urge."


topic: Enter, Entering, Entrance
definition:
<b>Enter, Entering, Entrance</b> <A-1,Verb,1525, eiserchomai><p/> "to come into" (eis, "in," erchomai, "to come"), is frequently rendered "entered" in the RV for AV, "went into," e.g., <a href='B:470 9:25'>Mat 9:25</a>, <a href='B:470 21:12'>Mat 21:12</a>; or "go in," e.g., <a href='B:470 7:13'>Mat 7:13</a>, <a href='B:490 8:51'>Luk 8:51</a>; "go," <a href='B:490 18:25'>Luk 18:25</a>; "was coming in," <a href='B:510 10:25'>Act 10:25</a>. See COME, No. 2, GO (Notes). <p/> <A-2,Verb,4897, suneiserchomai><p/> "to enter together," is used in <a href='B:500 6:22'>Joh 6:22</a> (in the best mss.; see No. 6); <a href='B:500 18:15'>Joh 18:15</a>. <p/> <A-3,Verb,3922, pareiserchomai><p/> (a) "to come in beside" (para, "beside," and No. 1), is rendered "entered" in <a href='B:520 5:20'>Rom 5:20</a>, AV for RV, "came in beside," the meaning being that the Law entered in addition to sin; (b) "to enter" secretly, by stealth, <a href='B:550 2:4'>Gal 2:4</a>, "came in privily," to accomplish the purposes of the circumcision party. See COME, No. 8. Cp. pareisduo (or, duno), Jude 4, "crept in privily." <p/> <A-4,Verb,1531, eisporeuomai><p/> "to go into," found only in the Synoptists and Acts, is translated "to enter," in the RV of <a href='B:480 1:21'>Mar 1:21</a>, <a href='B:480 6:56'>Mar 6:56</a>, <a href='B:480 11:2'>Mar 11:2</a>, <a href='B:490 8:16'>Luk 8:16</a>, <a href='B:490 11:33'>Luk 11:33</a> (AV, "come in"); <a href='B:490 19:30'>Luk 19:30</a> (AV, "at your entering"); <a href='B:490 22:10'>Luk 22:10</a>; in the following the RV has the verb "to go," for the AV, "to enter," <a href='B:470 15:17'>Mat 15:17</a>, <a href='B:480 5:40'>Mar 5:40</a>, <a href='B:480 7:15'>Mar 7:15</a>, <a href='B:480 1:7-19'>Mar 1:7-19</a>; in <a href='B:510 28:30'>Act 28:30</a>, "went," AV, "came;" in <a href='B:510 9:28'>Act 9:28</a>, RV, "going," AV, "coming;" in the following both AV and RV have the verb "to enter," <a href='B:480 4:19'>Mar 4:19</a>, <a href='B:490 18:24'>Luk 18:24</a> (in the best mss.); <a href='B:510 3:2'>Act 3:2</a>, <a href='B:510 8:3'>Act 8:3</a>. See GO, No. 5. <p/> <A-5,Verb,305, anabaino><p/> "to go up" (ana, "up," baino, "to go"), is translated "entered" in <a href='B:530 2:9'>1Co 2:9</a>, metaphorically, of "coming" into the mind. In <a href='B:500 21:3'>Joh 21:3</a>, the best mss. have No. 6. See ARISE, No. 6. <p/> <A-6,Verb,1684, embaino><p/> "to go in" (en, "in"), is used only in the Gospels, of "entering" a boat, <a href='B:470 8:23'>Mat 8:23</a>, <a href='B:470 9:1'>Mat 9:1</a>, <a href='B:470 13:2'>Mat 13:2</a>, <a href='B:470 14:22'>Mat 14:22</a>, <a href='B:470 14:32'>Mat 14:32</a>, <a href='B:470 15:39'>Mat 15:39</a>, <a href='B:480 4:1'>Mar 4:1</a>, <a href='B:480 5:18'>Mar 5:18</a>, <a href='B:480 6:45'>Mar 6:45</a>, <a href='B:480 8:10'>Mar 8:10</a>, <a href='B:480 8:13'>Mar 8:13</a>, <a href='B:490 5:3'>Luk 5:3</a>, <a href='B:490 8:22'>Luk 8:22</a>, <a href='B:490 8:37'>Luk 8:37</a>, <a href='B:500 6:17'>Joh 6:17</a>, (in some mss., in <a href='B:500 6:22'>Joh 6:22</a>), 24, RV, "got into the boats," for AV, "took shipping;" <a href='B:500 21:3'>Joh 21:3</a> (some mss. have No. 5 here); <a href='B:510 21:6'>Act 21:6</a> (in the best mss.); of stepping into water, <a href='B:500 5:4'>Joh 5:4</a> (RV omits the verb). See COME, No. 21, GET, No. 5, GO, Note (2), m, STEP, TAKE, Note (3). <p/> <A-7,Verb,1910, epibaino><p/> "to go upon" (epi, "upon"), is used of "going" on board ship, <a href='B:510 21:2'>Act 21:2</a>, <a href='B:510 27:2'>Act 27:2</a>, AV, "entering into," RV, "embarking in." See ABOARD, COME, No. 16, SIT, Note. <p/> <A-8,Verb,1524, eiseimi><p/> "to go into" (eis, "into," eimi, "to go"), <a href='B:510 3:3'>Act 3:3</a>, <a href='B:510 21:18'>Act 21:18</a>, <a href='B:510 21:26'>Act 21:26</a>, AV, "entered;" <a href='B:650 9:6'>Heb 9:6</a>, RV, "go in," for AV, "went into." See GO, No. 12. <p/> Notes: (1) Erchomai, "to come," is never translated "to enter," in the RV; in the AV, <a href='B:480 1:29'>Mar 1:29</a>, <a href='B:510 18:7'>Act 18:7</a>. (2) In <a href='B:700 1:7'>2Jo 1:7</a>, the most authentic mss. have the verb exerchomai, "gone forth," RV, for AV (No. 1), "entered." (3) In <a href='B:490 16:16'>Luk 16:16</a>, biazo, "to force, to enter in violently," is so rendered in the RV, for AV, "presseth." <p/> <B-1,Noun,1529, eisodos><p/> lit., "a way in" (eis, "in," hodos, "a way"), "an entrance," is used (a) of the "coming" of Christ into the midst of the Jewish nation, <a href='B:510 13:24'>Act 13:24</a>, RV marg., "entering in;" (b) of "entrance" upon Gospel work in a locality, <a href='B:590 1:9'>1Th 1:9</a>, <a href='B:590 2:1'>1Th 2:1</a>; (c) of the present "access" of believers into God's presence, <a href='B:650 10:19'>Heb 10:19</a>, lit., "for entrance into;" (d) of their "entrance" into Christ's eternal Kingdom, <a href='B:680 1:11'>2Pe 1:11</a>. See COMING.


topic: Entertain
definition:
<b>Entertain</b> <1,,3579, xenizo><p/> signifies (a) "to receive as a guest" (xenos, "a guest") rendered "entertained" in <a href='B:510 28:7'>Act 28:7</a>, RV, for AV, "lodged;" in <a href='B:650 13:2'>Heb 13:2</a>, "have entertained;" (b) "to be astonished by the strangeness of a thing," <a href='B:510 17:20'>Act 17:20</a>, <a href='B:670 4:4'>1Pe 4:4</a>, <a href='B:670 4:12'>1Pe 4:12</a>. See LODGE, STRANGE (think). <p/> Note: In <a href='B:650 13:2'>Heb 13:2</a> (first part), philoxenia, lit., "love of strangers" (phileo, "to love," and xenos, "a stranger or guest"), is translated "to show love to," RV, for AV, "entertain." See HOSPITALITY.


topic: Entice, Enticing
definition:
<b>Entice, Enticing</b> <A-1,Verb,1185, deleazo><p/> primarily, "to lure by a bait" (from delear, "a bait"), is used metaphorically in <a href='B:660 1:14'>Jam 1:14</a>, of the "enticement" of lust; in <a href='B:680 2:14'>2Pe 2:14</a>, of seducers, RV, "enticing," for AV, "beguiling;" in <a href='B:680 2:18'>2Pe 2:18</a>, RV, "entice (in)," for AV, "allure (through)." <p/> <B-1,Adjective,3981, peithos><p/> "apt to persuade" (from peitho, "to persuade"), is used in <a href='B:530 2:4'>1Co 2:4</a>, AV, "enticing," RV, "persuasive." <p/> Note: In <a href='B:580 2:4'>Col 2:4</a>, pithanologia, "persuasive speech" (from pithanos, "persuasive, plausible," akin to the above, and logos, "speech"), is rendered "enticing" in the AV (RV, "persuasiveness of.") It signifies the employment of plausible arguments, in contrast to demonstration. Cp. eulogia, "fair speech," <a href='B:520 16:18'>Rom 16:18</a>, i.e., "nice style."


topic: Entire
definition:
<b>Entire</b> <1,,3648, holokleros><p/> "complete, sound in every part" (holos, "whole," kleros, "a lot," i.e., with all that has fallen by lot), is used ethically in <a href='B:590 5:23'>1Th 5:23</a>, indicating that every grace present in Christ should be manifested in the believer; so <a href='B:660 1:4'>Jam 1:4</a>. In the Sept. the word is used, e.g., of a "full" week, <a href='B:30 23:15'>Lev 23:15</a>; of altar stones unhewn, <a href='B:50 27:6'>Deu 27:6</a>, <a href='B:60 8:31'>Jos 8:31</a>; of a "full-grown" vine tree, useless for work, <a href='B:330 15:5'>Eze 15:5</a>; of the "sound" condition of a sheep, <a href='B:450 11:16'>Zec 11:16</a>. <p/> The corresponding noun holokleria is used in <a href='B:510 3:16'>Act 3:16</a>, "perfect soundness." The synonymous word teleios, used also in <a href='B:660 1:4'>Jam 1:4</a>, "perfect," indicates the development of every grace into maturity. <p/> The Heb. shalom, "peace," is derived from a root meaning "wholeness." See, e.g., <a href='B:290 42:19'>Isa 42:19</a>, marg., "made perfect," for text, "at peace;" cp. <a href='B:290 26:3'>Isa 26:3</a>. Cp. also <a href='B:580 1:28'>Col 1:28</a> with <a href='B:680 3:14'>2Pe 3:14</a>.


topic: Entreat (to deal with, to treat)
definition:
<b>Entreat (to deal with, to treat)</b> * Note: The distinction between this and the preceding word is maintained in the RV, which confines the initial "e" to the sense of "dealing with," or uses the verb "to treat." <p/> <1,,5531, chraomai><p/> denotes (a) "to use" (of things); (b) "to use well or ill, to treat, deal with" (of persons); "treated (kindly)," <a href='B:510 27:3'>Act 27:3</a>, RV, AV, "(courteously) entreated." The remaining ten instances come under (a). See USE. <p/> Note: In <a href='B:490 20:11'>Luk 20:11</a>, atimazo, "to dishonor" (a, negative, time, "honor"), is translated "entreated shamefully," AV (RV, "handled shamefully"). For kakoucheo, <a href='B:650 11:37'>Heb 11:37</a>, RV, and sunkakoucheomai, <a href='B:650 11:25'>Heb 11:25</a>, RV, see SUFFER, Nos. 6 and 7.


topic: Envy, Envying
definition:
<b>Envy, Envying</b> <A-1,Noun,5355, phthonos><p/> "envy," is the feeling of displeasure produced by witnessing or hearing of the advantage or prosperity of others; this evil sense always attaches to this word, <a href='B:470 27:18'>Mat 27:18</a>, <a href='B:480 15:10'>Mar 15:10</a>, <a href='B:520 1:29'>Rom 1:29</a>, <a href='B:550 5:21'>Gal 5:21</a>, <a href='B:570 1:15'>Phi 1:15</a>, <a href='B:610 6:4'>1Ti 6:4</a>, <a href='B:630 3:3'>Tit 3:3</a>, <a href='B:670 2:1'>1Pe 2:1</a>; so in <a href='B:660 4:5'>Jam 4:5</a>, where the question is rhetorical and strongly remonstrative, signifying that the Spirit (or spirit) which God made to dwell in us was certainly not so bestowed that we should be guilty of "envy." <p/> Note: Zelos, "zeal or jealousy," translated "envy" in the AV, in <a href='B:510 13:45'>Act 13:45</a>, <a href='B:520 13:13'>Rom 13:13</a>, <a href='B:530 3:3'>1Co 3:3</a>, <a href='B:540 12:20'>2Co 12:20</a>, <a href='B:660 3:14'>Jam 3:14</a>, <a href='B:660 3:16'>Jam 3:16</a>, is to be distinguished from phthonos, and, apart from the meanings "zeal" and "indignation," is always translated "jealousy" in the RV. The distinction lies in this, that "envy" desires to deprive another of what he has, "jealousy" desires to have the same or the same sort of thing for itself. See FERVENT, INDIGNATION, JEALOUSY, ZEAL. <p/> <B-1,Verb,5354, phthoneo><p/> "to envy" (akin to A.), is used in <a href='B:550 5:26'>Gal 5:26</a>. <p/> <B-2,Verb,2206, zeloo><p/> denotes "to be zealous, moved with jealousy," <a href='B:510 7:9'>Act 7:9</a>, <a href='B:510 17:5'>Act 17:5</a>, RV, "moved with jealousy" (AV, "moved with envy"); both have "envieth" in <a href='B:530 13:4'>1Co 13:4</a>. See the Note under A. See AFFECT, COVET, DESIRE, JEALOUS, ZEALOUS.


topic: Ephphatha
definition:
<b>Ephphatha</b> * Note: Ephphatha is an Aramaic word signifying "to open," used in the imperative mood, "be opened," <a href='B:480 7:34'>Mar 7:34</a>; while the application in this case was to the ears, the tongue was remedially affected.


topic: Epileptic
definition:
<b>Epileptic</b> <1,,4583, seleniazo><p/> lit., "to be moon struck" (from selene, "the moon"), is used in the Passive Voice with Active significance, RV, "epileptic," for AV, "lunatick," <a href='B:470 4:24'>Mat 4:24</a>, <a href='B:470 17:15'>Mat 17:15</a>; the corresponding English word is "lunatic." Epilepsy was supposed to be influenced by the moon.


topic: Epistle
definition:
<b>Epistle</b> <1,,1992, epistole><p/> primarily "a message" (from epistello, "to send to"), hence, "a letter, an epistle," is used in the singular, e.g., <a href='B:510 15:30'>Act 15:30</a>; in the plural, e.g., <a href='B:510 9:2'>Act 9:2</a>, <a href='B:540 10:10'>2Co 10:10</a>. "Epistle is a less common word for a letter. A letter affords a writer more freedom, both in subject and expression, than does a formal treatise. A letter is usually occasional, that is, it is written in consequence of some circumstance which requires to be dealt with promptly. The style of a letter depends largely on the occasion that calls it forth." * [* From Notes on Thessalonians, by Hogg and Vine, p. 5.] "A broad line is to be drawn between the letter and the epistle. The one is essentially a spontaneous product dominated throughout by the image of the reader, his sympathies and interests, instinct also with the writer's own soul: it is virtually one half of an imaginary dialogue, the suppressed responses of the other party shaping the course of what is actually written ...; the other has a general aim, addressing all and sundry whom it may concern: it is like a public speech and looks towards publication" (J. V. Bartlet, in Hastings' Bib. Dic.) <p/> In <a href='B:680 3:16'>2Pe 3:16</a> the Apostle includes the Epistles of Paul as part of the God-breathed Scriptures.


topic: Equal, Equality
definition:
<b>Equal, Equality</b> <A-1,Adjective,2470, isos><p/> "the same in size, number, quality," etc., is translated "equal" in <a href='B:500 5:18'>Joh 5:18</a>, <a href='B:570 2:6'>Phi 2:6</a>; in the latter the word is in the neuter plural, lit., "equalities;" "in the RV the words are translated 'on an equality with God,' instead of 'equal with God,' as in the AV. The change is of great importance to the right interpretation of the whole passage. The rendering 'equal with God,' is evidently derived from the Latin Version. ... It was apparently due at first to the fact that the Latin language had no adequate mode of representing the exact form and meaning of the Greek. The neuter plural denotes the various modes or states in which it was possible for the nature of Deity to exist and manifest itself as Divine." * [* Gifford, The Incarnation, p. 20.] <p/> Note: Cp. isotimos, "equally precious," <a href='B:680 1:1'>2Pe 1:1</a>; isopsuchos, "of equal soul, like-minded," <a href='B:570 2:20'>Phi 2:20</a>; also Eng. words beginning with the prefix iso--. <p/> <B-1,Noun,2471, isotes><p/> "equality" (akin to A.), is translated "equality" in <a href='B:540 8:14'>2Co 8:14</a>, twice; in <a href='B:580 4:1'>Col 4:1</a>, with the article, "that which is ... equal," (lit., "the equality," as marg), i.e., equity, fairness, what is equitable. In the Sept., <a href='B:220 36:29'>Job 36:29</a>, <a href='B:450 4:7'>Zec 4:7</a>. <p/> <B-2,Noun,4915, sunelikiotes><p/> denotes "one of the same age, an equal in age" (sun, "with," helikia, "an age"), "a contemporary," <a href='B:550 1:14'>Gal 1:14</a>, RV, "of mine own age," for AV "mine equals," the reference being to the Apostle's good standing among his fellow students in the rabbinical schools; cp. <a href='B:510 22:3'>Act 22:3</a>.


topic: Err
definition:
<b>Err</b> <1,,4105, planao><p/> in the Active Voice, signifies "to cause to wander, lead astray, deceive" (plane, "a wandering;" cp. Eng., "planet"); in the Passive Voice, "to be led astray, to err." It is translated "err," in <a href='B:470 22:29'>Mat 22:29</a>, <a href='B:480 12:24'>Mar 12:24</a>, <a href='B:480 12:27'>Mar 12:27</a>, <a href='B:650 3:10'>Heb 3:10</a>, <a href='B:660 1:16'>Jam 1:16</a> (AV, "do not err," RV, "be not deceived"); <a href='B:660 5:19'>Jam 5:19</a>. See DECEIVE, SEDUCE, WANDER, WAY, Note (5). <p/> <2,,635, apoplanao><p/> "to cause to wander away from, to lead astray from" (apo, "from," and No. 1), is used metaphorically of leading into error, <a href='B:480 13:22'>Mar 13:22</a>, AV, "seduce," RV, "lead astray;" <a href='B:610 6:10'>1Ti 6:10</a>, in the Passive Voice, AV, "have erred," RV, "have been led astray." See SEDUCE. <p/> <3,,795, astocheo><p/> "to miss the mark, fail" (a, negative, stochos, "a mark"), is used only in the Pastoral Epistles, <a href='B:610 1:6'>1Ti 1:6</a>, "having swerved;" <a href='B:610 6:21'>1Ti 6:21</a>, <a href='B:620 2:18'>2Ti 2:18</a>, "have erred." See SWERVE.


topic: Error
definition:
<b>Error</b> <1,,4106, plane><p/> akin to planao (see ERR, No. 1), "a wandering, a forsaking of the right path, see <a href='B:660 5:20'>Jam 5:20</a>, whether in doctrine, <a href='B:680 3:17'>2Pe 3:17</a>, <a href='B:690 4:6'>1Jo 4:6</a>, or in morals, <a href='B:520 1:27'>Rom 1:27</a>, <a href='B:680 2:18'>2Pe 2:18</a>, <a href='B:720 1:11'>Jud 1:11</a>, though, in Scripture, doctrine and morals are never divided by any sharp line. See also <a href='B:470 27:64'>Mat 27:64</a>, where it is equivalent to 'fraud.'" * [* From Notes on Thessalonians by Hogg and Vine, p. 53.] <p/> "Errors" in doctrine are not infrequently the effect of relaxed morality, and vice versa. <p/> In <a href='B:560 4:14'>Eph 4:14</a> the RV has "wiles of error," for AV, "they lie in wait to decive;" in <a href='B:590 2:3'>1Th 2:3</a>, RV, "Error," for AV, "deceit;" in <a href='B:600 2:11'>2Th 2:11</a>, RV, "a working of error," for AV, "strong delusion." See DECEIT. Cp. planetes, "a wandering," <a href='B:720 1:13'>Jud 1:13</a>, and the adjective planos, "leading astray, deceiving, a deceiver." <p/> <2,,51, agnoema><p/> "a sin of ignorance" (cp. agnoia, "ignorance," and agnoeo, "to be ignorant"), is used in the plural in <a href='B:650 9:7'>Heb 9:7</a>.


topic: Escape
definition:
<b>Escape</b> <A-1,Verb,5343, pheugo><p/> "to flee" (Lat., fuga, "flight," etc.; cp. Eng. "fugitive, subterfuge"), is rendered "escape" in <a href='B:470 23:33'>Mat 23:33</a>, <a href='B:650 11:34'>Heb 11:34</a>. See FLEE. <p/> <A-2,Verb,668, apopheugo><p/> "to flee away from" (apo, "from," and No. 1), is used in <a href='B:680 1:4'>2Pe 1:4</a>, <a href='B:680 2:18'>2Pe 2:18</a>, <a href='B:680 2:20'>2Pe 2:20</a>. <p/> <A-3,Verb,1309, diapheugo><p/> lit., "to flee through," is used of the "escaping" of prisoners from a ship, <a href='B:510 27:42'>Act 27:42</a>. For the word in <a href='B:510 27:44'>Act 27:44</a>, see No. 5. <p/> <A-4,Verb,1628, ekpheugo><p/> "to flee out of a place" (ek, "out of," and No. 1), is said of the "escape" of prisoners, <a href='B:510 16:27'>Act 16:27</a>; of Sceva's sons, "fleeing" from the demoniac, <a href='B:510 19:16'>Act 19:16</a>; of Paul's escape from Damascus, <a href='B:540 11:33'>2Co 11:33</a>; elsewhere with reference to the judgments of God, <a href='B:490 21:36'>Luk 21:36</a>, <a href='B:520 2:3'>Rom 2:3</a>, <a href='B:650 2:3'>Heb 2:3</a>, <a href='B:650 12:25'>Heb 12:25</a>, <a href='B:590 5:3'>1Th 5:3</a>. See FLEE. <p/> <A-5,Verb,1295, diasozo><p/> in the Active Voice, "to bring safely through a danger" (dia, "through," intensive, sozo, "to save"), to make completely whole, to heal, <a href='B:490 7:3'>Luk 7:3</a>; to bring "safe," <a href='B:510 23:24'>Act 23:24</a>; "to save," <a href='B:510 27:43'>Act 27:43</a>; in the Passive Voice, <a href='B:470 14:36'>Mat 14:36</a>, "were made whole;" <a href='B:670 3:20'>1Pe 3:20</a>. It is also used in the Passive Voice, signifying "to escape," said of shipwrecked mariners, <a href='B:510 27:44'>Act 27:44</a>, <a href='B:510 28:1'>Act 28:1</a>, <a href='B:510 28:4'>Act 28:4</a>. See HEAL, SAFE, SAVE. <p/> Note: Exerchomai, "to come or go out of a place," is rendered, "He escape," in <a href='B:500 10:39'>Joh 10:39</a>, AV, an unsuitable translation, both in meaning and in regard to the circumstances of the Lord's departure from His would-be captors. The RV "went forth" is both accurate and appropriate to the dignity of the Lord's actions. <p/> <B-1,Noun,1545, ekbasis><p/> "a way out" (ek, "out," baino, "to go"), denotes (a) "an escape," <a href='B:530 10:13'>1Co 10:13</a>, used with the definite article and translated "the way of escape," as afforded by God in case of temptation; (b) "an issue or result," <a href='B:650 13:7'>Heb 13:7</a>. See END, ISSUE. Cp. ekbaino, "to go out," <a href='B:650 11:15'>Heb 11:15</a> (some mss. have exerchomai).


topic: Eschew
definition:
<b>Eschew</b> <1,,1578, ekklino><p/> "to turn aside" (ek, "from," klino, "to turn, bend"), is used metaphorically (a) of leaving the right path, <a href='B:520 3:12'>Rom 3:12</a>, RV, "turned aside," for AV, "gone out of the way;" (b) of turning away from division-makers and errorists, <a href='B:520 16:17'>Rom 16:17</a>, RV, "turn away from;" (c) of turning away from evil, <a href='B:670 3:11'>1Pe 3:11</a>, RV, "turn away from," AV, "eschew." See AVOID, TURN. In the Sept. the verb is frequently used of declining or swerving from God's ways, e.g., <a href='B:220 23:11'>Job 23:11</a>, <a href='B:230 44:18'>Psa 44:18</a>, <a href='B:230 119:51'>Psa 119:51</a>, <a href='B:230 119:157'>Psa 119:157</a>.


topic: Especially
definition:
<b>Especially</b> <1,,3122, malista><p/> "most, most of all, above all," is the superlative of mala, "very much;" translated "especially" in <a href='B:510 26:3'>Act 26:3</a>, <a href='B:550 6:10'>Gal 6:10</a>, <a href='B:610 5:17'>1Ti 5:17</a>, <a href='B:620 4:13'>2Ti 4:13</a>, <a href='B:570 4:22'>Phi 4:22</a>, RV (for AV, "chiefly"); "specially," <a href='B:510 25:26'>Act 25:26</a>, <a href='B:610 4:10'>1Ti 4:10</a>, <a href='B:610 5:8'>1Ti 5:8</a>, <a href='B:630 1:10'>Tit 1:10</a>, <a href='B:640 1:16'>Phm 1:16</a>; in <a href='B:510 20:38'>Act 20:38</a>, "most of all." See CHIEFLY, MOST.


topic: Espoused
definition:
<b>Espoused</b> <1,,718, harmozo><p/> "to fit, join" (from harmos, "a joint, joining;" the root ar--, signifying "to fit," is in evidence in various languages; cp. arthron, "a joint," arithmos, "a number," etc.), is used in the Middle Voice, of marrying or giving in marriage; in <a href='B:540 11:2'>2Co 11:2</a> it is rendered "espoused," metaphorically of the relationship established between Christ and the local church, through the Apostle's instrumentality. The thought may be that of "fitting" or "joining" to one husband, the Middle Voice expressing the Apostle's interest or desire in doing so. <p/> <2,,3423, mnesteuo><p/> "to woo and win, to espouse or promise in marriage," is used in the Passive Voice in <a href='B:470 1:18'>Mat 1:18</a>, <a href='B:490 1:27'>Luk 1:27</a>, <a href='B:490 2:5'>Luk 2:5</a>, all with reference to the Virgin Mary, RV, "betrothed," for AV, "espoused," in each case. See BETROTH.


topic: Establish
definition:
<b>Establish</b> <1,,4741, sterizo><p/> "to fix, make fast, to set" (from sterix, "a prop"), is used of "establishing" or "stablishing" (i.e., the confirmation) of persons; the Apostle Peter was called by the Lord to "establish" his brethren, <a href='B:490 22:32'>Luk 22:32</a>, translated "strengthen;" Paul desired to visit Rome that the saints might be "established," <a href='B:520 1:11'>Rom 1:11</a>; cp. <a href='B:510 8:23'>Act 8:23</a>; so with Timothy at Thessalonica, <a href='B:590 3:2'>1Th 3:2</a>; the "confirmation" of the saints is the work of God, <a href='B:520 16:25'>Rom 16:25</a>, "to stablish (you);" <a href='B:590 3:13'>1Th 3:13</a>, "stablish (your hearts);" <a href='B:600 2:17'>2Th 2:17</a>, "stablish them (in every good work and word);" <a href='B:670 5:10'>1Pe 5:10</a>, "statblish;" the means used to effect the "confirmation" is the ministry of the Word of God, <a href='B:680 1:12'>2Pe 1:12</a>, "are established (in the truth which is with you);" James exhorts Christians to "stablish" their hearts, <a href='B:660 5:8'>Jam 5:8</a>; cp. <a href='B:730 3:2'>Rev 3:2</a>, RV. <p/> The character of this "confirmation" may be learned from its use in <a href='B:490 9:51'>Luk 9:51</a>, "steadfastly set;" <a href='B:490 16:26'>Luk 16:26</a>, "fixed," and in the Sept. in <a href='B:20 17:12'>Exo 17:12</a>, "stayed up" (also from its strengthened form episterizo, "to confirm," in <a href='B:510 14:22'>Act 14:22</a>, <a href='B:510 15:32'>Act 15:32</a>, <a href='B:510 15:41'>Act 15:41</a>; in some mss. "to strengthen," in <a href='B:510 18:23'>Act 18:23</a>; see CONFIRM). Neither the laying on of hands nor the impartation of the Holy Spirit is mentioned in the NT in connection with either of these words, or with the synonymous verb bebaioo (see <a href='B:530 1:8'>1Co 1:8</a>, <a href='B:540 1:21'>2Co 1:21</a>, etc.). See FIX, SET, STRENGTHEN. <p/> <2,,4732, stereoo><p/> "to make firm, or solid" (akin to stereos, "hard, firm, solid;" cp. Eng., "stereotype"), is used only in Acts, (a) physically, <a href='B:510 3:7'>Act 3:7</a>, "received strength;" <a href='B:510 3:16'>Act 3:16</a>, "hath made strong;" (b) metaphorically, of establishment in the faith, <a href='B:510 16:5'>Act 16:5</a>, RV, "strengthened," for AV, "established." <p/> <3,,2476, histemi><p/> "to cause to stand," is translated "establish" in <a href='B:520 3:31'>Rom 3:31</a>, <a href='B:520 10:3'>Rom 10:3</a>, <a href='B:650 10:9'>Heb 10:9</a>. See ABIDE, APPOINT, STAND, etc. <p/> <4,,950, bebaioo><p/> "to confirm," is rendered "stablish," <a href='B:540 1:21'>2Co 1:21</a>; "stablished," <a href='B:580 2:7'>Col 2:7</a>; "be established," <a href='B:650 13:9'>Heb 13:9</a>. See CONFIRM. <p/> <5,,3549, nomotheteo><p/> see ENACT.


topic: Estate, State
definition:
<b>Estate, State</b> <1,,2158, euschemon><p/> signifying "elegant, graceful, comely" (eu, "well," schema, "figure, fashion"), is used (a) in a moral sense, seemly, becoming, <a href='B:530 7:35'>1Co 7:35</a>; (b) in a physical sense, comely, <a href='B:530 12:24'>1Co 12:24</a>; (c) with reference to social degree, influential, a meaning developed in later Greek, and rendered of "honorable estate" in the RV of <a href='B:480 15:43'>Mar 15:43</a>, <a href='B:510 13:50'>Act 13:50</a>, <a href='B:510 17:12'>Act 17:12</a> (for AV, "honorable"). See COMELY, HONORABLE. <p/> <2,,5014, tapeinosis><p/> denotes "abasement, humiliation, low estate" (from tapeinos, "lowly"), <a href='B:490 1:48'>Luk 1:48</a>, "low estate;" <a href='B:510 8:33'>Act 8:33</a>, "humiliation;" <a href='B:570 3:21'>Phi 3:21</a>, RV, "of humiliation," for AV, "vile;" <a href='B:660 1:10'>Jam 1:10</a>, "is made low," lit., "in his low estate." See HUMILIATION, LOW, VILE. <p/> <3,,5311, hupsos><p/> signifying "height," is rendered "(in his) high estate," <a href='B:660 1:9'>Jam 1:9</a>, RV, for AV, "in that he is exalted;" "on high," <a href='B:490 1:78'>Luk 1:78</a>, <a href='B:490 24:49'>Luk 24:49</a>, <a href='B:560 4:8'>Eph 4:8</a>; "height," <a href='B:560 3:18'>Eph 3:18</a>, <a href='B:730 21:16'>Rev 21:16</a>. See EXALT, HEIGHT, HIGH. <p/> Notes: (1) In <a href='B:510 22:5'>Act 22:5</a>, presbuterion, "presbytery, a body of elders," is translated "estate of the elders," lit., "the presbytery," i.e., the Sanhedrin. (2) In <a href='B:580 4:7'>Col 4:7</a> the plural of the definite article with the preposition kata, and the singular personal pronoun with panta, "all," is rendered "all my state," AV, RV, "all my affairs;" in <a href='B:580 4:8'>Col 4:8</a> the preposition peri, with the personal pronoun, lit., "the things concerning us," is translated "our estate," i.e., "how we fare;" so in <a href='B:570 1:2-20'>Phi 1:2-20</a>, "your state," i.e., "your condition." (3) In <a href='B:480 6:21'>Mar 6:21</a> protos, lit., "first," is rendered "chief estates," AV, RV, "the chief men," i.e., the men to whom belongs the dignity. (4) In <a href='B:520 12:16'>Rom 12:16</a> tapeinos, in the plural with the article, lit., "the lowly," is translated "men of low estate," AV, RV, "things that are lowly." (5) In <a href='B:720 1:6'>Jud 1:6</a> arche, "principality," RV, AV has "first estate," (6) For "last state" see LAST.


topic: Esteem
definition:
<b>Esteem</b> <1,,2233, hegeomai><p/> signifies "to lead;" then, "to lead before the mind, to suppose, consider, esteem;" translated "esteem" in <a href='B:570 2:3'>Phi 2:3</a>, AV, RV, "counting;" in <a href='B:590 5:13'>1Th 5:13</a>, "esteem;" in <a href='B:650 11:26'>Heb 11:26</a>, AV, "esteeming," RV, "accounting." <p/> <2,,2919, krino><p/> signifies "to separate, choose;" then, "to approve, esteem;" translated "esteemeth" in <a href='B:520 14:5'>Rom 14:5</a> (twice), said of days; here the word "alike" (AV) is rightly omitted in the RV, the meaning being that every day is especially regarded as sacred. See DETERMINE. <p/> <3,,3049, logizomai><p/> "to reckon," is translated "esteemeth" in <a href='B:520 14:14'>Rom 14:14</a> (RV, "accounteth"). See ACCOUNT. <p/> Notes: (1) In <a href='B:530 6:4'>1Co 6:4</a>, AV, exoutheneo, "to set at nought," is rendered "are least esteemed;" the meaning is that judges in the world's tribunals have no place (are not of account) in the church. See ACCOUNT. (2) In the AV marg. of <a href='B:670 2:17'>1Pe 2:17</a>, timao, "to honor," is rendered "esteem." (3) For "highly esteemed," <a href='B:490 16:15'>Luk 16:15</a>, AV, see EXALT, B.


topic: Eternal
definition:
<b>Eternal</b> <1,,165, aion><p/> "an age," is translated "eternal" in <a href='B:560 3:11'>Eph 3:11</a>, lit., "(purpose) of the ages" (marg.). See AGE. <p/> <2,,166, aionios><p/> "describes duration, either undefined but not endless, as in <a href='B:520 16:25'>Rom 16:25</a>, <a href='B:620 1:9'>2Ti 1:9</a>, <a href='B:630 1:2'>Tit 1:2</a>; or undefined because endless as in <a href='B:520 16:26'>Rom 16:26</a>, and the other sixty-six places in the NT. <p/> "The predominant meaning of aionios, that in which it is used everywhere in the NT, save the places noted above, may be seen in <a href='B:540 4:18'>2Co 4:18</a>, where it is set in contrast with proskairos, lit., 'for a season,' and in <a href='B:640 1:15'>Phm 1:15</a>, where only in the NT it is used without a noun. Moreover it is used of persons and things which are in their nature endless, as, e.g., of God, <a href='B:520 16:26'>Rom 16:26</a>; of His power, <a href='B:610 6:16'>1Ti 6:16</a>, and of His glory, <a href='B:670 5:10'>1Pe 5:10</a>; of the Holy Spirit, <a href='B:650 9:14'>Heb 9:14</a>; of the redemption effected by Christ, <a href='B:650 9:12'>Heb 9:12</a>, and of the consequent salvation of men, <a href='B:650 5:9'>Heb 5:9</a>, as well as of His future rule, <a href='B:680 1:11'>2Pe 1:11</a>, which is elsewhere declared to be without end, <a href='B:490 1:33'>Luk 1:33</a>; of the life received by those who believe in Christ, <a href='B:500 3:16'>Joh 3:16</a>, concerning whom He said, 'they shall never perish,' <a href='B:500 10:28'>Joh 10:28</a>, and of the resurrection body, <a href='B:540 5:1'>2Co 5:1</a>, elsewhere said to be 'immortal,' <a href='B:530 15:53'>1Co 15:53</a>, in which that life will be finally realized, <a href='B:470 25:46'>Mat 25:46</a>, <a href='B:630 1:2'>Tit 1:2</a>. <p/> "Aionios is also used of the sin that 'hath never forgiveness,' <a href='B:480 3:29'>Mar 3:29</a>, and of the judgment of God, from which there is no appeal, <a href='B:650 6:2'>Heb 6:2</a>, and of the fire, which is one of its instruments, <a href='B:470 18:8'>Mat 18:8</a>, <a href='B:470 25:41'>Mat 25:41</a>, <a href='B:720 1:7'>Jud 1:7</a>, and which is elsewhere said to be 'unquenchable,' <a href='B:480 9:43'>Mar 9:43</a>. "The use of aionios here shows that the punishment referred to in <a href='B:600 1:9'>2Th 1:9</a>, is not temporary, but final, and, accordingly, the phraseology shows that its purpose is not remedial but retributive." * [* From Notes on Thessalonians by Hogg and Vine, pp. 232,233.] <p/> <3,,126, aidios><p/> see EVERLASTING.


topic: Eunuch
definition:
<b>Eunuch</b> <A-1,Noun,2135, eunouchos><p/> denotes (a) "an emasculated man, a eunuch," <a href='B:470 19:12'>Mat 19:12</a>; (b) in the 3rd instance in that verse, "one naturally incapacitated for, or voluntarily abstaining from, wedlock;" (c) one such, in a position of high authority in a court, "a chamberlain," <a href='B:510 1:8-39'>Act 1:8-39</a>. <p/> <B-1,Verb,2134, eunouchizo><p/> "to make a eunuch" (from A), is used in <a href='B:470 19:12'>Mat 19:12</a>, as under (b) in A; and in the Passive Voice, "were made eunuchs," probably an allusion by the Lord to the fact that there were eunuchs in the courts of the Herods, as would be well known to His hearers.


topic: Evangelist
definition:
<b>Evangelist</b> <1,,2099, euangelistes><p/> lit., "a messenger of good" (eu, "well," angelos, "a messenger"), denotes a "preacher of the Gospel," <a href='B:510 21:8'>Act 21:8</a>, <a href='B:560 4:11'>Eph 4:11</a>, which makes clear the distinctiveness of the function in the churches; <a href='B:620 4:5'>2Ti 4:5</a>. Cp. euangelizo, "to proclaim glad tidings," and euangelion, "good news, gospel." Missionaries are "evangelists," as being essentially preachers of the Gospel.


topic: Even (Adjective)
definition:
<b>Even (Adjective)</b> * Notes: (1) In <a href='B:490 19:44'>Luk 19:44</a> (AV, "shall lay thee even with the ground"), there is no word representing "even;" the verb edaphizo signifies "to beat level" (like a threshing floor); hence, "to dash to the ground." See DASH. <p/> (2) In <a href='B:650 12:13'>Heb 12:13</a> the adjective orthos, "straight," is rendered "even" in the AV, marg.


topic: Even (Adverb, etc.), Even as, Even so
definition:
<b>Even (Adverb, etc.), Even as, Even so</b> <1,,2532, kai><p/> a conjunction, is usually a mere connective, meaning "and;" it frequently, however, has an ascensive or climactic use, signifying "even," the thing that is added being out of the ordinary, and producing a climax. The determination of this meaning depends on the context. Examples are <a href='B:470 1:5-47'>Mat 1:5-47</a>, <a href='B:480 1:27'>Mar 1:27</a>, <a href='B:490 6:33'>Luk 6:33</a> (RV); <a href='B:490 10:17'>Luk 10:17</a>, <a href='B:500 12:42'>Joh 12:42</a>, <a href='B:550 2:13'>Gal 2:13</a>, <a href='B:550 2:17'>Gal 2:17</a>, where "also" should be "even;" <a href='B:560 5:12'>Eph 5:12</a>. Examples where the RV corrects the AV "and" or "also," by substituting "even," are <a href='B:490 7:49'>Luk 7:49</a>, <a href='B:510 17:28'>Act 17:28</a>, <a href='B:650 11:11'>Heb 11:11</a>; in <a href='B:690 4:3'>1Jo 4:3</a> the RV rightly omits "even." <p/> When followed by "if" or "though," kai often signifies "even," e.g., <a href='B:470 26:35'>Mat 26:35</a>, <a href='B:500 8:14'>Joh 8:14</a>. So sometimes when preceded by "if," e.g., <a href='B:530 7:11'>1Co 7:11</a>, where "but and if" should be "but even if." <p/> The epexegetic or explanatory use of kai followed by a noun in apposition, and meaning "namely," or "even" is comparatively rare. Winer's cautionary word needs heeding, that "this meaning has been introduced into too many passages" (Gram. of the NT, p. 546.). Some think it has this sense in <a href='B:500 3:5'>Joh 3:5</a>, "water, even the Spirit," and <a href='B:550 6:16'>Gal 6:16</a>, "even the Israel of God." <p/> <2,,1161, de><p/> usually signifying "but," is sometimes used for emphasis, signifying "even," e.g., <a href='B:520 3:22'>Rom 3:22</a>, <a href='B:520 9:30'>Rom 9:30</a>, "even the righteousness;" <a href='B:570 2:8'>Phi 2:8</a> (RV, "yea"). This is to be distinguished from No. 1. <p/> <3,,2089, eti><p/> an adverb, "as yet, still," is rendered "even" in <a href='B:490 1:15'>Luk 1:15</a>. <p/> <4,,5613, hos><p/> "as," in comparative sentences, is sometimes translated "even as," <a href='B:470 15:28'>Mat 15:28</a>, <a href='B:480 4:36'>Mar 4:36</a>, <a href='B:560 5:33'>Eph 5:33</a>, <a href='B:670 3:6'>1Pe 3:6</a> (AV only); <a href='B:720 1:7'>Jud 1:7</a>. <p/> <5,,3778, houtos><p/> or houto, "so, thus," is frequently rendered "even so," e.g., <a href='B:470 7:17'>Mat 7:17</a>, <a href='B:470 12:45'>Mat 12:45</a>, <a href='B:470 18:14'>Mat 18:14</a>, <a href='B:470 23:28'>Mat 23:28</a>; "so" in <a href='B:530 11:12'>1Co 11:12</a>, <a href='B:590 2:4'>1Th 2:4</a>, RV. <p/> <6,,2531, kathos><p/> "according as" (kata, "according to," and No. 4), is frequently translated "even as," e.g., <a href='B:480 11:6'>Mar 11:6</a>, <a href='B:490 1:2'>Luk 1:2</a>, <a href='B:590 5:11'>1Th 5:11</a>. <p/> <7,,5618, hosper><p/> No. 4, strengthened by per, is translated "even as" in <a href='B:470 20:28'>Mat 20:28</a>. <p/> <8,,2509, kathaper><p/> "just as, even as," is rendered "even as" in <a href='B:520 4:6'>Rom 4:6</a>, <a href='B:520 9:13'>Rom 9:13</a>, <a href='B:520 10:15'>Rom 10:15</a>, <a href='B:520 12:4'>Rom 12:4</a> (RV); <a href='B:540 3:18'>2Co 3:18</a>, <a href='B:590 3:6'>1Th 3:6</a>, <a href='B:590 3:12'>1Th 3:12</a>, <a href='B:590 4:5'>1Th 4:5</a>, <a href='B:650 4:2'>Heb 4:2</a>; "according as," <a href='B:520 11:8'>Rom 11:8</a>; elsewhere simply "as." <p/> <9,,3483, nai><p/> a particle of strong affirmation, "yea, verily, even so," is rendered "even so" in the AV, "yea" in the RV, in <a href='B:470 11:26'>Mat 11:26</a>, <a href='B:490 10:21'>Luk 10:21</a>, <a href='B:730 16:7'>Rev 16:7</a>; both AV and RV have it in <a href='B:730 1:7'>Rev 1:7</a>; the most authentic mss. omit it in <a href='B:730 22:20'>Rev 22:20</a>. See SURELY, TRUTH, VERILY, YEA, YES. <p/> <10,,3676, homos><p/> "yet, nevertheless," is translated "even" in <a href='B:530 14:7'>1Co 14:7</a> (AV, "and even"); elsewhere <a href='B:500 12:42'>Joh 12:42</a>, "nevertheless;" <a href='B:550 3:15'>Gal 3:15</a>, "yet" (i.e., "nevertheless," an example of hyperbaton, by which a word is placed out of its true position). <p/> Notes: (1) In <a href='B:520 1:26'>Rom 1:26</a>, there is no word representing "even" in the original. The AV seems to have put it for the particle te, which simply annexes the statement to the preceding and does not require translation. (2) In <a href='B:590 2:18'>1Th 2:18</a> the AV renders the particle men by "even;" if translated, it signifies "indeed." (3) In <a href='B:530 12:2'>1Co 12:2</a>, hos (see No. 4, above), followed by the particle an, means "howsoever" (RV, for AV, "even as"). (4) In <a href='B:470 23:37'>Mat 23:37</a>, "even as" translates the phrase hon tropon, lit., "(in) what manner." (5) In <a href='B:610 3:11'>1Ti 3:11</a>, hosautos, a strengthened form of No. 4, "likewise, in like manner," is rendered "even so," AV (RV, "in like manner"). (6) K'ago, for kai ego, means either "even I" or "even so I" or "I also." In <a href='B:500 10:15'>Joh 10:15</a>, the RV has "and I" for the AV, "even so ... I;" in <a href='B:500 17:18'>Joh 17:18</a>, <a href='B:500 20:21'>Joh 20:21</a>, AV and RV, "even so I;" in the following, kago is preceded by hos, or kathos, "even as I," <a href='B:530 7:8'>1Co 7:8</a>, <a href='B:530 10:33'>1Co 10:33</a>; "even as I also," <a href='B:530 11:1'>1Co 11:1</a>; "as I also," <a href='B:730 2:27'>Rev 2:27</a>. (7) In <a href='B:490 12:7'>Luk 12:7</a> the RV renders kai by "very" (for AV, "even the very"). (8) In <a href='B:500 6:57'>Joh 6:57</a> kakeinos (for kai ekeinos, "also he"), is translated "he also," RV, for AV, "even he." (9) In <a href='B:560 1:10'>Eph 1:10</a> there is no word in the original for "even." The RV expresses the stress on the pronoun by "in Him, I say."


topic: Even (Noun), Evening, Eventide
definition:
<b>Even (Noun), Evening, Eventide</b> <A-1,Noun,2073, hespera><p/> properly, the feminine of the adjective hesperos, "of, or at, evening, western" (Lat., vesper, Eng., "vespers"), is used as a noun in <a href='B:490 24:29'>Luk 24:29</a>, <a href='B:510 4:3'>Act 4:3</a>, "eventide;" <a href='B:510 28:23'>Act 28:23</a>. Some mss. have the word in <a href='B:510 20:15'>Act 20:15</a>, "in the evening (we touched)," instead of hetera, "next (day)." <p/> <A-2,Noun,3798, opsia><p/> the feminine of the adjective opsios, "late," used as a noun, denoting "evening," with hora, "understood" (see No. 1), is found seven times in Matthew, five in Mark, two in John, and in these places only in the NT (some mss. have it in <a href='B:480 11:11'>Mar 11:11</a>, see B). The word really signifies the "late evening," the latter of the two "evenings" as reckoned by the Jews, the first from 3 p.m. to sunset, the latter after sunset; this is the usual meaning. It is used, however, of both, e.g., <a href='B:480 1:32'>Mar 1:32</a> (cp. opsimos, "latter," said of rain, <a href='B:660 5:7'>Jam 5:7</a>). <p/> <B-1,Adverb,3796, opse><p/> "long after, late, late in the day, at evening" (in contrast to proi, "early," e.g., <a href='B:470 20:1'>Mat 20:1</a>), is used practically as a noun in <a href='B:480 11:11'>Mar 11:11</a>, lit., "the hour being at eventide;" <a href='B:480 11:19'>Mar 11:19</a>, <a href='B:480 13:35'>Mar 13:35</a>; in <a href='B:470 28:1'>Mat 28:1</a> it is rendered "late on," RV, for AV, "in the end of." Here, however, the meaning seems to be "after," a sense in which the word was used by late Greek writers. See LATE. In the Sept., <a href='B:10 24:11'>Gen 24:11</a>, <a href='B:20 30:8'>Exo 30:8</a>, <a href='B:300 2:23'>Jer 2:23</a>, <a href='B:290 5:11'>Isa 5:11</a>. <p/> Note: In <a href='B:490 12:38'>Luk 12:38</a> some mss. have the adjective hesperinos, "of the evening" (see A, No. 1), lit., "in the evening watch."


topic: Ever, for Ever, Evermore
definition:
<b>Ever, for Ever, Evermore</b> <1,Adverb,3842, pantote><p/> "at all times, always" (akin to pas, "all"), is translated "ever" in <a href='B:490 15:31'>Luk 15:31</a>, <a href='B:500 18:20'>Joh 18:20</a>, <a href='B:590 4:17'>1Th 4:17</a>, <a href='B:590 5:15'>1Th 5:15</a>, <a href='B:620 3:7'>2Ti 3:7</a>, <a href='B:650 7:25'>Heb 7:25</a>; "evermore" in <a href='B:500 6:34'>Joh 6:34</a>; in <a href='B:590 5:16'>1Th 5:16</a>, RV, "alway," for AV, "evermore." It there means "on all occasions," as, e.g., <a href='B:590 1:2'>1Th 1:2</a>, <a href='B:590 3:6'>1Th 3:6</a>, <a href='B:590 5:15'>1Th 5:15</a>, <a href='B:600 1:3'>2Th 1:3</a>, <a href='B:600 1:11'>2Th 1:11</a>, <a href='B:600 2:13'>2Th 2:13</a>. See ALWAYS. <p/> <2,Adverb,104, aei><p/> "ever," is used (a) of continuous time, signifying "unceasingly, perpetually," <a href='B:510 7:51'>Act 7:51</a>, <a href='B:540 4:11'>2Co 4:11</a>, <a href='B:540 6:10'>2Co 6:10</a>, <a href='B:630 1:12'>Tit 1:12</a>, <a href='B:650 3:10'>Heb 3:10</a>; (b) of successive occurrences, signifying "on every occasion," <a href='B:670 3:15'>1Pe 3:15</a>, <a href='B:680 1:12'>2Pe 1:12</a>. Some texts have the word in <a href='B:480 15:8'>Mar 15:8</a>. See ALWAYS. <p/> Note: The adjective dienekes, "unbroken, continuous," is used in a phrase with eis, "unto," and the article, signifying "perpetually, for ever," <a href='B:650 7:3'>Heb 7:3</a>, <a href='B:650 10:1'>Heb 10:1</a>, <a href='B:650 10:12'>Heb 10:12</a>, <a href='B:650 10:14'>Heb 10:14</a>. <p/> * The following phrases are formed in connection with aion, "an age:" they are idiomatic expressions betokening undefined periods and are not to be translated literally: (a) eis aiona, lit., "unto an age," <a href='B:720 1:13'>Jud 1:13</a>, "for ever;" (b) eis ton aiona, lit., "unto the age," "for ever" (or, with a negative, "never"), <a href='B:470 21:19'>Mat 21:19</a>, <a href='B:480 3:29'>Mar 3:29</a>, <a href='B:480 11:14'>Mar 11:14</a>, <a href='B:490 1:55'>Luk 1:55</a>, <a href='B:500 4:14'>Joh 4:14</a>, <a href='B:500 6:51'>Joh 6:51</a>, <a href='B:500 6:58'>Joh 6:58</a>, <a href='B:500 8:35'>Joh 8:35</a> (twice), <a href='B:500 1:8-52'>Joh 1:8-52</a>, <a href='B:500 10:28'>Joh 10:28</a>, <a href='B:500 11:26'>Joh 11:26</a>, <a href='B:500 12:34'>Joh 12:34</a>, <a href='B:500 13:8'>Joh 13:8</a>, <a href='B:500 14:16'>Joh 14:16</a>, <a href='B:530 8:13'>1Co 8:13</a>, <a href='B:540 9:9'>2Co 9:9</a>, <a href='B:650 5:6'>Heb 5:6</a>, <a href='B:650 6:20'>Heb 6:20</a>, <a href='B:650 7:17'>Heb 7:17</a>, <a href='B:650 7:21'>Heb 7:21</a>, <a href='B:650 7:24'>Heb 7:24</a>, <a href='B:650 7:28'>Heb 7:28</a>, <a href='B:670 1:25'>1Pe 1:25</a>, <a href='B:690 2:17'>1Jo 2:17</a>, <a href='B:700 1:2'>2Jo 1:2</a>; (c) eis tous aionas, lit., "unto the ages," "for ever," <a href='B:470 6:13'>Mat 6:13</a> (AV only); <a href='B:490 1:33'>Luk 1:33</a>, <a href='B:520 1:25'>Rom 1:25</a>, <a href='B:520 9:5'>Rom 9:5</a>, <a href='B:520 11:36'>Rom 11:36</a>, <a href='B:520 16:27'>Rom 16:27</a> (some mss. have the next phrase here); <a href='B:540 11:31'>2Co 11:31</a>, <a href='B:650 13:8'>Heb 13:8</a>; (d) eis tous aionas ton aionon, lit. "unto the ages of the ages," "for ever and ever," or "for evermore," <a href='B:550 1:5'>Gal 1:5</a>, <a href='B:570 4:20'>Phi 4:20</a>, <a href='B:610 1:17'>1Ti 1:17</a>, <a href='B:620 4:18'>2Ti 4:18</a>, <a href='B:650 13:21'>Heb 13:21</a>, <a href='B:670 4:11'>1Pe 4:11</a>, <a href='B:670 5:11'>1Pe 5:11</a> TOTOT(Oc) in some mss.]; <a href='B:730 1:6'>Rev 1:6</a> TOTOT(Oc) in some mss.]; <a href='B:730 1:18'>Rev 1:18</a>, "for evermore;" <a href='B:730 1:4-10'>Rev 1:4-10</a>, <a href='B:730 5:13'>Rev 5:13</a>, <a href='B:730 7:12'>Rev 7:12</a>, <a href='B:730 10:6'>Rev 10:6</a>, <a href='B:730 11:15'>Rev 11:15</a>, <a href='B:730 15:7'>Rev 15:7</a>, <a href='B:730 19:3'>Rev 19:3</a>, <a href='B:730 20:10'>Rev 20:10</a>, <a href='B:730 22:5'>Rev 22:5</a>; (e) eis aionas aionon, lit., "unto ages of ages," "for ever and ever," <a href='B:730 14:11'>Rev 14:11</a>; (f) eis ton aiona tou aionos, lit., "unto the age of the age," "for ever and ever," <a href='B:650 1:8'>Heb 1:8</a>; (g) tou aionos ton aionon, lit., "of the age of the ages," "for ever and ever," <a href='B:560 3:21'>Eph 3:21</a>; (h) eis pantas tous aionas, lit., "unto all the ages," <a href='B:720 1:25'>Jud 1:25</a> ("for evermore," RV; "ever," AV); (i) eis hemeran aionos, lit., "unto a day of an age," "for ever," <a href='B:680 3:18'>2Pe 3:18</a>.


topic: Everlasting
definition:
<b>Everlasting</b> <1,,166, aionios><p/> see ETERNAL. <p/> <2,,126, aidios><p/> denotes "everlasting" (from aei, "ever"), <a href='B:520 1:20'>Rom 1:20</a>, RV, "everlasting," for AV, "eternal;" <a href='B:720 1:6'>Jud 1:6</a>, AV and RV "everlasting." Aionios, should always be translated "eternal" and aidios, "everlasting." "While aionios ... negatives the end either of a space of time or of unmeasured time, and is used chiefly where something future is spoken of, aidios excludes interruption and lays stress upon permanence and unchangeableness" (Cremer).


topic: Every whit
definition:
<b>Every whit</b> <1,,3650, holos><p/> "all, whole, complete," is rendered "every whit" in <a href='B:500 7:23'>Joh 7:23</a>, <a href='B:500 13:10'>Joh 13:10</a>. See ALL.


topic: Every, Everyone (man), Everything
definition:
<b>Every, Everyone (man), Everything</b> <1,,3956, pas><p/> signifies (1) with nouns without the article, (a) "every one" of the class denoted by the noun connected with pas, e.g., <a href='B:470 3:10'>Mat 3:10</a>, "every tree;" <a href='B:480 9:49'>Mar 9:49</a>, "every sacrifice;" see also <a href='B:500 2:10'>Joh 2:10</a>, <a href='B:510 2:43'>Act 2:43</a>, <a href='B:520 2:9'>Rom 2:9</a>, <a href='B:560 1:21'>Eph 1:21</a>, <a href='B:560 3:15'>Eph 3:15</a>, <a href='B:600 2:4'>2Th 2:4</a>, <a href='B:620 3:16'>2Ti 3:16</a>, RV; (b) "any and every, of every kind, all manner of," e.g., <a href='B:470 4:23'>Mat 4:23</a>; "especially with nouns denoting virtues or vices, emotions, condition, indicating every mode in which a quality manifests itself; or any object to which the idea conveyed by the noun belongs" (Grimm-Thayer). This is often translated "all," e.g., <a href='B:510 27:20'>Act 27:20</a>, <a href='B:520 15:14'>Rom 15:14</a>, <a href='B:540 10:6'>2Co 10:6</a>, <a href='B:560 4:19'>Eph 4:19</a>, <a href='B:560 4:31'>Eph 4:31</a>, <a href='B:580 4:12'>Col 4:12</a>, "all the will of God," i.e., everything God wills; (2) without a noun, "every one, everything, every man" (i.e., person), e.g., <a href='B:490 16:16'>Luk 16:16</a>; or with a negative, "not everyone," e.g., <a href='B:480 9:49'>Mar 9:49</a>; with a participle and the article, equivalent to a relative clause, everyone who, e.g., <a href='B:530 9:25'>1Co 9:25</a>, <a href='B:550 3:10'>Gal 3:10</a>, <a href='B:550 3:13'>Gal 3:13</a>, <a href='B:690 2:29'>1Jo 2:29</a>, <a href='B:690 1:3-4'>1Jo 1:3-4</a>, <a href='B:690 3:6'>1Jo 3:6</a>, <a href='B:690 3:10'>1Jo 3:10</a>, <a href='B:690 3:15'>1Jo 3:15</a>, rendered "whosoever." So in the neuter, <a href='B:690 2:16'>1Jo 2:16</a>, <a href='B:690 5:4'>1Jo 5:4</a>, often rendered "whatsoever;" governed by the preposition en, "in," without a noun following, it signifies "in every matter, or condition," <a href='B:570 4:6'>Phi 4:6</a>, <a href='B:590 5:18'>1Th 5:18</a>; "in every way or particular," <a href='B:540 4:8'>2Co 4:8</a>, translated "on every side;" so <a href='B:540 7:5'>2Co 7:5</a>; "in everything," <a href='B:560 5:24'>Eph 5:24</a>, <a href='B:570 4:12'>Phi 4:12</a>, lit., "in everything and (perhaps "even") in all things." See THOROUGHLY, WHOLE. <p/> <2,,537, hapas><p/> a strengthened form of No. 1, signifies "all, the whole, altogether;" it is translated "every one" in <a href='B:510 5:16'>Act 5:16</a>, where it occurs in the plural. In <a href='B:480 8:25'>Mar 8:25</a>, the AV, "every man" translates the text with the masculine plural; the best mss. have the neuter plural, RV, "all things." See ALL, WHOLE. <p/> <3,,1538, hekastos><p/> see EACH, NO. 1. It is used with heis, "one," in <a href='B:510 2:6'>Act 2:6</a>, "every man," and in <a href='B:560 4:16'>Eph 4:16</a>, "each several (part)," for AV, "every (part)." In <a href='B:730 22:2'>Rev 22:2</a> the most authentic mss. omit the numeral in the phrase "every month." It is preceded by kath hena (kata, "according to," hena, "one"), a strengthened phrase, in <a href='B:560 5:33'>Eph 5:33</a>, AV, "everyone ... in particular," RV, "severally, each one." The same kind of phrase with ana, "each," before the numeral, is used in <a href='B:730 21:21'>Rev 21:21</a>, RV, "each one of the several (gates)," for AV, "every several (gate)." See EACH, PARTICULAR, SEVERAL. <p/> Notes: (1) The preposition kata, "down," is sometimes found governing a noun, in the sense of "every," e.g., <a href='B:490 2:41'>Luk 2:41</a>, "every year;" <a href='B:490 16:19'>Luk 16:19</a>, "every day;" <a href='B:650 9:25'>Heb 9:25</a>, "every year" (RV, "year by year"); so <a href='B:650 10:3'>Heb 10:3</a>. This construction sometimes signifies "in every ...," e.g., <a href='B:510 14:23'>Act 14:23</a>, "in every church;" <a href='B:510 15:21'>Act 15:21</a>, "in every city;" so <a href='B:510 20:23'>Act 20:23</a>, <a href='B:630 1:5'>Tit 1:5</a>, <a href='B:510 22:19'>Act 22:19</a>, "in every synagogue" (plural); <a href='B:510 8:3'>Act 8:3</a> "(into) every house." In <a href='B:490 8:1'>Luk 8:1</a> the phrase means "throughout every city," as in the AV; in <a href='B:490 8:4'>Luk 8:4</a> "of every city," RV. In <a href='B:510 5:42'>Act 5:42</a> the RV renders kat' oikon "at home," for AV, "in every house;" in <a href='B:510 2:46'>Act 2:46</a>, for AV, "from house to house" (marg., "at home"). In <a href='B:510 15:21'>Act 15:21</a> (last part) the adjective pas, "all," is placed between the preposition and the noun for the sake of emphasis. In <a href='B:510 26:11'>Act 26:11</a>, kata, followed by the plural of pas and the article before the noun, is rendered "in all the synagogues," RV, for AV, "in every synagogue." The presence of the article confirms the RV. See SEVERALLY. <p/> (2) In <a href='B:470 1:20-10'>Mat 1:20-10</a>, the preposition ana, "upward" (used distributively), governing the noun denarion, is translated "every man (a penny)." There is no word for "every man," and an appropriate rendering would be "a penny apiece;" cp. <a href='B:490 9:14'>Luk 9:14</a>, "fifty each," RV; <a href='B:490 10:1'>Luk 10:1</a>, "two and two;" <a href='B:500 2:6'>Joh 2:6</a>, "two or three ... apiece;" <a href='B:730 4:8'>Rev 4:8</a>, "each ... six wings." (3) The pronoun tis, "anyone," is rendered "any" in <a href='B:510 2:45'>Act 2:45</a>, RV, for the incorrect AV, "every." In <a href='B:480 15:24'>Mar 15:24</a>, the interrogative form is rendered "what each (should take)" (AV, "every man"), lit., "who (should take) what."


topic: Everywhere, Every quarter, Every side
definition:
<b>Everywhere, Every quarter, Every side</b> <1,,3837, pantache><p/> "everywhere," is used in <a href='B:510 21:28'>Act 21:28</a>. <p/> <2,,3837, pantachostrong><p/> a variation of No. 1, is translated "everywhere" in <a href='B:480 1:28'>Mar 1:28</a>, RV, of the report throughout Galilee concerning Christ; in <a href='B:480 16:20'>Mar 16:20</a>, of preaching; <a href='B:490 9:6'>Luk 9:6</a>, of healing; <a href='B:510 17:30'>Act 17:30</a>, of a Divine command for repentance; <a href='B:510 28:22'>Act 28:22</a>, of disparagement of Christians; <a href='B:530 4:17'>1Co 4:17</a>, of apostolic teaching; in <a href='B:510 24:3'>Act 24:3</a>, it is rendered "in all places." In the Sept., <a href='B:290 42:22'>Isa 42:22</a>. See PLACE. <p/> <3,,3840, pantothen><p/> or pantachothen, "from all sides," is translated "from every quarter," <a href='B:480 1:45'>Mar 1:45</a>; in <a href='B:490 19:43'>Luk 19:43</a>, "on every side;" in <a href='B:650 9:4'>Heb 9:4</a>, "round about." <p/> Notes: (1) In <a href='B:570 4:12'>Phi 4:12</a>, the phrase en panti, AV, "everywhere," is corrected to "in everything," in the RV; in <a href='B:540 4:8'>2Co 4:8</a>, "on every side." <p/> (2) In <a href='B:610 2:8'>1Ti 2:8</a>, en panti topo, "in every place," RV, is translated "everywhere" in the AV.


topic: Evidence
definition:
<b>Evidence</b> (<a href='B:650 11:1'>Heb 11:1</a>) * For EVIDENCE (<a href='B:650 11:1'>Heb 11:1</a>) see REPROOF, A


topic: Evident, Evidently
definition:
<b>Evident, Evidently</b> <A-1,Adjective,1212, delos><p/> properly signifying "visible, clear to the mind, evident," is translated "evident" in <a href='B:550 3:11'>Gal 3:11</a>, <a href='B:530 15:27'>1Co 15:27</a>, RV (AV, "manifest"); "bewrayeth," <a href='B:470 26:73'>Mat 26:73</a>; "certain," <a href='B:610 6:7'>1Ti 6:7</a>, AV. Cp. deloo, "to declare, signify." See BEWRAY, CERTAIN, MANIFEST. <p/> <A-2,Adjective,2612, katadelos><p/> a strengthened form of No. 1, "quite manifest, evident," is used in <a href='B:650 7:15'>Heb 7:15</a> (AV, "more evident"). For the preceding verse see No. 3. <p/> <A-3,Adjective,4271, prodelos><p/> "manifest beforehand" (pro, "before," and No. 1), is used in <a href='B:650 7:14'>Heb 7:14</a> in the sense of "clearly evident." So in <a href='B:610 1:5-25'>1Ti 1:5-25</a>, RV, "evident," for AV, "open beforehand," and "manifest beforehand." The pro is somewhat intensive. <p/> Note: Phaneros, "visible, manifest" (akin to phainomai, "to appear"), is synonymous with the above, but is not translated "evident" in the NT. For "evident token" see TOKEN. <p/> <B-1,Adverb,5320, phaneros><p/> manifestly (see note above), is rendered "openly" in <a href='B:480 1:45'>Mar 1:45</a>; "publicly" in <a href='B:500 7:10'>Joh 7:10</a>, RV (opposite to "in secret"); in <a href='B:510 10:3'>Act 10:3</a>, RV, "openly," for AV, "evidently." See OPENLY, PUBLICLY. <p/> Note: For the AV, "evidently," in <a href='B:550 3:1'>Gal 3:1</a>, see OPENLY.


topic: Evil speaking
definition:
<b>Evil speaking</b> <1,,988, blasphemia><p/> is translated "evil speaking" in <a href='B:560 4:31'>Eph 4:31</a>, AV (RV, "railing"). See BLASPHEMY. <p/> <2,,2636, katalalia><p/> "evil speaking," <a href='B:670 2:1'>1Pe 2:1</a>; see BACKBITING.


topic: Evil, Evil-doer
definition:
<b>Evil, Evil-doer</b> <A-1,Adjective,2556, kakos><p/> stands for "whatever is evil in character, base," in distinction (wherever the distinction is observable) from poneros (see No. 2), which indicates "what is evil in influence and effect, malignant." Kakos is the wider term and often covers the meaning of poneros. Kakos is antithetic to kalos, "fair, advisable, good in character," and to agathos, "beneficial, useful, good in act;" hence it denotes what is useless, incapable, bad; poneros is essentially antithetic to chrestos, "kind, gracious, serviceable;" hence it denotes what is destructive, injurious, evil. As evidence that poneros and kakos have much in common, though still not interchangeable, each is used of thoughts, cp. <a href='B:470 15:19'>Mat 15:19</a> with <a href='B:480 7:21'>Mar 7:21</a>; of speech, <a href='B:470 5:11'>Mat 5:11</a> with <a href='B:670 3:10'>1Pe 3:10</a>; of actions, <a href='B:620 4:18'>2Ti 4:18</a> with <a href='B:590 5:15'>1Th 5:15</a>; of man, <a href='B:470 18:32'>Mat 18:32</a> with <a href='B:470 24:48'>Mat 24:48</a>. <p/> The use of kakos may be broadly divided as follows: (a) of what is morally or ethically "evil," whether of persons, e.g., <a href='B:470 21:41'>Mat 21:41</a>, <a href='B:470 24:48'>Mat 24:48</a>, <a href='B:570 3:2'>Phi 3:2</a>, <a href='B:730 2:2'>Rev 2:2</a>, or qualities, emotions, passions, deeds, e.g., <a href='B:480 7:21'>Mar 7:21</a>, <a href='B:500 18:23'>Joh 18:23</a>, <a href='B:500 18:30'>Joh 18:30</a>, <a href='B:520 1:30'>Rom 1:30</a>, <a href='B:520 3:8'>Rom 3:8</a>, <a href='B:520 7:19'>Rom 7:19</a>, <a href='B:520 7:21'>Rom 7:21</a>, <a href='B:520 13:4'>Rom 13:4</a>, <a href='B:520 14:20'>Rom 14:20</a>, <a href='B:520 16:19'>Rom 16:19</a>, <a href='B:530 13:5'>1Co 13:5</a>, <a href='B:540 13:7'>2Co 13:7</a>, <a href='B:590 5:15'>1Th 5:15</a>, <a href='B:610 6:10'>1Ti 6:10</a>, <a href='B:620 4:14'>2Ti 4:14</a>, <a href='B:670 3:9'>1Pe 3:9</a>, <a href='B:670 3:12'>1Pe 3:12</a>; (b) of what is injurious, destructive, baneful, pernicious, e.g., <a href='B:490 16:25'>Luk 16:25</a>, <a href='B:510 16:28'>Act 16:28</a>, <a href='B:510 28:5'>Act 28:5</a>, <a href='B:630 1:12'>Tit 1:12</a>, <a href='B:660 3:8'>Jam 3:8</a>, <a href='B:730 16:2'>Rev 16:2</a>, where kakos and poneros come in that order, "noisome and grievous." See B, No. 3. For compounds of kakos, see below. <p/> <A-2,Adjective,4190, poneros><p/> akin to ponos, "labor, toil," denotes "evil that causes labor, pain, sorrow, malignant evil" (see No. 1); it is used (a) with the meaning bad, worthless, in the physical sense, <a href='B:470 1:7-18'>Mat 1:7-18</a>; in the moral or ethical sense, "evil," wicked; of persons, e.g., <a href='B:470 7:11'>Mat 7:11</a>, <a href='B:490 6:45'>Luk 6:45</a>, <a href='B:510 17:5'>Act 17:5</a>, <a href='B:600 3:2'>2Th 3:2</a>, <a href='B:620 3:13'>2Ti 3:13</a>; of "evil" spirits, e.g., <a href='B:470 12:45'>Mat 12:45</a>, <a href='B:490 7:21'>Luk 7:21</a>, <a href='B:510 1:19-13'>Act 1:19-13</a>, <a href='B:510 1:19-16'>Act 1:19-16</a>; of a generation, <a href='B:470 12:39'>Mat 12:39</a>, <a href='B:470 12:45'>Mat 12:45</a>, <a href='B:470 16:4'>Mat 16:4</a>, <a href='B:490 11:29'>Luk 11:29</a>; of things, e.g., <a href='B:470 5:11'>Mat 5:11</a>, <a href='B:470 6:23'>Mat 6:23</a>, <a href='B:470 20:15'>Mat 20:15</a>, <a href='B:480 7:22'>Mar 7:22</a>, <a href='B:490 11:34'>Luk 11:34</a>, <a href='B:500 3:19'>Joh 3:19</a>, <a href='B:500 7:7'>Joh 7:7</a>, <a href='B:510 18:14'>Act 18:14</a>, <a href='B:550 1:4'>Gal 1:4</a>, <a href='B:580 1:21'>Col 1:21</a>, <a href='B:610 6:4'>1Ti 6:4</a>, <a href='B:620 4:18'>2Ti 4:18</a>, <a href='B:650 3:12'>Heb 3:12</a>, <a href='B:650 10:22'>Heb 10:22</a>, <a href='B:660 2:4'>Jam 2:4</a>, <a href='B:660 4:16'>Jam 4:16</a>, <a href='B:690 3:12'>1Jo 3:12</a>, <a href='B:700 1:11'>2Jo 1:11</a>, <a href='B:710 1:10'>3Jo 1:10</a>; (b) with the meaning toilsome, painful, <a href='B:560 5:16'>Eph 5:16</a>, <a href='B:560 6:13'>Eph 6:13</a>, <a href='B:730 16:2'>Rev 16:2</a>. Cp. poneria, "iniquity, wickedness." For its use as a noun see B, No. 2. <p/> <A-3,Adjective,5337, phaulos><p/> primarily denotes "slight, trivial, blown about by every wind;" then, "mean, common, bad," in the sense of being worthless, paltry or contemptible, belonging to a low order of things; in <a href='B:500 5:29'>Joh 5:29</a>, those who have practiced "evil" things, RV, "ill" (phaula), are set in contrast to those who have done good things (agatha); the same contrast is presented in <a href='B:520 9:11'>Rom 9:11</a>, <a href='B:540 5:10'>2Co 5:10</a>, in each of which the most authentic mss. have phaulos for kakos; he who practices "evil" things (RV, "ill") hates the light, <a href='B:500 3:20'>Joh 3:20</a>; jealousy and strife are accompanied by "every vile deed," <a href='B:660 3:16'>Jam 3:16</a>. It is used as a noun in <a href='B:630 2:8'>Tit 2:8</a> (see B, No. 4). See BAD, ILL, VILE. <p/> <B-1,Noun,2549, kakia><p/> primarily, "badness" in quality (akin to A, No. 1), denotes (a) "wickedness, depravity, malignity," e.g., <a href='B:510 8:22'>Act 8:22</a>, "wickedness;" <a href='B:520 1:29'>Rom 1:29</a>, "maliciousness;" in <a href='B:660 1:21'>Jam 1:21</a>, AV, "naughtiness;" (b) "the evil of trouble, affliction," <a href='B:470 6:34'>Mat 6:34</a>, only, and here alone translated "evil." See MALICE, MALICIOUSNESS, NAUGHTINESS, WICKEDNESS. <p/> <B-2,Noun,4190, poneros><p/> the adjective (A, No. 2), is used as a noun, (a) of Satan as the "evil" one, <a href='B:470 5:37'>Mat 5:37</a>, <a href='B:470 6:13'>Mat 6:13</a>, <a href='B:470 13:19'>Mat 13:19</a>, <a href='B:470 13:38'>Mat 13:38</a>, <a href='B:490 11:4'>Luk 11:4</a> (in some texts); <a href='B:500 17:15'>Joh 17:15</a>, <a href='B:560 6:16'>Eph 6:16</a>, <a href='B:600 3:3'>2Th 3:3</a>, <a href='B:690 1:2-14'>1Jo 1:2-14</a>, <a href='B:690 3:12'>1Jo 3:12</a>, <a href='B:690 1:5-19'>1Jo 1:5-19</a>; (b) of human beings, <a href='B:470 5:45'>Mat 5:45</a>; (probably <a href='B:470 5:39'>Mat 5:39</a>); <a href='B:470 13:49'>Mat 13:49</a>, <a href='B:470 22:10'>Mat 22:10</a>, <a href='B:490 6:35'>Luk 6:35</a>, <a href='B:530 5:13'>1Co 5:13</a>; (c) neuter, "evil (things)," <a href='B:470 9:4'>Mat 9:4</a>, <a href='B:470 12:35'>Mat 12:35</a>, <a href='B:480 7:23'>Mar 7:23</a>, <a href='B:490 3:19'>Luk 3:19</a>; "that which is evil," <a href='B:490 6:45'>Luk 6:45</a>, <a href='B:520 12:9'>Rom 12:9</a>, <a href='B:510 28:21'>Act 28:21</a>, "harm." <p/> <B-3,Noun,2556, kakon><p/> the neuter of A, No. 1, is used with the article, as a noun, e.g., <a href='B:510 23:9'>Act 23:9</a>, <a href='B:520 7:21'>Rom 7:21</a>, <a href='B:650 5:14'>Heb 5:14</a>; in the plural, "evil things," e.g., <a href='B:530 10:6'>1Co 10:6</a>, <a href='B:610 6:10'>1Ti 6:10</a>, "all kinds of evil," RV. <p/> <B-4,Noun,5337, phaulon><p/> the neuter of A, No. 3, is used as a noun in <a href='B:630 2:8'>Tit 2:8</a>. <p/> <B-5,Noun,2555, kakopois><p/> properly the masculine gender of the adjective, denotes an "evil-doer" (kakon, "evil," poieo, "to do"), <a href='B:670 2:12'>1Pe 2:12</a>, <a href='B:670 2:14'>1Pe 2:14</a>, <a href='B:670 4:15'>1Pe 4:15</a>; in some mss. in <a href='B:670 3:16'>1Pe 3:16</a>, <a href='B:500 18:30'>Joh 18:30</a> (so the AV). For a synonymous word see Note (1). Cp. the verb below. In the Sept., <a href='B:240 12:4'>Pro 12:4</a>, <a href='B:240 24:19'>Pro 24:19</a>. See MALEFACTOR. <p/> Notes: (1) Kakourgos, "an evil-worker" (kakon, "evil," ergon, "a work"), is translated "evil-doer" in <a href='B:620 2:9'>2Ti 2:9</a>, AV (RV, "malefactor"). Cp. <a href='B:490 1:23-33'>Luk 1:23-33</a>, <a href='B:490 23:39'>Luk 23:39</a>. <p/> (2) Adikema, "an injustice" (a, negative, dikaios, "just"), is translated "evil-doing," in <a href='B:510 24:20'>Act 24:20</a>, AV, RV, "wrong-doing." See INIQUITY, WRONG. <p/> <C-1,Verb,2559, kakoo><p/> "to ill-treat" (akin to A, No. 1), is rendered "to entreat evil" in <a href='B:510 7:6'>Act 7:6</a>, <a href='B:510 7:19'>Act 7:19</a>; "made (them) evil affected," <a href='B:510 14:2'>Act 14:2</a>. See AFFECT, AFFLICT, HARM, HURT, VEX. <p/> <C-2,Verb,2554, kakopoieo><p/> signifies "to do evil" (cp. B, No. 5), <a href='B:480 3:4'>Mar 3:4</a> (RV, "to do harm"); so, <a href='B:490 6:9'>Luk 6:9</a>; in <a href='B:710 1:11'>3Jo 1:11</a>, "doeth evil," in <a href='B:670 3:17'>1Pe 3:17</a>, "evil doing." See HARM. <p/> Note: Cp. kakologeo, "to speak evil" (see CURSE, SPEAK); kakopatheo, "to endure evil" (see ENDURE, SUFFER); kakopatheia, "suffering affliction" (see SUFFER); kakoucheo, "to suffer adversity" (see SUFFER). <p/> <D-1,Adverb,2560, kakos><p/> "badly, evilly," akin to A, No. 1, is used in the physical sense, "to be sick," e.g., <a href='B:470 4:24'>Mat 4:24</a>, <a href='B:480 1:32'>Mar 1:32</a>, <a href='B:480 1:34'>Mar 1:34</a>, <a href='B:490 5:31'>Luk 5:31</a> (see DISEASE). In <a href='B:470 21:41'>Mat 21:41</a> this adverb is used with the adjective, "He will miserably destroy those miserable men," more lit., "He will evilly destroy those men (evil as they are)," with stress on the adjective; (b) in the moral sense, "to speak evilly," <a href='B:500 18:23'>Joh 18:23</a>, <a href='B:510 23:5'>Act 23:5</a>; "to ask evilly," <a href='B:660 4:3'>Jam 4:3</a>. See AMISS, GRIEVOUSLY, SICK, SORE.


topic: Exact (Verb)
definition:
<b>Exact (Verb)</b> <1,,4238, prasso><p/> "to do, to practice," also has the meaning of "transacting," or "managing in the matter of payment, to exact, to get money from a person," <a href='B:490 3:13'>Luk 3:13</a> (RV, "extort"). Cp. the English idiom "to do a person in." This verb is rendered "required," in <a href='B:490 19:23'>Luk 19:23</a>. <p/> <2,,4811, sukophanteo><p/> "to accuse falsely," <a href='B:490 3:14'>Luk 3:14</a>, has its other meaning, "to exact wrongfully," in <a href='B:490 19:8'>Luk 19:8</a>. See ACCUSE.


topic: Exact, Exactly
definition:
<b>Exact, Exactly</b> <1,,197, akribesteron><p/> the comparative degree of akribos, "accurately, carefully," is used in <a href='B:510 18:26'>Act 18:26</a>, AV, "more perfectly," RV, "more carefully;" <a href='B:510 23:15'>Act 23:15</a>, AV, "more perfectly," RV, "more exactly;" so <a href='B:510 23:20'>Act 23:20</a>, <a href='B:510 24:22'>Act 24:22</a>, AV, "more perfect," RV, "more exact" (lit., "knowing more exactly"). See CAREFULLY, PERFECTLY. Cp. akribeia, "precision, exactness," <a href='B:510 22:3'>Act 22:3</a>, and akriboo, "to learn carefully, to enquire with exactness," <a href='B:470 2:7'>Mat 2:7</a>, <a href='B:470 2:16'>Mat 2:16</a>.


topic: Exalt, Exalted
definition:
<b>Exalt, Exalted</b> <A-1,Verb,5312, hupsoo><p/> "to lift up" (akin to hupsos, "height"), is used (a) literally of the "lifting" up of Christ in His crucifixion, <a href='B:500 3:14'>Joh 3:14</a>, <a href='B:500 8:28'>Joh 8:28</a>, <a href='B:500 12:32'>Joh 12:32</a>, <a href='B:500 12:34'>Joh 12:34</a>; illustratively, of the serpent of brass, <a href='B:500 3:14'>Joh 3:14</a>; (b) figuratively, of spiritual privileges bestowed on a city, <a href='B:470 11:23'>Mat 11:23</a>, <a href='B:490 10:15'>Luk 10:15</a>; of "raising" to dignity and happiness, <a href='B:490 1:52'>Luk 1:52</a>, <a href='B:510 13:17'>Act 13:17</a>; of haughty self-exaltation, and, contrastingly, of being "raised" to honor, as a result of self-humbling, <a href='B:470 23:12'>Mat 23:12</a>, <a href='B:490 14:11'>Luk 14:11</a>, <a href='B:490 18:14'>Luk 18:14</a>; of spiritual "uplifting" and revival, <a href='B:660 4:10'>Jam 4:10</a>, <a href='B:670 5:6'>1Pe 5:6</a>; of bringing into the blessings of salvation through the Gospel, <a href='B:540 11:7'>2Co 11:7</a>; (c) with a combination of the literal and metaphorical, of the "exaltation" of Christ by God the Father, <a href='B:510 2:33'>Act 2:33</a>, <a href='B:510 5:31'>Act 5:31</a>. See LIFT. <p/> <A-2,Verb,5251, huperupsoo><p/> "to exalt highly" (huper, "over," and No. 1), is used of Christ, as in No. 1, (c), in <a href='B:570 2:9'>Phi 2:9</a>. <p/> <A-3,Verb,1869, epairo><p/> "to lift up" (epi, "up," airo, "to raise"), is said (a) literally, of a sail, <a href='B:510 27:40'>Act 27:40</a>; hands, <a href='B:490 24:50'>Luk 24:50</a>, <a href='B:610 2:8'>1Ti 2:8</a>; heads, <a href='B:490 21:28'>Luk 21:28</a>; eyes, <a href='B:470 17:8'>Mat 17:8</a>, etc.; (b) metaphorically, of "exalting" oneself, being "lifted up" with pride, <a href='B:540 10:5'>2Co 10:5</a>, <a href='B:540 11:20'>2Co 11:20</a>. See LIFT. <p/> <A-4,Verb,5229, huperairo><p/> "to raise over" (huper, "above," and airo, see No. 3), is used in the Middle Voice, of "exalting" oneself exceedingly, <a href='B:540 12:7'>2Co 12:7</a>, <a href='B:600 2:4'>2Th 2:4</a>. <p/> <B-1,Adjective,5308, hupselos><p/> "high, lofty," is used metaphorically in <a href='B:490 16:15'>Luk 16:15</a>, as a noun with the article, RV, "that which is exalted," AV, "that which is highly esteemed." See ESTEEM, HIGH. <p/> Note: For <a href='B:660 1:9'>Jam 1:9</a>, RV, "in his high estate," see ESTATE, No. 3.


topic: Examination, Examine
definition:
<b>Examination, Examine</b> <A-1,Noun,351, anakrisis><p/> from ana, "up or through," and krino, "to distinguish," was a legal term among the Greeks, denoting the preliminary investigation for gathering evidence for the information of the judges, <a href='B:510 25:26'>Act 25:26</a>. <p/> <B-1,Verb,350, anakrino><p/> "to examine, investigate," is used (a) of searching or enquiry, <a href='B:510 17:11'>Act 17:11</a>, <a href='B:530 9:3'>1Co 9:3</a>, <a href='B:530 10:25'>1Co 10:25</a>, <a href='B:530 10:27'>1Co 10:27</a>; (b) of reaching a result of the enquiry, judging, <a href='B:530 1:2-15'>1Co 1:2-15</a>, <a href='B:530 1:4-4'>1Co 1:4-4</a>, <a href='B:530 14:24'>1Co 14:24</a>; (c) forensically, of examining by torture, <a href='B:490 23:14'>Luk 23:14</a>, <a href='B:510 4:9'>Act 4:9</a>, <a href='B:510 12:19'>Act 12:19</a>, <a href='B:510 24:8'>Act 24:8</a>, <a href='B:510 28:18'>Act 28:18</a>. See ASK, DISCERN, JUDGE, SEARCH. <p/> <B-2,Verb,426, anetazo><p/> "to examine judicially" (ana, "up," etazo, "to test"), is used in <a href='B:510 22:24'>Act 22:24</a>, <a href='B:510 22:29'>Act 22:29</a>. Cp. the synonymous verb exetazo, "to search" or "enquire carefully," <a href='B:470 2:8'>Mat 2:8</a>, <a href='B:470 10:11'>Mat 10:11</a>, <a href='B:500 21:12'>Joh 21:12</a>. <p/> <B-3,Verb,1381, dokimazo><p/> "to prove, test, approve," is rendered "examine" in <a href='B:530 11:28'>1Co 11:28</a>, AV (RV, "prove"). See APPROVE. <p/> <B-4,Verb,3985, peirazo><p/> "to tempt, try," is rendered "examine" in <a href='B:540 13:5'>2Co 13:5</a>, AV (RV, "try"). See GO, PROVE, TEMPT, TRY.


topic: Example
definition:
<b>Example</b> <A-1,Noun,1164, deigma><p/> primarily "a thing shown, a specimen" (akin to deiknumi, "to show"), denotes an "example" given as a warning, <a href='B:720 1:7'>Jud 1:7</a>. Note: The corresponding word in <a href='B:680 2:6'>2Pe 2:6</a> is No. 2. <p/> <A-2,Noun,5262, hupodeigma><p/> see ENSAMPLE, No. 3. <p/> <A-3,Noun,5179, tupos><p/> see ENSAMPLE, No. 1. <p/> <A-4,Noun,5261, hupogrammos><p/> lit., "an under-writing" (from hupographo, "to write under, to trace letters" for copying by scholars); hence, "a writing-copy, an example," <a href='B:670 2:21'>1Pe 2:21</a>, said of what Christ left for believers, by His sufferings (not expiatory, but exemplary), that they might "follow His steps." <p/> <B-1,Verb,1165, deigmatizo><p/> "to make a show of, to expose" (akin to A, No. 1), is translated "to make a public example," in <a href='B:470 1:19'>Mat 1:19</a> (some mss. have the strengthened form paradeigmatizo here; "put ... to an open shame," <a href='B:650 6:6'>Heb 6:6</a>); in <a href='B:580 2:15'>Col 2:15</a>, "made a show of." <p/> <B-2,Verb,5263, hupodeiknumi><p/> primarily, "to show secretly" (hupo, "under," deiknumi, "to show"), "to show by tracing out" (akin to A, No. 2); hence, "to teach, to show by example," <a href='B:510 20:35'>Act 20:35</a>, RV, "I gave you an example," for AV, "I showed you." Elsewhere, "to warn," <a href='B:470 3:7'>Mat 3:7</a>, <a href='B:490 3:7'>Luk 3:7</a>, <a href='B:490 12:5'>Luk 12:5</a>, RV, for AV, "forewarn;" "to show," <a href='B:490 6:47'>Luk 6:47</a>, <a href='B:510 9:16'>Act 9:16</a>. See FOREWARN, SHOW, WARN.


topic: Exceed, Exceeding, Exceedingly
definition:
<b>Exceed, Exceeding, Exceedingly</b> <A-1,Verb,5235, huperballo><p/> "to throw over or beyond" (huper, "over," ballo, "to throw"), is translated "exceeding" in <a href='B:540 9:14'>2Co 9:14</a>, <a href='B:560 1:19'>Eph 1:19</a>, <a href='B:560 2:7'>Eph 2:7</a>; "excelleth" (RV, "surpasseth") in <a href='B:540 3:10'>2Co 3:10</a>; "passeth" in <a href='B:560 3:19'>Eph 3:19</a> ("surpasseth" might be the meaning here). See EXCEL, SURPASS. Cp. huperbole, under EXCEL, B, No. 1. <p/> <A-2,Verb,4052, perisseuo><p/> "to be over and above, over a certain number or measure, to abound, exceed," is translated "exceed" in <a href='B:470 5:20'>Mat 5:20</a>, <a href='B:540 3:9'>2Co 3:9</a>. See ABUNDANCE, B, No. 1. <p/> <B-1,Adverb and Adverbial Phrase,3029, lian><p/> "very, exceedingly," is translated "exceeding" in <a href='B:470 2:16'>Mat 2:16</a> (for <a href='B:470 2:10'>Mat 2:10</a>, see No. 2); <a href='B:470 4:8'>Mat 4:8</a>, <a href='B:470 8:28'>Mat 8:28</a>, <a href='B:480 9:3'>Mar 9:3</a>, <a href='B:490 23:8'>Luk 23:8</a>. See GREATLY (GREAT), SORE, VERY. <p/> <B-2,Adverb and Adverbial Phrase,4970, sphodra><p/> properly the neuter plural of sphodros, "excessive, violent" (from a root indicating restlessness), signifies "very, very much, exceedingly," <a href='B:470 2:10'>Mat 2:10</a>, <a href='B:470 17:6'>Mat 17:6</a>, "sore;" <a href='B:470 17:23'>Mat 17:23</a>, <a href='B:470 18:31'>Mat 18:31</a>, RV, "exceeding," for AV, "very;" <a href='B:470 19:25'>Mat 19:25</a>, <a href='B:470 26:22'>Mat 26:22</a>, <a href='B:470 27:54'>Mat 27:54</a>, RV, "exceedingly" for AV, "greatly;" <a href='B:480 16:4'>Mar 16:4</a>, "very;" <a href='B:490 18:23'>Luk 18:23</a> (ditto); <a href='B:510 6:7'>Act 6:7</a>, RV, "exceedingly," for AV, "greatly;" <a href='B:730 16:21'>Rev 16:21</a>. See GREATLY, SORE, VERY. <p/> <B-3,Adverb and Adverbial Phrase,4971, sphodros><p/> "exceedingly" (see No. 2), is used in <a href='B:510 27:18'>Act 27:18</a>. <p/> <B-4,Adverb and Adverbial Phrase,4057, perissos><p/> is used in <a href='B:470 27:23'>Mat 27:23</a>, RV, "exceedingly," for AV, "the more;" <a href='B:480 10:26'>Mar 10:26</a>, RV, "exceedingly," for AV, "out of measure;" in <a href='B:510 26:11'>Act 26:11</a>, "exceedingly." In <a href='B:480 15:14'>Mar 15:14</a>, the most authentic mss. have this word (RV, "exceedingly") for No. 5 (AV, "the more exceedingly"). See MORE. <p/> <B-5,Adverb and Adverbial Phrase,4056, perissoteros><p/> the comparative degree of No. 4, "abundantly, exceedingly" (akin to A, No. 2), <a href='B:550 1:14'>Gal 1:14</a>, "more exceedingly;" <a href='B:590 2:17'>1Th 2:17</a>, RV, "the more exceedingly," for AV, "the more abundantly;" see ABUNDANCE, D, No. 2. <p/> <B-6,Adverb and Adverbial Phrase,5528 1537 4053, huperekperissostrong><p/> denotes "superabundantly" (huper, "over," ek, "from," perissos, "abundant"); in <a href='B:590 3:10'>1Th 3:10</a>, "exceedingly;" <a href='B:560 3:20'>Eph 3:20</a>, "exceeding abundantly." Another form, huperekperissos (huper, and ek and No. 4), is used in <a href='B:590 5:13'>1Th 5:13</a> (in the best mss.), "exceeding highly." Cp. the verb huperperisseuo, "to abound more exceedingly," <a href='B:520 5:21'>Rom 5:21</a>; in <a href='B:540 7:4'>2Co 7:4</a>, "I overflow (with joy)," RV, for AV, "I am exceeding (joyful). See ABUNDANT, D, No. 2. <p/> Notes: (1) In <a href='B:510 7:20'>Act 7:20</a>, the phrase "exceeding fair" (asteios) is, lit., "fair to God" (see marg.). (2) In <a href='B:470 26:7'>Mat 26:7</a>, barutimos (barus, "weighty," time "value"), is rendered "exceeding precious," RV, for AV, "very precious." (3) In <a href='B:480 4:41'>Mar 4:41</a>, "they feared exceedingly" is, lit., "they feared a great fear." see FEAR. (4) For other combinations of the adverb, see GLAD, GREAT, JOYFUL, SORROWFUL, SORRY.


topic: Excel, Excellency, Excellent
definition:
<b>Excel, Excellency, Excellent</b> <A-1,Verb,5235, huperballo><p/> lit., "to throw over:" see EXCEED, No. 1. <p/> <A-2,Verb,4052, perisseuo><p/> "to be over and above," is rendered "abound" in <a href='B:530 14:12'>1Co 14:12</a>, RV, for AV, "excel." See ABUNDANCE, B, No. 1, and EXCEED, A, No. 2. <p/> <A-3,Verb,5242, huperecho><p/> lit., "to have over" (huper, "over," echo, "to have"), is translated "excellency" in <a href='B:570 3:8'>Phi 3:8</a>, "the surpassingness" (Moule); the phrase could be translated "the surpassing thing, which consists in the knowledge of Christ Jesus," and this is the probable meaning. This verb is used three times in Philippians, here and in <a href='B:570 2:3'>Phi 2:3</a>, <a href='B:570 4:7'>Phi 4:7</a>. See also <a href='B:520 13:1'>Rom 13:1</a>, <a href='B:670 2:13'>1Pe 2:13</a>. See BETTER, No. 4. <p/> <A-4,Verb,1308, diaphero><p/> "to differ," is used in the neuter plural of the present participle with the article, in <a href='B:570 1:10'>Phi 1:10</a>, "the things that are excellent" (marg., "the things that differ"), lit., "the excellent things." See DIFFER. <p/> <B-1,Noun,5236, huperbole><p/> lit., "a throwing beyond," hence, "a surpassing, an excellence," is translated "excellency" in <a href='B:540 4:7'>2Co 4:7</a>, AV; RV, "exceeding greatness." It always betokens pre-eminence. It is used with kata, "according to," in the phrase kath' huperbolen, signifying "beyond measure, exceedingly," <a href='B:520 7:13'>Rom 7:13</a>, "exceeding sinful;" in <a href='B:540 1:8'>2Co 1:8</a>, RV, "exceedingly," for AV, "out of measure;" in <a href='B:550 1:13'>Gal 1:13</a>, "beyond measure;" in <a href='B:530 12:31'>1Co 12:31</a>, "more excellent." In <a href='B:540 4:17'>2Co 4:17</a>, there is an expanded phrase kath' huperbolen eis huperbolen, lit., "according to a surpassing unto a surpassing," RV, "more and more exceedingly," which corrects the AV, "a far more exceedingly;" the phrase refers to "worketh," showing the surpassing degree of its operation, and not to the noun "weight" (nor does it qualify, "eternal"). In <a href='B:540 12:7'>2Co 12:7</a>, the RV has "exceeding greatness," the AV, "abundance." See ABUNDANCE. <p/> <B-2,Noun,5247, huperoche><p/> akin to A, No. 3, strictly speaking, "the act of overhanging" (huper, and echo, "to hold") or "the thing which overhangs," hence, "superiority, preeminence," is translated "excellency (of speech)" in <a href='B:530 2:1'>1Co 2:1</a>; elsewhere, in <a href='B:610 2:2'>1Ti 2:2</a>, RV, "high place," for AV, "authority." See AUTHORITY, PLACE. <p/> Note: In <a href='B:670 2:9'>1Pe 2:9</a> RV renders arete (virtue) "excellencies." <p/> <C-1,Adjective,3169, megaloprepes><p/> signifies "magnificent, majestic, that which is becoming to a great man" (from megas, "great," and prepo, "to be fitting or becoming"), in <a href='B:680 1:17'>2Pe 1:17</a>, "excellent." <p/> <C-2,Adjective,1313, diaphoroteros><p/> comparative degree of diaphoros, "excellent," akin to A, No. 4, is used twice, in <a href='B:650 1:4'>Heb 1:4</a>, "more excellent (name)," and <a href='B:650 8:6'>Heb 8:6</a>, "more excellent (ministry)." For the positive degree see <a href='B:520 12:6'>Rom 12:6</a>, <a href='B:650 9:10'>Heb 9:10</a>. See under DIFFER. <p/> <C-3,Adjective,4119, pleion><p/> "more, greater," the comparative degree of polus, "much," is translated "more excellent" in <a href='B:650 11:4'>Heb 11:4</a>, of Abel's sacrifice; pleion is used sometimes of that which is superior by reason of inward worth, cp. <a href='B:650 3:3'>Heb 3:3</a>, "more (honor);" in <a href='B:470 6:25'>Mat 6:25</a>, of the life in comparison with meat. <p/> <C-4,Adjective,2903, kratistos><p/> "mightiest, noblest, best," the superlative degree of kratus, "strong" (cp. kratos, "strength"), is used as a title of honor and respect, "most excellent," <a href='B:490 1:3'>Luk 1:3</a> (Theophilus was quite possibly a man of high rank); <a href='B:510 23:26'>Act 23:26</a>, <a href='B:510 24:3'>Act 24:3</a>, <a href='B:510 26:25'>Act 26:25</a>, RV, for AV, "most noble." <p/> Note: The phrase kath' huperbolen (for which see B, No. 1) is translated "more excellent" in <a href='B:530 12:31'>1Co 12:31</a>.


topic: Except, Excepted
definition:
<b>Except, Excepted</b> * Note: For the negative conjunctions ean me and ei me, see + p. 9. <p/> <1,,1622, ektos><p/> an adverb, lit., "outside," is used with ei me, as an extended conjunction signifying "except;" so in <a href='B:530 14:5'>1Co 14:5</a>; in <a href='B:530 15:2'>1Co 15:2</a>, RV, for AV, "unless;" in <a href='B:610 5:19'>1Ti 5:19</a>, RV, for AV, "but." It has the force of a preposition in the sense of (a) "outside of," in <a href='B:530 6:18'>1Co 6:18</a>, "without;" in <a href='B:540 12:2'>2Co 12:2</a>, "out of;" (b) "besides," except, in <a href='B:510 26:22'>Act 26:22</a>, RV, "but," for AV, "other than;" in <a href='B:530 15:27'>1Co 15:27</a> "excepted." For its use as a noun see <a href='B:470 26:26'>Mat 26:26</a>, "(the) outside." See OTHER, OUT OF, OUTSIDE, UNLESS, WITHOUT. <p/> <2,,3924, parektos><p/> a strengthened form of No. 1 (para, beside), is used (a) as an adverb, signifying "without," <a href='B:540 11:28'>2Co 11:28</a>; lit., "the things without," i.e., the things happening without; (b) as a preposition signifying "except;" in <a href='B:470 5:32'>Mat 5:32</a>, "saving;" in <a href='B:510 26:29'>Act 26:29</a>, "except." <p/> Note: In <a href='B:470 19:9'>Mat 19:9</a>, the AV and RV, translating the mss. which have the negative me, followed by epi, render it "except for." The authorities mentioned in the RV marg. have parektos, followed by logou, i.e., "saving for the cause of." <p/> <3,,4133, plen><p/> an adverb, most frequently signifying "yet, howbeit," or "only," sometimes has the meaning "except (that)," "save (that)," <a href='B:510 20:23'>Act 20:23</a>, <a href='B:570 1:18'>Phi 1:18</a>, RV, "only that," for AV, "notwithstanding." It is also used as a preposition, signifying "except, save," <a href='B:480 12:32'>Mar 12:32</a>, "but;" <a href='B:500 8:10'>Joh 8:10</a>, "but" (AV only); <a href='B:510 8:1'>Act 8:1</a>, "except;" <a href='B:510 15:28'>Act 15:28</a>, "than," <a href='B:510 27:22'>Act 27:22</a>, "but (only)."


topic: Excess
definition:
<b>Excess</b> <1,,192, akrasia><p/> lit. denotes "want of strength" (a negative, kratos, "strength"), hence, "want of self-control, incontinence," <a href='B:470 23:25'>Mat 23:25</a>, "excess;" <a href='B:530 7:5'>1Co 7:5</a>, "incontinency." Cp. akrates, "powerless, incontinent," <a href='B:620 3:3'>2Ti 3:3</a>, RV, "without self-control." <p/> <2,,401, anachusis><p/> lit., "a pouring out, overflowing" (akin to anacheo, "to pour out"), is used metaphorically in <a href='B:670 4:4'>1Pe 4:4</a>, "excess," said of the riotous conduct described in <a href='B:670 4:3'>1Pe 4:3</a>. <p/> Notes: (1) Asotia denotes "prodigality, profligacy, riot" (from a, negative, and sozo, "to save"); it is translated "riot" in <a href='B:560 5:18'>Eph 5:18</a>, RV, for AV, "excess;" in <a href='B:630 1:6'>Tit 1:6</a>, <a href='B:670 4:4'>1Pe 4:4</a>, "riot" in AV and RV. See RIOT. Cp. the adverb asotos, "wastefully," "in riotous living," <a href='B:490 15:13'>Luk 15:13</a>. A synonymous noun is aselgeia, "lasciviousness, outrageous conduct, wanton violence." <p/> (2) In <a href='B:670 4:3'>1Pe 4:3</a>, oinophlugia, "drunkenness, debauchery" (oinos, "wine," phluo, "to bubble up, overflow"), is rendered "excess of wine," AV (RV, "winebibbings").


topic: Exchange
definition:
<b>Exchange</b> <A-1,Noun,465, antallagma><p/> "the price received as an equivalent of, or in exchange for, an ariticle, an exchange" (anti, "instead of," allasso "to change," akin to allos, "another"), hence denotes the price at which the "exchange" is effected, <a href='B:470 16:26'>Mat 16:26</a>, <a href='B:480 8:37'>Mar 8:37</a>. Connected with this is the conception of atonement, as in the word lutron, "a ransom." Cp. allagma in the Sept., e.g., in <a href='B:290 43:3'>Isa 43:3</a>. <p/> <B-1,Verb,3337, metallasso><p/> denotes (a) "to exchange," meta, "with," implying change, and allasso (see A), <a href='B:520 1:25'>Rom 1:25</a>, of "exchanging" the truth for a lie, RV, for AV, "changed;" (b) "to change," <a href='B:520 1:26'>Rom 1:26</a>, a different meaning from that in the preceding verse. See CHANGE. In the Sept., <a href='B:190 2:7'>Est 2:7</a>, <a href='B:190 2:20'>Est 2:20</a>. <p/> Note: In <a href='B:490 24:17'>Luk 24:17</a>, "what communications are these that ye have one with another?" the verb antiballo, "to throw in turn, to exchange," is used of conversation, lit., "what words are these that ye exchange one with another?"


topic: Exclude
definition:
<b>Exclude</b> <1,,1576, ekkleio><p/> "to shut out" (ek, "from," kleio, "to shut"), is said of glorying in works as a means of justification, <a href='B:520 3:27'>Rom 3:27</a>; of Gentiles, who by Judaism would be "excluded" from salvation and Christian fellowship, <a href='B:550 4:17'>Gal 4:17</a>.


topic: Excuse
definition:
<b>Excuse</b> <A-1,Noun,4392, prophasis><p/> "a pretense, pretext" (from pro, "before," and phemi, "to say"), is translated "excuse" in <a href='B:500 15:22'>Joh 15:22</a>, RV, for AV, "cloke;" "cloke in <a href='B:590 2:5'>1Th 2:5</a> AV and RV. See CLOKE, PRETENCE, SHOW (Noun). <p/> <B-1,Adjective (negative),379, anapologetos><p/> "without excuse, inexcusable" (a negative, n, euphonic, and apologeomai, see C, No. 1, below), is used, <a href='B:520 1:20'>Rom 1:20</a>, "without excuse," of those who reject the revelation of God in creation; <a href='B:520 2:1'>Rom 2:1</a>, RV, for AV, "inexcusable," of the Jew who judges the Gentile. <p/> <C-1,Verb,626, apologeomai><p/> lit., "to speak oneself off," hence "to plead for oneself," and so, in general, (a) "to defend," as before a tribunal; in <a href='B:520 2:15'>Rom 2:15</a>, RV, "excusing them," means one "excusing" others (not themselves); the preceding phrase "one with another" signifies one person with another, not one thought with another; it may be paraphrased, "their thoughts with one another, condemning or else excusing one another;" conscience provides a moral standard by which men judge one another; (b) "to excuse" oneself, <a href='B:540 12:19'>2Co 12:19</a>; cp. B. See ANSWER. <p/> <C-2,Verb,3868, paraiteomai><p/> is used in the sense of "begging off, asking to be excused or making an excuse," in <a href='B:490 14:18'>Luk 14:18</a> (twice), <a href='B:490 14:19'>Luk 14:19</a>. In the first part of <a href='B:490 14:18'>Luk 14:18</a> the verb is used in the Middle Voice, "to make excuse" (acting in imagined self-interest); in the latter part and in <a href='B:490 14:19'>Luk 14:19</a> it is in the Passive Voice, "have me excused."


topic: Excute
definition:
<b>Excute</b> <1,,4160, poieo><p/> "to do, to make," is thrice rendered "execute," of the Lord's authority and acts in "executing" judgment, (a) of His authority as the One to whom judgment is committed, <a href='B:500 5:27'>Joh 5:27</a>; (b) of the judgment which He will mete out to all transgressors at His Second Advent, <a href='B:720 1:15'>Jud 1:15</a>; (c) of the carrying out of His Word (not "work," as in the AV) in the earth, especially regarding the nation of Israel, the mass being rejected, the remnant saved, <a href='B:520 9:28'>Rom 9:28</a>. That He will "execute His Word finishing and cutting it short," is expressive of the summary and decisive character of His action. See DO. <p/> <2,,2407, hierateuo><p/> "to be a priest, to officiate as such," is translated "executed the priest's office," in <a href='B:490 1:8'>Luk 1:8</a>. It occurs frequently in the Sept., and in inscriptions. Cp. hierateuma, "priesthood," <a href='B:670 2:5'>1Pe 2:5</a>, <a href='B:670 2:9'>1Pe 2:9</a>; hierateia, "a priest's office," <a href='B:490 1:9'>Luk 1:9</a>, <a href='B:650 7:5'>Heb 7:5</a>; hiereus, "a priest," and hieros, "sacred."


topic: Exercise
definition:
<b>Exercise</b> <A-1,Verb,1128, gumnazo><p/> primarily signifies "to exercise naked" (from gumnos, "naked"); then, generally, "to exercise, to train the body or mind" (Eng., "gymnastic"), <a href='B:610 4:7'>1Ti 4:7</a>, with a view to godliness; <a href='B:650 5:14'>Heb 5:14</a>, of the senses, so as to discern good and evil; <a href='B:650 12:11'>Heb 12:11</a>, of the effect of chastening, the spiritual "exercise" producing the fruit of righteousness; <a href='B:680 2:14'>2Pe 2:14</a>, of certain evil teachers with hearts "exercised in covetousness," RV. <p/> <A-2,Verb,778, askeo><p/> signifies "to form by art, to adorn, to work up raw material with skill;" hence, in general, "to take pains, endeavor, exercise by training or discipline," with a view to a conscience void of offense, <a href='B:510 24:16'>Act 24:16</a>. <p/> <A-3,Verb,4160, poieo><p/> "to do," is translated "exerciseth" in <a href='B:730 13:12'>Rev 13:12</a>, said of the authority of the second "Beast." Cp. EXECUTE. See DO. <p/> Notes: The following verbs contain in translation the word "exercise" but belong to other headings: exousiazo, "to exercise authority over," <a href='B:490 22:25'>Luk 22:25</a> (exousia, "authority"); in the first part of this verse, the verb kurieuo, "to be lord," is translated "exercise lordship," AV (RV, "have lordship"); katexousiazo, a strengthened form of the preceding (kata, "down," intensive), <a href='B:470 20:25'>Mat 20:25</a>, <a href='B:480 10:42'>Mar 10:42</a>, "exercise authority" (in the first part of these verses the synonymous (in the first part of these verses the synonymous verb katakurieuo, is rendered "Lord it," RV, for AV, "exercise dominion," and "exercise lordship," respectively); episkopeo, "to look over or upon" (epi, "over," skopeo, "to look"), "to care for," <a href='B:670 5:2'>1Pe 5:2</a> (absent in some mss.), RV, "exercising the oversight," for AV "taking, etc." <p/> <B-1,Noun,1129, gumnasia><p/> primarily denotes "gymnastic exercise" (akin to A, No. 1), <a href='B:610 4:8'>1Ti 4:8</a>, where the immediate reference is probably not to mere physical training for games but to discipline of the body such as that to which the Apostle refers in <a href='B:530 9:27'>1Co 9:27</a>, though there may be an allusion to the practices of asceticism.


topic: Exhort, Exhortation
definition:
<b>Exhort, Exhortation</b> <A-1,Verb,3870, parakaleo><p/> primarily, "to call to a person" (para, "to the side," kaleo, "to call"), denotes (a) "to call on, entreat;" see BESEECH; (b) "to admonish, exhort, to urge" one to pursue some course of conduct (always prospective, looking to the future, in contrast to the meaning to comfort, which is retrospective, having to do with trial experienced), translated "exhort" in the RV of <a href='B:570 4:2'>Phi 4:2</a>, <a href='B:590 4:10'>1Th 4:10</a>, <a href='B:650 13:19'>Heb 13:19</a>, <a href='B:650 13:22'>Heb 13:22</a>, for AV, "beseech;" in <a href='B:610 5:1'>1Ti 5:1</a>, for AV, "intreat;" in <a href='B:590 5:11'>1Th 5:11</a>, for AV, "comfort;" "exhorted" in <a href='B:540 8:6'>2Co 8:6</a>, <a href='B:540 12:18'>2Co 12:18</a>, for AV, "desired;" in <a href='B:610 1:3'>1Ti 1:3</a>, for AV, "besought." See BESEECH. <p/> <A-2,Verb,3867, paraineo><p/> primarily, "to speak of near" (para, "near," and aineo, "to tell of, speak of," then, "to recommend"), hence, "to advise, exhort, warn," is used in <a href='B:510 27:9'>Act 27:9</a>, "admonished," and <a href='B:510 27:22'>Act 27:22</a>, "I exhort," See ADMONISH. <p/> <A-3,Verb,4389, protrepo><p/> lit., "to turn forward, propel" (pro, "before," trepo, "to turn"); hence, "to impel morally, to urge forward, encourage," is used in <a href='B:510 18:27'>Act 18:27</a>, RV, "encouraged him" (Apollos), with reference to his going into Achaia; AV, "exhorting the disciples;" while the encouragement was given to Apollos, a letter was written to the disciples in Achaia to receive him. <p/> <B-1,Noun,3874, paraklesis><p/> akin to A, No. 1, primarily "a calling to one's side," and so "to one's aid," hence denotes (a) an appeal, "entreaty," <a href='B:540 8:4'>2Co 8:4</a>; (b) encouragement, "exhortation," e.g., <a href='B:520 12:8'>Rom 12:8</a>; in <a href='B:510 4:36'>Act 4:36</a>, RV, "exhortation," for AV, "consolation;" (c) "consolation and comfort," e.g., <a href='B:520 15:4'>Rom 15:4</a>. See COMFORT. Cp. parakletos, "an advocate, comforter."


topic: Exist
definition:
<b>Exist</b> <1,,5225, huparcho><p/> primarily, "to make a beginning" (hupo, "under," arche, "a beginning"), denotes "to be, to be in existence," involving an "existence" or condition both previous to the circumstances mentioned and continuing after it. This is important in <a href='B:570 2:6'>Phi 2:6</a>, concerning the deity of Christ. The phrase "being (existing) in the form (morphe, the essential and specific form and character) of God," carries with it the two facts of the antecedent Godhood of Christ, previous to His incarnation, and the continuance of His Godhood at and after the event of His Birth (see Gifford, on the Incarnation, pp. 11, sqq.). It is translated "exist" in <a href='B:530 11:18'>1Co 11:18</a>, RV, for AV, "there be." Cp. <a href='B:490 16:14'>Luk 16:14</a>, <a href='B:490 23:50'>Luk 23:50</a>, <a href='B:510 2:30'>Act 2:30</a>, <a href='B:510 3:2'>Act 3:2</a>, <a href='B:510 17:24'>Act 17:24</a>, <a href='B:510 22:3'>Act 22:3</a> etc. See BEING, GOODS, LIVE, POSSESS, SUBSTANCE.


topic: Exorcist
definition:
<b>Exorcist</b> <1,,1845, exorkistes><p/> denotes (a) "one who administers an oath;" (b) "an exorcist" (akin to exorkizo, "to adjure," from orkos, "an oath"), "one who empolys a formula of conjuration for the expulsion of demons," <a href='B:510 19:13'>Act 19:13</a>. The practice of "exorcism" was carried on by strolling Jews, who used their power in the recitation of particular names.


topic: Expect, Expectation
definition:
<b>Expect, Expectation</b> <A-1,Verb,1551, ekdechomai><p/> lit. and primarily, "to take or receive from" (ek, "from," dechomai, "to receive"), hence denotes "to await, expect," the only sense of the word in the NT; it suggests a reaching out in readiness to receive something; "expecting," <a href='B:650 10:13'>Heb 10:13</a>; "expect," <a href='B:530 16:11'>1Co 16:11</a>, RV (AV, "look for"); to wait for, <a href='B:500 5:3'>Joh 5:3</a> (AV only); <a href='B:510 17:16'>Act 17:16</a>, <a href='B:530 11:33'>1Co 11:33</a>, RV (AV, "tarry for"); <a href='B:660 5:7'>Jam 5:7</a>; to wait, <a href='B:670 3:20'>1Pe 3:20</a> in some mss.; "looked for," <a href='B:650 11:10'>Heb 11:10</a>. Cp. B, No. 1. See LOOK, TARRY, WAIT. <p/> <A-2,Verb,4328, prosdokao><p/> "to watch toward, to look for, expect" (pros, "toward," dokeo, "to think:" dokao "does not exist"), is translated "expecting" in <a href='B:470 24:50'>Mat 24:50</a>, <a href='B:490 12:46'>Luk 12:46</a>, RV (AV, "looketh for"); <a href='B:490 3:15'>Luk 3:15</a>, "were in expectation;" <a href='B:510 3:5'>Act 3:5</a>, "expecting" (AV and RV); <a href='B:510 28:6'>Act 28:6</a> (twice), "expected that," RV (AV, "looked when") and "when they were long in expectation" (AV, "after they had looked a great while"). See LOOK, TARRY, WAIT. <p/> <B-1,Noun,603, apokaradokia><p/> primarily "a watching with outstretched head" (apo, "from," kara, "the head," and dokeo, "to look, to watch"), signifies "strained expectancy, eager longing," the stretching forth of the head indicating an "expectation" of something from a certain place, <a href='B:520 8:19'>Rom 8:19</a>, <a href='B:570 1:20'>Phi 1:20</a>. The prefix apo suggests "abstraction and absorption" (Lightfoot), i.e., abstraction from anything else that might engage the attention, and absorption in the object expected "till the fulfillment is realized" (Alford). The intensive character of the noun, in comparsion with No. 2 (below), is clear from the contexts; in <a href='B:520 8:19'>Rom 8:19</a> it is said figuratively of the creation as waiting for the revealing of the sons of God ("waiting" translates the verb apekdechomai, a strengthened form of A, No. 1; see WAIT FOR). In <a href='B:570 1:20'>Phi 1:20</a> the Apostle states it as his "earnest expectation" and hope, that, instead of being put to shame, Christ shall be magnified in his body, "whether by life, or by death," suggesting absorption in the person of Christ, abstraction from aught that hinders. <p/> <B-2,Noun,4329, prosdokia><p/> "a watching for, expectation" (akin to A, No. 2, which see), is used in the NT only of the "expectation" of evil, <a href='B:490 21:26'>Luk 21:26</a>, RV, "expectation," AV, "looking for," regarding impending calamities; <a href='B:510 12:11'>Act 12:11</a>, "the expectation" of the execution of Peter. <p/> <B-3,Noun,1561, ekdoche><p/> primarily "a receiving from," hence "expectation" (akin to A, No. 1), is used in <a href='B:650 10:27'>Heb 10:27</a> (RV, "expectation;" AV, "looking for"), of judgment.


topic: Expedient
definition:
<b>Expedient</b> <1,,4851, sumphero><p/> signifies (a), transitively, lit., "to bring together," (sun, "with," phero, "to bring"), <a href='B:510 19:19'>Act 19:19</a>; (b) intransitively, "to be an advantage, profitable, expedient" (not merely 'convenient'); it is used mostly impersonally, "it is (it was) expedient;" so in <a href='B:470 19:10'>Mat 19:10</a>, RV (negatively), AV, "it is (not) good;" <a href='B:500 11:50'>Joh 11:50</a>, <a href='B:500 16:7'>Joh 16:7</a>, <a href='B:500 18:14'>Joh 18:14</a>, <a href='B:530 6:12'>1Co 6:12</a>, <a href='B:530 10:23'>1Co 10:23</a>, <a href='B:540 8:10'>2Co 8:10</a>, <a href='B:540 12:1'>2Co 12:1</a>; "it is profitable," <a href='B:470 1:5-30'>Mat 1:5-30</a>, <a href='B:470 18:6'>Mat 18:6</a>, RV; "was profitable," <a href='B:510 20:20'>Act 20:20</a>; "to profit withal," <a href='B:530 12:7'>1Co 12:7</a>; in <a href='B:650 12:10'>Heb 12:10</a>, used in the neuter of the present participle with the article as a noun, "for (our) profit." See PROFIT. Cp. the adjective sumphoros (or sumpheron), "profitable," used with the article as a noun, <a href='B:530 7:35'>1Co 7:35</a>, <a href='B:530 10:33'>1Co 10:33</a>.


topic: Experience (without), Experiment
definition:
<b>Experience (without), Experiment</b> <1,,552, apeiros><p/> "without experience" (a, negative, peira, "a trial, experiment"), is used in <a href='B:650 5:13'>Heb 5:13</a>, RV, "without experience," AV, "unskillful," with reference to "the word of righteousness." In the Sept., <a href='B:40 14:23'>Num 14:23</a>, of youths; <a href='B:300 2:6'>Jer 2:6</a>, of a land, "untried;" <a href='B:450 11:15'>Zec 11:15</a>, of a shepherd. <p/> <2,,1382, dokime><p/> means (a) "the process of proving;" it is rendered "experiment" in <a href='B:540 9:13'>2Co 9:13</a>, AV, RV, "the proving (of you);" in <a href='B:540 8:2'>2Co 8:2</a>, AV, "trial," RV, "proof;" (b) "the effect of proving, approval, approvedness," RV, "probation," <a href='B:520 5:4'>Rom 5:4</a> (twice), for AV, "experience;" AV and RV, "proof" in <a href='B:540 2:9'>2Co 2:9</a>, <a href='B:540 13:3'>2Co 13:3</a>, <a href='B:570 2:22'>Phi 2:22</a>. See EXPERIENCE, PROOF. Cp. dokimos, "approved," dokimazo, "to prove, approve;" see APPROVE.


topic: Expert
definition:
<b>Expert</b> <1,,1109, gnostes><p/> "one who knows" (akin to ginosko, "to know"), denotes "an expert, a connoisseur," <a href='B:510 26:3'>Act 26:3</a>. Cp. gnostos, "known."


topic: Expire
definition:
<b>Expire</b> * Note: In <a href='B:510 7:30'>Act 7:30</a>, the AV "were expired" translates the verb pleroo, "to fulfill" (RV). See FULFILL. In <a href='B:730 20:7'>Rev 20:7</a>, the AV "are expired" translates the verb teleo, "to finish" (RV). See FINISH.


topic: Explain
definition:
<b>Explain</b> <1,,1285, diasapheo><p/> "to make clear, explain fully" (dia "through," intensive, and saphes, "clear"), is translated "explain" in <a href='B:470 13:36'>Mat 13:36</a> RV (AV, "declare") translates phrazo; in <a href='B:470 18:31'>Mat 18:31</a>, "told," of the account of the unforgiving debtor's doings given by his fellow-servants. The preferable rendering would be "they made clear" or "they explained," suggesting a detailed explanation of the circumstances.


topic: Expound
definition:
<b>Expound</b> <1,,1620, ektithemi><p/> "to set out, expose" (ek, "out," tithemi, "to place"), is used (a) literally, <a href='B:510 7:21'>Act 7:21</a>; (b) metaphorically, in the Middle Voice, to set forth, "expound," of circumstances, <a href='B:510 11:4'>Act 11:4</a>; of the way of God, <a href='B:510 18:26'>Act 18:26</a>; of the kingdom of God, <a href='B:510 28:23'>Act 28:23</a>. <p/> <2,,1956, epiluo><p/> primarily, "to loose, release," a strengthened form of luo, "to loose," signifies "to solve, explain, expound," <a href='B:480 4:34'>Mar 4:34</a>, "expounded;" in <a href='B:510 19:39'>Act 19:39</a>, of settling a controversy, RV, "it shall be settled," for AV, "it shall be determined." See DETERMINE. Cp. epilusis, "an interpretation," <a href='B:680 1:20'>2Pe 1:20</a>. <p/> <3,,1329, diermeneuo><p/> "to interpret fully" (dia, "through," intensive, hermeneuo, "to interpret"); (Eng., "hermeneutics"), is translated, "He expounded" in <a href='B:490 24:27'>Luk 24:27</a>, AV, RV, "interpreted;" in <a href='B:510 9:36'>Act 9:36</a>, "by interpretation," lit., "being interpreted;" see also <a href='B:530 12:30'>1Co 12:30</a>, <a href='B:530 14:5'>1Co 14:5</a>, <a href='B:530 14:13'>1Co 14:13</a>, <a href='B:530 14:27'>1Co 14:27</a>. See INTERPRET.


topic: Expressly
definition:
<b>Expressly</b> <1,,4490, rhetos><p/> meaning "in stated terms" (from rhetos, "stated, specified;" from rheo, or ero, "to say;" cp. rhema, "a word"), is used in <a href='B:610 4:1'>1Ti 4:1</a>, "expressly."


topic: Extort, Extortion, Extortioner
definition:
<b>Extort, Extortion, Extortioner</b> <A-1,Verb,4238, prasso><p/> "to practice," has the special meaning "extort" in <a href='B:490 3:13'>Luk 3:13</a>, RV (AV, "exact"). In <a href='B:490 19:23'>Luk 19:23</a> it is translated "required;" it may be that the master, in addressing the slothful servant, uses the word "extort" or "exact" (as in <a href='B:490 3:13'>Luk 3:13</a>), in accordance with the character attributed to him by the servant. <p/> <B-1,Noun,724, harpage><p/> denotes "pillage, plundering, robbery, extortion" (akin to harpazo, "to seize, carry off by force," and harpagmos, "a thing seized, or the act of seizing;" from the root arp--, seen in Eng., "rapacious;" an associated noun, with the same spelling, denoted a rake, or hook for drawing up a bucket); it is translated "extortion" in <a href='B:470 23:25'>Mat 23:25</a>, <a href='B:490 11:39'>Luk 11:39</a>, RV, AV, "ravening;" <a href='B:650 10:34'>Heb 10:34</a>, "spoiling." See RAVENING, SPOILING. Cp. C. below. <p/> <B-2,Noun,4124, pleonexia><p/> "covetousness, desire for advantage," is rendered "extortion" in <a href='B:540 9:5'>2Co 9:5</a>, RV, (AV and RV marg., "covetousness"). See COVET. <p/> <C-1,Adjective,727, harpax><p/> "rapacious" (akin to No. 1), is translated as a noun, "extortioners," in <a href='B:490 18:11'>Luk 18:11</a>, <a href='B:530 1:5-11'>1Co 1:5-11</a>, <a href='B:530 6:10'>1Co 6:10</a>; in <a href='B:470 7:15'>Mat 7:15</a> "ravening" (of wolves). In the Sept., <a href='B:10 49:27'>Gen 49:27</a>.


topic: Eye
definition:
<b>Eye</b> <1,,3788, ophthalmos><p/> akin to opsis, "sight," probably from a root signifying "penetration, sharpness" (Curtius, Gk. Etym.) (cp. Eng., "ophthalmia," etc.). is used (a) of the physical organ, e.g., <a href='B:470 5:38'>Mat 5:38</a>; of restoring sight, e.g., <a href='B:470 20:33'>Mat 20:33</a>; of God's power of vision, <a href='B:650 4:13'>Heb 4:13</a>, <a href='B:670 3:12'>1Pe 3:12</a>; of Christ in vision, <a href='B:730 1:14'>Rev 1:14</a>, <a href='B:730 2:18'>Rev 2:18</a>, <a href='B:730 19:12'>Rev 19:12</a>; of the Holy Spirit in the unity of Godhood with Christ, <a href='B:730 5:6'>Rev 5:6</a>; (b) metaphorically, of ethical qualities, evil, <a href='B:470 6:23'>Mat 6:23</a>, <a href='B:480 7:22'>Mar 7:22</a> (by metonymy, for envy); singleness of motive, <a href='B:470 6:22'>Mat 6:22</a>, <a href='B:490 11:34'>Luk 11:34</a>; as the instrument of evil desire, "the principal avenue of temptation," <a href='B:690 2:16'>1Jo 2:16</a>; of adultery, <a href='B:680 2:14'>2Pe 2:14</a>; (c) metaphorically, of mental vision, <a href='B:470 13:15'>Mat 13:15</a>, <a href='B:500 12:40'>Joh 12:40</a>, <a href='B:520 11:8'>Rom 11:8</a>, <a href='B:550 3:1'>Gal 3:1</a>, where the metaphor of the "evil eye" is altered to a different sense from that of bewitching (the posting up or placarding of an "eye" was used as a charm, to prevent mischief); by Gospel-preaching Christ had been, so to speak, placarded before their "eyes;" the question may be paraphrased, "What evil teachers have been malignly fascinating you?;" <a href='B:560 1:18'>Eph 1:18</a>, of the "eyes of the heart," as a means of knowledge. <p/> <2,,3659, omma><p/> "sight," is used in the plural in <a href='B:470 20:34'>Mat 20:34</a> (No. 1 is used in <a href='B:470 20:33'>Mat 20:33</a>); <a href='B:480 8:23'>Mar 8:23</a> (No. 1 is used in <a href='B:480 8:25'>Mar 8:25</a>). The word is more poetical in usage than No. 1, and the writers may have changed the word with a view to distinguishing the simple desire of the blind man from the tender act of the Lord Himself. <p/> <3,,5168, trumalia><p/> is used of the "eye" of a needle, <a href='B:480 10:25'>Mar 10:25</a> (from trume, "a hole," truo, "to wear away"). Cp. trema, "a hole, perforation," <a href='B:470 19:24'>Mat 19:24</a> (some texts have trupema, "a hole," from trupao, "to bore a hole"); <a href='B:490 18:25'>Luk 18:25</a>, as in the most authentic mss. (some texts have trumalia here).


topic: Eye (with one)
definition:
<b>Eye (with one)</b> <1,,3442, monophthalmos><p/> "one-eyed, deprived of one eye" (monos, "only," and No. 1, above), is used in the Lord's warning in <a href='B:470 18:9'>Mat 18:9</a>, <a href='B:480 9:47'>Mar 9:47</a>.


topic: Eye-salve
definition:
<b>Eye-salve</b> <1,,2854, kollourion><p/> primarily a diminutive of kollura, and denoting "a coarse bread roll" (as in the Sept. of <a href='B:110 14:3'>1Ki 14:3</a>), hence an "eye-salve," shaped like a roll, <a href='B:730 3:18'>Rev 3:18</a>, of the true knowledge of one's condition and of the claims of Christ. The word is doubtless an allusion to the Phrygian powder used by oculists in the famous medical school at Laodicea (Ramsay, Cities and Bishoprics of Phrygia, Vol. I, p. 52).


topic: Eye-service
definition:
<b>Eye-service</b> <1,,3787, ophthalmodoulia><p/> denotes "service performed only under the master's eye" (ophthalmos, "an eye," doulos, "a slave"), diligently performed when he is looking, but neglected in his absence, <a href='B:560 6:6'>Eph 6:6</a>, <a href='B:580 3:22'>Col 3:22</a>.


topic: Eyewitness
definition:
<b>Eyewitness</b> <1,,845, autoptes><p/> signifies "seeing with one's own eyes" (autos, "self," and a form, optano, "to see"), <a href='B:490 1:2'>Luk 1:2</a>. <p/> <2,,2030, epoptes><p/> primarily "an overseer" (epi, "over"), then, a "spectator, an eye-witness" of anything, is used in <a href='B:680 1:16'>2Pe 1:16</a> of those who were present at the transfiguration of Christ. Among the Greeks the word was used of those who had attained to the third grade, the highest, of the Eleusinian mysteries, a religious cult at Eleusis, with its worship, rites, festival and pilgrimages; this brotherhood was open to all Greeks. In the Sept., <a href='B:190 5:1'>Est 5:1</a>, where it is used of God as the Overseer and Preserver of all things. Cp. epopteuo, "to behold," <a href='B:670 2:12'>1Pe 2:12</a>, <a href='B:670 3:2'>1Pe 3:2</a>.


topic: Fable
definition:
<b>Fable</b> <1,,3454, muthos><p/> primarily signifies "speech, conversation." The first syllable comes from a root mu--, signifying "to close, keep secret, be dumb;" whence, muo, "to close" (eyes, mouth) and musterion, "a secret, a mystery;" hence, "a story, narrative, fable, fiction" (Eng., "myth"). The word is used of gnostic errors and of Jewish and profane fables and genealogies, in <a href='B:610 1:4'>1Ti 1:4</a>, <a href='B:610 4:7'>1Ti 4:7</a>, <a href='B:620 4:4'>2Ti 4:4</a>, <a href='B:630 1:14'>Tit 1:14</a>; of fiction, in <a href='B:680 1:16'>2Pe 1:16</a>. <p/> Muthos is to be contrasted with aletheia, "truth," and with logos, "a story, a narrative purporting to set forth facts," e.g., <a href='B:470 28:15'>Mat 28:15</a>, a "saying" (i.e., an account, story, in which actually there is a falsification of facts); <a href='B:490 5:15'>Luk 5:15</a>, RV, "report."


topic: Face
definition:
<b>Face</b> <1,,4383, prosopon><p/> denotes "the countenance," lit., "the part towards the eyes" (from pros, "towards," ops, "the eye"), and is used (a) of the "face," <a href='B:470 1:6-17'>Mat 1:6-17</a>, <a href='B:540 1:3,2'>2Co 1:3</a>, 2nd part (AV, "countenance"); in <a href='B:540 10:7'>2Co 10:7</a>, in the RV, "things that are before your face" (AV, "outward appearance"), the phrase is figurative of superficial judgment; (b) of the look, i.e., the "face," which by its various movements affords an index of inward thoughts and feelings, e.g., <a href='B:490 9:51'>Luk 9:51</a>, <a href='B:490 9:53'>Luk 9:53</a>, <a href='B:670 3:12'>1Pe 3:12</a>; (c) the presence of a person, the "face" being the noblest part, e.g., <a href='B:510 3:13'>Act 3:13</a>, RV, "before the face of," AV, "in the presence of;" <a href='B:510 5:41'>Act 5:41</a>, "presence;" <a href='B:540 2:10'>2Co 2:10</a>, "person;" <a href='B:590 2:17'>1Th 2:17</a> (first part), "presence;" <a href='B:600 1:9'>2Th 1:9</a>, RV, "face," AV, "presence;" <a href='B:730 12:14'>Rev 12:14</a>, "face;" (d) the person himself, e.g., <a href='B:550 1:22'>Gal 1:22</a>, <a href='B:590 2:17'>1Th 2:17</a> (second part); (e) the appearance one presents by his wealth or poverty, his position or state, <a href='B:470 22:16'>Mat 22:16</a>, <a href='B:480 12:14'>Mar 12:14</a>, <a href='B:550 2:6'>Gal 2:6</a>, <a href='B:720 1:16'>Jud 1:16</a>; (f) the outward appearance of inanimate things, <a href='B:470 16:3'>Mat 16:3</a>, <a href='B:490 12:56'>Luk 12:56</a>, <a href='B:490 21:35'>Luk 21:35</a>, <a href='B:510 17:26'>Act 17:26</a>. <p/> To spit in a person's face was an expression of the utmost scorn and aversion, e.g., <a href='B:470 26:67'>Mat 26:67</a> (cp. <a href='B:470 27:30'>Mat 27:30</a>, <a href='B:480 10:34'>Mar 10:34</a>, <a href='B:490 18:32'>Luk 18:32</a>). See APPEARANCE. <p/> <2,,3799, opsis><p/> is primarily "the act of seeing;" then, (a) "the face;" of the body of Lazarus, <a href='B:500 11:44'>Joh 11:44</a>; of the "countenance" of Christ in a vision, <a href='B:730 1:16'>Rev 1:16</a>; (b) the "outward appearance" of a person or thing, <a href='B:500 7:24'>Joh 7:24</a>. See APPEARANCE. <p/> Note: The phrase "face to face" translates two phrases in Greek: (1) kata prosopon (kata, "over against," and No. 1), <a href='B:510 25:16'>Act 25:16</a>; (2) stoma pros stoma, lit., "mouth to mouth" (stoma, "a mouth"), <a href='B:700 1:12'>2Jo 1:12</a>, <a href='B:710 1:14'>3Jo 1:14</a>. See MOUTH. (3) For antophthalmeo, <a href='B:510 27:15'>Act 27:15</a>, RV, has "to face."


topic: Faction, Factious
definition:
<b>Faction, Factious</b> <1,,2052, erithia><p/> denotes "ambition, self-seeking, rivalry," self-will being an underlying idea in the word; hence it denotes "party-making." It is derived, not from eris, "strife," but from erithos, "a hireling;" hence the meaning of "seeking to win followers," "factions," so rendered in the RV of <a href='B:540 12:20'>2Co 12:20</a>, AV, "strifes;" not improbably the meaning here is rivalries, or base ambitions (all the other words in the list express abstract ideas rather than factions); <a href='B:550 5:20'>Gal 5:20</a> (ditto); <a href='B:570 1:17'>Phi 1:17</a> (RV; AV, <a href='B:570 1:16'>Phi 1:16</a>, "contention"); <a href='B:570 2:3'>Phi 2:3</a> (AV, "strife"); <a href='B:660 3:14'>Jam 3:14</a>, <a href='B:660 3:16'>Jam 3:16</a> (ditto); in <a href='B:520 2:8'>Rom 2:8</a> it is translated as an adjective, "factious" (AV, "contentious"). The order "strife, jealousy, wrath, faction," is the same in <a href='B:540 12:20'>2Co 12:20</a>, <a href='B:550 5:20'>Gal 5:20</a>. "Faction" is the fruit of jealousy. Cp. the synonymous adjective hairetikos, <a href='B:630 3:10'>Tit 3:10</a>, causing division (marg., "factious"), not necessarily "heretical," in the sense of holding false doctrine.


topic: Fade (away)
definition:
<b>Fade (away)</b> <A-1,Verb,3133, maraino><p/> was used (a) to signify "to quench a fire," and in the Passive Voice, of the "dying out of a fire;" hence (b) in various relations, in the Active Voice, "to quench, waste, wear out;" in the Passive, "to waste away," <a href='B:660 1:11'>Jam 1:11</a>, of the "fading" away of a rich man, as illustrated by the flower of the field. In the Sept., <a href='B:220 15:30'>Job 15:30</a>, <a href='B:220 24:24'>Job 24:24</a>. <p/> <B-1,Adjective (negative),263, amarantos><p/> "unfading" (a, negative, and A, above), whence the "amaranth," an unfading flower, a symbol of perpetuity (see Paradise Lost, iii. 353), is used in <a href='B:670 1:4'>1Pe 1:4</a> of the believer's inheritance, "that fadeth not away." It is found in various writings in the language of the Koine, e.g., on a gladiator's tomb; and as a proper name (Moulton and Milligan, Vocab.). <p/> <B-2,Adjective (negative),262, amarantinos><p/> primarily signifies "composed of amaranth" (see No. 1); hence, "unfading," <a href='B:670 5:4'>1Pe 5:4</a>, of the crown of glory promised to faithful elders. Cp. rhodinos, "made of roses" (rhodon, "a rose").


topic: Fail
definition:
<b>Fail</b> <A-1,Verb,1587, ekleipo><p/> "to leave out" (ek, "out," leipo, "to leave"), used intransitively, means "to leave off, cease, fail;" it is said of the cessation of earthly life, <a href='B:490 16:9'>Luk 16:9</a>; of faith, <a href='B:490 22:32'>Luk 22:32</a>; of the light of the sun, <a href='B:490 23:45'>Luk 23:45</a> (in the best mss.); of the years of Christ, <a href='B:650 1:12'>Heb 1:12</a>. <p/> <A-2,Verb,1952, epileipo><p/> "not to suffice for a purpose" (epi, over), is said of insufficient time, in <a href='B:650 11:32'>Heb 11:32</a>. <p/> <A-3,Verb,4098, pipto><p/> "to fall," is used of the Law of God in its smallest detail, in the sense of losing its authority or ceasing to have force, <a href='B:490 16:17'>Luk 16:17</a>. In <a href='B:530 13:8'>1Co 13:8</a> it is used of love (some mss. have ekpipto, "to fall off"). See FALL. <p/> Notes: (1) In <a href='B:530 13:8'>1Co 13:8</a>, katargeo, "to reduce to inactivity" (see ABOLISH), in the Passive Voice, "to be reduced to this condition, to be done away," is translated "shall fail," AV. This, however, misses the distinction between what has been previously said of love and what is here said of prophecies (see No. 3); the RV has "shall be done away;" so also as regards knowledge (same verse). (2) In <a href='B:650 12:15'>Heb 12:15</a>, hustereo, "to come behind, fall short, miss," is rendered "fail" in the AV, RV, "falleth short." (3) In <a href='B:490 21:26'>Luk 21:26</a>, apopsucho, lit., "to breathe out life," hence, "to faint," is translated "hearts failing," in the AV, RV, "fainting." See FAINT. <p/> <B-1,Adjective,413, anekleiptos><p/> "unfailing" (a, negative, and A, No. 1), is rendered "that faileth not," in <a href='B:490 12:33'>Luk 12:33</a>. In a Greek document dated A.D. 42, some contractors undertake to provide "unfailing" heat for a bath during the current year (Moulton and Milligan, Vocab.).


topic: Fain
definition:
<b>Fain</b> <1,,1014, boulomai><p/> "to will deliberately, wish, desire, be minded," implying the deliberate exercise of volition (contrast No. 3), is translated "would fain" in <a href='B:640 1:13'>Phm 1:13</a> (in the best mss.). See DISPOSED. <p/> <2,,1937, epithumeo><p/> "to set one's heart upon, desire," is translated "would fain" in <a href='B:490 15:16'>Luk 15:16</a>, of the Prodigal Son. See DESIRE. <p/> <3,,2309, thelo><p/> "to wish, to design to do anything," expresses the impulse of the will rather than the intention (see No. 1); the RV translates it "would fain" in <a href='B:490 13:31'>Luk 13:31</a>, of Herod's desire to kill Christ, AV, "will (kill);" in <a href='B:590 2:18'>1Th 2:18</a>, of the desire of the missionaries to return to the church in Thessalonica. See DISPOSED. <p/> Note: In <a href='B:510 26:28'>Act 26:28</a>, in Agrippa's statement to Paul, the RV rendering is "with but little persuasion thou wouldest fain make me a Christian." The lit. rendering is "with (or in) little (labor or time) thou art persuading me so as to make (me) a Christian." There is no verb for "wouldest" in the original, but it brings out the sense.


topic: Faint
definition:
<b>Faint</b> <1,,1590, ekluo><p/> denotes (a) "to loose, release" (ek, "out," luo, "to loose"); (b) "to unloose," as a bow-string, "to relax," and so, "to enfeeble," and is used in the Passive Voice with the significance "to be faint, grow weary," (1) of the body, <a href='B:470 15:32'>Mat 15:32</a>; (some mss. have it in <a href='B:470 9:36'>Mat 9:36</a>); <a href='B:480 8:3'>Mar 8:3</a>; (2) of the soul, <a href='B:550 6:9'>Gal 6:9</a> (last clause), in discharging responsibilities in obedience to the Lord; in <a href='B:650 12:3'>Heb 12:3</a>, of becoming weary in the strife against sin; in <a href='B:650 12:5'>Heb 12:5</a>, under the chastening hand of God. It expresses the opposite of anazonnumi, "to gird up," <a href='B:670 1:13'>1Pe 1:13</a>. <p/> <2,,1573,enkakeo / ekkakeo> "to lack courage, lose heart, be fainthearted" (en, "in," kakos, "base"), is said of prayer, <a href='B:490 18:1'>Luk 18:1</a>; of Gospel ministry, <a href='B:540 4:1'>2Co 4:1</a>, <a href='B:540 4:16'>2Co 4:16</a>; of the effect of tribulation, <a href='B:560 3:13'>Eph 3:13</a>; as to well doing, <a href='B:600 3:13'>2Th 3:13</a>, "be not weary" (AV marg., "faint not"). Some mss. have this word in <a href='B:550 6:9'>Gal 6:9</a> (No. 1). <p/> <3,,2577, kamno><p/> primarily signified "to work;" then, as the effect of continued labor, "to be weary;" it is used in <a href='B:650 12:3'>Heb 12:3</a>, of becoming "weary" (see also No. 1), RV, "wax not weary;" in <a href='B:660 5:15'>Jam 5:15</a>, of sickness; some mss. have it in <a href='B:730 2:3'>Rev 2:3</a>, AV, "hast (not) fainted," RV, "grown weary." See SICK, WEARY. <p/> Note: For apopsucho, <a href='B:490 21:26'>Luk 21:26</a>, RV, see FAIL, Note (3).


topic: Fainthearted
definition:
<b>Fainthearted</b> <1,,3642, oligopsuchos><p/> lit., "small-souled" (oligos, "small," psuche, "the soul"), denotes "despondent;" then, "fainthearted," <a href='B:590 5:14'>1Th 5:14</a>, RV, for the incorrect AV, "feeble-minded." In the Sept., similarly, in a good sense, <a href='B:290 57:15'>Isa 57:15</a>, "who giveth endurance to the fainthearted," for RV, "to revive the spirit of the humble;" in a bad sense, <a href='B:240 18:14'>Pro 18:14</a>, "who can endure a fainthearted man?"


topic: Fair
definition:
<b>Fair</b> <1,,791, asteios><p/> lit., "of the city" (from astu, "a city;" like Lat. urbanus, from urbs, "a city;" Eng., "urbane;" similarly, "polite," from polis, "a town"), hence, "fair, elegant" (used in the papyri writings of clothing), is said of the external form of a child, <a href='B:510 7:20'>Act 7:20</a>, of Moses "(exceeding) fair," lit., "fair to God;" <a href='B:650 11:23'>Heb 11:23</a> (RV, "goodly," AV, "proper"). See BEAUTIFUL, GOODLY, Note. <p/> <2,,2105, eudia><p/> denotes "fair weather," <a href='B:470 16:2'>Mat 16:2</a>, from eudios, "calm;" from eu, "good," and dios, "divine," among the pagan Greeks, akin to the name for the god Zeus, or Jupiter. Some would derive Dios and the Latin deus (god) and dies (day) from a root meaning "bright." Cp. the Latin sub divo, "under a bright, open sky." <p/> <3,,2570, kalos><p/> "beautiful, fair, in appearance," is used as part of the proper name, Fair Havens, <a href='B:510 27:8'>Act 27:8</a>. See BETTER, GOOD. <p/> Notes: (1) In <a href='B:520 16:18'>Rom 16:18</a> eulogia, which generally signifies "blessing," is used in its more literal sense, "fair speech," i.e., a fine style of utterance, giving the appearance of reasonableness. <p/> (2) In <a href='B:550 6:12'>Gal 6:12</a> the verb euprosopeo, "to look well," lit., "to be fair of face" (eu, "well," and prosopon, "a face"), signifies "to make a fair of plausible show," used there metaphorically of making a display of religious zeal.


topic: Faith
definition:
<b>Faith</b> <1,,4102, pistis><p/> primarily, "firm persuasion," a conviction based upon hearing (akin to peitho, "to persuade"), is used in the NT always of "faith in God or Christ, or things spiritual." <p/> The word is used of (a) trust, e.g., <a href='B:520 3:25'>Rom 3:25</a> [see Note (4) below]; <a href='B:530 2:5'>1Co 2:5</a>, <a href='B:530 15:14'>1Co 15:14</a>, <a href='B:530 15:17'>1Co 15:17</a>, <a href='B:540 1:24'>2Co 1:24</a>, <a href='B:550 3:23'>Gal 3:23</a> [see Note (5) below]; <a href='B:570 1:25'>Phi 1:25</a>, <a href='B:570 2:17'>Phi 2:17</a>, <a href='B:590 3:2'>1Th 3:2</a>, <a href='B:600 1:3'>2Th 1:3</a>, <a href='B:600 3:2'>2Th 3:2</a>; (b) trust-worthiness, e.g., <a href='B:470 23:23'>Mat 23:23</a>, <a href='B:520 3:3'>Rom 3:3</a>, RV, "the faithfulness of God;" <a href='B:550 5:22'>Gal 5:22</a> (RV, "faithfulness"); <a href='B:630 2:10'>Tit 2:10</a>, "fidelity;" (c) by metonymy, what is believed, the contents of belief, the "faith," <a href='B:510 6:7'>Act 6:7</a>, <a href='B:510 14:22'>Act 14:22</a>, <a href='B:550 1:23'>Gal 1:23</a>, <a href='B:550 3:25'>Gal 3:25</a> [contrast <a href='B:550 3:23'>Gal 3:23</a>, under (a)]; <a href='B:550 6:10'>Gal 6:10</a>, <a href='B:570 1:27'>Phi 1:27</a>, <a href='B:590 3:10'>1Th 3:10</a>, <a href='B:720 1:3'>Jud 1:3</a>, <a href='B:720 1:20'>Jud 1:20</a> (and perhaps <a href='B:600 3:2'>2Th 3:2</a>); (d) a ground for "faith," an assurance, <a href='B:510 17:31'>Act 17:31</a> (not as in AV, marg., "offered faith"); (e) a pledge of fidelity, plighted "faith," <a href='B:610 5:12'>1Ti 5:12</a>. <p/> The main elements in "faith" in its relation to the invisible God, as distinct from "faith" in man, are especially brought out in the use of this noun and the corresponding verb, pisteuo; they are (1) a firm conviction, producing a full acknowledgement of God's revelation or truth, e.g., <a href='B:600 1:2-12'>2Th 1:2-12</a>; (2) a personal surrender to Him, <a href='B:500 1:12'>Joh 1:12</a>; (3) a conduct inspired by such surrender, <a href='B:540 5:7'>2Co 5:7</a>. Prominence is given to one or other of these elements according to the context. All this stands in contrast to belief in its purely natural exercise, which consists of an opinion held in good "faith" without necessary reference to its proof. The object of Abraham's "faith" was not God's promise (that was the occasion of its exercise); his "faith" rested on God Himself, <a href='B:520 4:17'>Rom 4:17</a>, <a href='B:520 1:4-21'>Rom 1:4-21</a>. See ASSURANCE, BELIEF, FAITHFULNESS, FIDELITY. <p/> Notes: (1) In <a href='B:650 10:23'>Heb 10:23</a>, elpis, "hope," is mistranslated "faith" in the AV (RV, "hope"). (2) In <a href='B:510 6:8'>Act 6:8</a> the most authentic mss. have charis, "grace," RV, for pistis, "faith." (3) In <a href='B:520 3:3'>Rom 3:3</a>, RV, apistia, is rendered "want of faith," for AV, "unbelief" (so translated elsewhere). See UNBELIEF. The verb apisteo in that verse is rendered "were without faith," RV, for AV, "did not believe." (4) In <a href='B:520 3:25'>Rom 3:25</a>, the AV wrongly links "faith" with "in His blood," as if "faith" is reposed in the blood (i.e., the death) of Christ; the en is instrumental; "faith" rests in the living Person; hence the RV rightly puts a comma after "through faith," and renders the next phrase "by His blood," which is to be connected with "a propitiation." Christ became a propitiation through His blood (i.e., His death in expiatory sacrifice for sin). (5) In <a href='B:550 3:23'>Gal 3:23</a>, though the article stands before "faith" in the original, "faith" is here to be taken as under (a) above, and as in <a href='B:550 3:22'>Gal 3:22</a>, and not as under (c), "the faith;" the article is simply that of renewed mention. (6) For the difference between the teaching of Paul and that of James, on "faith" and works, see Notes on Galatians, by Hogg and Vine, pp. 117-119.


topic: Faith (of little)
definition:
<b>Faith (of little)</b> <1,,3640, oligopistos><p/> lit., "little of faith" (oligos, "little," pistis, "faith"), is used only by the Lord, and as a tender rebuke, for anxiety, <a href='B:470 6:30'>Mat 6:30</a>, <a href='B:490 12:28'>Luk 12:28</a>; for fear, <a href='B:470 8:26'>Mat 8:26</a>, <a href='B:470 14:31'>Mat 14:31</a>, <a href='B:470 16:8'>Mat 16:8</a>.


topic: Faithful, Faithfully, Faithless
definition:
<b>Faithful, Faithfully, Faithless</b> <1,,4103, pistos><p/> a verbal adjective, akin to peitho (see FAITH), is used in two senses, (a) Passive, "faithful, to be trusted, reliable," said of God, e.g., <a href='B:530 1:9'>1Co 1:9</a>, <a href='B:530 10:13'>1Co 10:13</a>, <a href='B:540 1:18'>2Co 1:18</a> (AV, "true"); <a href='B:620 2:13'>2Ti 2:13</a>, <a href='B:650 10:23'>Heb 10:23</a>, <a href='B:650 11:11'>Heb 11:11</a>, <a href='B:670 4:19'>1Pe 4:19</a>, <a href='B:690 1:9'>1Jo 1:9</a>; of Christ, e.g., <a href='B:600 3:3'>2Th 3:3</a>, <a href='B:650 2:17'>Heb 2:17</a>, <a href='B:650 3:2'>Heb 3:2</a>, <a href='B:730 1:5'>Rev 1:5</a>, <a href='B:730 3:14'>Rev 3:14</a>, <a href='B:730 19:11'>Rev 19:11</a>; of the words of God, e.g., <a href='B:510 13:34'>Act 13:34</a>, "sure;" <a href='B:610 1:15'>1Ti 1:15</a>, <a href='B:610 3:1'>1Ti 3:1</a> (AV, "true"); <a href='B:610 4:9'>1Ti 4:9</a>, <a href='B:620 2:11'>2Ti 2:11</a>, <a href='B:630 1:9'>Tit 1:9</a>, <a href='B:630 3:8'>Tit 3:8</a>, <a href='B:730 21:5'>Rev 21:5</a>, <a href='B:730 22:6'>Rev 22:6</a>; of servants of the Lord, <a href='B:470 24:45'>Mat 24:45</a>, <a href='B:470 25:21'>Mat 25:21</a>, <a href='B:470 25:23'>Mat 25:23</a>, <a href='B:510 16:15'>Act 16:15</a>, <a href='B:530 4:2'>1Co 4:2</a>, <a href='B:530 4:17'>1Co 4:17</a>, <a href='B:530 7:25'>1Co 7:25</a>, <a href='B:560 6:21'>Eph 6:21</a>, <a href='B:580 1:7'>Col 1:7</a>, <a href='B:580 4:7'>Col 4:7</a>, <a href='B:580 4:9'>Col 4:9</a>, <a href='B:610 1:12'>1Ti 1:12</a>, <a href='B:610 3:11'>1Ti 3:11</a>, <a href='B:620 2:2'>2Ti 2:2</a>, <a href='B:650 3:5'>Heb 3:5</a>, <a href='B:670 5:12'>1Pe 5:12</a>, <a href='B:710 1:5'>3Jo 1:5</a>, <a href='B:730 2:13'>Rev 2:13</a>, <a href='B:730 17:14'>Rev 17:14</a>; of believers, <a href='B:560 1:1'>Eph 1:1</a>, <a href='B:580 1:2'>Col 1:2</a>; (b) Active, signifying "believing, trusting, relying," e.g., <a href='B:510 16:1'>Act 16:1</a> (feminine); <a href='B:540 6:15'>2Co 6:15</a>, <a href='B:550 3:9'>Gal 3:9</a> seems best taken in this respect, as the context lays stress upon Abraham's "faith" in God, rather than upon his "faithfulness." In <a href='B:500 20:27'>Joh 20:27</a> the context requires the Active sense, as the Lord is reproaching Thomas for his want of "faith." See No. 2. <p/> With regard to believers, they are spoken of sometimes in the Active sense, sometimes in the Passive, i.e., sometimes as believers, sometimes as "faithful." See Lightfoot on Galatians, p. 155. <p/> Note: In <a href='B:710 1:5'>3Jo 1:5</a> the RV has "thou doest a faithful work," for AV, "thou doest faithfully." The lit. rendering is "thou doest (poieo) a faithful thing, whatsoever thou workest (ergazo)." That would not do as a translation. To do a "faithful" work is to do what is worthy of a "faithful" man. The AV gives a meaning but is not exact as a translation. Westcott suggests "thou makest sure (piston) whatsoever thou workest" (i.e., it will not lose its reward). The change between poieo, "to do," and ergazo, "to work," must be maintained. Cp. <a href='B:470 26:10'>Mat 26:10</a> (ergazo and ergon). <p/> <2,,571, apistos><p/> is used with meanings somewhat parallel to No. 1; (a) "untrustworthy" (a, negative, and No. 1), not worthy of confidence or belief, is said of things "incredible," <a href='B:510 26:8'>Act 26:8</a>; (b) "unbelieving, distrustful," used as a noun, "unbeliever," <a href='B:490 12:46'>Luk 12:46</a>, <a href='B:610 5:8'>1Ti 5:8</a> (RV, for AV, "infidel"); in <a href='B:630 1:15'>Tit 1:15</a>, <a href='B:730 21:8'>Rev 21:8</a>, "unbelieving;" "faithless" in <a href='B:470 17:17'>Mat 17:17</a>, <a href='B:480 9:19'>Mar 9:19</a>, <a href='B:490 9:41'>Luk 9:41</a>, <a href='B:500 20:27'>Joh 20:27</a>. The word is most frequent in 1 and 2 Corinthians. See BELIEVE, INCREDIBLE, INFIDEL, UNBELIEVER, UNFAITHFUL. (In the Sept., <a href='B:240 17:6'>Pro 17:6</a>, <a href='B:240 28:25'>Pro 28:25</a>, <a href='B:290 17:10'>Isa 17:10</a>.)


topic: Faithfulness
definition:
<b>Faithfulness</b> * Note: This is not found in the AV. The RV corrects the AV "faith" to "faithfulness" in <a href='B:520 3:3'>Rom 3:3</a>, <a href='B:550 5:22'>Gal 5:22</a>. See FAITH.


topic: Fall, Fallen, Falling, Fell
definition:
<b>Fall, Fallen, Falling, Fell</b> <A-1,Noun,4431, ptosis><p/> "a fall" (akin to B, No. 1), is used (a) literally, of the "overthrow of a building," <a href='B:470 7:27'>Mat 7:27</a>; (b) metaphorically, <a href='B:490 2:34'>Luk 2:34</a>, of the spiritual "fall" of those in Israel who would reject Christ; the word "again" in the AV of the next clause is misleading; the "rising up" (RV) refers to those who would acknowledge and receive Him, a distinct class from those to whom the "fall" applies. The "fall" would be irretrievable, cp. (a); such a lapse as Peter's is not in view. <p/> <A-2,Noun,3900, paraptoma><p/> primarily "a false step, a blunder" (para, "aside," pipto, "to fall"), then "a lapse from uprightness, a sin, a moral trespass, misdeed," is translated "fall" in <a href='B:520 1:11-12'>Rom 1:11-12</a>, of the sin and "downfall" of Israel in their refusal to acknowledge God's claims and His Christ; by reason of this the offer of salvation was made to Gentiles; cp. ptaio, "to stumble," in <a href='B:520 11:11'>Rom 11:11</a>. See FAULT, OFFENSE, SIN, TRESPASS. <p/> <A-3,Noun,646, apostasia><p/> "a defection, revolt, apostasy," is used in the NT of religious apostasy; in <a href='B:510 21:21'>Act 21:21</a>, it is translated "to forsake," lit., "thou teachest apostasy from Moses." In <a href='B:600 2:3'>2Th 2:3</a> "the falling away" signifies apostasy from the faith. In papyri documents it is used politically of rebels. Note: For "mighty fall," <a href='B:730 18:21'>Rev 18:21</a>, RV, see VIOLENCE. <p/> <B-1,Verb,4098, pipto><p/> "to fall," is used (a) of descent, to "fall" down from, e.g., <a href='B:470 10:29'>Mat 10:29</a>, <a href='B:470 13:4'>Mat 13:4</a>; (b) of a lot, <a href='B:510 1:26'>Act 1:26</a>; (c) of "falling" under judgment, <a href='B:660 5:12'>Jam 5:12</a> (cp. <a href='B:730 18:2'>Rev 18:2</a>, RV); (d) of persons in the act of prostration, to prostrate oneself, e.g., <a href='B:470 17:6'>Mat 17:6</a>, <a href='B:500 18:6'>Joh 18:6</a>, <a href='B:730 1:17'>Rev 1:17</a>; in homage and workship, e.g., <a href='B:470 2:11'>Mat 2:11</a>, <a href='B:480 5:22'>Mar 5:22</a>, <a href='B:730 5:14'>Rev 5:14</a>, <a href='B:730 19:4'>Rev 19:4</a>; (e) of things, "falling" into ruin, or failing, e.g., <a href='B:470 7:25'>Mat 7:25</a>, <a href='B:490 16:17'>Luk 16:17</a>, RV, "fall," for AV, "fail;" <a href='B:650 11:30'>Heb 11:30</a>; (f) of "falling" in judgement upon persons, as of the sun's heat, <a href='B:730 7:16'>Rev 7:16</a>, RV, "strike," AV, "light;" of a mist and darkness, <a href='B:510 13:11'>Act 13:11</a> (some mss. have epipipto); (g) of persons, in "falling" morally or spiritually, <a href='B:520 14:4'>Rom 14:4</a>, <a href='B:530 10:8'>1Co 10:8</a>, <a href='B:530 10:12'>1Co 10:12</a>, <a href='B:730 2:5'>Rev 2:5</a> (some mss. have No. 3 here). See FAIL, LIGHT (upon), STRIKE. <p/> <B-2,Verb,634, apopipto><p/> "to fall from" (apo, "from"), is used in <a href='B:510 9:18'>Act 9:18</a>, of the scales which "fell" from the eyes of Saul of Tarsus. <p/> <B-3,Verb,1601, ekpipto><p/> "to fall out of" (ek, "out," and No. 1), "is used in the NT, literally, of flowers that wither in the course of nature, <a href='B:660 1:11'>Jam 1:11</a>, <a href='B:670 1:24'>1Pe 1:24</a>; of a ship not under control, <a href='B:510 27:17'>Act 27:17</a>, <a href='B:510 27:26'>Act 27:26</a>, <a href='B:510 27:29'>Act 27:29</a>, <a href='B:510 27:32'>Act 27:32</a>; of shackles loosed from a prisoner's wrist, <a href='B:510 12:7'>Act 12:7</a>; figuratively, of the Word of God (the expression of His purpose), which cannot "fall" away from the end to which it is set, <a href='B:520 9:6'>Rom 9:6</a>; of the believer who is warned lest he "fall" away from the course in which he has been confirmed by the Word of God, <a href='B:680 3:17'>2Pe 3:17</a>." * [* From Notes on Galatians, by Hogg and Vine, p. 242.] So of those who seek to be justified by law, <a href='B:550 5:4'>Gal 5:4</a>, "ye are fallen away from grace." Some mss. have this verb in <a href='B:480 13:25'>Mar 13:25</a>, for No. 1; so in <a href='B:730 2:5'>Rev 2:5</a>. See CAST, EFFECT. <p/> <B-4,Verb,1706, empipto><p/> "to fall into, or among" (en, "in," and No. 1), is used (a) literally, <a href='B:470 12:11'>Mat 12:11</a>, <a href='B:490 6:39'>Luk 6:39</a> (some mss. have No. 1 here); <a href='B:490 10:36'>Luk 10:36</a>; some mss. have it in <a href='B:490 14:5'>Luk 14:5</a>; (b) metaphorically, into condemnation, <a href='B:610 3:6'>1Ti 3:6</a>; reproach, <a href='B:610 3:7'>1Ti 3:7</a>; temptation and snare, <a href='B:610 6:9'>1Ti 6:9</a>; the hands of God in judgment, <a href='B:650 10:31'>Heb 10:31</a>. <p/> <B-5,Verb,1968, epipipto><p/> "to fall upon" (epi, "upon," and No. 1), is used (a) literally, <a href='B:480 3:10'>Mar 3:10</a>, "pressed upon;" <a href='B:510 20:10'>Act 20:10</a>, <a href='B:510 20:37'>Act 20:37</a>; (b) metaphorically, of fear, <a href='B:490 1:12'>Luk 1:12</a>, <a href='B:510 19:17'>Act 19:17</a>, <a href='B:730 11:11'>Rev 11:11</a> (No. 1, in some mss.); reproaches, <a href='B:520 15:3'>Rom 15:3</a>; of the Holy Spirit, <a href='B:510 8:16'>Act 8:16</a>, <a href='B:510 10:44'>Act 10:44</a>, <a href='B:510 11:15'>Act 11:15</a>. <p/> Note: Some mss. have this verb in <a href='B:500 13:25'>Joh 13:25</a>, <a href='B:510 10:10'>Act 10:10</a>, <a href='B:510 13:11'>Act 13:11</a>. See PRESS. <p/> <B-6,Verb,2667, katapipto><p/> "to fall down" (kata, "down," and No. 1), is used in <a href='B:490 8:6'>Luk 8:6</a> (in the best mss.); <a href='B:510 26:14'>Act 26:14</a>, <a href='B:510 28:6'>Act 28:6</a>. <p/> <B-7,Verb,3895, parapipto><p/> akin to A, No. 2, properly, "to fall in one's way" (para, "by"), signifies "to fall away" (from adherence to the realities and facts of the faith), <a href='B:650 6:6'>Heb 6:6</a>. <p/> <B-8,Verb,4045, peripipto><p/> "to fall around" (peri, "around"), hence signifies to "fall" in with, or among, to light upon, come across, <a href='B:490 10:30'>Luk 10:30</a>, "among (robbers);" <a href='B:510 27:41'>Act 27:41</a>, AV, "falling into," RV, "lighting upon," a part of a shore; <a href='B:660 1:2'>Jam 1:2</a>, into temptation (i.e., trials). See LIGHT (to light upon). In the Sept., <a href='B:80 2:3'>Rth 2:3</a>, <a href='B:100 1:6'>2Sa 1:6</a>, <a href='B:240 11:5'>Pro 11:5</a>. <p/> <B-9,Verb,4363, prospipto><p/> "to fall towards anything" (pros, "towards"), "to strike against," is said of "wind," <a href='B:470 7:25'>Mat 7:25</a>; it also signifies to "fall" down at one's feet, "fall" prostrate before, <a href='B:480 3:11'>Mar 3:11</a>, <a href='B:480 5:33'>Mar 5:33</a>, <a href='B:480 7:25'>Mar 7:25</a>, <a href='B:490 5:8'>Luk 5:8</a>, <a href='B:490 8:28'>Luk 8:28</a>, <a href='B:490 8:47'>Luk 8:47</a>, <a href='B:510 16:29'>Act 16:29</a>. <p/> <B-10,Verb,5302, hustereo><p/> "to come late, to be last, behind, inferior," is translated "falleth short" in <a href='B:650 12:15'>Heb 12:15</a>, RV, for AV, "fail," and "fall short" in <a href='B:520 3:23'>Rom 3:23</a>, for AV, "come short," which, in view of the preceding "have," is ambiguous, and might be taken as a past tense. See BEHIND. <p/> <B-11,Verb,1911, epiballo><p/> "to cast upon" (epi, "on," ballo, "to throw"), also signifies to "fall" to one's share, <a href='B:490 15:12'>Luk 15:12</a>, "that falleth." The phrase is frequently found in the papyri documents as a technical formula. See CAST, A, No. 7. <p/> <B-12,Verb,2064, erchomai><p/> "to come," is translated "have fallen out," in <a href='B:570 1:12'>Phi 1:12</a>, of the issue of circumstances. See COME. <p/> <B-13,Verb,1096, ginomai><p/> "to become," is translated "falling" (headlong) in <a href='B:510 1:18'>Act 1:18</a>. See Note (1) below. See BECOME. <p/> <B-14,Verb,868, aphistemi><p/> when used intransitively, signifies "to stand off" (apo, "from," histemi, "to stand"), "to withdraw from;" hence, "to fall away, to apostatize," <a href='B:610 4:1'>1Ti 4:1</a>, RV, "shall fall away," for AV, "shall depart;" <a href='B:650 3:12'>Heb 3:12</a>, RV, "falling away." See DEPART, No. 20. <p/> <B-15,Verb,3845, parabaino><p/> "to transgress, fall" (para, "away, across," baino, "to go"), is translated "fell away" in <a href='B:510 1:25'>Act 1:25</a>, RV, for AV, "by transgression fell." See TRANSGRESS. <p/> <B-16,Verb,2597, katabaino><p/> denotes "to come (or fall) down," <a href='B:490 22:44'>Luk 22:44</a>; in <a href='B:730 16:21'>Rev 16:21</a>, "cometh down," RV. See COME, DESCEND. <p/> Notes: (1) In <a href='B:730 16:2'>Rev 16:2</a>, ginomai, "to become," is translated "it became," RV, for AV, "there fell." (2) In <a href='B:680 1:10'>2Pe 1:10</a>, ptaio, "to stumble," is translated "stumble," RV, for AV, "fall." (3) In <a href='B:520 14:13'>Rom 14:13</a>, skandalon, "a snare, a means of doing wrong," is rendered "an occasion of falling," RV, for AV "an occasion to fall." (4) Koimao, in the Middle Voice, signifies "to fall asleep," <a href='B:470 27:52'>Mat 27:52</a>, RV, "had fallen asleep," for AV, "slept." See ASLEEP. (5) In <a href='B:510 27:34'>Act 27:34</a>, apollumi, "to perish," is translated "shall ... perish," RV, for AV, "shall ... fall." (6) In <a href='B:720 1:24'>Jud 1:24</a> the adjective aptaistos, "without stumbling, sure footed" (a, negative, and ptaio, "to stumble"), is translated "from stumbling," RV, for AV, "from falling." (7) In <a href='B:510 1:18'>Act 1:18</a> the phrase prenes, headlong, with the aorist participle of ginomai, "to become," "falling headlong." lit., "having become headlong," is used of the suicide of Judas Iscariot. Some would render the word (it is a medical term) "swollen," (as connected with a form of the verb pimpremi, "to burn"), indicating the condition of the body of certain suicides. (8) In <a href='B:510 20:9'>Act 20:9</a>, AV, kataphero, "to bear down," is translated "being fallen into" (RV, "borne down"), and then "he sunk down" (RV, ditto), the first of gradual oppression, the second (the aorist tense) of momentary effect. (9) In <a href='B:510 19:35'>Act 19:35</a> diopetes, from dios, "heaven," pipto, "to fall," i.e., "fallen" from the sky, is rendered "image which fell down from Jupiter" (RV marg., "heaven").


topic: False, Falsehood, Falsely
definition:
<b>False, Falsehood, Falsely</b> <A-1,Adjective,5571, pseudes><p/> is used of "false witnesses," <a href='B:510 6:13'>Act 6:13</a>; "false apostles," <a href='B:730 2:2'>Rev 2:2</a>, RV, "false," AV, "liars;" <a href='B:730 21:8'>Rev 21:8</a>, "liars." <p/> Note: For compound words with this adjective, see APOSTLE, BRETHREN, CHRIST, PROPHET, WITNESS. <p/> <A-2,Adjective,5581, pseudonumos><p/> "under a false name" (No. 1, and onoma, "a name;" Eng., "pseudonym"), is said of the knowledge professed by the propagandists of various heretical cults, <a href='B:610 6:20'>1Ti 6:20</a>. <p/> <B-1,Noun,5579, pseudos><p/> "a falsehood" (akin to A, No. 1), is so translated in <a href='B:560 4:25'>Eph 4:25</a>, RV (AV, "lying"); in <a href='B:600 2:9'>2Th 2:9</a>, "lying wonders" is lit. "wonders of falsehood," i.e., wonders calculated to deceive; it is elsewhere rendered "lie," <a href='B:500 8:44'>Joh 8:44</a>, <a href='B:520 1:25'>Rom 1:25</a>, <a href='B:600 2:11'>2Th 2:11</a>, <a href='B:690 2:21'>1Jo 2:21</a>, <a href='B:690 2:27'>1Jo 2:27</a>, <a href='B:730 14:5'>Rev 14:5</a>, RV; <a href='B:730 21:27'>Rev 21:27</a>, <a href='B:730 22:15'>Rev 22:15</a>. See GUILE, LIE. <p/> <C-1,Verb,5574, pseudo><p/> "to deceive by lies," is used in the Middle Voice, translated "to say ... falsely," in <a href='B:470 5:11'>Mat 5:11</a>; it is elsewhere rendered "to lie," <a href='B:510 1:5-4'>Act 1:5-4</a>, <a href='B:520 9:1'>Rom 9:1</a>, <a href='B:540 11:31'>2Co 11:31</a>, <a href='B:550 1:20'>Gal 1:20</a>, <a href='B:580 3:9'>Col 3:9</a>, <a href='B:610 2:7'>1Ti 2:7</a>. See LIE.


topic: Fame
definition:
<b>Fame</b> <A-1,Noun,5345, pheme><p/> originally denoted "a Divine voice, an oracle;" hence, "a saying or report" (akin to phemi, "to say," from a root meaning "to shine, to be clear;" hence, Lat., fama, Eng., "fame"), is rendered "fame" in <a href='B:470 9:26'>Mat 9:26</a>, <a href='B:490 4:14'>Luk 4:14</a>. <p/> Notes: (1) In <a href='B:490 5:15'>Luk 5:15</a>, RV, logos, "a word, report, account," is translated "report," for AV, "fame." See REPORT. (2) Akoe, "a hearing," is translated "report" in the RV of <a href='B:470 4:24'>Mat 4:24</a>, <a href='B:470 14:1'>Mat 14:1</a>, <a href='B:480 1:28'>Mar 1:28</a>, for AV, "fame." See EAR, No. 3. HEARING. (3) Echos, "a noise, report, sound," is translated "rumor," in the RV of <a href='B:490 4:37'>Luk 4:37</a>, for AV, "fame;" "sound" in <a href='B:510 2:2'>Act 2:2</a>, <a href='B:650 12:19'>Heb 12:19</a>. See RUMOR, SOUND. <p/> <B-1,Verb,1310, diaphemizo><p/> signifies "to spread abroad a matter," <a href='B:470 28:15'>Mat 28:15</a>, RV; <a href='B:480 1:45'>Mar 1:45</a>, RV (from dia, "throughout," and phemi, "to say"); hence, "to spread abroad one's fame," <a href='B:470 9:31'>Mat 9:31</a>. All the passages under this heading relate to the testimony concerning Christ in the days of His flesh.


topic: Family
definition:
<b>Family</b> <1,,3624, oikos><p/> signifies (a) "a dwelling, a house" (akin to oikeo, to dwell); (b) "a household, family," translated "family" in <a href='B:610 5:4'>1Ti 5:4</a>, RV, for AV, "at home." See HOME, HOUSE, HOUSEHOLD, TEMPLE. <p/> <2,,3965, patria><p/> primarily "an ancestry, lineage," signifies in the NT "a family or tribe" (in the Sept. it is used of related people, in a sense wider than No. 1, but narrower than phule, "a tribe," e.g., <a href='B:20 12:3'>Exo 12:3</a>, <a href='B:40 32:28'>Num 32:28</a>); it is used of the "family" of David, <a href='B:490 2:4'>Luk 2:4</a>, RV, for AV, "lineage;" in the wider sense of "nationalities, races," <a href='B:510 3:25'>Act 3:25</a>, RV, "families," for AV, "kindreds;" in <a href='B:560 3:15'>Eph 3:15</a>, RV, "every family," for AV, "the whole family," the reference being to all those who are spiritually related to God the Father, He being the Author of their spiritual relationship to Him as His children, they being united to one another in "family" fellowship (patria is akin to pater, "a father"); Luther's translation, "all who bear the name of children," is advocated by Cremer, p. 474. The phrase, however, is lit., "every family." See KINDRED.


topic: Famine
definition:
<b>Famine</b> <1,,3042, limos><p/> is translated "hunger" in <a href='B:490 15:17'>Luk 15:17</a>, <a href='B:540 11:27'>2Co 11:27</a>; elsewhere it signifies "a famine," and is so translated in each place in the RV; the AV has the word "dearth" in <a href='B:510 7:11'>Act 7:11</a>, <a href='B:510 11:28'>Act 11:28</a>, and "hunger" in <a href='B:730 6:8'>Rev 6:8</a>; the RV "famine" is preferable there; see <a href='B:470 24:7'>Mat 24:7</a>, <a href='B:480 13:8'>Mar 13:8</a>, <a href='B:490 4:25'>Luk 4:25</a>, <a href='B:490 15:14'>Luk 15:14</a>, <a href='B:490 21:11'>Luk 21:11</a>, <a href='B:520 8:35'>Rom 8:35</a>, <a href='B:730 18:8'>Rev 18:8</a>. See HUNGER.


topic: Fan
definition:
<b>Fan</b> <1,,4425, ptuon><p/> denotes "a winnowing shovel or fan," with which grain is thrown up against the wind, in order to separate the chaff, <a href='B:470 3:12'>Mat 3:12</a>, <a href='B:490 3:17'>Luk 3:17</a>.


topic: Far
definition:
<b>Far</b> <A-1,Adjective,3117, makros><p/> is used (a) of space and time, "long," said of prayers (in some mss., <a href='B:470 23:14'>Mat 23:14</a>), <a href='B:480 12:40'>Mar 12:40</a>, <a href='B:490 20:47'>Luk 20:47</a>; (b) of distance, "far, far" distant, <a href='B:490 15:13'>Luk 15:13</a>, <a href='B:490 19:12'>Luk 19:12</a>. See LONG. <p/> <B-1,Adverb,3112, makran><p/> properly a feminine form of the adjective above, denotes "a long way, far," (a) literally, <a href='B:470 8:30'>Mat 8:30</a>, RV, "afar off." <a href='B:490 7:6'>Luk 7:6</a>, <a href='B:490 15:20'>Luk 15:20</a>, RV, "afar off;" <a href='B:500 21:8'>Joh 21:8</a>, <a href='B:510 17:27'>Act 17:27</a>, <a href='B:510 22:21'>Act 22:21</a>; (b) metaphorically, "far (from the kingdom of God)," <a href='B:480 12:34'>Mar 12:34</a>; in spiritual darkness, <a href='B:510 2:39'>Act 2:39</a>, <a href='B:560 2:13'>Eph 2:13</a>, <a href='B:560 2:17'>Eph 2:17</a>. See AFAR. <p/> <B-2,Adverb,3113, makrothen><p/> from "far" (akin to No. 1), <a href='B:480 8:3'>Mar 8:3</a>; see AFAR. <p/> <B-3,Adverb,4206, porro><p/> is used (a) literally, <a href='B:490 14:32'>Luk 14:32</a>, "a great way off;" the comparative degree porroteron, "further," is used in <a href='B:490 24:28'>Luk 24:28</a>; (b) metaphorically, of the heart in separation from God, <a href='B:470 15:8'>Mat 15:8</a>, <a href='B:480 7:6'>Mar 7:6</a>. See FURTHER, WAY. Cp. porrothen, "afar off;" see AFAR. <p/> Notes: (1) In <a href='B:470 16:22'>Mat 16:22</a>, Peter's word to the Lord "be it far from Thee" translates the phrase hileos soi, lit., "(God be) propitious to Thee," RV, marg., "God have mercy on Thee." Some would translate it "God avert this from Thee!" Others render it "God forbid!" Luther's translation is "spare Thyself." Lightfoot suggests "Nay, verily!" or "Away with the thought!" It was the vehement and impulsive utterance of Peter's horrified state of mind. Hileos signifies "propitious, merciful," <a href='B:650 8:12'>Heb 8:12</a>. See MERCY, C. (2) In <a href='B:490 22:51'>Luk 22:51</a>, "thus far" translates the phrase heos toutou, lit., "unto this." (3) In <a href='B:550 6:14'>Gal 6:14</a> the RV, "far be it" translates the phrase me genoito, lit., "let it not be," elsewhere translated idiomatically "God forbid," e.g., <a href='B:490 20:16'>Luk 20:16</a>. See FORBID. (4) In <a href='B:650 7:15'>Heb 7:15</a> the AV "far more" translates perissoteron, RV, "more abundantly;" see ABUNDANT. (5) In the following the verb apodemeo, "to go abroad," is rendered, in the AV, "to go into a far country," RV, "to go into another country," <a href='B:470 21:33'>Mat 21:33</a>, <a href='B:470 25:14'>Mat 25:14</a>, <a href='B:480 12:1'>Mar 12:1</a>; in <a href='B:470 25:15'>Mat 25:15</a>, RV, "he went on his journey" (AV, "took etc."). In <a href='B:490 15:13'>Luk 15:13</a> the AV and RV have "took (his) journey into a far country;" in <a href='B:490 20:9'>Luk 20:9</a>, RV, "another country," for AV, "a far country." The adjective apodemos in <a href='B:480 13:34'>Mar 13:34</a> is rendered in the AV, "taking a far journey," RV, "sojourning in another country." See JOURNEY. (6) In <a href='B:540 4:17'>2Co 4:17</a> the phrase kath' huperbolen is translated "more and more," RV, for AV, "a far more." (7) In the following, heos, used as a preposition, is translated "as far as" in the RV, for different words in the AV; <a href='B:510 17:14'>Act 17:14</a>, in the best mss., instead of hos, which the AV renders "as it were;" <a href='B:510 17:15'>Act 17:15</a>, "unto;" <a href='B:510 23:23'>Act 23:23</a>, "to." Both versions have "as far as" in <a href='B:510 11:19'>Act 11:19</a>, <a href='B:510 11:22'>Act 11:22</a>; in <a href='B:490 24:50'>Luk 24:50</a>, the RV has "until they were over against," for AV, "as far as to." (8) In <a href='B:730 14:20'>Rev 14:20</a>, the preposition apo, "from," is translated "as far as" in the RV, for AV, "by the space of."


topic: Fare, Farewell
definition:
<b>Fare, Farewell</b> <1,,2165, euphraino><p/> in the Active Voice, signifies "to cheer, gladden," <a href='B:540 2:2'>2Co 2:2</a>; in the Passive, "to rejoice, make merry;" translated "faring sumptuously" in <a href='B:490 16:19'>Luk 16:19</a>, especially of food (RV, marg., "living in mirth and splendor"). See GLAD, MERRY, REJOICE. <p/> <2,,4517, rhonnumi><p/> "to strengthen, to be strong," is used in the imperative mood as a formula at the end of letters, signifying "Farewell," <a href='B:510 15:29'>Act 15:29</a>; some mss. have it in <a href='B:510 23:30'>Act 23:30</a> (the RV omits it, as do most versions). <p/> <3,,2192, echo><p/> "to have," is used idiomatically in <a href='B:510 15:36'>Act 15:36</a>, RV, "(how) they fare," AV, "how they do." <p/> <4,,5463, chairo><p/> "to joy, rejoice, be glad," is used in the imperative mood in salutations, (a) on meeting, "Hail," e.g., <a href='B:470 26:49'>Mat 26:49</a>; or with lego, "to say, to give a greeting," <a href='B:700 1:11'>2Jo 1:11</a>; in letters; "greeting," e.g., <a href='B:510 15:23'>Act 15:23</a>; (b) at parting, the underlying thought being joy, <a href='B:540 13:11'>2Co 13:11</a> (RV, marg., "rejoice"); (c) on other occasions, see the RV marg. in <a href='B:570 3:1'>Phi 3:1</a>, <a href='B:570 4:4'>Phi 4:4</a>. See GLAD, GREETING, No. 2, HAIL, JOY, JOYFULLY. <p/> Note: As "farewell" is inadequate to express chairo, which always conveys the thought of joy or cheer, (b) properly comes under (c). <p/> <5,,657, apotasso><p/> primarily denotes "to set apart;" then, in the Middle Voice, (a) "to take leave of, bid farewell to," <a href='B:480 6:46'>Mar 6:46</a>, "had taken leave of;" cp. <a href='B:510 18:18'>Act 18:18</a>, <a href='B:510 18:21'>Act 18:21</a>, <a href='B:540 2:13'>2Co 2:13</a> (in these three verses, the verb may signify to give final instructions to); <a href='B:490 9:61'>Luk 9:61</a>, "to bid farewell;" (b) "to forsake," <a href='B:490 14:33'>Luk 14:33</a>. In the papyri, besides saying goodbye, the stronger meaning is found of getting rid of a person (Moulton and Milligan). See FORSAKE, LEAVE (take), RENOUNCE, SEND (away). <p/> Note: For aspazomai, "to bid farewell," see LEAVE (c), No. 2.


topic: Farm
definition:
<b>Farm</b> <1,,68, agros><p/> denotes (a) "a field" (cp. Eng., "agriculture"), e.g., <a href='B:470 6:28'>Mat 6:28</a>; (b) "the country," e.g., <a href='B:480 15:21'>Mar 15:21</a>, or, in the plural, "country places, farms," <a href='B:480 5:14'>Mar 5:14</a>, <a href='B:480 6:36'>Mar 6:36</a>, <a href='B:480 6:56'>Mar 6:56</a>, <a href='B:490 8:34'>Luk 8:34</a>, <a href='B:490 9:12'>Luk 9:12</a>; (c) "a piece of ground," e.g., <a href='B:480 10:29'>Mar 10:29</a>, <a href='B:510 4:37'>Act 4:37</a>; "a farm," <a href='B:470 22:5'>Mat 22:5</a>. See COUNTRY, FIELD, GROUND, LAND. <p/> Note: For the synonymous word chora, "a country, land," see COUNTRY. Moulton and Milligan point out that agros is frequent in the Sept., and in the Synoptic Gospels, but that Luke uses chora especially, and that possibly agros was a favorite word with translators from Hebrew and Aramaic.


topic: Farthing
definition:
<b>Farthing</b> <1,,787, assarion><p/> a diminutive of the Latin as, was one-tenth of a drachma, or one-sixteenth of a Roman denarius, i.e., about three farthings, <a href='B:470 10:29'>Mat 10:29</a>, <a href='B:490 12:6'>Luk 12:6</a>. <p/> <2,,2835, kodrantes><p/> was the Latin quadrans, "the fourth part of an as" (see No. 1), about two thirds of a farthing, <a href='B:470 5:26'>Mat 5:26</a>, <a href='B:480 12:42'>Mar 12:42</a>.


topic: Fashion
definition:
<b>Fashion</b> <A-1,Noun,1491, eidos><p/> "that which is seen, an appearance," is translated "fashion" in <a href='B:490 9:29'>Luk 9:29</a>, of the Lord's countenance at the Transfiguration. See APPEARANCE, and Note under IMAGE, No. 1. <p/> <A-2,Noun,4383, prosopon><p/> "the face, countenance," is translated "fashion" in <a href='B:660 1:11'>Jam 1:11</a>, of the flower of grass. See COUNTENANCE. Cp. <a href='B:660 1:24'>Jam 1:24</a>, "what manner of man," which translates hopoios, "of what sort." <p/> <A-3,Noun,4976, schema><p/> "a figure, fashion" (akin to echo, "to have"), is translated "fashion" in <a href='B:530 7:31'>1Co 7:31</a>, of the world, signifying that which comprises the manner of life, actions, etc. of humanity in general; in <a href='B:570 2:8'>Phi 2:8</a> it is used of the Lord in His being found "in fashion" as a man, and signifies what He was in the eyes of men, "the entire outwardly perceptible mode and shape of His existence, just as the preceding words morphe, "form," and homoioma, "likeness," describe what He was in Himself as Man" (Gifford on the Incarnation, p. 44). "Men saw in Christ a human form, bearing, language, action, mode of life ... in general the state and relations of a human being, so that in the entire mode of His appearance He made Himself known and was recognized as a man" (Meyer). <p/> <A-4,Noun,5179, tupos><p/> "a type, figure, example," is translated "fashion" in the AV of <a href='B:510 7:44'>Act 7:44</a>, RV, "figure," said of the tabernacle. See ENSAMPLE. <p/> <B-1,Adverb,3779, houtos><p/> "thus, so, in this way," is rendered "on this fashion" in <a href='B:480 2:12'>Mar 2:12</a>. See EVEN, No. 5, LIKEWISE, MANNER, SO, THUS, WHAT. <p/> <C-1,Verb,3345, metaschematizo><p/> "to change in fashion or appearance" (meta, "after," here implying change, schema, see A, No. 3), is rendered "shall fashion anew" in <a href='B:570 3:21'>Phi 3:21</a>, RV; AV, "shall change," of the bodies of believers as changed or raised at the Lord's return; in <a href='B:540 1:11-15'>2Co 1:11-15</a>, the RV uses the verb "to fashion oneself," for AV, to transform, of Satan and his human ministers, false apostles; in <a href='B:530 4:6'>1Co 4:6</a> it is used by way of a rhetorical device, with the significance of transferring by a figure. See CHANGE, TRANSFORM. <p/> <C-2,Verb,4964, suschematizo><p/> "to give the same figure or appearance as, to conform to" (sun, "with," schema, cp. No. 1), used in the Passive Voice, signifies "to fashion oneself, to be fashioned," <a href='B:520 12:2'>Rom 12:2</a>, RV, "be not fashioned according to," for AV, "be not conformed to;" <a href='B:670 1:14'>1Pe 1:14</a>, "(not) fashioning yourselves." See CONFORMED. <p/> Note: In <a href='B:520 12:2'>Rom 12:2</a> being outwardly "conformed" to the things of this age is contrasted with being "transformed" (or transfigured) inwardly by the renewal of the thoughts through the Holy Spirit's power. A similar distinction holds good in <a href='B:570 3:21'>Phi 3:21</a>; the Lord will "fashion anew," or change outwardly, the body of our humiliation, and "conform" it in its nature (summorphos) to the body of His glory. <p/> <D-1,Adjective,4832, summorphos><p/> "having like form with" (sun, "with," morphe, "form"), is used in <a href='B:520 8:29'>Rom 8:29</a>, <a href='B:570 3:21'>Phi 3:21</a> (AV, "fashioned," RV, "conformed"). See CONFORM.


topic: Fast (to make)
definition:
<b>Fast (to make)</b> <1,,805, asphalizo><p/> "to make secure, safe, firm" (akin to asphales, "safe"), (a, negative, and sphallo, "to trip up"), is translated "make ... fast," in <a href='B:510 16:24'>Act 16:24</a>, of prisoners' feet in the stocks. In <a href='B:470 1:27-66'>Mat 1:27-66</a>, it is rendered "to make sure." See SURE. <p/> Note: For HOLD (fast) and STAND (fast), see HOLD and STAND, No. 7.


topic: Fast, Fasting
definition:
<b>Fast, Fasting</b> <A-1,Noun,3521, nesteia><p/> "a fasting, fast" (from ne, a negative prefix, and esthio, "to eat"), is used (a) of voluntary abstinence from food, <a href='B:490 2:37'>Luk 2:37</a>, <a href='B:510 14:23'>Act 14:23</a> (some mss. have it in <a href='B:470 17:21'>Mat 17:21</a>, <a href='B:480 9:29'>Mar 9:29</a>); "fasting" had become a common practice among Jews, and was continued among Christians; in <a href='B:510 27:9'>Act 27:9</a> "the Fast" refers to the Day of Atonement, <a href='B:30 16:29'>Lev 16:29</a>; that time of the year would be one of dangerous sailing; (b) of involuntary abstinence (perhaps voluntary is included), consequent upon trying circumstances, <a href='B:540 6:5'>2Co 6:5</a>, <a href='B:540 11:27'>2Co 11:27</a>. <p/> <A-2,Noun,3523, nestis><p/> "not eating" (see No. 1), "fasting," is used of lack of food, <a href='B:470 15:32'>Mat 15:32</a>, <a href='B:480 8:3'>Mar 8:3</a>. <p/> Note: Asitia, <a href='B:510 27:21'>Act 27:21</a>, means "without food" (not through lack of supplies), i.e., abstinence from food. See ABSTINENCE, and cp. C, below. <p/> <B-1,Verb,3522, nesteuo><p/> "to fast, to abstain from eating" (akin to A, Nos. 1 and 2), is used of voluntary "fasting," <a href='B:470 4:2'>Mat 4:2</a>, <a href='B:470 1:6-18'>Mat 1:6-18</a>, <a href='B:470 1:9-15'>Mat 1:9-15</a>, <a href='B:480 1:2-20'>Mar 1:2-20</a>, <a href='B:490 1:5-35'>Luk 1:5-35</a>, <a href='B:490 18:12'>Luk 18:12</a>, <a href='B:510 1:13-3'>Act 1:13-3</a>. Some of these passages show that teachers to whom scholars or disciples were attached gave them special instructions as to "fasting." Christ taught the need of purity and simplicity of motive. <p/> The answers of Christ to the questions of the disciples of John and of the Pharisees reveal His whole purpose and method. No doubt He and His followers observed such a fast as that on the Day of Atonement, but He imposed no frequent "fasts" in addition. What He taught was suitable to the change of character and purpose which He designed for His disciples. His claim to be the Bridegroom, <a href='B:470 9:15'>Mat 9:15</a>, and the reference there to the absence of "fasting," virtually involved a claim to be the Messiah (cp. <a href='B:450 8:19'>Zec 8:19</a>). Some mss. have the verb in <a href='B:510 10:30'>Act 10:30</a>. <p/> <C-1,Adjective,777, asitos><p/> "without food" (a, negative, sitos, "corn, food"), is used in <a href='B:510 27:33'>Act 27:33</a>, "fasting." Cp. asitia, Note under A, No. 2.


topic: Fasten
definition:
<b>Fasten</b> <1,,816, atenizo><p/> from atenes, "strained, intent," and teino, "to stretch, strain" (from a root ten--, seen in Eng., "tension, tense," etc.), signifies "to look fixedly, gaze, fasten one's eyes upon," and is found twelve times in the writings of Luke (ten in the Acts), out of its fourteen occurrences. It always has a strongly intensive meaning, and is translated "to fasten the eyes upon" in the AV and RV in <a href='B:490 4:20'>Luk 4:20</a>, <a href='B:510 3:4'>Act 3:4</a>, <a href='B:510 11:6'>Act 11:6</a>; so in the RV, where the AV has different renderings, in <a href='B:510 6:15'>Act 6:15</a> (for AV, "looking steadfastly"); <a href='B:510 10:4'>Act 10:4</a> ("looked"); <a href='B:510 13:9'>Act 13:9</a> ("set his eyes"); <a href='B:510 14:9'>Act 14:9</a> ("steadfastly beholding"). In <a href='B:510 7:55'>Act 7:55</a>, both have "looked up steadfastly." In the following the RV also varies the translation, <a href='B:490 22:56'>Luk 22:56</a>, <a href='B:510 1:10'>Act 1:10</a>, <a href='B:510 3:12'>Act 3:12</a>, <a href='B:510 23:1'>Act 23:1</a>, <a href='B:540 3:7'>2Co 3:7</a>, <a href='B:540 3:13'>2Co 3:13</a>. See BEHOLD, LOOK. <p/> <2,,2510, kathapto><p/> "to fasten on, lay hold of, attack," is used of the serpent which fastened on Paul's hand, <a href='B:510 28:3'>Act 28:3</a>.


topic: Father
definition:
<b>Father</b> <A-1,Noun,3962, pater><p/> from a root signifying "a nourisher, protector, upholder" (Lat., pater, Eng., "father," are akin), is used (a) of the nearest ancestor, e.g., <a href='B:470 2:22'>Mat 2:22</a>; (b) of a more remote ancestor, the progenitor of the people, a "forefather," e.g., <a href='B:470 3:9'>Mat 3:9</a>, <a href='B:470 23:30'>Mat 23:30</a>, <a href='B:530 10:1'>1Co 10:1</a>; the patriarchs, <a href='B:680 3:4'>2Pe 3:4</a>; (c) one advanced in the knowledge of Christ, <a href='B:690 2:13'>1Jo 2:13</a>; (d) metaphorically, of the originator of a family or company of persons animated by the same spirit as himself, as of Abraham, <a href='B:520 1:4-12'>Rom 1:4-12</a>, <a href='B:520 1:4-18'>Rom 1:4-18</a>, or of Satan, <a href='B:500 8:38'>Joh 8:38</a>, <a href='B:500 8:41'>Joh 8:41</a>, <a href='B:500 8:44'>Joh 8:44</a>; (e) of one who, as a preacher of the Gospel and a teacher, stands in a "father's" place, caring for his spiritual children, <a href='B:530 4:15'>1Co 4:15</a> (not the same as a mere title of honor, which the Lord prohibited, <a href='B:470 23:9'>Mat 23:9</a>); (f) of the members of the Sanhedrin, as of those who exercised religious authority over others, <a href='B:510 7:2'>Act 7:2</a>, <a href='B:510 22:1'>Act 22:1</a>; (g) of God in relation to those who have been born anew (<a href='B:500 1:1-13'>Joh 1:1-13</a>), and so are believers, <a href='B:560 2:18'>Eph 2:18</a>, <a href='B:560 4:6'>Eph 4:6</a> (cp. <a href='B:540 6:18'>2Co 6:18</a>), and imitators of their "Father," <a href='B:470 5:45'>Mat 5:45</a>, <a href='B:470 5:48'>Mat 5:48</a>, <a href='B:470 6:1'>Mat 6:1</a>, <a href='B:470 6:4'>Mat 6:4</a>, <a href='B:470 6:6'>Mat 6:6</a>, <a href='B:470 1:6-9'>Mat 1:6-9</a>, etc. Christ never associated Himself with them by using the personal pronoun "our;" He always used the singular, "My Father," His relationship being unoriginated and essential, whereas theirs is by grace and regeneration, e.g., <a href='B:470 11:27'>Mat 11:27</a>, <a href='B:470 25:34'>Mat 25:34</a>, <a href='B:500 20:17'>Joh 20:17</a>, <a href='B:730 2:27'>Rev 2:27</a>, <a href='B:730 3:5'>Rev 3:5</a>, <a href='B:730 3:21'>Rev 3:21</a>; so the Apostles spoke of God as the "Father" of the Lord Jesus Christ, e.g., <a href='B:520 15:6'>Rom 15:6</a>, <a href='B:540 1:3'>2Co 1:3</a>, <a href='B:540 11:31'>2Co 11:31</a>, <a href='B:560 1:3'>Eph 1:3</a>, <a href='B:650 1:5'>Heb 1:5</a>, <a href='B:670 1:3'>1Pe 1:3</a>, <a href='B:730 1:6'>Rev 1:6</a>; (h) of God, as the "Father" of lights, i.e., the Source or Giver of whatsoever provides illumination, physical and spiritual, <a href='B:660 1:17'>Jam 1:17</a>; of mercies, <a href='B:540 1:3'>2Co 1:3</a>; of glory, <a href='B:560 1:17'>Eph 1:17</a>; (i) of God, as Creator, <a href='B:650 12:9'>Heb 12:9</a> (cp. <a href='B:450 12:1'>Zec 12:1</a>). <p/> Note: Whereas the everlasting power and divinity of God are manifest in creation, His "Fatherhood" in spiritual relationship through faith is the subject of NT revelation, and waited for the presence on earth of the Son, <a href='B:470 11:27'>Mat 11:27</a>, <a href='B:500 17:25'>Joh 17:25</a>. The spiritual relationship is not universal, <a href='B:500 8:42'>Joh 8:42</a>, <a href='B:500 8:44'>Joh 8:44</a> (cp. <a href='B:500 1:12'>Joh 1:12</a>, <a href='B:550 3:26'>Gal 3:26</a>). <p/> <B-1,Adjective,3971, patroos><p/> signifies "of one's fathers," or "received from one's fathers" (akin to A), <a href='B:510 22:3'>Act 22:3</a>, <a href='B:510 24:14'>Act 24:14</a>, <a href='B:510 28:17'>Act 28:17</a>. In the Sept. <a href='B:240 27:10'>Pro 27:10</a>. <p/> <B-2,Adjective,3967, patrikos><p/> "from one's fathers, or ancestors," is said of that which is handed down from one's "forefathers," <a href='B:550 1:14'>Gal 1:14</a>. <p/> <B-3,Adjective,540, apator><p/> "without father" (a, negative, and pater), signifies, in <a href='B:650 7:3'>Heb 7:3</a>, with no recorded genealogy. <p/> <B-4,Adjective,3970, patroparadotos><p/> "handed down from one's fathers" (pater, and paradidomi, "to hand down"), is used in <a href='B:670 1:18'>1Pe 1:18</a>.


topic: Father-in-law
definition:
<b>Father-in-law</b> <1,,3995, pentheros><p/> "a wife's father" (from a root signifying "a bond, union"), is found in <a href='B:500 18:13'>Joh 18:13</a>.


topic: Fatherless
definition:
<b>Fatherless</b> <1,,3737, orphanos><p/> properly, "an orphan," is rendered "fatherless" in <a href='B:660 1:27'>Jam 1:27</a>; "desolate" in <a href='B:500 14:18'>Joh 14:18</a>, for AV, "comfortless." See COMFORTLESS.


topic: Fathom
definition:
<b>Fathom</b> <1,,3712, orguia><p/> akin to orego, "to stretch," is the length of the outstretched arms, about six feet, <a href='B:510 27:28'>Act 27:28</a> (twice).


topic: Fatling, Fatted
definition:
<b>Fatling, Fatted</b> <1,,4619, sitistos><p/> "fattened," lit., "fed with grain" (from siteuo, "to feed, to fatten"), is used as a neuter plural noun, "fatlings," in <a href='B:470 22:4'>Mat 22:4</a>. Cp. asitos, under FASTING. <p/> <2,,4618, siteutos><p/> "fed" (with grain), denotes "fatted," <a href='B:490 15:23'>Luk 15:23</a>, <a href='B:490 15:27'>Luk 15:27</a>, <a href='B:490 15:30'>Luk 15:30</a>.


topic: Fatness
definition:
<b>Fatness</b> <1,,4096, piotes><p/> from pion, "fat," from a root, pi--, signifying "swelling," is used metaphorically in <a href='B:520 11:17'>Rom 11:17</a>. The gentile believer had become a sharer in the spiritual life and blessing bestowed by Divine covenant upon Abraham and his descendants as set forth under the figure of "the root of (not 'and') the fatness of the olive tree."


topic: Fault, Faultless
definition:
<b>Fault, Faultless</b> <A-1,Noun,158, aition><p/> properly the neuter of aitios, causative of, responsible for, is used as a noun, "a crime, a legal ground for punishment," translated "fault" in <a href='B:490 23:4'>Luk 23:4</a>, <a href='B:490 23:14'>Luk 23:14</a>; in <a href='B:490 23:22'>Luk 23:22</a>, "cause." See AUTHOR, CAUSE. <p/> Notes: (1) For aitia, rendered "fault" in <a href='B:500 18:38'>Joh 18:38</a>, <a href='B:500 19:4'>Joh 19:4</a>, <a href='B:500 19:6'>Joh 19:6</a>, AV (like aition, denoting "a ground for punishment"), see ACCUSATION, CAUSE, CHARGE. (2) For hettema, "a loss," translated "fault" in <a href='B:530 6:7'>1Co 6:7</a>, AV, see DEFECT (RV). (3) For paraptoma, "a false step, a trespass," translated "fault" in <a href='B:550 6:1'>Gal 6:1</a>, AV, and "faults" in <a href='B:660 5:16'>Jam 5:16</a>, AV, see SIN, A, No. 2, Note (1), TRESPASS. <p/> <B-1,Adjective,273, amemptos><p/> "without blame," is rendered "faultless," in <a href='B:650 8:7'>Heb 8:7</a>. See BLAMELESS. <p/> Note: For anomos, "without blemish," rendered "faultless," i.e., without any shortcoming, in <a href='B:720 1:24'>Jud 1:24</a>, and "without fault" in <a href='B:730 14:5'>Rev 14:5</a>, AV, see BLEMISH. <p/> <C-1,Verb,3201, memphomai><p/> "to blame," is translated "to find fault" in <a href='B:520 9:19'>Rom 9:19</a> and <a href='B:650 8:8'>Heb 8:8</a>. Some mss. have the verb in <a href='B:480 7:2'>Mar 7:2</a>. See BLAME. <p/> <C-2,Verb,1651, elencho><p/> "to convict, reprove, rebuke," is translated "shew (him) his fault" in <a href='B:470 18:15'>Mat 18:15</a>. See CONVICT. <p/> Note: In <a href='B:670 2:20'>1Pe 2:20</a>, AV, the verb hamartano, "to sin" (strictly, to miss the mark) is rendered "for your faults." The RV corrects to "when ye sin (and are buffeted for it)."


topic: Favor, Favored
definition:
<b>Favor, Favored</b> <A-1,Noun,5485, charis><p/> denotes (a) objectively, "grace in a person, graciousness," (b) subjectively, (1) "grace on the part of a giver, favor, kindness," (2) "a sense of favor received, thanks." It is rendered "favor" in <a href='B:490 1:30'>Luk 1:30</a>, <a href='B:490 2:52'>Luk 2:52</a>, <a href='B:510 2:47'>Act 2:47</a>, <a href='B:510 7:10'>Act 7:10</a>, <a href='B:510 7:46'>Act 7:46</a>, <a href='B:510 24:27'>Act 24:27</a>, <a href='B:510 25:9'>Act 25:9</a>, RV (for AV, "pleasure"); <a href='B:510 25:3'>Act 25:3</a>; see more fully under GRACE. <p/> <B-1,Verb,5487, charitoo><p/> akin to A, to endow with charis, primarily signified "to make graceful or gracious," and came to denote, in Hellenistic Greek, "to cause to find favor," <a href='B:490 1:28'>Luk 1:28</a>, "highly favored" (marg., "endued with grace"); in <a href='B:560 1:6'>Eph 1:6</a>, it is translated "made ... accepted," AV, "freely bestowed," RV (lit., "graced"); it does not here mean to endue with grace. Grace implies more than favor; grace is a free gift, favor may be deserved or gained.


topic: Fear, Fearful, Fearfulness
definition:
<b>Fear, Fearful, Fearfulness</b> <A-1,Noun,5401, phobos><p/> first had the meaning of "flight," that which is caused by being scared; then, "that which may cause flight," (a) "fear, dread, terror," always with this significance in the four Gospels; also e.g., in <a href='B:510 2:43'>Act 2:43</a>, <a href='B:510 19:17'>Act 19:17</a>, <a href='B:530 2:3'>1Co 2:3</a>, <a href='B:610 5:20'>1Ti 5:20</a> (lit., "may have fear"); <a href='B:650 2:15'>Heb 2:15</a>, <a href='B:690 4:18'>1Jo 4:18</a>, <a href='B:730 11:11'>Rev 11:11</a>, <a href='B:730 18:10'>Rev 18:10</a>, <a href='B:730 18:15'>Rev 18:15</a>; by metonymy, that which causes "fear," <a href='B:520 13:3'>Rom 13:3</a>, <a href='B:670 3:14'>1Pe 3:14</a>, RV, "(their) fear," AV "(their) terror," an adaptation of the Sept. of <a href='B:290 8:12'>Isa 8:12</a>, "fear not their fear;" hence some take it to mean, as there, "what they fear," but in view of <a href='B:470 10:28'>Mat 10:28</a>, e.g., it seems best to understand it as that which is caused by the intimidation of adversaries; (b) "reverential fear," (1) of God, as a controlling motive of the life, in matters spiritual and moral, not a mere "fear" of His power and righteous retribution, but a wholesome dread of displeasing Him, a "fear" which banishes the terror that shrinks from His presence, <a href='B:520 8:15'>Rom 8:15</a>, and which influences the disposition and attitude of one whose circumstances are guided by trust in God, through the indwelling Spirit of God, <a href='B:510 9:31'>Act 9:31</a>, <a href='B:520 3:18'>Rom 3:18</a>, <a href='B:540 7:1'>2Co 7:1</a>, <a href='B:560 5:21'>Eph 5:21</a> (RV, "the fear of Christ"); <a href='B:570 2:12'>Phi 2:12</a>, <a href='B:670 1:17'>1Pe 1:17</a> (a comprehensive phrase: the reverential "fear" of God will inspire a constant carefulness in dealing with others in His "fear"); <a href='B:670 3:2'>1Pe 3:2</a>, <a href='B:670 3:15'>1Pe 3:15</a>; the association of "fear and trembling," as e.g., in <a href='B:570 2:12'>Phi 2:12</a>, has in the Sept. a much sterner import, e.g., <a href='B:10 9:2'>Gen 9:2</a>, <a href='B:20 15:16'>Exo 15:16</a>, <a href='B:50 2:25'>Deu 2:25</a>, <a href='B:50 11:25'>Deu 11:25</a>, <a href='B:230 55:5'>Psa 55:5</a>, <a href='B:290 19:16'>Isa 19:16</a>; (2) of superiors, e.g., <a href='B:520 13:7'>Rom 13:7</a>, <a href='B:670 2:18'>1Pe 2:18</a>. See TERROR. <p/> <A-2,Noun,1167, deilia><p/> "fearfulness" (from deos, "fright"), is rightly rendered "fearfulness" in <a href='B:620 1:7'>2Ti 1:7</a>, RV (for AV, "fear"). That spirit is not given us of God. The word denotes "cowardice and timidity" and is never used in a good sense, as No. 1 is. Cp. deilos, B, No. 2, below, and deiliao, to be fearful (AV, "afraid"), <a href='B:500 14:27'>Joh 14:27</a>. <p/> <A-3,Noun,2124, eulabeia><p/> signifies, firstly, "caution;" then, "reverence, godly fear," <a href='B:650 5:7'>Heb 5:7</a>, <a href='B:650 12:28'>Heb 12:28</a>, in best mss., "reverence;" in general, "apprehension, but especially holy fear," "that mingled fear and love which, combined, constitute the piety of man toward God; the OT places its emphasis on the fear, the NT ... on the love, though there was love in the fear of God's saints then, as there must be fear in their love now" (Trench, Syn, xlviii). In the Sept., <a href='B:60 22:24'>Jos 22:24</a>, <a href='B:240 28:14'>Pro 28:14</a>. <p/> Note: In <a href='B:490 21:11'>Luk 21:11</a>, phobetron (akin to No. 1) denotes a terror, RV, "terrors," for AV, "fearful sights," i.e., objects or instruments of terror. <p/> <B-1,Adjective,5398, phoberos><p/> "fearful" (akin to A, No. 1), is used only in the Active sense in the NT, i.e., causing "fear, terrible," <a href='B:650 10:27'>Heb 10:27</a>, <a href='B:650 10:31'>Heb 10:31</a>, <a href='B:650 12:21'>Heb 12:21</a>, RV, "fearful," for AV, "terrible." <p/> <B-2,Adjective,1169, deilos><p/> "cowardly" (see A, No. 2), "timid," is used in <a href='B:470 8:26'>Mat 8:26</a>, <a href='B:480 4:40'>Mar 4:40</a>, <a href='B:730 21:8'>Rev 21:8</a> (here "the fearful" are first in the list of the transgressors). <p/> <B-3,Adjective,1630, ekphobos><p/> signifies "frightened outright" (ek, "out," intensive, and A, No. 1), <a href='B:650 12:21'>Heb 12:21</a> (with eimi, "I am"), "I exceedingly fear" (see No. 4); <a href='B:480 9:6'>Mar 9:6</a>, "sore afraid." <p/> <B-4,Adjective,1790, entromos><p/> "trembling with fear" (en, "in," intensive, and tremo, "to tremble, quake;" Eng., "tremor," etc.), is used with ginomai, "to become," in <a href='B:510 7:32'>Act 7:32</a>, "trembled;" <a href='B:510 16:29'>Act 16:29</a>, RV, "trembling for fear;" with eimi, "to be," in <a href='B:650 12:21'>Heb 12:21</a>, "quake" (some mss. have ektromos here). See QUAKE, TREMBLE. The distinction between No. 3 and No. 4, as in <a href='B:650 12:21'>Heb 12:21</a>, would seem to be that ekphobos stresses the intensity of the "fear," entromos the inward effect, "I inwardly tremble (or quake)." <p/> <C-1,Adverb,880, aphobos><p/> denotes "without fear" (a, negative, and A, No. 1), and is said of serving the Lord, <a href='B:490 1:74'>Luk 1:74</a>; of being among the Lord's people as His servant, <a href='B:530 16:10'>1Co 16:10</a>; of ministering the Word of God, <a href='B:570 1:14'>Phi 1:14</a>; of the evil of false spiritual shepherds, <a href='B:720 1:12'>Jud 1:12</a>. In the Sept., <a href='B:240 1:33'>Pro 1:33</a>. <p/> <D-1,Verb,5399, phobeo><p/> in earlier Greek, "to put to flight" (see A, No. 1), in the NT is always in the Passive Voice, with the meanings either (a) "to fear, be afraid," its most frequent use, e.g., <a href='B:510 23:10'>Act 23:10</a>, according to the best mss. (see No. 2); or (b) "to show reverential fear" [see A, No. 1, (b)], (1) of men, <a href='B:480 6:20'>Mar 6:20</a>, <a href='B:560 5:33'>Eph 5:33</a>, RV, "fear," for AV, "reverence;" (2) of God, e.g., <a href='B:510 10:2'>Act 10:2</a>, <a href='B:510 10:22'>Act 10:22</a>, <a href='B:510 13:16'>Act 13:16</a>, <a href='B:510 13:26'>Act 13:26</a>, <a href='B:580 3:22'>Col 3:22</a> (RV, "the Lord"); <a href='B:670 2:17'>1Pe 2:17</a>, <a href='B:730 14:7'>Rev 14:7</a>, <a href='B:730 15:4'>Rev 15:4</a>, <a href='B:730 19:5'>Rev 19:5</a>; (a) and (b) are combined in <a href='B:490 1:12-5'>Luk 1:12-5</a>, where Christ warns His followers not to be afraid of men, but to "fear" God. See MARVEL, B, No. 1, Note. <p/> <D-2,Verb,2125, eulabeomai><p/> "to be cautious, to beware" (see A, No. 3), signifies to act with the reverence produced by holy "fear," <a href='B:650 11:7'>Heb 11:7</a>, "moved with godly fear." <p/> Notes: (1) In <a href='B:510 23:10'>Act 23:10</a> some mss. have this verb with the meaning (a) under No. 1. <p/> (2) In <a href='B:490 3:14'>Luk 3:14</a>, diaseio, "to shake violently, to intimidate, to extort by violence, blackmail," is rendered "put no man in fear" in AV marg. See VIOLENCE.


topic: Feast
definition:
<b>Feast</b> <A-1,Noun,1859, heorte><p/> "a feast of festival," is used (a) especially of those of the Jews, and particularly of the Passover; the word is found mostly in John's Gospel (seventeen times); apart from the Gospels it is used in this way only in <a href='B:510 18:21'>Act 18:21</a>; (b) in a more general way, in <a href='B:580 2:16'>Col 2:16</a>, AV, "holy day," RV, "a feast day." <p/> <A-2,Noun,1173, deipnon><p/> denotes (a) "the chief meal of the day," dinner or supper, taken at or towards evening; in the plural "feasts," <a href='B:470 23:6'>Mat 23:6</a>, <a href='B:480 6:21'>Mar 6:21</a>, <a href='B:480 12:39'>Mar 12:39</a>, <a href='B:490 20:46'>Luk 20:46</a>; otherwise translated "supper," <a href='B:490 14:12'>Luk 14:12</a>, <a href='B:490 1:14-17'>Luk 1:14-17</a>, <a href='B:490 14:24'>Luk 14:24</a>, <a href='B:500 12:2'>Joh 12:2</a>, <a href='B:500 13:2'>Joh 13:2</a>, <a href='B:500 13:4'>Joh 13:4</a>, <a href='B:500 21:20'>Joh 21:20</a>, <a href='B:530 11:21'>1Co 11:21</a> (of a social meal); (b) "the Lord's Supper," <a href='B:530 11:20'>1Co 11:20</a>; (c) "the supper or feast" which will celebrate the marriage of Christ with His spirtual Bride, at the inauguration of His Kingdom, <a href='B:730 19:9'>Rev 19:9</a>; (d) figuratively, of that to which the birds of prey will be summoned after the overthrow of the enemies of the Lord at the termination of the war of Armageddon, <a href='B:730 19:17'>Rev 19:17</a> (cp. <a href='B:330 39:4'>Eze 39:4</a>, <a href='B:330 1:39-20'>Eze 1:39-20</a>). See SUPPER. <p/> <A-3,Noun,1403, doche><p/> "a reception feast, a banquet" (from dechomai, "to receive"), <a href='B:490 5:29'>Luk 5:29</a>, <a href='B:490 14:13'>Luk 14:13</a> (not the same as No. 2; see <a href='B:490 14:12'>Luk 14:12</a>). <p/> <A-4,Noun,1062, gamos><p/> "a wedding," especially a wedding "feast" (akin to gameo, "to marry"); it is used in the plural in the following passages (the RV rightly has "marriage feast" for the AV, "marriage," or "wedding"), <a href='B:470 1:22-4'>Mat 1:22-4</a>, <a href='B:470 22:9'>Mat 22:9</a> (in verses <a href='B:470 1:22-12'>Mat 1:22-12</a>, it is used in the singular, in connection with the wedding garment); <a href='B:470 25:10'>Mat 25:10</a>, <a href='B:490 12:36'>Luk 12:36</a>, <a href='B:490 14:8'>Luk 14:8</a>; in the following it signifies a wedding itself, <a href='B:500 1:2-2'>Joh 1:2-2</a>, <a href='B:650 13:4'>Heb 13:4</a>; and figuratively in <a href='B:730 19:7'>Rev 19:7</a>, of the marriage of the Lamb; in <a href='B:730 19:9'>Rev 19:9</a> it is used in connection with the supper, the wedding supper (or what in English is termed "breakfast"), not the wedding itself, as in <a href='B:730 19:7'>Rev 19:7</a>. <p/> <A-5,Noun,26, agape><p/> "love," is used in the plural in <a href='B:720 1:12'>Jud 1:12</a>, signifying "love feasts," RV (AV, "feasts of charity"); in the corresponding passage, <a href='B:680 2:13'>2Pe 2:13</a>, the most authentic mss. have the word apate, in the plural, "deceivings." <p/> Notes: (1) In <a href='B:530 10:27'>1Co 10:27</a> the verb kaleo, "to call," in the sense of inviting to one's house, is translated "biddeth you (to a feast);" in the most authentic texts there is no separate phrase representing "to a feast," as in some mss., eis deipnon (No. 2). (2) In <a href='B:480 14:2'>Mar 14:2</a>, <a href='B:500 2:23'>Joh 2:23</a> the AV translates heorte (see No. 1) by "feast day" (RV, "feast"). (3) For the "Feast of the Dedication," <a href='B:500 10:22'>Joh 10:22</a>, see DEDICATION. <p/> <B-1,Verb,1858, heortazo><p/> "to keep festival" (akin to A, No. 1) is translated "let us keep the feast," in <a href='B:530 5:8'>1Co 5:8</a>. This is not the Lord's Supper, nor the Passover, but has reference to the continuous life of the believer as a festival or holy-day (see AV, margin), in freedom from "the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth." <p/> <B-2,Verb,4910, suneuocheo><p/> "to entertain sumptuously with," is used in the Passive Voice, denoting "to feast sumptuously with" (sun, "together," and euochia, "good cheer"), "to revel with," translated "feast with" in <a href='B:680 2:13'>2Pe 2:13</a>, <a href='B:720 1:12'>Jud 1:12</a>.


topic: Feeble
definition:
<b>Feeble</b> <1,,772, asthenes><p/> "without strength" (a, negative, and sthenos, "strength"), is translated "feeble" in <a href='B:530 12:22'>1Co 12:22</a>, of members of the body. See IMPOTENT, SICK, STRENGTH, B, Note (5), WEAK. <p/> Notes: (1) In <a href='B:650 12:12'>Heb 12:12</a> paraluo, "to weaken, enfeeble," in the Passive Voice, "to be enfeeble," as by a paralytic stroke, is translated "feeble" in the AV (RV, "palsied"). (2) For "feeble-minded" in <a href='B:590 5:14'>1Th 5:14</a>, AV, see FAINT-HEARTED.


topic: Feed, Fed
definition:
<b>Feed, Fed</b> <1,,1006, bosko><p/> "to feed," is primarily used of a herdsman (from boo, "to nourish," the special function being to provide food; the root is bo--, found in boter, "a herdsman or herd," and botane, "fodder, pasture"); its uses are (a) literal, <a href='B:470 8:30'>Mat 8:30</a>; in <a href='B:470 8:33'>Mat 8:33</a>, the RV corrects the AV, "they that kept," to "they that fed," as in <a href='B:480 5:14'>Mar 5:14</a> (AV and RV); <a href='B:490 8:34'>Luk 8:34</a>; in <a href='B:480 5:11'>Mar 5:11</a>, <a href='B:490 8:32'>Luk 8:32</a>, "feeding;" <a href='B:490 15:15'>Luk 15:15</a>; (b) metaphorical, of spiritual ministry, <a href='B:500 21:15'>Joh 21:15</a>, <a href='B:500 21:17'>Joh 21:17</a> (see Note on No. 2). See KEEP. <p/> <2,,4165, poimaino><p/> "to act as a shepherd" (from poimen, "a shepherd"), is used (a) literally, <a href='B:490 17:7'>Luk 17:7</a>, RV, "keeping sheep," for AV, "feeding cattle;" <a href='B:530 9:7'>1Co 9:7</a>; (b) metaphorically, "to tend, to shepherd;" said of Christ, <a href='B:470 2:6'>Mat 2:6</a>, RV, "shall be Shepherd of" (for AV, "shall rule"); of those who act as spiritual shepherds under Him, <a href='B:500 21:16'>Joh 21:16</a>, RV, "tend" (for AV "feed"); so <a href='B:670 5:2'>1Pe 5:2</a>, <a href='B:510 20:28'>Act 20:28</a>, "to feed" ("to tend" would have been a consistent rendering; a shepherd does not only "feed" his flock); of base shepherds, <a href='B:720 1:12'>Jud 1:12</a>. See RULE. <p/> Note: In <a href='B:500 1:21-17'>Joh 1:21-17</a>, the Lord, addressing Peter, first uses No. 1, bosko (<a href='B:500 21:15'>Joh 21:15</a>), then No. 2, poimaino (<a href='B:500 21:16'>Joh 21:16</a>), and then returns to bosko (<a href='B:500 21:17'>Joh 21:17</a>). These are not simply interchangeable (nor are other variations in His remarks); a study of the above notes will show this. Nor, again, is there a progression of ideas. The lesson to be learnt, as Trench points out (Syn, xxv), is that, in the spiritual care of God's children, the "feeding" of the flock from the Word of God is the constant and regular necessity; it is to have the foremost place. The tending (which includes this) consists of other acts, of discipline, authority, restoration, material assistance of individuals, but they are cidental in comparison with the "feeding." <p/> <3,,5142, trepho><p/> signifies (a) "to make to grow, bring up, rear," <a href='B:490 4:16'>Luk 4:16</a>, "brought up;" (b) "to nourish, feed," <a href='B:470 6:26'>Mat 6:26</a>, <a href='B:470 25:37'>Mat 25:37</a>, <a href='B:490 12:24'>Luk 12:24</a>, <a href='B:510 12:20'>Act 12:20</a>, <a href='B:730 12:6'>Rev 12:6</a>, <a href='B:730 12:14'>Rev 12:14</a>; of a mother, "to give suck," <a href='B:490 23:29'>Luk 23:29</a> (some mss. here have thelazo, "to suckle"); "to fatten," as of fattening animals, <a href='B:660 5:5'>Jam 5:5</a>, "ye have nourished (your hearts)." See BRING, A, No. 33. <p/> <4,,5526, chortazo><p/> "to feed, to fatten," is used (a) primarily of animals, <a href='B:730 19:21'>Rev 19:21</a>; (b) of persons, to fill or satisfy with food. It is usually translated by the verb "to fill," but is once rendered "to be fed," in <a href='B:490 16:21'>Luk 16:21</a>, of Lazarus, in his desire for the crumbs (he could be well supplied with them) that fell from the rich man's table, a fact which throws light upon the utter waste that went on at the table of the latter. The crumbs that fell would provide no small meal. See FILL SATISFY. <p/> <5,,5595, psomizo><p/> primarily denotes "to feed with morsels," as nurses do children; then, "to dole out or supply with food," <a href='B:520 12:20'>Rom 12:20</a>, <a href='B:530 13:3'>1Co 13:3</a>. Cp. psomion, "a fragment, morsel," <a href='B:500 1:13-27'>Joh 1:13-27</a>, <a href='B:500 13:30'>Joh 13:30</a> ("sop"). <p/> <6,,4222, potizo><p/> to give to drink, is translated "I fed (you with milk)" in <a href='B:530 3:2'>1Co 3:2</a>. See DRINK, WATER.


topic: Feel, Feeling, Felt
definition:
<b>Feel, Feeling, Felt</b> <1,,1097, ginosko><p/> "to know, perceive," is translated "she felt (in her body)," of the woman with the issue of blood, <a href='B:480 5:29'>Mar 5:29</a>, i.e., she became aware of the fact, See KNOW. <p/> <2,,5426, phroneo><p/> "to think, to be minded," is translated "I felt" in the RV of <a href='B:530 13:11'>1Co 13:11</a> (for AV, "I understood"). See CAREFUL. <p/> <3,,5584, pselaphao><p/> "to feel or grope about" (from psao, "to touch"), expressing the motion of the hands over a surface, so as to "feel" it, is used (a) metaphorically, of seeking after God, <a href='B:510 17:27'>Act 17:27</a>; (b) literally, of physical handling or touching <a href='B:490 24:39'>Luk 24:39</a>; with <a href='B:690 1:1'>1Jo 1:1</a>, <a href='B:650 12:18'>Heb 12:18</a>. See HANDLE, TOUCH. <p/> <4,,4834, sumpatheo><p/> "to have a fellow-feeling for or with," is rendered "touched with the feeling of" in <a href='B:650 4:15'>Heb 4:15</a>; "have compassion" in <a href='B:650 10:34'>Heb 10:34</a>. See COMPASSION. <p/> <5,,524, apalgeo><p/> signifies "to cease to feel pain for" (apo, "from," algeo, "to feel pain;" cp. Eng., "neuralgia"); hence, to be callous, "past feeling," insensible to honor and shame, <a href='B:560 4:19'>Eph 4:19</a>. <p/> Note: In <a href='B:510 28:5'>Act 28:5</a> pascho, "to suffer," is rendered "felt (no harm)," RV, "took," lit., "suffered no ill (effect)."


topic: Feign, Feigned
definition:
<b>Feign, Feigned</b> <A-1,Verb,5271, hupokrinomai><p/> primarily denotes "to answer;" then, "to answer on the stage, play a part," and so, metaphorically, "to feign, pretend," <a href='B:490 20:20'>Luk 20:20</a>. Cp. hupokrites, "a hypocrite," and hupokrisis, "hypocrisy." <p/> <B-1,Adjective,4112, plastos><p/> primarily denotes "formed, molded" (from plasso, to mold; Eng., "plastic"); then, metaphorically, "made up, fabricated, feigned," <a href='B:680 2:3'>2Pe 2:3</a>. Cp. plasma, "that which is molded," <a href='B:520 9:20'>Rom 9:20</a>.


topic: Fellow
definition:
<b>Fellow</b> <1,,435, aner><p/> denotes "a man," in relation to his sex or age; in <a href='B:510 17:5'>Act 17:5</a> (plural) it is rendered "fellows," as more appropriate to the accompanying description of them. See HUSBAND, MAN, SIR. <p/> <2,,2083, hetairos><p/> "a companion, comrade," is translated "fellows" in <a href='B:470 11:16'>Mat 11:16</a> [where, however, the most authentic mss. have heterois, "(the) others"]. The word is used only by Matthew and is translated "friend" in <a href='B:470 20:13'>Mat 20:13</a>, <a href='B:470 22:12'>Mat 22:12</a>, <a href='B:470 26:50'>Mat 26:50</a>. See FRIEND. <p/> <3,,3353, metochos><p/> properly an adjective signifying "sharing in, partaking of," is translated "partners" in <a href='B:490 5:7'>Luk 5:7</a>; "partakers" in <a href='B:650 3:1'>Heb 3:1</a>, <a href='B:650 3:14'>Heb 3:14</a>, <a href='B:650 6:4'>Heb 6:4</a>, <a href='B:650 12:8'>Heb 12:8</a>; "fellows" in <a href='B:650 1:9'>Heb 1:9</a>, of those who share in a heavenly calling, or have held, or will hold, a regal position in relation to the earthly, messianic kingdom. (Cp. summetochos, "fellow-partakers," in <a href='B:560 3:6'>Eph 3:6</a>, RV). See PARTAKER, PARTNER. <p/> Notes: (1) In <a href='B:510 24:5'>Act 24:5</a> loimos, "a plague, a pest," is rendered "a pestilent fellow." This is a sample of the strongest use of the epithet "fellow." (2) Toioutos, an adjective, "such a one," is often used as a noun, e.g., <a href='B:510 22:22'>Act 22:22</a>, where it is translated "such a fellow." (3) Houtos, "this," is translated "this fellow" in the AV of <a href='B:490 23:2'>Luk 23:2</a> (RV, "this man"). So in <a href='B:500 9:29'>Joh 9:29</a>. Both versions have "this man," e.g., in <a href='B:480 2:7'>Mar 2:7</a>, <a href='B:500 6:52'>Joh 6:52</a>, in the same contemptuous sense. (4) For the word in combination with various nouns see CITIZEN, DISCIPLE, ELDER, HEIR, HELPER, LABORER, MEMBER, PARTNER, PRISONER, SERVANT, SOLDIER, WORK, WORKER.


topic: Fellowship
definition:
<b>Fellowship</b> <A-1,Noun,2842, koinonia><p/> (a) "communion, fellowship, sharing in common" (from koinos, "common"), is translated "communion" in <a href='B:530 10:16'>1Co 10:16</a>, <a href='B:640 1:6'>Phm 1:6</a>, RV, "fellowship," for AV, "communication;" it is most frequently translated "fellowship;" (b) "that which is the outcome of fellowship, a contribution," e.g., <a href='B:520 15:26'>Rom 15:26</a>, <a href='B:540 8:4'>2Co 8:4</a>. See COMMUNION, CONTRIBUTION, etc. <p/> Note: In <a href='B:560 3:9'>Eph 3:9</a>, some mss. have koinonia, instead of oikonomia, "dispensation," RV. <p/> <A-2,Noun,3352, metoche><p/> "partnership" (akin to No. 3, under FELLOW), is translated "fellowship" in <a href='B:540 6:14'>2Co 6:14</a>. In the Sept., <a href='B:230 122:3'>Psa 122:3</a>, "Jerusalem is built as a city whose fellowship is complete." The word seems to have a more restricted sense than koinonia. Cp. the verb form in <a href='B:650 2:14'>Heb 2:14</a>. <p/> <A-3,Noun,2844, koinonos><p/> denotes "a partaker" or "partner" (akin to No. 1); in <a href='B:530 10:20'>1Co 10:20</a> it is used with ginomai, "to become," "that ye should have communion with," RV (AV, "fellowship with"). See COMPANION, PARTAKER, PARTNER. <p/> <B-1,Verb,2841, koinoneo><p/> "to have fellowship," is so translated in <a href='B:570 4:15'>Phi 4:15</a>, RV, for AV, "did communicate." See COMMUNICATE. <p/> <B-2,Verb,4790, sunkoinoneo><p/> "to have fellowship with or in" (sun, "with," and No. 1), is used in <a href='B:560 5:11'>Eph 5:11</a>, <a href='B:570 4:14'>Phi 4:14</a>, RV, "ye had fellowship," for AV, "ye did communicate;" <a href='B:730 18:4'>Rev 18:4</a>, RV, "have (no) fellowship with," for AV, "be (not) partakers of." See COMMUNICATE, PARTAKER.


topic: Female
definition:
<b>Female</b> <1,,2338, thelus><p/> an adjective (from thele, "a breast"), is used in the form thelu (grammatically neuter) as a noun, "female," in <a href='B:470 19:4'>Mat 19:4</a>, <a href='B:480 10:6'>Mar 10:6</a>, <a href='B:550 3:28'>Gal 3:28</a>; in the feminine form theleia, in <a href='B:520 1:26'>Rom 1:26</a>, "women;" <a href='B:520 1:27'>Rom 1:27</a> "woman." See WOMAN.


topic: Fervent, Fervently
definition:
<b>Fervent, Fervently</b> <A-1,Adjective,1618, ektenes><p/> denotes "strained, stretched" (ek, "out," teino, "to stretch"); hence, metaphorically, "fervent," <a href='B:670 4:8'>1Pe 4:8</a>. Some mss. have it in <a href='B:510 12:5'>Act 12:5</a>, for the adverb (see B). Cp. ekteneia (with en), "intently, strenuously," in <a href='B:510 26:7'>Act 26:7</a>, AV, "instantly," RV, "earnestly." Cp. EARNEST. <p/> <B-1,Adverb,1619, ektenos><p/> "fervently" (akin to A), is said of love, in <a href='B:670 1:22'>1Pe 1:22</a>; of prayer, in some mss. <a href='B:510 12:5'>Act 12:5</a> (see under A); for the comparative degree in <a href='B:490 22:44'>Luk 22:44</a>, see EARNESTLY. <p/> <C-1,Verb,2204, zeo><p/> "to be hot, to boil" (Eng. "zeal" is akin), is metaphorically used of "fervency" of spirit, <a href='B:510 18:25'>Act 18:25</a>, <a href='B:520 12:11'>Rom 12:11</a>. <p/> Notes: (1) In <a href='B:580 4:12'>Col 4:12</a>, the verb agonizomai, "to strive," is translated "laboring fervently," AV (RV, "striving"). (2) In <a href='B:540 7:7'>2Co 7:7</a>, the noun zelos, "zeal" (akin to C.), is translated "fervent mind," AV (RV, "zeal"). (3) In <a href='B:660 5:17'>Jam 5:17</a>, "he prayed fervently" (AV, "earnestly") translates the noun proseuche, followed by the corresponding verb, lit., "he prayed with prayer." In <a href='B:660 5:16'>Jam 5:16</a> deesis, "supplication," is so translated in the RV, for the AV, "effectual fervent prayer." There is nothing in the original corresponding to the word "effectual." The phrase, including the verb energeomai, "to work in," is, lit., "the inworking supplication," suggesting a supplication consistent with inward conformity to the mind of God. (4) For "fervent heat" see HEAT, B.


topic: Fetch
definition:
<b>Fetch</b> <1,,3343, metapempo><p/> "to send after of for" (meta, "after," pemp, "to send"), in the Middle Voice, is translated "fetch" in the RV of <a href='B:510 10:5'>Act 10:5</a>, <a href='B:510 11:13'>Act 11:13</a>. See CALL. <p/> Notes: (1) In <a href='B:510 16:37'>Act 16:37</a>, the RV gives to exago, "to bring out," the adequate meaning "let them ... bring us out," for the AV, "let them fetch us out." "Fetch" is not sufficiently dignified for the just demand made. (2) For <a href='B:510 28:13'>Act 28:13</a>, AV, "fetched a compass," see CIRCUIT.


topic: Fetter
definition:
<b>Fetter</b> <1,,3976, pede><p/> "a fetter" (akin to peza, "the instep," and pous, "a foot;" cp. Eng. prefix ped--), occurs in <a href='B:480 5:4'>Mar 5:4</a>, <a href='B:490 8:29'>Luk 8:29</a>. Cp. FOOT.


topic: Fever (to be sick of)
definition:
<b>Fever (to be sick of)</b> <A-1,Noun,4446, puretos><p/> "feverish heat" (from pur, "fire"), hence, "a fever," occurs in <a href='B:470 8:15'>Mat 8:15</a>, <a href='B:480 1:31'>Mar 1:31</a>, <a href='B:500 4:52'>Joh 4:52</a>, <a href='B:510 28:8'>Act 28:8</a>; in <a href='B:490 4:38'>Luk 4:38</a>, with megas, "great, a high fever;" <a href='B:490 4:39'>Luk 4:39</a>. Luke, as a physician, uses the medical distinction by which the ancients classified fevers into great and little. In the Sept., <a href='B:50 28:22'>Deu 28:22</a>. <p/> <B-1,Verb,4445, puresso><p/> signifies "to be ill of a fever" (akin to A), <a href='B:470 8:14'>Mat 8:14</a>, <a href='B:480 1:30'>Mar 1:30</a>.


topic: Few
definition:
<b>Few</b> <A-1,Adjective,3641, oligos><p/> used of number quantity, and size, denotes "few, little, small, slight," e.g., <a href='B:470 7:14'>Mat 7:14</a>, <a href='B:470 9:37'>Mat 9:37</a>, <a href='B:470 15:34'>Mat 15:34</a>, <a href='B:470 20:16'>Mat 20:16</a>; neuter plural, "a few things," <a href='B:470 25:21'>Mat 25:21</a>, <a href='B:470 25:23'>Mat 25:23</a>, <a href='B:730 2:14'>Rev 2:14</a> (20 in some mss.); in <a href='B:560 3:3'>Eph 3:3</a>, the phrase en oligo, in brief, is translated "in a few words." <p/> <A-2,Adjective,1024, brachus><p/> denotes (a) "short," in regard to time, e.g., <a href='B:650 2:7'>Heb 2:7</a>; or distance, <a href='B:510 27:28'>Act 27:28</a>; (b) "few," in regard to quantity, <a href='B:650 13:22'>Heb 13:22</a>, in the phrase dia bracheon, lit., "by means of few," i.e., "in few words." See LITTLE. <p/> Note: In <a href='B:490 10:42'>Luk 10:42</a>, in the Lord's words to Martha, many ancient authorities provide the rendering, "but there is need of few things (neuter plural) or one." <p/> <B-1,Adverb,4935, suntomos><p/> "concisely, briefly, cut short" (from suntemno, "to cut in pieces," sun, used intensively, temno, "to cut"), occurs in the speech of Tertullus, <a href='B:510 24:4'>Act 24:4</a>.


topic: Fickleness
definition:
<b>Fickleness</b> <1,,1644, elaphria><p/> denotes lightness, levity, "fickleness," <a href='B:540 1:17'>2Co 1:17</a>, RV (for AV, "lightness"). The corresponding adjective is elaphros, "light," <a href='B:470 11:30'>Mat 11:30</a>, <a href='B:540 4:17'>2Co 4:17</a>.


topic: Fidelity
definition:
<b>Fidelity</b> <1,,4102, pistis><p/> "faith, faithfulness," is translated "fidelity" in <a href='B:630 2:10'>Tit 2:10</a>. See FAITH (b).


topic: Field, Cornfield
definition:
<b>Field, Cornfield</b> <1,,68, agros><p/> "a cultivated field," or "fields in the aggregate," e.g., <a href='B:470 6:28'>Mat 6:28</a>, <a href='B:480 11:8'>Mar 11:8</a> (some mss. here have dendron, "trees"); <a href='B:490 15:15'>Luk 15:15</a>. See FARM. <p/> <2,,5561, chora><p/> "a space, place," then, (b) "land, country, region," is translated "fields" in <a href='B:500 4:35'>Joh 4:35</a>, <a href='B:660 5:4'>Jam 5:4</a>. See COUNTRY. <p/> <3,,5564, chorion><p/> a diminutive of No. 2, denotes (a) "a place, region," (b) "a piece of land, property," rendered "field" in <a href='B:510 1:1-19'>Act 1:1-19</a>. See LAND, PARCEL, PLACE, POSSESSION. <p/> <4,,4702, sporimos><p/> signifies "fit for sowing" (from sperio, "to sow"), and denotes "a cornfield," <a href='B:470 12:1'>Mat 12:1</a>, <a href='B:480 2:23'>Mar 2:23</a>, <a href='B:490 6:1'>Luk 6:1</a>. In the Sept., <a href='B:10 1:29'>Gen 1:29</a>, <a href='B:30 11:37'>Lev 11:37</a>.


topic: Fierce, Fierceness
definition:
<b>Fierce, Fierceness</b> <A-1,Adjective,434, anemeros><p/> signifies "not tame, savage" (from a, negative, and hemeros, "gentle"), <a href='B:620 3:3'>2Ti 3:3</a>. Epictetus describes those who forget God as their Creator, as resembling lions, "wild, savage and fierce" (anemeroi) (Moulton and Milligan, Greek Test. Vocab.). <p/> <A-2,Adjective,5467, chalepos><p/> "hard," (a) "hard to do or deal with, difficult, fierce," is said of the Gadarene demoniacs, <a href='B:470 8:28'>Mat 8:28</a>; (b) "hard to bear, painful, grievous," said of the last times, <a href='B:620 3:1'>2Ti 3:1</a>, RV, "grievous," for AV, "perilous." See GRIEVOUS. <p/> Notes: (1) In <a href='B:660 3:4'>Jam 3:4</a> skleros, "hard, rough, violent," is said of winds, RV, "rough," for AV, "fierce." (2) In <a href='B:490 23:5'>Luk 23:5</a>, the verb epischuo, "to make or grow stronger" (from epi, "over" intensive, and ischus, "strength"), is used metaphorically, "they were the more urgent," RV, for AV, "the more fierce." <p/> <B-1,Noun,2372, thumos><p/> "hot anger, wrath," is rendered "fierceness" in <a href='B:730 16:19'>Rev 16:19</a>, <a href='B:730 19:15'>Rev 19:15</a>, of the wrath of God. See ANGER (A, Notes), INDIGNATION, WRATH. <p/> <B-2,Noun,2205, zelos><p/> "zeal, jealousy," is rendered "fierceness" in <a href='B:650 10:27'>Heb 10:27</a>, RV (of fire).


topic: Fiery
definition:
<b>Fiery</b> <1,,4448, puroo><p/> "to set on fire, burn up" (from pur, "fire"), always used in the Passive Voice in the NT, is translated "fiery" in <a href='B:560 6:16'>Eph 6:16</a>, metaphorically of the darts of the evil one; "fire-tipped" would perhaps bring out the verbal force of the word. The most ancient mss. have the article repeated, lit., "the darts of the evil one, the fiery (darts)," marking them as particularly destructive. Some mss. omit the repeated article. In ancient times, darts were often covered with burning material. See BURN, FIRE, TRY, Note (1). <p/> Notes: (1) For <a href='B:650 10:27'>Heb 10:27</a>, RV, see FIRE (cp. FIERCE, B, No. 2). (2) For purosis, "a fiery trial," <a href='B:670 4:12'>1Pe 4:12</a>, (lit., "a burning," as in <a href='B:730 18:9'>Rev 18:9</a>, <a href='B:730 18:18'>Rev 18:18</a>), "a refining, or trial by fire," see TRIAL.


topic: Fifteen, Fifteenth
definition:
<b>Fifteen, Fifteenth</b> <1,,1178, dekapente><p/> lit., "ten-five," occurs in <a href='B:500 11:18'>Joh 11:18</a>, <a href='B:510 27:28'>Act 27:28</a>, <a href='B:550 1:18'>Gal 1:18</a>. <p/> Notes: (1) In <a href='B:510 7:14'>Act 7:14</a>, "threescore and fifteen" translates a different numeral, lit., "seventy-five." This refers to all Joseph's kindred whom he sent for. There is no discrepancy between this and <a href='B:10 46:26'>Gen 46:26</a>. The Sept. translations give the number as 75 in <a href='B:10 46:27'>Gen 46:27</a> and in <a href='B:20 1:5'>Exo 1:5</a>, and this Stephen follows, being a Grecian Jew. (2) The corresponding ordinal numeral pentekaidekatos, "fifteenth" (lit., "five and tenth") is found in <a href='B:490 3:1'>Luk 3:1</a>, where Luke dates the reign of Tiberias from the period of his joint rule with Augustus.


topic: Fifth
definition:
<b>Fifth</b> <1,,3991, pemptos><p/> akin to pente, "five," is found only in the Apocalypse, <a href='B:730 6:9'>Rev 6:9</a>, <a href='B:730 9:1'>Rev 9:1</a>, <a href='B:730 16:10'>Rev 16:10</a>, <a href='B:730 21:20'>Rev 21:20</a>.


topic: Fifty
definition:
<b>Fifty</b> <1,,4004, pentekonta><p/> is found in <a href='B:490 7:41'>Luk 7:41</a>, <a href='B:490 16:6'>Luk 16:6</a>, <a href='B:500 8:57'>Joh 8:57</a>, <a href='B:500 21:11'>Joh 21:11</a>, <a href='B:510 13:20'>Act 13:20</a>; in <a href='B:480 6:40'>Mar 6:40</a> with kata (in the most authentic mss.), according to, "by fifties;" in <a href='B:490 9:14'>Luk 9:14</a>, with ana, "up," used distributively, "fifty each," RV (Luke adds hosei, "about").


topic: Fig
definition:
<b>Fig</b> <1,,4810, sukon><p/> denotes "the ripe fruit of a suke, a fig-tree" (see below; cp. No. 2), <a href='B:470 7:16'>Mat 7:16</a>, <a href='B:480 11:13'>Mar 11:13</a>, <a href='B:490 6:44'>Luk 6:44</a>, <a href='B:660 3:12'>Jam 3:12</a>. <p/> <2,,3653, olunthos><p/> denotes "an unripe fig," which grows in winter and usually falls off in the spring, <a href='B:730 6:13'>Rev 6:13</a>. In the Sept., <a href='B:260 2:13'>Son 2:13</a>.


topic: Fig tree
definition:
<b>Fig tree</b> <1,,4808,suke or sukea> "a fig tree," is found in <a href='B:470 1:21-21'>Mat 1:21-21</a>, <a href='B:470 24:32'>Mat 24:32</a>, <a href='B:480 11:13'>Mar 11:13</a>, <a href='B:480 1:11-21'>Mar 1:11-21</a>, <a href='B:480 13:28'>Mar 13:28</a>, <a href='B:490 1:13-7'>Luk 1:13-7</a>, <a href='B:490 21:29'>Luk 21:29</a>, <a href='B:500 1:48'>Joh 1:48</a>, <a href='B:500 1:50'>Joh 1:50</a>, <a href='B:660 3:12'>Jam 3:12</a>, <a href='B:730 6:13'>Rev 6:13</a> (see sukon, above). <p/> Note: A "fig tree" with leaves must have young fruits already, or it will be barren for the season. The first figs ripen in late May or early June. The tree in <a href='B:480 11:13'>Mar 11:13</a> should have had fruit, unripe indeed, but existing. In some lands "fig trees" bear the early fruit under the leaves and the later fruit above the leaves. In that case the leaves were a sign that there should have been fruit, unseen from a distance, underneath the leaves. The condemnation of this fig tree lay in the absence of any sign of fruit.


topic: Fight
definition:
<b>Fight</b> <A-1,Noun,73, agon><p/> akin to ago, "to lead," primarily "a gathering," then, "a place of assembly," and hence, "a contest, conflict," is translated "fight" in <a href='B:610 6:12'>1Ti 6:12</a>, <a href='B:620 4:7'>2Ti 4:7</a>. See CONFLICT. <p/> <A-2,Noun,119, athlesis><p/> is translated "fight" in <a href='B:650 10:32'>Heb 10:32</a>, AV. See CONFLICT. <p/> Note: In <a href='B:650 11:34'>Heb 11:34</a>, polemos, "war," is translated "fight," AV (RV, "war"); it is misrendered "battle" in the AV of <a href='B:530 14:8'>1Co 14:8</a>, <a href='B:730 9:7'>Rev 9:7</a>, <a href='B:730 9:9'>Rev 9:9</a>, <a href='B:730 16:14'>Rev 16:14</a>, <a href='B:730 20:8'>Rev 20:8</a>. <p/> <B-1,Verb,75, agonizomai><p/> from A, No. 1, denotes (a) "to contend" in the public games, <a href='B:530 9:25'>1Co 9:25</a> ("striveth in the games," RV); (b) "to fight, engage in conflict," <a href='B:500 18:36'>Joh 18:36</a>; (c) metaphorically, "to contend" perseveringly against opposition and temptation, <a href='B:610 6:12'>1Ti 6:12</a>, <a href='B:620 4:7'>2Ti 4:7</a> (cp. A, No. 1; in regard to the meaning there, the evidence of Koine inscriptions is against the idea of games-contests); to strive as in a contest for a prize, straining every nerve to attain to the object, <a href='B:490 13:24'>Luk 13:24</a>; to put forth every effort, involving toil, <a href='B:580 1:29'>Col 1:29</a>, <a href='B:610 4:10'>1Ti 4:10</a> (some mss. have oneidizomai here, "to suffer reproach"); to wrestle earnestly in prayer, <a href='B:580 4:12'>Col 4:12</a> (cp. sunagonizomai, <a href='B:520 15:30'>Rom 15:30</a>). See LABOR, STRIVE. <p/> <B-2,Verb,4438, pukteuo><p/> "to box" (from puktes, "a pugilist"), one of the events in the Olympic games, is translated "fight" in <a href='B:530 9:26'>1Co 9:26</a>. <p/> <B-3,Verb,3164, machomai><p/> "to fight," is so rendered in <a href='B:660 4:2'>Jam 4:2</a> (cp. "fightings," <a href='B:660 4:1'>Jam 4:1</a>, see below), and translated "strive" in <a href='B:620 2:24'>2Ti 2:24</a>; "strove" in <a href='B:500 6:52'>Joh 6:52</a>, <a href='B:510 7:26'>Act 7:26</a>, See STRIVE. <p/> <B-4,Verb,2341, theriomacheo><p/> signifies "to fight with wild beasts" (therion, "a beast," and No. 3), <a href='B:530 15:32'>1Co 15:32</a>. Some think that the Apostle was condemned to fight with wild beasts; if so, he would scarcely have omitted it from <a href='B:540 1:11-33'>2Co 1:11-33</a>. Moreover, he would have lost his status as a Roman citizen. Probably he uses the word figuratively of contending with ferocious men. Ignatius so uses it in his Ep. to the Romans. <p/> Notes: (1) In <a href='B:730 2:16'>Rev 2:16</a>, <a href='B:730 12:7'>Rev 12:7</a>, AV, polemeo, "to war," is translated "to fight," RV, "will make war," "going forth to war," and "warred." (2) In <a href='B:510 23:9'>Act 23:9</a> some mss. have the verb theomacheo, "to fight against God." Cp. the corresponding adjective, below, under FIGHTING.


topic: Fighting
definition:
<b>Fighting</b> <A-1,Noun,3163, mache><p/> "a fight, strife" (akin to B, No. 3, under FIGHT), is always used in the plural in the NT, and translated "fightings" in <a href='B:540 7:5'>2Co 7:5</a>, <a href='B:660 4:1'>Jam 4:1</a>, <a href='B:630 3:9'>Tit 3:9</a>, RV (for AV, "strivings"); "strifes in <a href='B:620 2:23'>2Ti 2:23</a>. See STRIFE. <p/> <B-1,Adjective,2314, theomachos><p/> "fighting against God" (theos, "God," and A, occurs in <a href='B:510 5:39'>Act 5:39</a> (AV, "to fight"), lit., "God-fighters."


topic: Figure
definition:
<b>Figure</b> <1,,5179, tupos><p/> "a type, figure, pattern," is translated "figures" (i.e., representations of gods) in <a href='B:510 7:43'>Act 7:43</a>; in the RV of <a href='B:510 7:44'>Act 7:44</a> (for AV, "fashion") and in <a href='B:520 5:14'>Rom 5:14</a>, of Adam as a "figure" of Christ. See ENSAMPLE. <p/> <2,,499, antitupos><p/> an adjective, used as a noun, denotes, lit., "a striking back;" metaphorically, "resisting, adverse;" then, in a Passive sense, "struck back;" in the NT metaphorically, "corresponding to," (a) a copy of an archetype (anti, "corresponding to, and No. 1), i.e., the event or person or circumstance corresponding to the type, <a href='B:650 9:24'>Heb 9:24</a>, RV, "like in pattern" (AV, "the figure of"), of the tabernacle, which, with its structure and appurtenances, was a pattern of that "holy place," "Heaven itself," "the true," into which Christ entered, "to appear before the face of God for us." The earthly tabernacle anticipatively represented what is now made good in Christ; it was a "figure" or "parable" (<a href='B:650 9:9'>Heb 9:9</a>), "for the time now present," RV, i.e., pointing to the present time, not "then present," AV (see below); (b) "a corresponding type," <a href='B:670 3:21'>1Pe 3:21</a>, said of baptism; the circumstances of the flood, the ark and its occupants, formed a type, and baptism forms "a corresponding type" (not an antitype), each setting forth the spiritual realities of the death, burial, and resurrection of believers in their identification with Christ. It is not a case of type and antitype, but of two types, that in Genesis, the type, and baptism, the corresponding type. <p/> <3,,3850, parabole><p/> "a casting or placing side by side" (para, "beside," ballo, "to throw") with a view to comparison or resemblance, a parable, is translated "figure" in the AV of <a href='B:650 9:9'>Heb 9:9</a> (RV, "a parable for the time now present") and <a href='B:650 11:19'>Heb 11:19</a>, where the return of Isaac was (parabolically, in the lit. sense of the term) figurative of resurrection (RV, "parable"). See No. 2 (a). See PARABLE. <p/> Notes: (1) The synonymous noun hupotuposis, "an example, pattern," <a href='B:610 1:16'>1Ti 1:16</a>, <a href='B:620 1:13'>2Ti 1:13</a>, denotes simply a delineation or outline. (2) For metaschematizo, rendered "I have in a figure transferred" in <a href='B:530 4:6'>1Co 4:6</a>, where the fact stated is designed to change its application, i.e., from Paul and Apollos to circumstances in Corinth, see FASHION.


topic: Fill, Fill up
definition:
<b>Fill, Fill up</b> <A-1,Verb,4137, pleroo><p/> denotes (I) "to make full, to fill to the full;" in the Passive Voice, "to be filled, made full;" it is used (1) of things: a net, <a href='B:470 13:48'>Mat 13:48</a>; a building, <a href='B:500 12:3'>Joh 12:3</a>, <a href='B:510 2:2'>Act 2:2</a>; a city, <a href='B:510 5:28'>Act 5:28</a>; needs, <a href='B:570 4:19'>Phi 4:19</a>, AV, "supply," RV, "fulfill;" metaphorically, of valleys, <a href='B:490 3:5'>Luk 3:5</a>; figuratively, of a measure of iniquity, <a href='B:470 23:32'>Mat 23:32</a>; (2) of persons: (a) of the members of the church, the body of Christ, as filled by Him, <a href='B:560 1:23'>Eph 1:23</a> ("all things in all the members"); <a href='B:560 4:10'>Eph 4:10</a>; in <a href='B:560 3:19'>Eph 3:19</a>, of their being filled "into" (eis), RV, "unto," AV, "with" (all the fullness of God); of their being "made full" in Him, <a href='B:580 2:10'>Col 2:10</a> (RV, for AV, "complete"); (b) of Christ Himself: with wisdom, in the days of His flesh, <a href='B:490 2:40'>Luk 2:40</a>; with joy, in His return to the Father, <a href='B:510 2:28'>Act 2:28</a>; (c) of believers: with the Spirit, <a href='B:560 5:18'>Eph 5:18</a>; with joy, <a href='B:510 13:52'>Act 13:52</a>, <a href='B:620 1:4'>2Ti 1:4</a>; with joy and peace, <a href='B:520 15:13'>Rom 15:13</a>; [from these are to be distinguished those passages which speak of joy as being fulfilled or completed, which come under FULFILL, <a href='B:500 3:29'>Joh 3:29</a>, <a href='B:500 15:11'>Joh 15:11</a> (RV); <a href='B:500 16:24'>Joh 16:24</a> (RV); <a href='B:570 2:2'>Phi 2:2</a>, <a href='B:690 1:4'>1Jo 1:4</a> (RV); <a href='B:700 1:12'>2Jo 1:12</a> (RV)]; with knowledge, <a href='B:520 15:14'>Rom 15:14</a>; with comfort, <a href='B:540 7:4'>2Co 7:4</a>; with the fruits of righteousness, <a href='B:570 1:11'>Phi 1:11</a> (Gk. "fruit"); with the knowledge of God's will, <a href='B:580 1:9'>Col 1:9</a>; with abundance through material supplies by fellow believers, <a href='B:570 4:18'>Phi 4:18</a>; (d) of the hearts of believers as the seat of emotion and volition, <a href='B:500 16:6'>Joh 16:6</a> (sorrow) <a href='B:510 5:3'>Act 5:3</a> (deceitfulness); (e) of the unregenerate who refuse recognition of God, <a href='B:520 1:29'>Rom 1:29</a>; (II) "to accomplish, complete, fulfill." See ACCOMPLISH, FULFILL. <p/> <A-2,Verb,378, anapleroo><p/> "to fill up adequately, completely" (ana, "up," and No. 1), is twice translated by the verbs "to fill, to fill up," in <a href='B:530 14:16'>1Co 14:16</a>, RV (for AV, "occupieth"), of a believer as a member of an assembly, who "fills" the position or condition (not one who "fills" it by assuming it) of being unable to understand the language of him who had the gift of tongues; in <a href='B:590 2:16'>1Th 2:16</a>, "to fill up their sins," of the Jews who persisted in their course of antagonism and unbelief. See FULFILL. <p/> <A-3,Verb,466, antanapleroo><p/> "to fill up in turn (or on one's part;" anti, "corresponding to," and No. 2), is used in <a href='B:580 1:24'>Col 1:24</a>, of the Apostle's responsive devotion to Christ in "filling" up, or undertaking on his part a full share of, the sufferings which follow after the sufferings of Christ, and are experienced by the members of His Body, the church. "The point of the Apostle's boast is that Christ, the sinless Master, should have left something for Paul, the unworthy servant, to suffer" (Lightfoot, on Col., p. 165). <p/> <A-4,Verb,4845, sumpleroo><p/> "to fill completely" (sun, "with," and No. 1), is used in the Passive Voice (a) of a boat filling with water, and, by metonymy, of the occupants themselves, <a href='B:490 8:23'>Luk 8:23</a> (RV, "were filling"); (b) of "fulfilling," with regard to time, "when the days were well-nigh come," RV, for AV, "when the time was come" (RV, marg., "were being fulfilled"), <a href='B:490 9:51'>Luk 9:51</a>, <a href='B:510 2:1'>Act 2:1</a>, see RV, marg. See COME. In the Sept. <a href='B:300 25:12'>Jer 25:12</a>. <p/> <A-5,Verb,4130,pimplemi / pletho> lengthened forms of pleo, "to fill" (pletho supplies certain tenses of pimplemi), is used (1) of things; boats, with fish, <a href='B:490 5:7'>Luk 5:7</a>; a sponge, with vinegar, <a href='B:470 27:48'>Mat 27:48</a> (some mss. have this verb in <a href='B:500 19:29'>Joh 19:29</a>); a city, with confusion, <a href='B:510 19:29'>Act 19:29</a>; a wedding, with guests, <a href='B:470 22:10'>Mat 22:10</a>; (2) of persons (only in Luke's writings: (a) with the Holy Spirit, <a href='B:490 1:15'>Luk 1:15</a>, <a href='B:490 1:41'>Luk 1:41</a>, <a href='B:490 1:67'>Luk 1:67</a>, <a href='B:510 2:4'>Act 2:4</a>, <a href='B:510 4:8'>Act 4:8</a>, <a href='B:510 4:31'>Act 4:31</a>, <a href='B:510 9:17'>Act 9:17</a>, <a href='B:510 13:9'>Act 13:9</a>; (b) with emotions: wrath, <a href='B:490 4:28'>Luk 4:28</a>; fear, <a href='B:490 5:26'>Luk 5:26</a>; madness, <a href='B:490 6:11'>Luk 6:11</a>; wonder, amazement, <a href='B:510 3:10'>Act 3:10</a>; jealousy, <a href='B:510 5:17'>Act 5:17</a>, RV, for AV, "indignation," and <a href='B:510 13:45'>Act 13:45</a> (AV, "envy"). For its other significance, "to complete," see ACCOMPLISH. <p/> <A-6,Verb,1705,empiplemi / empletho> (as in No. 5), "to fill full, to satisfy," is used (a) of "filling" the hungry, <a href='B:490 1:53'>Luk 1:53</a>, <a href='B:500 6:12'>Joh 6:12</a>; of the abundance of the rich, <a href='B:490 6:25'>Luk 6:25</a>; (b) metaphorically, of a company of friends, <a href='B:520 15:24'>Rom 15:24</a>, RV, "satisfied," for AV, "filled." <p/> <A-7,Verb,1705, empiplao><p/> an alternative form of No. 6, is found in <a href='B:510 14:17'>Act 14:17</a>, "filling (your hearts)," of God's provision for mankind. <p/> <A-8,Verb,5526, chortazo><p/> "to fill or satisfy with food," e.g., <a href='B:470 15:33'>Mat 15:33</a>, <a href='B:570 4:12'>Phi 4:12</a>, is used metaphorically in <a href='B:470 5:6'>Mat 5:6</a>, <a href='B:490 6:21'>Luk 6:21</a>. See FEED. <p/> <A-9,Verb,1072, gemizo><p/> "to fill or load full," is used of a boat, <a href='B:480 4:37'>Mar 4:37</a> (RV, "was filling"); a sponge, <a href='B:480 15:36'>Mar 15:36</a> (cp. No. 5, <a href='B:470 27:48'>Mat 27:48</a>); a house, <a href='B:490 14:23'>Luk 14:23</a>; the belly, <a href='B:490 15:16'>Luk 15:16</a>; waterpots, <a href='B:500 2:7'>Joh 2:7</a>; baskets, <a href='B:500 6:13'>Joh 6:13</a>; bowls, with fire, <a href='B:730 8:5'>Rev 8:5</a>; the temple, with smoke, <a href='B:730 15:8'>Rev 15:8</a>. Cp. gemo, "to be full." See FULL. <p/> <A-10,Verb,2880, korennumi><p/> "to satisfy" (akin to koros, "a surfeit"), is used metaphorically of spiritual things, in <a href='B:530 4:8'>1Co 4:8</a>, RV, "ye are filled;" in <a href='B:510 27:38'>Act 27:38</a>, "had eaten enough," lit., "having being satisfied with food." See EAT, ENOUGH. <p/> <A-11,Verb,3325, mestoo><p/> "to fill full," from mestos, "full," is used of being "filled" with wine, <a href='B:510 2:13'>Act 2:13</a>, RV, "are filled with." <p/> <B-1,Noun,4138, pleroma><p/> fullness, has two meanings, (a) in the Active sense, "that which fills up," a piece of undressed cloth on an old garment, <a href='B:470 9:16'>Mat 9:16</a>, <a href='B:480 2:21'>Mar 2:21</a>, lit., "the filling" (RV, "that which should fill it up"), i.e., "the patch," which is probably the significance; (b) "that which has been completed, the fullness," e.g., <a href='B:480 8:20'>Mar 8:20</a>. See FULLNESS. <p/> Notes: (1) In <a href='B:730 18:6'>Rev 18:6</a>, AV, kerannumi, "to mix," is incorrectly rendered "to fill full" (RV, to mingle). (2) In <a href='B:730 15:1'>Rev 15:1</a>, AV, teleo, "to finish, complete," is incorrectly rendered "filled up" (RV, "finished"); the contents of the seven bowls are not the sum total of the Divine judgments; they form the termination of them; there are many which precede (see previous chapters), which are likewise comprised under "the wrath of God," to be executed at the closing period of the present age, e.g., <a href='B:730 6:17'>Rev 6:17</a>, <a href='B:730 11:18'>Rev 11:18</a>, <a href='B:730 14:10'>Rev 14:10</a>, <a href='B:730 14:19'>Rev 14:19</a>.


topic: Filth
definition:
<b>Filth</b> <1,,4027, perikatharma><p/> denotes "offscouring, refuse" (lit., "cleanings," i.e., that which is thrown away in cleansing; from perikathairo, "to purify all around," i.e., completely, as in the Sept. of <a href='B:50 18:10'>Deu 18:10</a>, <a href='B:60 5:4'>Jos 5:4</a>.) It is once used in the Sept. (<a href='B:240 21:18'>Pro 21:18</a>) as the price of expiation; among the Greeks the term was applied to victims sacrificed to make expiation; they also used it of criminals kept at the public expense, to be thrown into the sea, or otherwise killed, at the outbreak of a pestilence, etc. It is used in <a href='B:530 4:13'>1Co 4:13</a> much in this sense (not of sacrificial victims), "the filth of the world," representing "the most abject and despicable men" (Grimm-Thayer), the scum or rubbish of humanity. <p/> <2,,4509, rhupos><p/> denotes "dirt, filth," <a href='B:670 3:21'>1Pe 3:21</a>. Cp. rhuparia, "filthiness" (see A, No. 2, below); rhuparos, "vile," <a href='B:660 2:2'>Jam 2:2</a>, <a href='B:730 22:11'>Rev 22:11</a>, in the best mss. (see B, No. 3, below); rhupoo, "to make filthy," <a href='B:730 22:11'>Rev 22:11</a>; rhupaino (see D below).


topic: Filthiness, Filthy (to make)
definition:
<b>Filthiness, Filthy (to make)</b> <A-1,Noun,151, aischrotes><p/> "baseness" (from aischos, "shame, disgrace"), is used in <a href='B:560 5:4'>Eph 5:4</a>, of obscenity, all that is contrary to purity. <p/> <A-2,Noun,4507, rhuparia><p/> denotes "dirt, filth" (cp. No. 2, under FILTH), and is used metaphorically of moral "defilement" in <a href='B:660 1:21'>Jam 1:21</a>. <p/> <A-3,Noun,3436, molusmos><p/> "a soiling, defilement," is used in <a href='B:540 7:1'>2Co 7:1</a>. See DEFILEMENT. <p/> <A-4,Noun,766, aselgeia><p/> "wantonness, licentiousness, lasciviousness," is translated "filthy (conversation)," in <a href='B:680 2:7'>2Pe 2:7</a>, AV; RV, "lascivious (life)." See LASCIVIOUSNESS, WANTONNES. <p/> Notes: (1) Broadly speaking, aischrotes signifies "whatever is disgraceful;" rhuparia, "that which is characterized by moral impurity;" molusmos, "that which is defiling by soiling the clean;" aselgeia, "that which is an insolent disregard of decency." (2) In <a href='B:580 3:8'>Col 3:8</a> aischrologia, which denotes any kind of "base utterance," the utterance of an uncontrolled tongue, is rendered "filthy communication" in the AV; but this is only part of what is included in the more comprehensive RV rendering, "shameful speaking." In the papyri writings the word is used of "abuse." In general it seems to have been associated more frequently with "foul" or "filthy," rather than abusive, "speaking" (Moulton and Milligan). <p/> <B-1,Adjective,150, aischros><p/> "base, shameful" (akin to A, No. 1), is used of "base gain," "filthy (lucre)," <a href='B:630 1:11'>Tit 1:11</a>, and translated "shame" in <a href='B:530 11:6'>1Co 11:6</a>, with reference to a woman with shorn hair; in <a href='B:530 14:35'>1Co 14:35</a>, of oral utterances of women in a church gathering (RV, "shameful"); in <a href='B:560 5:12'>Eph 5:12</a>, of mentioning the base and bestial practices of those who live lascivious lives. See SHAME. <p/> <B-2,Adjective,146, aischrokerdes><p/> "greedy of base gain" (No. 1, and kerdos, "gain"), is used in <a href='B:610 3:8'>1Ti 3:8</a>, <a href='B:630 1:7'>Tit 1:7</a>, "greedy of filthy lucre;" some mss. have it also in <a href='B:610 3:3'>1Ti 3:3</a>. <p/> <B-3,Adjective,4508, rhuparos><p/> akin to A, No. 2 (see also FILTH, No. 2), "dirty," is said of shabby clothing, <a href='B:660 2:2'>Jam 2:2</a>; metaphorically, of moral "defilement," <a href='B:730 22:11'>Rev 22:11</a> (in the best mss.). <p/> Note: For akathartos see UNCLEAN, No. 1. <p/> <C-1,Adverb,147, aischrokerdos><p/> "eagerness for base gain" (akin to B, No. 2), is used in <a href='B:670 5:2'>1Pe 5:2</a>, "for filthy lucre." <p/> <D-1,Verb,4510, rhupaino><p/> "to make filthy, defile" (from A, No. 2), is used in the Passive Voice, in an ethical sense, in <a href='B:730 22:11'>Rev 22:11</a> (cp. B, No. 3, in the same verse), "let him be made filthy," RV. The tense (the aorist) marks the decisiveness of that which is decreed. Some texts have rhupareuomai, here, with the same meaning; some have rhupoo, in the Middle Voice, "to make oneself filthy."


topic: Final, Finally
definition:
<b>Final, Finally</b> <A-1,Noun,4009, peras><p/> "a limit, end," is translated "final" in <a href='B:650 6:16'>Heb 6:16</a>, RV, "an oath is final for confirmation" (the AV connects the clauses differently). See END. <p/> <A-2,Noun,5056, telos><p/> "an end," most frequently of the termination of something, is used with the article adverbially, meaning "finally" or "as to the end," i.e., as to the last detail, <a href='B:670 3:8'>1Pe 3:8</a>. See END. <p/> <B-1,Adverb,3063, loipon><p/> is the neuter of the adjective loipos, remaining (which is used in its different genders as a noun, "the rest"), and is used either with the article or without, to signify "finally," lit., "for the rest." The Apostle Paul uses it frequently in the concluding portion of his epistles, introducing practical exhortations, not necessarily implying that the letter is drawing to a close, but marking a transition in the subject-matter, as in <a href='B:570 3:1'>Phi 3:1</a>, where the actual conclusion is for the time postponed and the farewell injunctions are resumed in <a href='B:570 4:8'>Phi 4:8</a>. See also <a href='B:590 4:1'>1Th 4:1</a> (AV, "furthermore"); <a href='B:600 3:1'>2Th 3:1</a>.


topic: Find, Found
definition:
<b>Find, Found</b> <1,,2147, heurisko><p/> denotes (a) "to find," either with previous search, e.g., <a href='B:470 1:7-8'>Mat 1:7-8</a>, or without, e.g., <a href='B:470 27:32'>Mat 27:32</a>; in the Passive Voice, of Enoch's disappearance, <a href='B:650 11:5'>Heb 11:5</a>; of mountains, <a href='B:730 16:20'>Rev 16:20</a>; of Babylon and its occupants, <a href='B:730 1:18-22'>Rev 1:18-22</a>; (b) metaphorically, "to find out by enquiry," or "to learn, discover," e.g., <a href='B:490 19:48'>Luk 19:48</a>, <a href='B:500 18:38'>Joh 18:38</a>, <a href='B:500 19:4'>Joh 19:4</a>, <a href='B:500 19:6'>Joh 19:6</a>, <a href='B:510 4:21'>Act 4:21</a>, <a href='B:510 13:28'>Act 13:28</a>, <a href='B:520 7:10'>Rom 7:10</a>, <a href='B:550 2:17'>Gal 2:17</a>, which indicates "the surprise of the Jew" who learned for the first time that before God he had no moral superiority over the Gentiles whom he superciliously dubbed "sinners," while he esteemed himself to be "righteous;" <a href='B:670 1:7'>1Pe 1:7</a>, <a href='B:730 5:4'>Rev 5:4</a>; (c) in the Middle Voice, "to find for oneself, gain, procure, obtain," e.g. <a href='B:470 10:39'>Mat 10:39</a>, <a href='B:470 11:29'>Mat 11:29</a>, "ye shall find (rest);" <a href='B:490 1:30'>Luk 1:30</a>, <a href='B:510 7:46'>Act 7:46</a>, <a href='B:620 1:18'>2Ti 1:18</a>. See GET, OBTAIN. <p/> <2,,429, aneurisko><p/> "to find out" (by search), "discover" (ana, "up," and No. 1), implying diligent searching, is used in <a href='B:490 2:16'>Luk 2:16</a>, of the shepherds in searching for and "finding" Mary and Joseph and the Child; in <a href='B:510 21:4'>Act 21:4</a>, of Paul and his companions, in searching for and "finding" "the disciples" at Tyre (in <a href='B:510 21:2'>Act 21:2</a>, No. 1, is used). <p/> <3,,2983, lambano><p/> "to take, receive," is translated "finding (occasion)" in <a href='B:520 7:11'>Rom 7:11</a>, RV (AV, "taking"). See ACCEPT. <p/> <4,,2638, katalambano><p/> "to lay hold of," said of mental action, "to comprehend" by laying hold of or "finding" facts, is translated "I found," of Festus regarding charges made against Paul, <a href='B:510 25:25'>Act 25:25</a>. See APPREHEND. <p/> Notes: (1) For sunanapauomai, "to be refreshed in spirit," in <a href='B:520 15:32'>Rom 15:32</a>, RV, "find rest with," see FIND, REFRESH. (2) In <a href='B:520 7:18'>Rom 7:18</a>, there is no word in the original for "find." Hence the RV has "is not." (3) In <a href='B:520 11:33'>Rom 11:33</a>, anexichniastos, untraceable, is rendered "past finding out," AV, RV, "past tracing out" (ichniazo, "to track out"); in <a href='B:560 3:8'>Eph 3:8</a>, "unsearchable." See TRACE, UNSEARCHABLE.


topic: Finger
definition:
<b>Finger</b> <1,,1147, daktulos><p/><a href='B:470 23:4'>Mat 23:4</a>, <a href='B:480 7:33'>Mar 7:33</a>, <a href='B:490 11:46'>Luk 11:46</a>, <a href='B:490 16:24'>Luk 16:24</a>, <a href='B:500 8:6'>Joh 8:6</a>, <a href='B:500 20:25'>Joh 20:25</a>, <a href='B:500 20:27'>Joh 20:27</a>, is used metaphorically in <a href='B:490 11:20'>Luk 11:20</a>, for the power of God, the effects of which are made visible to men (cp. <a href='B:470 12:28'>Mat 12:28</a>, "by the Spirit of God;" cp. also <a href='B:20 8:19'>Exo 8:19</a>).


topic: Finish
definition:
<b>Finish</b> <1,,5055, teleo><p/> "to bring to an end" (telos, "an end"), in the Passive Voice, "to be finished," is translated by the verb "to finish" in <a href='B:470 13:53'>Mat 13:53</a>, <a href='B:470 19:1'>Mat 19:1</a>, <a href='B:470 26:1'>Mat 26:1</a>, <a href='B:500 19:28'>Joh 19:28</a>, where the RV "are ... finished" brings out the force of the perfect tense (the same word as in <a href='B:500 19:30'>Joh 19:30</a>, "It is finished"), which is missed in the AV; as Stier says, "the word was in His heart before He uttered it;" <a href='B:620 4:7'>2Ti 4:7</a>, <a href='B:730 10:7'>Rev 10:7</a>, <a href='B:730 11:7'>Rev 11:7</a>, <a href='B:730 20:3'>Rev 20:3</a>, RV, "should be finished" (AV, "fulfilled"), <a href='B:730 20:5'>Rev 20:5</a>, <a href='B:730 20:7'>Rev 20:7</a>, RV, "finished" (AV, "expired"). In <a href='B:730 15:1'>Rev 15:1</a> the verb is rightly translated "is finished," RV, see FILL, Note (2). In <a href='B:730 15:8'>Rev 15:8</a> the RV, "should be finished" corrects the AV, "were fulfilled." See ACCOMPLISH. <p/> <2,,5048, teleioo><p/> akin to the adjective teleios, "complete, perfect," and to No. 1, denotes "to bring to an end" in the sense of completing or perfecting, and is translated by the verb "to finish" in <a href='B:500 4:34'>Joh 4:34</a>, <a href='B:500 5:36'>Joh 5:36</a>, <a href='B:500 17:4'>Joh 17:4</a>, <a href='B:510 20:24'>Act 20:24</a>. See CONSECRATE, FULFIL, PERFECT. <p/> <3,,1615, ekteleo><p/> lit., "to finish out," i.e., "completely" (ek, "out," intensive, and No. 1), is used in <a href='B:490 1:14-30'>Luk 1:14-30</a>. <p/> <4,,2005, epiteleo><p/> "to bring through to an end," is rendered "finish" in <a href='B:540 8:6'>2Co 8:6</a>, AV (RV, "complete"). See ACCOMPLISH. <p/> <5,,4931, sunteleo><p/> "to bring to fulfillment, to effect," is translated "finishing" (AV, "will finish") in <a href='B:520 9:28'>Rom 9:28</a>. See COMPLETE. <p/> <6,,1274, dianuo><p/> is translated "had finished," in <a href='B:510 21:7'>Act 21:7</a>, of the voyage from Tyre to Ptolemais. As this is so short a journey, and this verb is intensive in meaning, some have suggested the rendering "but we having (thereby) completed our voyage (i.e., from Macedonia, <a href='B:510 20:6'>Act 20:6</a>), came from Tyre to Ptolemais." In late Greek writers, however, the verb is used with the meaning "to continue," and this is the probable sense here. <p/> <7,,1096, ginomai><p/> "to become, to come into existence," is translated "were finished" in <a href='B:650 4:3'>Heb 4:3</a>, i.e., were brought to their predestined end. <p/> Notes: (1) In <a href='B:490 14:28'>Luk 14:28</a>, apartismos denotes "a completion," and the phrase is, lit., "unto a completion." The AV has "to finish" (RV, "to complete"). See COMPLETE. (2) In <a href='B:660 1:15'>Jam 1:15</a>, apoteleo, "to perfect," to bring to maturity, to become "fullgrown," RV (AV, "is finished"), is said of the full development of sin. (3) In <a href='B:650 12:2'>Heb 12:2</a> the RV suitably translates teleiotes "perfecter," for AV, "finisher."


topic: Fire
definition:
<b>Fire</b> <A-1,Noun,4442, pur><p/> (akin to which are No. 2, pura, and puretos, "a fever," Eng., "fire," etc.) is used (besides its ordinary natural significance): <p/> (a) of the holiness of God, which consumes all that is inconsistent therewith, <a href='B:650 10:27'>Heb 10:27</a>, <a href='B:650 12:29'>Heb 12:29</a>; cp. <a href='B:730 1:14'>Rev 1:14</a>, <a href='B:730 2:18'>Rev 2:18</a>, <a href='B:730 10:1'>Rev 10:1</a>, <a href='B:730 15:2'>Rev 15:2</a>, <a href='B:730 19:12'>Rev 19:12</a>; similarly of the holy angels as His ministers, <a href='B:650 1:7'>Heb 1:7</a>; in <a href='B:730 3:18'>Rev 3:18</a> it is symbolic of that which tries the faith of saints, producing what will glorify the Lord: <p/> (b) of the Divine judgment, testing the deeds of believers, at the judgment seat of Christ, <a href='B:530 3:13'>1Co 3:13</a>, <a href='B:530 3:15'>1Co 3:15</a>; <p/> (c) of the fire of Divine judgment upon the rejectors of Christ, <a href='B:470 3:11'>Mat 3:11</a> (where a distinction is to be made between the baptism of the Holy Spirit at Pentecost and the "fire" of Divine retribution; <a href='B:510 2:3'>Act 2:3</a> could not refer to baptism): <a href='B:490 3:16'>Luk 3:16</a>; <p/> (d) of the judgments of God at the close of the present age previous to the establishment of the kingdom of Christ in the world, <a href='B:600 1:8'>2Th 1:8</a>, <a href='B:730 18:8'>Rev 18:8</a>; <p/> (e) of the "fire" of Hell, to be endured by the ungodly hereafter, <a href='B:470 5:22'>Mat 5:22</a>, <a href='B:470 13:42'>Mat 13:42</a>, <a href='B:470 13:50'>Mat 13:50</a>, <a href='B:470 1:18-9'>Mat 1:18-9</a>, <a href='B:470 25:41'>Mat 25:41</a>, <a href='B:480 9:43'>Mar 9:43</a>, <a href='B:480 9:48'>Mar 9:48</a>, <a href='B:490 3:17'>Luk 3:17</a>; <p/> (f) of human hostility both to the Jews and to Christ's followers, <a href='B:490 12:49'>Luk 12:49</a>; <p/> (g) as illustrative of retributive judgment upon the luxurious and tyrannical rich, <a href='B:660 5:3'>Jam 5:3</a>; <p/> (h) of the future overthrow of the Babylonish religious system at the hands of the Beast and the nations under him, <a href='B:730 17:16'>Rev 17:16</a>; <p/> (i) of turning the heart of an enemy to repentance by repaying his unkindness by kindness, <a href='B:520 12:20'>Rom 12:20</a>; <p/> (j) of the tongue, as governed by a "fiery" disposition and as exercising a destructive influence over others, <a href='B:660 3:6'>Jam 3:6</a>; <p/> (k) as symbolic of the danger of destruction, <a href='B:720 1:23'>Jud 1:23</a>. <p/> Note: See also under FLAME. <p/> <A-2,Noun,4443, pura><p/> from No. 1, denotes "a heap of fuel" collected to be set on fire (hence Eng., "pyre"), <a href='B:510 1:28-3'>Act 1:28-3</a>. <p/> Note: In <a href='B:480 14:54'>Mar 14:54</a>, the italicized phrase "of the fire" is added in the Eng. versions to indicate the light as coming from the "fire." <p/> <B-1,Adjective,4447, purinos><p/> "fiery" (akin to A, No. 1), is translated "of fire" in <a href='B:730 9:17'>Rev 9:17</a>. In the Sept., <a href='B:330 28:14'>Eze 28:14</a>, <a href='B:330 28:16'>Eze 28:16</a>. <p/> <C-1,Verb,4448, puroo><p/> is translated "being on fire" (Middle Voice) in <a href='B:680 3:12'>2Pe 3:12</a>. See FIERY. <p/> <C-2,Verb,5394, phlogizo><p/> "to set on fire, burn up," is used figuratively, in both Active and Passive Voices, in <a href='B:660 3:6'>Jam 3:6</a>, of the tongue, firstly, of its disastrous effects upon the whole round of the circumstances of life; secondly, of satanic agency in using the tongue for this purpose.


topic: Firkin
definition:
<b>Firkin</b> <1,,3355, metretes><p/> is a liquid measure (akin to metreo, "to measure"), equivalent to one and a half Roman amphoroe, or about nine gallons, <a href='B:500 2:6'>Joh 2:6</a>.


topic: Firm
definition:
<b>Firm</b> <1,,949, bebaios><p/> "firm, steadfast, secure" (from baino, "to go"), is translated "firm" in <a href='B:650 3:6'>Heb 3:6</a>, of the maintenance of the boldness of the believer's hope, and in <a href='B:650 3:14'>Heb 3:14</a>, RV, of "the beginning of our confidence" (AV, "steadfast"). See STEADFAST, SURE. <p/> <2,,4731, stereos><p/> "solid, hard, stiff," is translated "firm" in <a href='B:620 2:19'>2Ti 2:19</a>, RV, "the firm (foundation of God)," AV, "(standeth) sure;" stereos is not part of the predicate; "solid (food)" in <a href='B:650 5:12'>Heb 5:12</a>, <a href='B:650 5:14'>Heb 5:14</a>, RV; "steadfast" in <a href='B:670 5:9'>1Pe 5:9</a>. See SOLID, STEADFAST, STRONG. <p/> Note: Cp. stereoo, "to make strong, establish," <a href='B:510 3:7'>Act 3:7</a>, <a href='B:510 3:16'>Act 3:16</a>, <a href='B:510 16:5'>Act 16:5</a>, and stereoma, "steadfastness," <a href='B:580 2:5'>Col 2:5</a>.


topic: First
definition:
<b>First</b> <A-1,Adjective,4413, protos><p/> the superlative degree of pro, "before," is used (I) "of time or place," (a) as a noun, e.g., <a href='B:490 14:18'>Luk 14:18</a>, <a href='B:730 1:17'>Rev 1:17</a>; opposite to "the last," in the neuter plural, <a href='B:470 12:45'>Mat 12:45</a>, <a href='B:490 11:26'>Luk 11:26</a>, <a href='B:680 2:20'>2Pe 2:20</a>; in the neuter singular, opposite to "the second," <a href='B:650 10:9'>Heb 10:9</a>; in <a href='B:530 15:3'>1Co 15:3</a>, en protois, lit., "in the first (things, or matters)" denotes "first of all;" (b) as an adjective, e.g., <a href='B:480 16:9'>Mar 16:9</a>, used with "day" understood, lit., "the first (day) of (i.e., after) the Sabbath," in which phrase the "of" is objective, not including the Sabbath, but following it (cp. B, No. 3); in <a href='B:500 20:4'>Joh 20:4</a>, <a href='B:500 20:8'>Joh 20:8</a>, <a href='B:520 10:19'>Rom 10:19</a>, e.g., equivalent to an English adverb; in <a href='B:500 1:15'>Joh 1:15</a>, lit., "first of me," i.e., "before me" (of superiority); (II) "of rank or dignity," see CHIEF, Cp. B, Nos. 3 and 4. <p/> <B-1,Adverb,4386, proteron><p/> the comparative degree of pro (see No. 1), "former, before," denotes "first" in <a href='B:650 7:27'>Heb 7:27</a>; in <a href='B:650 4:6'>Heb 4:6</a>, RV, "before" (AV, "first"), speaking of Israel as having heard God's good tidings previously to the ministry of the Gospel; in <a href='B:550 4:13'>Gal 4:13</a>, "I preached ... unto you the first time" means on the former of his two previous visits. <p/> <B-2,Adverb,509, anothen><p/> "from above," is rendered "from the first" in <a href='B:490 1:3'>Luk 1:3</a>, RV; it may mean "from their beginning, or source." <p/> <B-3,Adverb,4413, protos><p/> "firstly," is used in <a href='B:510 11:26'>Act 11:26</a>, "first" (some mss. have No. 4 here). <p/> <B-4,Adverb,4412, proton><p/> the neuter of the adjective protos, is used as an adverb, signifying "first, firstly," e.g., of time, <a href='B:470 8:21'>Mat 8:21</a>; of order, <a href='B:520 3:2'>Rom 3:2</a> (AV, "chiefly"); in <a href='B:500 7:51'>Joh 7:51</a>, RV, "except it first hear from himself" (the AV, "before it hear him," follows the mss. which have No. 1). <p/> <C-1,Numeral,3391, mia><p/> a grammatically feminine form of heis, "one," is translated "first" in certain occurrences of the phrase "on the first day of the week," e.g., <a href='B:490 24:1'>Luk 24:1</a>, <a href='B:530 16:2'>1Co 16:2</a>; cp. A, and see DAY; also in <a href='B:630 3:10'>Tit 3:10</a>, of a "first" admonition to a heretical man. See ONE. <p/> <D-1,Noun,746, arche><p/> "a beginning," is translated "first" in <a href='B:650 5:12'>Heb 5:12</a>, "of the first (principles of the oracles of God)," lit. "(the principles) of the beginning (of the oracles of God);" in <a href='B:650 6:1'>Heb 6:1</a> "the first (principles) of Christ," lit., "(the account) of the beginning of Christ," i.e., the elementary teaching concerning Christ. In <a href='B:510 26:4'>Act 26:4</a>, where the word is preceded by apo, "from," the AV has "at the first," the RV, "from the beginning." <p/> Notes: (1) In <a href='B:720 1:6'>Jud 1:6</a> arche has the meaning "principality," as in the RV and the AV margin. <p/> (2) In <a href='B:540 8:12'>2Co 8:12</a> prokeimai, "to be present," lit., "to lie beforehand" (pro, "before," keimaim "to lie"), RV renders "(if the readiness) is there," for AV, "if there be first (a willing mind)." See SET, A, No. 23.


topic: First-begotten, Firstborn
definition:
<b>First-begotten, Firstborn</b> <1,,4416, prototokos><p/> "firstborn" (from protos, "first," and tikto, "to beget"), is used of Christ as born of the Virgin Mary, <a href='B:490 2:7'>Luk 2:7</a>; further, in His relationship to the Father, expressing His priority to, and preeminence over, creation, not in the sense of being the "first" to be born. It is used occasionally of superiority of position in the OT; see <a href='B:20 4:22'>Exo 4:22</a>, <a href='B:50 1:21-17'>Deu 1:21-17</a>, the prohibition being against the evil of assigning the privileged position of the "firstborn" to one born subsequently to the "first" child. <p/> The five passages in the NT relating to Christ may be set forth chronologically thus: (a) <a href='B:580 1:15'>Col 1:15</a>, where His eternal relationship with the Father is in view, and the clause means both that He was the "Firstborn" before all creation and that He Himself produced creation (the genitive case being objective, as <a href='B:580 1:16'>Col 1:16</a> makes clear); (b) <a href='B:580 1:18'>Col 1:18</a>, <a href='B:730 1:5'>Rev 1:5</a>, in reference to His resurrection; (c) <a href='B:520 8:29'>Rom 8:29</a>, His position in relationship to the church; (d) <a href='B:650 1:6'>Heb 1:6</a>, RV, His Second Advent (the RV "when He again bringeth in," puts "again" in the right place, the contrast to His First Advent, at His birth, being implied); cp. <a href='B:230 89:27'>Psa 89:27</a>. The word is used in the plural, in <a href='B:650 11:28'>Heb 11:28</a>, of the firstborn sons in the families of the Egyptians, and in <a href='B:230 12:23'>Psa 12:23</a>, of the members of the Church. <p/> Note: With (a) cp. <a href='B:500 1:30'>Joh 1:30</a>, "He was before me," lit., "He was first (protos) of me," i.e., "in regard to me," expressing all that is involved in His preexistence and priority.


topic: Firstfruit(s)
definition:
<b>Firstfruit(s)</b> <1,,536, aparche><p/> denotes, primarily, "an offering of firstfruits" (akin to aparchomai, "to make a beginning;" in sacrifices, "to offer firstfruits"). "Though the English word is plural in each of its occurrences save <a href='B:520 11:16'>Rom 11:16</a>, the Greek word is always singular. Two Hebrew words are thus translated, one meaning the "chief" or "principal part," e.g., <a href='B:40 18:12'>Num 18:12</a>, <a href='B:240 3:9'>Pro 3:9</a>; the other, "the earliest ripe of the crop or of the tree," e.g., <a href='B:20 23:16'>Exo 23:16</a>, <a href='B:160 10:35'>Neh 10:35</a>; they are found together, e.g., in <a href='B:20 23:19'>Exo 23:19</a>, "the first of the firstfruits." <p/> "The term is applied in things spiritual, (a) to the presence of the Holy Spirit with the believer as the firstfruits of the full harvest of the Cross, <a href='B:520 8:23'>Rom 8:23</a>; (b) to Christ Himself in resurrection in relation to all believers who have fallen asleep, <a href='B:530 15:20'>1Co 15:20</a>, <a href='B:530 15:23'>1Co 15:23</a>; (c) to the earliest believers in a country in relation to those of their countrymen subsequently converted, <a href='B:520 16:5'>Rom 16:5</a>, <a href='B:530 16:15'>1Co 16:15</a>; (d) to the believers of this age in relation to the whole of the redeemed, <a href='B:600 2:13'>2Th 2:13</a> (see Note below); <a href='B:660 1:18'>Jam 1:18</a>. Cp. <a href='B:730 14:4'>Rev 14:4</a>." * [* From Notes on Thessalonians, by Hogg and Vine, p. 271.] <p/> Notes: (1) In <a href='B:660 1:15'>Jam 1:15</a> the qualifying phrase, "a kind of," may suggest a certain falling short, on the part of those mentioned, of what they might be. (2) In <a href='B:600 2:13'>2Th 2:13</a>, instead of ap' arches, "from the beginning," there is an alternative reading, well supported, viz., aparchen, "(God chose you) as firstfruits."


topic: Fish
definition:
<b>Fish</b> <1,,2486, ichthus><p/> denotes "a fish," <a href='B:470 7:10'>Mat 7:10</a>, <a href='B:480 6:38'>Mar 6:38</a>, etc.; apart from the Gospels, only in <a href='B:530 15:39'>1Co 15:39</a>. <p/> <2,,2485, ichthudion><p/> is a diminutive of No. 1, "a little fish," <a href='B:470 15:34'>Mat 15:34</a>, <a href='B:480 8:7'>Mar 8:7</a>. <p/> <3,,3795, opsarion><p/> is a diminutive of opson, "cooked meat," or "a relish, a dainty dish, especially of fish;" it denotes "a little fish," <a href='B:500 6:9'>Joh 6:9</a>, <a href='B:500 6:11'>Joh 6:11</a>, <a href='B:500 1:21-10'>Joh 1:21-10</a>, <a href='B:500 21:13'>Joh 21:13</a>.


topic: Fish (Verb), Fisher, Fisherman
definition:
<b>Fish (Verb), Fisher, Fisherman</b> <A-1,Noun,231, halieus><p/> "a fisherman, fisher" (from hals, "the sea"), occurs in <a href='B:470 1:4-19'>Mat 1:4-19</a>, <a href='B:480 1:1-17'>Mar 1:1-17</a>, <a href='B:490 5:2'>Luk 5:2</a>. <p/> <B-1,Verb,232, halieuo><p/> "to fish" (akin to A.), occurs in <a href='B:500 21:3'>Joh 21:3</a>. In the Sept., <a href='B:300 16:16'>Jer 16:16</a>.


topic: Fit (Adjective and Verb), Fitly, Fitting
definition:
<b>Fit (Adjective and Verb), Fitly, Fitting</b> <A-1,Adjective,2111, euthetos><p/> "ready for use, fit, well adapted," lit., "well placed" (eu, "well," tithemi, "to place"), is used (a) of persons, <a href='B:490 9:62'>Luk 9:62</a>, negatively, of one who is not fit for the kingdom of God; (b) of things, <a href='B:490 14:35'>Luk 14:35</a>, of salt that has lost its savor; rendered "meet" in <a href='B:650 6:7'>Heb 6:7</a>, of herbs. See MEET. <p/> <A-2,Adjective,701, arestos><p/> "pleasing" (akin to aresko, "to please"), is translated "(it is not) fit," RV (AV, "reason"), in <a href='B:510 6:2'>Act 6:2</a>. See PLEASE, REASON. <p/> <B-1,Verb,433, aneko><p/> properly, "to have come up to" (ana, "up," and heko, "to arrive"), is translated "is fitting," in <a href='B:580 3:18'>Col 3:18</a>, RV. See BEFITTING. <p/> <B-2,Verb,2520, katheko><p/> "to come or reach down to" (kata, "down"), hence, "to befit, be proper," is translated "is (not fit)" in <a href='B:510 22:22'>Act 22:22</a>; in <a href='B:520 1:28'>Rom 1:28</a>, RV, "fitting" (AV, "convenient"). See CONVENIENT. <p/> <B-3,Verb,2675, kataritzo><p/> "to make fit, to equip, prepare" (kata, "down," artos, "a joint"), is rendered "fitted" in <a href='B:520 9:22'>Rom 9:22</a>, of vessels of wrath; here the Middle Voice signifies that those referred to "fitted" themselves for destruction (as illustrated in the case of Pharaoh, the self-hardening of whose heart is accurately presented in the RV in the first part of the series of incidents in the Exodous narrative, which records Pharaoh's doings; only after repeated and persistent obstinacy on his part is it recorded that God hardened his heart.) See FRAME, JOIN, PERFECT, PREPARE, RESTORE. <p/> <B-4,Verb,4883, sunarmologeo><p/> "to fit or frame together" (sun, "with," harmos, "a joint, in building," and lego, "to choose"), is used metaphorically of the various parts of the church as a building, <a href='B:560 2:21'>Eph 2:21</a>, "fitly framed together;" also of the members of the church as the body of Christ, <a href='B:560 4:16'>Eph 4:16</a>, RV, "fitly framed ... together."


topic: Five, Five times
definition:
<b>Five, Five times</b> <1,,4002, pente><p/> is derived by some from words suggesting the fingers of a hand, or a fist. The word is frequent in the Gospels. Pentakis, "five times," is found in <a href='B:540 11:24'>2Co 11:24</a>; pentakosioi, "five hundred," in <a href='B:490 7:41'>Luk 7:41</a>, <a href='B:530 15:6'>1Co 15:6</a>; pentakischilioi, "five thousand" (chilios, "a thousand"), in <a href='B:470 14:21'>Mat 14:21</a>, <a href='B:470 16:9'>Mat 16:9</a> and corresponding passages. See FIFTEENTH, FIFTH, FIFTY.


topic: Fix
definition:
<b>Fix</b> <1,,4741, sterizo><p/> "to set forth, make fast, fix," is translated "fixed" in <a href='B:490 16:26'>Luk 16:26</a>, of the great gulf separating Hades or Sheol from the region called "Abraham's bosom." See ESTABLISH.


topic: Flame, Flaming
definition:
<b>Flame, Flaming</b> <1,,5395, phlox><p/> akin to Lat. fulgeo, "to shine," is used apart from pur, "fire," in <a href='B:490 16:24'>Luk 16:24</a>; with pur, it signifies "a fiery flame," lit., "a flame of fire," <a href='B:510 7:30'>Act 7:30</a>, <a href='B:600 1:8'>2Th 1:8</a>, where the fire is to be understood as the instrument of Divine judgment; <a href='B:650 1:7'>Heb 1:7</a>, where the meaning probably is that God makes His angels as active and powerful as a "flame" of fire; in <a href='B:730 1:14'>Rev 1:14</a>, <a href='B:730 2:18'>Rev 2:18</a>, <a href='B:730 19:12'>Rev 19:12</a>, of the eyes of the Lord Jesus as emblematic of penetrating judgment, searching out evil.


topic: Flattery (-ing)
definition:
<b>Flattery (-ing)</b> <1,,2850, kolakia><p/> akin to kolakeuo, "to flatter," is used in <a href='B:590 2:5'>1Th 2:5</a> of "words of flattery" (RV), adopted as "a cloke of covetousness," i.e., words which "flattery" uses, not simply as an effort to give pleasure, but with motives of self-interest.


topic: Flax
definition:
<b>Flax</b> <1,,3043, linon><p/> primarily denotes "flax" (Eng., "linen"); then, that which is made of it, "a wick of a lamp," <a href='B:470 12:20'>Mat 12:20</a>; several ancient mss. have the word in <a href='B:730 15:6'>Rev 15:6</a> (AV only, "linen"). See LINEN.


topic: Flee, Fled
definition:
<b>Flee, Fled</b> <1,,5343, pheugo><p/> "to flee from or away" (Lat., fugio; Eng., "fugitive," etc.), besides its literal significance, is used metaphorically, (a) transitively, of "fleeing" fornication, <a href='B:530 6:18'>1Co 6:18</a>; idolatry, <a href='B:530 10:14'>1Co 10:14</a>; evil doctrine, questionings, disputes of words, envy, strife, railings, evil surmisings, wranglings, and the love of money, <a href='B:610 6:11'>1Ti 6:11</a>; youthful lusts, <a href='B:620 2:22'>2Ti 2:22</a>; (b) intransitively, of the "flight" of physical matter, <a href='B:730 16:20'>Rev 16:20</a>, <a href='B:730 20:11'>Rev 20:11</a>; of death, <a href='B:730 9:6'>Rev 9:6</a>. See ESCAPE. <p/> <2,,1628, ekpheugo><p/> "to flee away, escape" (ek, "from," and No. 1), is translated "fled" in <a href='B:510 16:27'>Act 16:27</a> (AV only); <a href='B:510 19:16'>Act 19:16</a>. In <a href='B:650 12:25'>Heb 12:25</a> the best mss. have this verb instead of No. 1. See ESCAPE. <p/> <3,,2703, katapheugo><p/> "to flee for refuge" (kata, used intensively, and No. 1), is used (a) literally in <a href='B:510 14:6'>Act 14:6</a>; (b) metaphorically in <a href='B:650 6:18'>Heb 6:18</a>, of "fleeing" for refuge to lay hold upon hope. <p/> Note: For apopheugo and diapheugo, see ESCAPE.


topic: Flesh
definition:
<b>Flesh</b> <1,,4561, sarx><p/> has a wider range of meaning in the NT than in the OT. Its uses in the NT may be analyzed as follows: <p/> "(a) "the substance of the body," whether of beasts or of men, <a href='B:530 15:39'>1Co 15:39</a>; (b) "the human body," <a href='B:540 10:3'>2Co 10:3</a>, <a href='B:550 2:20'>Gal 2:20</a>, <a href='B:570 1:22'>Phi 1:22</a>; (c) by synecdoche, of "mankind," in the totality of all that is essential to manhood, i.e., spirit, soul, and body, <a href='B:470 24:22'>Mat 24:22</a>, <a href='B:500 1:13'>Joh 1:13</a>, <a href='B:520 3:20'>Rom 3:20</a>; (d) by synecdoche, of "the holy humanity" of the Lord Jesus, in the totality of all that is essential to manhood, i.e., spirit, soul, and body, <a href='B:500 1:14'>Joh 1:14</a>, <a href='B:610 3:16'>1Ti 3:16</a>, <a href='B:690 4:2'>1Jo 4:2</a>, <a href='B:700 1:7'>2Jo 1:7</a>; in <a href='B:650 5:7'>Heb 5:7</a>, "the days of His flesh," i.e., His past life on earth in distinction from His present life in resurrection; (e) by synecdoche, for "the complete person," <a href='B:500 1:6-57'>Joh 1:6-57</a>, <a href='B:540 7:5'>2Co 7:5</a>, <a href='B:660 5:3'>Jam 5:3</a>; (f) "the weaker element in human nature," <a href='B:470 26:41'>Mat 26:41</a>, <a href='B:520 6:19'>Rom 6:19</a>, <a href='B:520 8:3'>Rom 8:3</a>; (g) "the unregenerate state of men," <a href='B:520 7:5'>Rom 7:5</a>, <a href='B:520 1:8-9'>Rom 1:8-9</a>; (h) "the seat of sin in man" (but this is not the same thing as in the body), <a href='B:680 2:18'>2Pe 2:18</a>, <a href='B:690 2:16'>1Jo 2:16</a>; (i) "the lower and temporary element in the Christian," <a href='B:550 3:3'>Gal 3:3</a>, <a href='B:550 6:8'>Gal 6:8</a>, and in religious ordinances, <a href='B:650 9:10'>Heb 9:10</a>; (j) "the natural attainments of men," <a href='B:530 1:26'>1Co 1:26</a>, <a href='B:540 1:10-3'>2Co 1:10-3</a>; (k) "circumstances," <a href='B:530 7:28'>1Co 7:28</a>; the externals of life, <a href='B:540 7:1'>2Co 7:1</a>, <a href='B:560 6:5'>Eph 6:5</a>, <a href='B:650 9:13'>Heb 9:13</a>; (l) by metonymy, "the outward and seeming," as contrasted with the spirit, the inward and real, <a href='B:500 6:63'>Joh 6:63</a>, <a href='B:540 5:16'>2Co 5:16</a>; (m) "natural relationship, consanguine," <a href='B:530 10:18'>1Co 10:18</a>, <a href='B:550 4:23'>Gal 4:23</a>, or marital, <a href='B:470 19:5'>Mat 19:5</a>." * [* From Notes on Galatians, by Hogg and Vine, pp. 111,112.] <p/> In <a href='B:470 26:41'>Mat 26:41</a>, <a href='B:520 8:4'>Rom 8:4</a>, <a href='B:520 8:13'>Rom 8:13</a>, <a href='B:530 5:5'>1Co 5:5</a>, <a href='B:550 6:8'>Gal 6:8</a> (not the Holy Spirit, here), "flesh" is contrasted with spirit; in <a href='B:520 1:2-29'>Rom 1:2-29</a>, with heart and spirit; in <a href='B:520 7:25'>Rom 7:25</a>, with the mind; cp. <a href='B:580 2:1'>Col 2:1</a>, <a href='B:580 2:5'>Col 2:5</a>. It is coupled with the mind in <a href='B:560 2:3'>Eph 2:3</a>, and with the spirit in <a href='B:540 7:1'>2Co 7:1</a>. <p/> Note: In <a href='B:580 2:18'>Col 2:18</a> the noun sarx is used in the phrase "(by his) fleshly mind," lit., "by the mind of his flesh" [see (h) above], whereas the mind ought to be dominated by the Spirit. <p/> <2,,2907, kreas><p/> denotes "flesh" in the sense of meat. It is used in the plural in <a href='B:520 14:21'>Rom 14:21</a>, <a href='B:530 8:13'>1Co 8:13</a>.


topic: Fleshly, Fleshly
definition:
<b>Fleshly, Fleshly</b> <1,,4559, sarkikos><p/> akin to No. 1, under FLESH, signifies (a) associated with or pertaining to, "the flesh, carnal," <a href='B:520 15:27'>Rom 15:27</a>, <a href='B:530 9:11'>1Co 9:11</a>; (b) of "the nature of the flesh, sensual," translated "fleshly" in <a href='B:540 1:12'>2Co 1:12</a>, of wisdom; in <a href='B:670 2:11'>1Pe 2:11</a>, of lusts; in <a href='B:540 10:4'>2Co 10:4</a>, negatively, of the weapons of the Christian's warfare, RV, "of the flesh" (AV, "carnal"). See CARNAL. <p/> <2,,4560, sarkinos><p/> denotes "of the flesh, fleshly" (the termination, inos signifying the substance or material of a thing); in <a href='B:540 3:3'>2Co 3:3</a>, RV, "(tables that are hearts) of flesh," AV, "fleshly (tables)," etc. See CARNAL. <p/> Note: The adjectives "fleshly," "carnal" are contrasted with spiritual qualities in <a href='B:520 7:14'>Rom 7:14</a>, <a href='B:530 3:1'>1Co 3:1</a>, <a href='B:530 1:3-4'>1Co 1:3-4</a>, <a href='B:540 1:12'>2Co 1:12</a>, <a href='B:580 2:18'>Col 2:18</a> (lit., "mind of flesh"). Speaking broadly, the carnal denotes the sinful element in man's nature, by reason of descent from Adam; the spiritual is that which comes by the regenerating operation of the Holy Spirit.


topic: Flight
definition:
<b>Flight</b> <A-1,Noun,5437, phuge><p/> akin to pheugo (see FLEE), is found in <a href='B:470 24:20'>Mat 24:20</a>. Some inferior mss. have it in <a href='B:480 13:18'>Mar 13:18</a>. <p/> <B-1,Verb,2827, klino><p/> "to make to bend," is translated "turned to flight" in <a href='B:650 11:34'>Heb 11:34</a>. See BOW.


topic: Flock
definition:
<b>Flock</b> <1,,4167, poimne><p/> akin to poimen, "a shepherd," denotes "a flock" (properly, of sheep), <a href='B:470 26:31'>Mat 26:31</a>, <a href='B:490 2:8'>Luk 2:8</a>, <a href='B:530 9:7'>1Co 9:7</a>; metaphorically, of Christ's followers, <a href='B:500 10:16'>Joh 10:16</a>, RV, for the erroneous AV, "fold." What characterizes Christ's sheep is listening to His voice, and the "flock" must be one as He is one. <p/> <2,,4168, poimnion><p/> possibly a diminutive of No. 1, is used in the NT only metaphorically, of a group of Christ's disciples, <a href='B:490 12:32'>Luk 12:32</a>; of local churches cared for by elders, <a href='B:510 1:20-29'>Act 1:20-29</a>, <a href='B:670 1:5-3'>1Pe 1:5-3</a>.


topic: Flood
definition:
<b>Flood</b> <A-1,Noun,2627, kataklusmos><p/> "a deluge" (Eng., "cataclysm"), akin to katakluzo, "to inundate," <a href='B:680 3:6'>2Pe 3:6</a>, is used of the "flood" in Noah's time, <a href='B:470 1:24-39'>Mat 1:24-39</a>, <a href='B:490 17:27'>Luk 17:27</a>, <a href='B:680 2:5'>2Pe 2:5</a>. <p/> <A-2,Noun,4132, plemmura><p/> akin to pletho and pimplemi, "to fill, a flood of sea or river," the latter in <a href='B:490 6:48'>Luk 6:48</a>. In the Sept., <a href='B:220 40:18'>Job 40:18</a> (<a href='B:220 40:23'>Job 40:23</a> in the EV). <p/> <A-3,Noun,4215, potamos><p/> "a river, stream, torrent," is translated "flood" in <a href='B:470 7:25'>Mat 7:25</a>, <a href='B:470 7:27'>Mat 7:27</a>; in <a href='B:730 1:12-16'>Rev 1:12-16</a>, AV, "flood," RV, "river." See RIVER, WATER. <p/> <B-1,Adjective,4216, potamophoretos><p/> signifies "carried away by a stream or river" (A, No. 3, and phero, "to carry"), <a href='B:730 12:15'>Rev 12:15</a>, RV, "carried away by the stream" (AV, "of the flood").


topic: Flour
definition:
<b>Flour</b> <1,,4585, semidalis><p/> denotes the "finest wheaten flour," <a href='B:730 18:13'>Rev 18:13</a>.


topic: Flow
definition:
<b>Flow</b> <1,,4482, rheo><p/> "to flow," is used figuratively in <a href='B:500 7:38'>Joh 7:38</a> of the Holy Spirit, acting in and through the believer.


topic: Flower
definition:
<b>Flower</b> <A-1,Noun,438, anthos><p/> "a blossom, flower" (used in certain names of flowers), occurs in <a href='B:660 1:1-11'>Jam 1:1-11</a>, <a href='B:670 1:24'>1Pe 1:24</a> (twice). <p/> <B-1,Adjective,5230, huperakmos><p/> "past the bloom of youth" (from huper, "beyond," and akme, "the highest point of anything," the full bloom of a flower: Eng., "acme"), is used in <a href='B:530 7:36'>1Co 7:36</a>, "past the flower of her age;" Lightfoot prefers the rendering "of full age."


topic: Flute-players
definition:
<b>Flute-players</b> <1,,834, auletes><p/> "a flute-player" (from auleo, "to play the flute"), occurs in <a href='B:470 9:23'>Mat 9:23</a> (AV, "minstrel"), and <a href='B:730 18:22'>Rev 18:22</a> (AV, "pipers"). In the papyri writings of the time the word is chiefly associated with religious matters (Moulton and Milligan, Vocab.). Cp. MINSTREL.


topic: Fly
definition:
<b>Fly</b> <1,,4072, petomai><p/> "to fly" (the root of which is seen in pteron and pterux, "a wing," ptilon, "a feather," etc.), is confined to the Apocalypse, <a href='B:730 4:7'>Rev 4:7</a>, <a href='B:730 8:13'>Rev 8:13</a>, <a href='B:730 12:14'>Rev 12:14</a>, <a href='B:730 14:6'>Rev 14:6</a>, <a href='B:730 19:17'>Rev 19:17</a>. Some mss. have the verb petaomai, a frequentative form.


topic: Foal
definition:
<b>Foal</b> <1,,5207, huios><p/> "a son," primarily signifying the relation of offspring to parent, is used of the "foal" of an ass in <a href='B:470 21:5'>Mat 21:5</a>. See SON.


topic: Foam
definition:
<b>Foam</b> <A-1,Verb,875, aphrizo><p/> denotes "to foam at the mouth" (akin to aphros, "foam;" see B.), <a href='B:480 9:18'>Mar 9:18</a>, <a href='B:480 9:20'>Mar 9:20</a>. <p/> <A-2,Verb,1890, epaphrizo><p/> "to foam out, or up" (epi, "up," and No. 1), is used metaphorically in <a href='B:720 1:13'>Jud 1:13</a>, of the impious libertines, who had crept in among the saints, and "foamed" out their own shame with swelling words. The metaphor is drawn from the refuse borne on the crest of waves and cast up on the beach. <p/> <B-1,Noun,876, aphros><p/> "foam," occurs in <a href='B:490 9:39'>Luk 9:39</a>, where it is used with the preposition meta, "with," lit., "(teareth him) with (accompanied by) foam."


topic: Foe
definition:
<b>Foe</b> <1,,2190, echthros><p/> an adjective signifying "hated, hateful, or hostile," is used also as a noun denoting "an enemy," translated "foes" in <a href='B:470 10:36'>Mat 10:36</a> and the AV of <a href='B:510 2:35'>Act 2:35</a>. See ENEMY.


topic: Fold
definition:
<b>Fold</b> <1,,833, aule><p/> first signifies "an open courtyard" before a house; then, "an enclosure" in the open, "a sheepfold," <a href='B:500 10:1'>Joh 10:1</a>, <a href='B:500 10:16'>Joh 10:16</a>. In the papyri "the word is extremely common, denoting the court attached to a house" (Moulton and Milligan, Vocab.). The "sheepfold" was usually surrounded by a stone wall, <a href='B:40 32:16'>Num 32:16</a>, preferably near a well, <a href='B:20 2:16'>Exo 2:16</a>, <a href='B:230 23:2'>Psa 23:2</a>, and often protected by a tower, <a href='B:140 26:10'>2Ch 26:10</a>, <a href='B:400 4:8'>Mic 4:8</a>. See COURT, HALL, PALACE. <p/> Note: For the erroneous AV rendering, "fold," of poimne, "a flock," in <a href='B:500 10:16'>Joh 10:16</a>, see FLOCK.


topic: Follow, Follow after
definition:
<b>Follow, Follow after</b> <1,,190, akoloutheo><p/> to be an akolouthos, "a follower," or "companion" (from the prefix a, here expressing "union, likeness," and keleuthos, "a way;" hence, "one going in the same way"), is used (a) frequently in the literal sense, e.g., <a href='B:470 4:25'>Mat 4:25</a>; (b) metaphorically, of "discipleship," e.g., <a href='B:480 8:34'>Mar 8:34</a>, <a href='B:480 9:38'>Mar 9:38</a>, <a href='B:480 10:21'>Mar 10:21</a>. It is used 77 times in the Gospels, of "following" Christ, and only once otherwise, <a href='B:480 14:13'>Mar 14:13</a>. <p/> <2,,1811, exakoloutheo><p/> "to follow up, or out to the end" (ek, "out," used intensively, and No. 1), is used metaphorically, and only by the Apostle Peter in his Second Epistle: in <a href='B:680 1:16'>2Pe 1:16</a>, of cunningly devised fables; <a href='B:680 2:2'>2Pe 2:2</a>, of lascivious doings; <a href='B:680 2:15'>2Pe 2:15</a>, of the way of Balaam. In the Sept., <a href='B:220 31:9'>Job 31:9</a>, <a href='B:290 56:11'>Isa 56:11</a>, <a href='B:300 2:2'>Jer 2:2</a>, <a href='B:370 2:4'>Amo 2:4</a>. <p/> <3,,1872, epakoloutheo><p/> "to follow after, close upon" (epi, "upon," and No. 1). is used of signs "following" the preaching of the Gospel. <a href='B:480 16:20'>Mar 16:20</a>; of "following" good works, <a href='B:610 5:10'>1Ti 5:10</a>; of sins "following" after those who are guilty of them, <a href='B:610 5:24'>1Ti 5:24</a>; of "following" the steps of Christ, <a href='B:670 2:21'>1Pe 2:21</a>. <p/> <4,,2628, katakoloutheo><p/> "to follow behind or intently after" (kata, "after," used intensively, and No. 1), is used of the women on their way to Christ's tomb, <a href='B:490 23:55'>Luk 23:55</a>; of the demon-possessed maid in Philippi in "following" the missionaries, <a href='B:510 16:17'>Act 16:17</a>. <p/> <5,,3877, parakoloutheo><p/> lit. signifying "to follow close up, or side by side," hence, "to accompany, to conform to" (para, "beside," and No. 1), is used of signs accompanying "them that believe," <a href='B:480 16:17'>Mar 16:17</a>; of tracing the course of facts, <a href='B:490 1:3'>Luk 1:3</a>, RV; of "following" the good doctrine, <a href='B:610 4:6'>1Ti 4:6</a>, RV (AV, "attained"); similarly of "following" teaching so as to practice it, <a href='B:620 3:10'>2Ti 3:10</a>, RV, "didst follow" (AV, "hast fully known"). See ATTAIN, KNOW, TRACE, UNDERSTAND. <p/> <6,,4870, sunakoloutheo><p/> "to follow along with, to accompany a leader" (sun, "with," and No. 1), is given its true rendering in the RV of <a href='B:480 5:37'>Mar 5:37</a>, "He suffered no man to follow with Him;" in <a href='B:480 14:51'>Mar 14:51</a>, of the young man who "followed with" Christ (inferior mss. have No. 1 here); <a href='B:490 23:49'>Luk 23:49</a>, of the women who "followed with" Christ from Galilee. <p/> <7,,1377, dioko><p/> denotes (a) "to drive away," <a href='B:470 23:34'>Mat 23:34</a>; (b) "to pursue without hostility, to follow, follow after," said of righteousness, <a href='B:520 9:30'>Rom 9:30</a>; the Law, <a href='B:520 9:31'>Rom 9:31</a>, <a href='B:520 12:13'>Rom 12:13</a>, hospitality ("given to") lit., "pursuing" (as one would a calling); the things which make for peace, <a href='B:520 14:19'>Rom 14:19</a>; love, <a href='B:530 14:1'>1Co 14:1</a>; that which is good, <a href='B:590 5:15'>1Th 5:15</a>; righteousness, godliness, faith, love, patience, meekness, <a href='B:610 6:11'>1Ti 6:11</a>; righteousness, faith, love, peace, <a href='B:620 2:22'>2Ti 2:22</a>; peace and sanctification, <a href='B:650 12:14'>Heb 12:14</a>; peace, <a href='B:670 3:11'>1Pe 3:11</a>; (c) "to follow on" (used intransitively), <a href='B:570 3:12'>Phi 3:12</a>, <a href='B:570 3:14'>Phi 3:14</a>, RV, "I press on;" "follow after," is an inadequate meaning. See GIVE, PERSECUTE, PRESS, PURSUE. <p/> <8,,2614, katadioko><p/> "to follow up or closely," with the determination to find (kata, "down," intensive, giving the idea of a hard, persistent search, and No. 7), <a href='B:480 1:36'>Mar 1:36</a>, "followed after (Him)," is said of the disciples in going to find the Lord who had gone into a desert place to pray. The verb is found, e.g., in <a href='B:90 30:22'>1Sa 30:22</a>, <a href='B:230 23:6'>Psa 23:6</a>, and with hostile intent in <a href='B:10 31:36'>Gen 31:36</a>. <p/> <9,,1096, ginomai><p/> "to become, to come into existence," is used in <a href='B:730 8:17'>Rev 8:17</a>, <a href='B:730 11:15'>Rev 11:15</a>, <a href='B:730 11:19'>Rev 11:19</a>, in the sense of taking place after, translated "there followed." See BECOME. <p/> <10,,1909, epeimi><p/> "to come upon," or, of time, "to come on or after" (epi, "upon," and eimi, "to go"), is used in the present participle as an adjective, in reference to a day, in <a href='B:510 7:26'>Act 7:26</a>, <a href='B:510 16:11'>Act 16:11</a>, <a href='B:510 20:15'>Act 20:15</a>, <a href='B:510 21:18'>Act 21:18</a>; a night, <a href='B:510 23:11'>Act 23:11</a>, RV, "following," in each place (AV, "next"). <p/> Notes: (1) In <a href='B:490 13:33'>Luk 13:33</a>, the present participle, Middle Voice, of the verb echo, "to have, to be next," is used with the article, the word hemera, "a day," being understood, signifying "the day following." (2) In <a href='B:500 1:43'>Joh 1:43</a>, <a href='B:500 6:22'>Joh 6:22</a> the adverb epaurion with the article, "on the morrow," is translated "the day following" in the AV. See MORROW. (3) In <a href='B:510 21:1'>Act 21:1</a> the adverb hexes, in order, next, is translated "the day following" (AV). (4) Mimeomai, "to imitate, be an imitator," is so translated always in the RV, where the AV uses the verb "to follow;" it is always used in a good sense, <a href='B:600 3:7'>2Th 3:7</a>, <a href='B:600 3:9'>2Th 3:9</a>, <a href='B:650 13:7'>Heb 13:7</a>, <a href='B:710 1:11'>3Jo 1:11</a>. So with the nouns mimetes, "an imitator," and summimetes, "an imitator together." See IMITATE, IMITATOR. (5) In <a href='B:470 4:19'>Mat 4:19</a>, deute, "come hither," with opiso, "after," is translated "come ye after," RV (AV, "follow"). (6) In <a href='B:470 27:62'>Mat 27:62</a>, RV, the phrase eimi meta, "to be after," is translated "(which) is (the day) after" (AV, "that followed"). (7) In <a href='B:670 1:11'>1Pe 1:11</a>, the phrase meta tauta, lit., "after these things," is translated "that should follow," said of glories after the sufferings of Christ. (8) In <a href='B:490 22:49'>Luk 22:49</a>, the phrase to esomenon, lit. "the (thing) about to be" (from eimi, "to be"), is translated "what would follow." (9) In <a href='B:510 3:24'>Act 3:24</a>, the adverb kathexes, "successively, in order," is translated "(them) that followed after," i.e., those who succeeded (him), lit., "the (ones) successively (to him)." Cp. Note (3) above. See AFTERWARD.


topic: Folly
definition:
<b>Folly</b> <1,,454, anoia><p/> lit. signifies "without understanding" (a, negative, nous, "mind"); hence, "folly," or, rather, "senselessness," <a href='B:620 3:9'>2Ti 3:9</a>; in <a href='B:490 6:11'>Luk 6:11</a> it denotes violent or mad rage, "madness." See MADNESS. Cp. anoetos, "foolish." <p/> Note: For aphrosune, rendered "folly" in <a href='B:540 11:1'>2Co 11:1</a>, AV, see FOOLISHNESS (RV).


topic: Food
definition:
<b>Food</b> <1,,5160, trophe><p/> denotes "nourishment, food" (akin to trepho, "to rear, nourish, feed"); it is used literally, in the Gospels, Acts and <a href='B:660 2:15'>Jam 2:15</a>; metaphorically, in <a href='B:650 5:12'>Heb 5:12</a>, <a href='B:650 5:14'>Heb 5:14</a>, RV, "(solid) food," AV, "(strong) meat," i.e., deeper subjects of the faith than that of elementary instruction. The word is always rendered "food" in the RV, where the AV has "meat;" e.g., <a href='B:470 3:4'>Mat 3:4</a>, <a href='B:470 6:25'>Mat 6:25</a>, <a href='B:470 10:10'>Mat 10:10</a>, <a href='B:470 24:45'>Mat 24:45</a>, <a href='B:490 12:23'>Luk 12:23</a>, <a href='B:500 4:8'>Joh 4:8</a>, <a href='B:510 2:46'>Act 2:46</a>, "did take their food," RV (AV, "did eat their meat"); <a href='B:510 9:19'>Act 9:19</a>, "took food;" <a href='B:510 1:27-34'>Act 1:27-34</a>, <a href='B:510 27:36'>Act 27:36</a>. The AV also has "food" in <a href='B:510 14:17'>Act 14:17</a>, <a href='B:660 2:15'>Jam 2:15</a>. <p/> <2,,1305, diatrophe><p/> "sustenance, food," a strengthened form of No. 1 (dia, "through," suggesting a sufficient supply), is used in <a href='B:610 6:8'>1Ti 6:8</a>. <p/> <3,,1035, brosis><p/> "eating, the act of eating" (akin to bibrosko, "to eat") is translated "food" in <a href='B:540 9:10'>2Co 9:10</a>. See EATING, MEAT, RUST. <p/> <4,,4620, sitometrion><p/> a measured "portion of food" (sitos, "corn," metreo, "to measure"), is used in <a href='B:490 12:42'>Luk 12:42</a>, RV. <p/> <5,,1033, broma><p/> akin to No. 3, frequently translated "meat," and always so in the AV except in <a href='B:470 14:15'>Mat 14:15</a>, "victuals," is rendered "food" in the RV in <a href='B:470 14:15'>Mat 14:15</a>, <a href='B:490 3:11'>Luk 3:11</a>, <a href='B:490 9:13'>Luk 9:13</a>. Note: For asitia, "without food," see ABSTINENCE.


topic: Fool, Foolish, Foolishly, Foolishness
definition:
<b>Fool, Foolish, Foolishly, Foolishness</b> <A-1,Adjective,878, aphron><p/> signifies "without reason" (a, negative, phren, "the mind"), "want of mental sanity and sobriety, a reckless and inconsiderate habit of mind" (Hort), or "the lack of commonsense perception of the reality of things natural and spiritual ... or the imprudent ordering of one's life in regard to salvation" (G. Vos, in Hastings' Bible Dic.); it is mostly translated "foolish" or "foolish ones" in the RV; <a href='B:490 11:40'>Luk 11:40</a>, <a href='B:490 12:20'>Luk 12:20</a>, <a href='B:520 2:20'>Rom 2:20</a>, <a href='B:530 15:36'>1Co 15:36</a>, <a href='B:540 11:16'>2Co 11:16</a> (twice), <a href='B:540 11:19'>2Co 11:19</a> (contrasted with phronimos, "prudent"); <a href='B:540 12:6'>2Co 12:6</a>, <a href='B:540 12:11'>2Co 12:11</a>, <a href='B:560 5:17'>Eph 5:17</a>, <a href='B:670 2:15'>1Pe 2:15</a>. <p/> <A-2,Adjective,453, anoetos><p/> signifies "not understanding" (a, negative, noeo, "to perceive, understand"), not applying nous, "the mind," <a href='B:490 24:25'>Luk 24:25</a>; in <a href='B:520 1:14'>Rom 1:14</a>, <a href='B:550 3:1'>Gal 3:1</a>, <a href='B:550 3:3'>Gal 3:3</a> it signifies "senseless," an unworthy lack of understanding; sometimes it carries a moral reproach (in contrast with sophron, "sober-minded, self-controlled") and describes one who does not govern his lusts, <a href='B:630 3:3'>Tit 3:3</a>; in <a href='B:610 6:9'>1Ti 6:9</a> it is associated with evil desires, lusts. See UNWISE. <p/> <A-3,Adjective,3474, moros><p/> primarily denotes "dull, sluggish" (from a root muh--, "to be silly"); hence, "stupid, foolish;" it is used (a) of persons, <a href='B:470 5:22'>Mat 5:22</a>, "Thou fool;" here the word means morally worthless, a scoundrel, a more serious reproach than "Raca;" the latter scorns a man's mind and calls him stupid; moros scorns his heart and character; hence the Lord's more severe condemnation; in <a href='B:470 7:26'>Mat 7:26</a>, "a foolish man;" <a href='B:470 23:17'>Mat 23:17</a>, <a href='B:470 23:19'>Mat 23:19</a>, "fools;" <a href='B:470 1:25-3'>Mat 1:25-3</a>, <a href='B:470 25:8'>Mat 25:8</a>, "foolish;" in <a href='B:530 3:18'>1Co 3:18</a>, "a fool;" the Apostle Paul uses it of himself and his fellow-workers, in <a href='B:530 4:10'>1Co 4:10</a>, "fools" (i.e., in the eyes of opponents); (b) of things, <a href='B:620 2:23'>2Ti 2:23</a>, "foolish and ignorant questionings;" so <a href='B:630 3:9'>Tit 3:9</a>; in <a href='B:530 1:25'>1Co 1:25</a>, "the foolishness of God," not moria, "foolishness" as a personal quality (see C, No. 1), but adjectivally, that which is considered by the ignorant as a "foolish" policy or mode of dealing, lit., "the foolish (thing);" so in <a href='B:530 1:27'>1Co 1:27</a>, "the foolish (things) of the world." <p/> <A-4,Adjective,801, asunetos><p/> denotes "without discernment," or "understanding" (a negative, suniemi, "to understand"); hence "senseless," as in the RV of <a href='B:520 1:21'>Rom 1:21</a> (AV, "foolish"), of the heart; in <a href='B:520 10:19'>Rom 10:19</a>, AV, "foolish," RV, "void of understanding." See UNDERSTANDING. <p/> Note: For "fools," <a href='B:560 5:15'>Eph 5:15</a>, see UNWISE, No. 3. <p/> <B-1,Verb,3471, moraino><p/> is used (a) in the casual sense, "to make foolish," <a href='B:530 1:20'>1Co 1:20</a>; (b) in the Passive sense, "to become foolish," <a href='B:520 1:22'>Rom 1:22</a>; in <a href='B:470 5:13'>Mat 5:13</a>, <a href='B:490 14:34'>Luk 14:34</a> it is said of salt that has lost its flavor, becoming tasteless. See SAVOUR. <p/> <B-2,Verb,3912, paraphroneo><p/> "to be beside oneself" (from para, "contrary to," and phren, "the mind"), "to be deranged," <a href='B:540 11:23'>2Co 11:23</a>, RV, "as one beside himself," for AV, "as a fool." <p/> <C-1,Noun,3472, moria><p/> denotes "foolishness" (akin to A, No. 3 and B, No. 1), and is used in <a href='B:530 1:18'>1Co 1:18</a>, <a href='B:530 1:21'>1Co 1:21</a>, <a href='B:530 1:23'>1Co 1:23</a>, <a href='B:530 2:14'>1Co 2:14</a>, <a href='B:530 3:19'>1Co 3:19</a>. <p/> <C-2,Noun,877, aphrosune><p/> "senselessness," is translated "foolishness" in <a href='B:480 7:22'>Mar 7:22</a>, <a href='B:540 11:1'>2Co 11:1</a>, <a href='B:540 11:17'>2Co 11:17</a>, <a href='B:540 11:21'>2Co 11:21</a>, "foolishness" RV (AV, "folly" and "foolishly"). See FOLLY. <p/> Note: Morologia denotes "foolish talking," <a href='B:560 5:4'>Eph 5:4</a>. See TALKING.


topic: Foot, Feet
definition:
<b>Foot, Feet</b> <A-1,Noun,4228, pous><p/> besides its literal meaning, is used, by metonymy, of "a person in motion," <a href='B:490 1:79'>Luk 1:79</a>, <a href='B:510 5:9'>Act 5:9</a>, <a href='B:520 3:15'>Rom 3:15</a>, <a href='B:520 10:15'>Rom 10:15</a>, <a href='B:650 12:13'>Heb 12:13</a>. It is used in phrases expressing subjection, <a href='B:530 15:27'>1Co 15:27</a>, RV; of the humility and receptivity of discipleship, <a href='B:490 10:39'>Luk 10:39</a>, <a href='B:510 22:3'>Act 22:3</a>; of obeisance and worship, e.g., <a href='B:470 28:9'>Mat 28:9</a>; of scornful rejection, <a href='B:470 10:14'>Mat 10:14</a>, <a href='B:510 13:51'>Act 13:51</a>. Washing the "feet" of another betokened the humility of the service and the comfort of the guest, and was a feature of hospitality, <a href='B:490 7:38'>Luk 7:38</a>, <a href='B:500 13:5'>Joh 13:5</a>, <a href='B:610 5:10'>1Ti 5:10</a> (here figuratively). <p/> Note: In <a href='B:510 7:5'>Act 7:5</a> bema, "a step," is used with podos, the genitive case of pous, lit., "the step of a foot," i.e., "a foot breadth," what the "foot" can stand on, "(not so much as) to set his foot on." <p/> <A-2,Noun,939, basis><p/> lit., "a step" (akin to baino, "to go"), hence denotes that with which one steps, "a foot," and is used in the plural in <a href='B:510 3:7'>Act 3:7</a>. <p/> <B-1,Adjective,4158, poderes><p/> signifies "reaching to the feet," from pous, and aro, "to fit" (akin to A, No. 1), and is said of a garment, <a href='B:730 1:13'>Rev 1:13</a>. In the Sept. it is used of the high priest's garment, e.g., <a href='B:20 28:4'>Exo 28:4</a>. <p/> <B-2,Adjective,3978, pezos><p/> an adjective, "on foot," is used in one of its forms as an adverb in <a href='B:470 14:13'>Mat 14:13</a>, <a href='B:480 6:33'>Mar 6:33</a>, in each place signifying "by land," in contrast to "by sea." Cp. pezeuo, "to go on foot," <a href='B:510 20:13'>Act 20:13</a>, RV, "to go by land" (marg., "on foot"). <p/> Notes: (1) In <a href='B:510 20:18'>Act 20:18</a>, the RV "set foot in" expresses more literally the verb epibaino (lit., "to go upon") than the AV "came into." So again in <a href='B:510 21:4'>Act 21:4</a> (some mss. have anabaino here). (2) In <a href='B:490 8:5'>Luk 8:5</a>, katapateo, "to tread down" (kata, "down," pateo, "to tread, trample"), is translated "was trodden under foot," RV (AV, "was trodden down").


topic: Footstool
definition:
<b>Footstool</b> <1,,5286, hupopodion><p/> from hupo, "under," and pous, "a foot," is used (a) literally in <a href='B:660 2:3'>Jam 2:3</a>, (b) metaphorically, of the earth as God's "footstool," <a href='B:470 5:35'>Mat 5:35</a>; of the foes of the Lord, <a href='B:470 22:44'>Mat 22:44</a> (in some mss.); <a href='B:480 12:36'>Mar 12:36</a>, "underneath" (in some mss.); <a href='B:490 20:43'>Luk 20:43</a>, <a href='B:510 2:35'>Act 2:35</a>, <a href='B:510 7:49'>Act 7:49</a>, <a href='B:650 1:13'>Heb 1:13</a>, <a href='B:650 10:13'>Heb 10:13</a>. The RV, adhering to the literal rendering, translates the phrase "the footstool of My (Thy, His) feet," for the AV, "My (etc.) footstool," but in <a href='B:470 22:44'>Mat 22:44</a>, "(till I put Thine enemies) underneath thy feet."


topic: Forbear, Forbearance
definition:
<b>Forbear, Forbearance</b> <A-1,Verb,430, anecho><p/> "to hold up" (ana, "up," echo, "to have or hold"), is used in the Middle Voice in the NT, signifying "to bear with, endure;" it is rendered "forbearing (one another)" in <a href='B:560 4:2'>Eph 4:2</a>, <a href='B:580 3:13'>Col 3:13</a>. See BEAR. Cp. B, No. 1, below. <p/> <A-2,Verb,447, aniemi><p/> lit., "to send up or back" (ana, "up," hiemi, "to send"), hence, "to relax, loosen," or, metaphorically, "to desist from," is translated "forbearing" (threatening) in <a href='B:560 6:9'>Eph 6:9</a> ("giving up your threatening," T.K. Abbott). See LEAVE, LOOSE. <p/> <A-3,Verb,5339, pheidomai><p/> "to spare" (its usual meaning), "to refrain from doing something," is rendered "I forbear" in <a href='B:540 12:6'>2Co 12:6</a>. See SPARE. <p/> <A-4,Verb,4722, stego><p/> properly denotes "to protect by covering;" then, "to conceal;" then, by covering, "to bear up under;" it is translated "forbear" in <a href='B:590 3:1'>1Th 3:1</a>, <a href='B:590 3:5'>1Th 3:5</a>. See BEAR. <p/> Note: In <a href='B:530 9:6'>1Co 9:6</a>, the verb ergazomai, "to work," is used in the present infinitive, with a; negative, and translated "to forbear working" (lit., "not working"). <p/> <B-1,Noun,463, anoche><p/> "a holding back" (akin to A, No. 1), denotes "forbearance," a delay of punishment, <a href='B:520 2:4'>Rom 2:4</a>, <a href='B:520 3:25'>Rom 3:25</a>, in both places of God's "forbearance" with men; in the latter passage His "forbearance" is the ground, not of His forgiveness, but of His pretermission of sins, His withholding punishment. In <a href='B:520 2:4'>Rom 2:4</a> it represents a suspense of wrath which must eventually be exercised unless the sinner accepts God's conditions; in <a href='B:520 3:25'>Rom 3:25</a> it is connected with the passing over of sins in times past, previous to the atoning work of Christ. <p/> Note: Cp. the noun epieikeia, <a href='B:510 24:4'>Act 24:4</a>, "clemency;" <a href='B:540 10:1'>2Co 10:1</a>, "gentleness." Synonymous with this are makrothumia, "longsuffering," and hupomone, "patience" (see <a href='B:580 1:11'>Col 1:11</a>). Anoche and makrothumia are used together in <a href='B:520 2:4'>Rom 2:4</a>. See also <a href='B:560 4:2'>Eph 4:2</a> (where A, No. 1, is used in this combination). Trench (Syn.) and Abbott-Smith (Lex.) state that huponone expresses patience with regard to adverse things, makrothumia patience with regard to antagonistic persons. It must be observed, however, that in <a href='B:650 6:15'>Heb 6:15</a> the verb makrothumeo is used of Abraham's patience under the pressure of trying circumstances (cp. also <a href='B:660 1:5-8'>Jam 1:5-8</a>). Makrothumia and hupomone are often found together, e.g., <a href='B:540 6:4'>2Co 6:4</a>, <a href='B:540 6:6'>2Co 6:6</a>, <a href='B:620 3:10'>2Ti 3:10</a>. <p/> "Longsuffering is that quality of self-restraint in the face of provocation which does not hastily retaliate or promptly punish; it is the opposite of anger and is associated with mercy, and is used of God, <a href='B:20 34:6'>Exo 34:6</a>, Sept., <a href='B:520 2:4'>Rom 2:4</a>, <a href='B:670 3:20'>1Pe 3:20</a>. Patience is the quality that does not surrender to circumstances or succumb under trial; it is the opposite of despondency and is associated with hope, in <a href='B:590 1:3'>1Th 1:3</a>; it is not used of God." * [* From Notes on Thessalonians, by Hogg and Vine, pp. 183,184.] <p/> <C-1,Adjective,420, anexikakos><p/> denotes "patiently forbearing evil," lit., "patient of wrong," (from anecho, A, No. 1 and kakos, "evil"), "enduring;" it is rendered "forbearing" in <a href='B:620 2:24'>2Ti 2:24</a>. <p/> <C-2,Adjective,1933, epieikes><p/> an adjective (from epi, used intensively, and eikos, "reasonable"), is used as a noun with the article in <a href='B:570 4:5'>Phi 4:5</a>, and translated "forbearance" in the RV; AV, "moderation," RV, marg., "gentleness," "sweet reasonableness" (Matthew Arnold). See GENTLE.


topic: Forbid, Forbade
definition:
<b>Forbid, Forbade</b> <A-1,Verb,2967, koluo><p/> "to hinder, restrain, withhold, forbid" (akin to kolos, "docked, lopped, clipped"), is most usually translated "to forbid," often an inferior rendering to that of hindering or restraining, e.g., <a href='B:590 2:16'>1Th 2:16</a>, <a href='B:490 23:2'>Luk 23:2</a>, <a href='B:680 2:16'>2Pe 2:16</a>, where the RV has "stayed;" in <a href='B:510 10:47'>Act 10:47</a> "forbid." In <a href='B:490 6:29'>Luk 6:29</a>, the RV has "withhold not (thy coat also)." See HINDER, KEEP, Note (7), STAY, SUFFER, A, Note (3), WITHHOLD, WITHSTAND, No. 1. <p/> Notes: (1) The strengthened form diakoluo (dia, "through," used intensively) is used in <a href='B:470 3:14'>Mat 3:14</a>, where, for the AV, "forbad" the RV has "would have hindered him" ["forbad" is unsuitable with reference to the natural and persistent (dia) effort to prevent Christ from being baptized.] <p/> (2) The phrase me genoito, lit., "let it not be" (me, negative, and ginomai, "to become"), is idiomatically translated "God forbid" in <a href='B:490 20:16'>Luk 20:16</a>, <a href='B:520 3:34'>Rom 3:34</a>, <a href='B:520 3:6'>Rom 3:6</a>, <a href='B:520 3:31'>Rom 3:31</a>, <a href='B:520 6:2'>Rom 6:2</a>, <a href='B:520 6:15'>Rom 6:15</a>, <a href='B:520 7:7'>Rom 7:7</a>, <a href='B:520 7:13'>Rom 7:13</a>, <a href='B:520 9:14'>Rom 9:14</a>, <a href='B:520 11:1'>Rom 11:1</a>, <a href='B:520 11:11'>Rom 11:11</a>, <a href='B:530 6:15'>1Co 6:15</a>, <a href='B:550 2:17'>Gal 2:17</a>, <a href='B:550 3:21'>Gal 3:21</a>, and in the AV of <a href='B:550 6:14'>Gal 6:14</a>; here the RV has "far be it from me (to glory)," which the American RV uses in the OT. In Paul's Epistles it is almost entirely used to express the Apostle's repudiation of an inference which he apprehends may be drawn from his argument. <p/> <B-1,Adverb,209, akolutos><p/> "without hindrance" (a, negative, and A, No. 1, is translated "none forbidding him," in <a href='B:510 28:31'>Act 28:31</a>. From the 2nd century A.D. onwards the word is found constantly in legal documents (Moulton and Milligan, Vocab., who draw attention to the triumphant note on which the word brings the Acts to a close).


topic: Force
definition:
<b>Force</b> <A-1,Adjective,949, bebaios><p/> "firm, secure," is translated "of force" (present usage would translate it "in force") in <a href='B:650 9:17'>Heb 9:17</a>, of a testament, or covenant, in relation to a death. See FIRM. <p/> <B-1,Verb,726, harpazo><p/> "to snatch away, carry off by force," is used in the next sentence in <a href='B:470 11:12'>Mat 11:12</a>, to that referred to under No. 1, "men of violence (AV 'the violent') take it by force," the meaning being, as determined by the preceding clause, that those who are possessed of eagerness and zeal, instead of yielding to the opposition of religious foes, such as the scribes and Pharisees, press their way into the kingdom, so as to possess themselves of it. It is elsewhere similarly rendered in <a href='B:500 6:15'>Joh 6:15</a>, of those who attempted to seize the Lord, and in <a href='B:510 23:10'>Act 23:10</a>, of the chief captain's command to the soldiers to rescue Paul. See CATCH, PLUCK, PULL. Cp. diarpazo, "to plunder," e.g., <a href='B:470 12:29'>Mat 12:29</a>, and sunarpazo, "to seize and carry away," e.g., <a href='B:510 6:12'>Act 6:12</a>, and harpax, "rapacious, ravening," e.g., <a href='B:470 7:15'>Mat 7:15</a>. <p/> Notes: (1) Biazo, "to force" (from bia, "force"), is used in the Passive Voice in <a href='B:470 11:12'>Mat 11:12</a>, of the kingdom of heaven as 'suffering violence;' so in <a href='B:490 16:16'>Luk 16:16</a>, "entereth violently into it," here in the Middle Voice, expressive of the special interest which the doer of the act has in what he is doing. This meaning is abundantly confirmed by the similar use in the papyri. Moulton and Milligan (Vocab.) remark that Luke's statement can be naturally rendered "everyone is entering it violently." See VIOLENCE. <p/> (2) In <a href='B:470 11:12'>Mat 11:12</a>, the corresponding noun, biastes, "violence," is rendered "men of violence," RV (see No. 2). See VIOLENCE.


topic: Forefather
definition:
<b>Forefather</b> <1,,4269, progonos><p/> an adjective, primarily denoting "born before" (pro, "before," and ginomai, "to become"), is used as a noun in the plural, <a href='B:620 1:3'>2Ti 1:3</a>, "forefathers" (in <a href='B:610 5:4'>1Ti 5:4</a>, "parents"). See PARENTS. <p/> <2,,4253 / 3962, propator><p/> "a forefather" (pro, "before," pater, "a father"), is used of Abraham in <a href='B:520 4:1'>Rom 4:1</a>.


topic: Foregoing
definition:
<b>Foregoing</b> <1,,4254, proago><p/> when used intransitively, signifies either to "lead the way," or "to go before, precede;" in <a href='B:650 7:18'>Heb 7:18</a>, it is used of the commandment of the Law (<a href='B:650 7:16'>Heb 7:16</a>), as preceding the bringing in of "a better hope" (RV, "foregoing"). See BRING, GO.


topic: Forehead
definition:
<b>Forehead</b> <1,,3359, metopon><p/> from meta, "with," and ops, "an eye," occurs only in the Apocalypse, <a href='B:730 7:3'>Rev 7:3</a>, <a href='B:730 9:4'>Rev 9:4</a>, <a href='B:730 13:16'>Rev 13:16</a>, <a href='B:730 14:1'>Rev 14:1</a>, <a href='B:730 14:9'>Rev 14:9</a>, <a href='B:730 17:5'>Rev 17:5</a>, <a href='B:730 20:4'>Rev 20:4</a>, <a href='B:730 22:4'>Rev 22:4</a>.


topic: Foreign, Foreigner
definition:
<b>Foreign, Foreigner</b> <1,,1854, exo><p/> an adverb, signifying "outside, without," is used in <a href='B:510 26:11'>Act 26:11</a>, RV, "foreign," for AV "strange," of cities beyond the limits of Palestine, lit., "unto (the) cities without," including Damascus. See FORTH, OUTWARD, STRANGE, WITHOUT. <p/> Note: In <a href='B:560 2:19'>Eph 2:19</a>, paroikos, lit., "dwelling near" (para, "near," oikos, a "dwelling"), denotes "an alien, a sojourner," in contrast to fellow-citizens, RV, "sojourners" (AV, "foreigners"); in <a href='B:670 2:11'>1Pe 2:11</a>, AV, "strangers;" see also <a href='B:510 7:6'>Act 7:6</a>, <a href='B:510 7:29'>Act 7:29</a>. See SOJOURNER, STRANGER. Cp. allotrios, e.g., <a href='B:510 7:6'>Act 7:6</a>, <a href='B:650 11:9'>Heb 11:9</a>, <a href='B:650 11:34'>Heb 11:34</a>; allophulos, <a href='B:510 10:28'>Act 10:28</a>; xenos, <a href='B:470 25:35'>Mat 25:35</a>, <a href='B:470 25:38'>Mat 25:38</a>, <a href='B:470 25:43'>Mat 25:43</a>, <a href='B:470 27:7'>Mat 27:7</a>, <a href='B:510 17:21'>Act 17:21</a>, etc.


topic: Foreknow, Foreknowledge
definition:
<b>Foreknow, Foreknowledge</b> <A-1,Verb,4267, proginosko><p/> "to know before" (pro, "before," ginosko, "to know"), is used (a) of Divine knowledge, concerning (1) Christ, <a href='B:670 1:20'>1Pe 1:20</a>, RV, "foreknown" (AV, "foreordained"); (2) Israel as God's earthly people, <a href='B:520 11:2'>Rom 11:2</a>; (3) believers, <a href='B:520 8:29'>Rom 8:29</a>; "the foreknowledge" of God is the basis of His foreordaining counsels; (b) of human knowledge, (1) of persons, <a href='B:510 26:5'>Act 26:5</a>; (2) of facts, <a href='B:680 3:17'>2Pe 3:17</a>. <p/> <B-1,Noun,4268, prognosis><p/> "a foreknowledge" (akin to A.), is used only of Divine "foreknowledge," <a href='B:510 2:23'>Act 2:23</a>, <a href='B:670 1:2'>1Pe 1:2</a>. "Foreknowledge" is one aspect of omniscience; it is implied in God's warnings, promises and predictions. See <a href='B:510 15:18'>Act 15:18</a>. God's "foreknowledge" involves His electing grace, but this does not preclude human will. He "foreknows" the exercise of faith which brings salvation. The Apostle Paul stresses especially the actual purposes of God rather than the ground of the purposes, see, e.g., <a href='B:550 1:16'>Gal 1:16</a>, <a href='B:560 1:5'>Eph 1:5</a>, <a href='B:560 1:11'>Eph 1:11</a>. The Divine counsels will ever be unthwartable. Cp. FORESHEW.


topic: Forerunner
definition:
<b>Forerunner</b> <1,,4274, prodromos><p/> an adjective signifying "running forward, going in advance," is used as a noun, of "those who were sent before to take observations," acting as scouts, especially in military matters; or of "one sent before a king" to see that the way was prepared, <a href='B:290 40:3'>Isa 40:3</a>; (cp. <a href='B:490 9:52'>Luk 9:52</a>; and, of John the Baptist, <a href='B:470 11:10'>Mat 11:10</a>, etc). In the NT it is said of Christ in <a href='B:650 6:20'>Heb 6:20</a>, as going in advance of His followers who are to be where He is, when He comes to receive them to Himself. In the Sept., <a href='B:40 13:21'>Num 13:21</a>, "forerunners (of the grape);" <a href='B:290 28:4'>Isa 28:4</a>, "an early (fig)."


topic: Foresail
definition:
<b>Foresail</b> <1,,736, artemon><p/> from artao, "to fasten to," is rendered "mainsail" in <a href='B:510 27:40'>Act 27:40</a>, AV; RV, "foresail." As to the particular kind of sail there mentioned, Sir William Ramsay, quoting from Juvenal concerning the entrance of a disabled ship into harbor by means of a prow-sail, indicates that the artemon would be a sail set on the bow.


topic: Foresee, Foreseen
definition:
<b>Foresee, Foreseen</b> <1,,4308, proorao><p/> with the aorist form proeidon (used to supply tenses lacking in proorao), "to see before" (pro, "before," horao, "to see"), is used with reference (a) to the past, of seeing a person before, <a href='B:510 21:29'>Act 21:29</a>; (b) to the future, in the sense of "foreseeing" a person or thing, <a href='B:510 2:25'>Act 2:25</a>, with reference to Christ and the Father, RV, "beheld" (here the Middle Voice is used). <p/> <2,,4275, proeidon><p/> an aorist tense form without a present, "to foresee," is used of David, as foreseeing Christ, in <a href='B:510 2:31'>Act 2:31</a>, RV, "foreseeing" (AV, "seeing before"); in <a href='B:550 3:8'>Gal 3:8</a>, it is said of the Scripture, personified, personal activity being attributed to it by reason of its Divine source (cp. <a href='B:550 3:22'>Gal 3:22</a>). "What saith the Scripture?" was a common formula among the Rabbis. In the Sept., <a href='B:10 37:18'>Gen 37:18</a>, <a href='B:230 16:8'>Psa 16:8</a> (proorao); <a href='B:230 139:3'>Psa 139:3</a>. <p/> <3,,4265, problepo><p/> from pro, "before," and blepo, "to see, perceive," is translated "having provided" in <a href='B:650 11:40'>Heb 11:40</a> (Middle Voice), marg., "foreseen," which is the lit. meaning of the verb, as with Eng. "provide." In the Sept., <a href='B:230 37:13'>Psa 37:13</a>.


topic: Foreshew
definition:
<b>Foreshew</b> <1,,4293, prokatangello><p/> "to announce beforehand" (pro, "before," katangello, "to proclaim"), is translated "foreshewed" in <a href='B:510 3:18'>Act 3:18</a>, RV (AV, "before had shewed"); in <a href='B:510 7:52'>Act 7:52</a>, AV and RV, "shewed before."


topic: Foreship
definition:
<b>Foreship</b> <1,,4408, prora><p/> denotes the forward part of a ship, "the prow," <a href='B:510 27:30'>Act 27:30</a>; in <a href='B:510 27:41'>Act 27:41</a> (AV, "forepart") in contrast to prumna, "the stern."


topic: Foretell
definition:
<b>Foretell</b> <1,,4302, prolego><p/> with the aorist form proeipon, and a perfect form proeireka (from proereo), signifies (1) "to declare openly" or "plainly," or "to say" or "tell beforehand" (pro, "before," lego, "to say"), translated in <a href='B:540 13:2'>2Co 13:2</a> (in the first sentence), RV, "I have said beforehand," AV, "I told ... before;" in the next sentence, AV, "I foretell," RV, "I do say beforehand" (marg., "plainly"); not prophecy is here in view, but a warning given before and repeated (see under FOREWARN): (2) "to speak before, of prophecy," as "foretelling" the future, <a href='B:480 13:23'>Mar 13:23</a>, AV, "have foretold," RV, "have told ... beforehand;" <a href='B:510 1:16'>Act 1:16</a> (of the prophecy concerning Judas); <a href='B:520 9:29'>Rom 9:29</a>, <a href='B:680 3:2'>2Pe 3:2</a>, <a href='B:720 1:17'>Jud 1:17</a>; some inferior mss. have it in <a href='B:650 10:15'>Heb 10:15</a>. See FOREWARN, SPEAK, TELL. <p/> Note: In <a href='B:510 3:24'>Act 3:24</a> some mss. have prokatangello (see FORESHEW); the most authentic have katangello, RV, "told."


topic: Forewarn
definition:
<b>Forewarn</b> <1,,4302, prolego><p/> with verbal forms as mentioned above, is translated "I forewarn" and "I did forewarn," in the RV of <a href='B:550 5:21'>Gal 5:21</a>, AV, "I tell (you) before" and "I have told (you) in time past;" here, however, as in <a href='B:540 13:2'>2Co 13:2</a>, <a href='B:590 3:4'>1Th 3:4</a> (see below), the RV marg., "plainly" is to be preferred to "beforehand" or "before" (see under FORETELL); the meaning in <a href='B:550 5:21'>Gal 5:21</a> is not so much that Paul prophesied the result of the practice of the evils mentioned, but that he had told them before of the consequence and was now repeating his warning, as leaving no possible room for doubt or misunderstanding; in <a href='B:590 3:4'>1Th 3:4</a>, the subject told before was the affliction consequent upon the preaching of the Gospel; in <a href='B:590 4:6'>1Th 4:6</a>, "we forewarned," the warning was as to the consequences of whatsoever violates chastity. <p/> Note: In <a href='B:490 12:5'>Luk 12:5</a> the verb hupodeiknumi, "to shew, teach, make known," is translated "will warn" in the RV (AV, "forewarn"). See EXAMPLE (B, NO. 2), SHEW, WARN.


topic: Forfeit
definition:
<b>Forfeit</b> <1,,2210, zemioo><p/> in the Active Voice, signifies "to damage;" in the Passive, "to suffer loss, forfeit," <a href='B:470 16:26'>Mat 16:26</a>, <a href='B:480 8:36'>Mar 8:36</a>, of the "life," RV; AV, and RV marg., "soul;" in each place the RV has "forfeit," for AV, "lose;" <a href='B:490 9:25'>Luk 9:25</a>, "his own self" (RV. "forfeit," AV, "be cast away;" here the preceding word "lose" translates apollumi, "to destroy"). What is in view here is the act of "forfeiting" what is of the greatest value, not the casting away by Divine judgment, though that is involved, but losing or penalizing one's own self, with spiritual and eternal loss. The word is also used in <a href='B:530 3:15'>1Co 3:15</a>, <a href='B:540 7:9'>2Co 7:9</a>, <a href='B:570 3:8'>Phi 3:8</a>. See CAST, LOSE, LOSS (suffer).


topic: Forget, Forgetful
definition:
<b>Forget, Forgetful</b> <A-1,Verb,2990, lanthano><p/> "to escape notice," is translated "they (wilfully) forget" in <a href='B:680 3:5'>2Pe 3:5</a>, RV, lit., "this escapes them (i.e., their notice, wilfully on their part)," AV, "they willingly are ignorant of;" in <a href='B:680 3:8'>2Pe 3:8</a>, RV, "forget not," lit., "let not this one thing escape you" (your notice), AV, "be not ignorant of." See HIDE, IGNORANT, UNAWARES. <p/> <A-2,Verb,1950, epilanthanomai><p/> "to forget, or neglect" (epi, "upon," used intensively, and No. 1), is said (a) negatively of God, indicating His remembrance of sparrows, <a href='B:490 12:6'>Luk 12:6</a>, and of the work and labor of love of His saints, <a href='B:650 6:10'>Heb 6:10</a>; (b) of the disciples regarding taking bread, <a href='B:470 16:5'>Mat 16:5</a>, <a href='B:480 8:14'>Mar 8:14</a>; (c) of Paul regarding "the things which are behind," <a href='B:570 3:13'>Phi 3:13</a>; (d) of believers, as to showing love to strangers, <a href='B:650 13:2'>Heb 13:2</a>, RV, and as to doing good and communicating, <a href='B:650 13:16'>Heb 13:16</a>; (e) of a person who, after looking at himself in a mirror, forgets what kind of person he is, <a href='B:660 1:24'>Jam 1:24</a>. <p/> <A-3,Verb,1585, eklanthanomai><p/> "to forget utterly" (ek, "out," intensive), is used in the Middle Voice in <a href='B:650 12:5'>Heb 12:5</a>, of "forgetting" an exhortation. <p/> <B-1,Noun,3024, lethe><p/> "forgetfulness" (from letho, "to forget," an old form of lanthano, see A, No. 1; cp. Eng. "lethal," "lethargy," and the mythical river "Lethe," which was supposed to cause forgetfulness of the past to those who drank of it), is used with lambano, "to take," in <a href='B:680 1:9'>2Pe 1:9</a>, "having forgotten," lit., "having taken forgetfulness" (cp. <a href='B:620 1:5'>2Ti 1:5</a>, lit., "having taken reminder"), a periphrastic expression for a single verb. <p/> <B-2,Noun,1953, epilesmone><p/> "forgetfulness" (akin to A, No. 2), is used in <a href='B:660 1:25'>Jam 1:25</a>, "a forgetful hearer," RV, "a hearer that forgetteth," lit., "a hearer of forgetfulness," i.e., a hearer characterized by "forgetfulness."


topic: Forgive, Forgave, Forgiveness
definition:
<b>Forgive, Forgave, Forgiveness</b> <A-1,Verb,863, aphiemi><p/> primarily, "to send forth, send away" (apo, "from," hiemi, "to send"), denotes, besides its other meanings, "to remit or forgive" (a) debts, <a href='B:470 6:12'>Mat 6:12</a>, <a href='B:470 18:27'>Mat 18:27</a>, <a href='B:470 18:32'>Mat 18:32</a>, these being completely cancelled; (b) sins, e.g., <a href='B:470 9:2'>Mat 9:2</a>, <a href='B:470 1:9-6'>Mat 1:9-6</a>, <a href='B:470 1:12-32'>Mat 1:12-32</a>, <a href='B:510 8:22'>Act 8:22</a> ("the thought of thine heart"); <a href='B:520 4:7'>Rom 4:7</a>, <a href='B:660 5:15'>Jam 5:15</a>, <a href='B:690 1:9'>1Jo 1:9</a>, <a href='B:690 2:12'>1Jo 2:12</a>. In this latter respect the verb, like its corresponding noun (below), firstly signifies the remission of the punishment due to sinful conduct, the deliverance of the sinner from the penalty Divinely, and therefore righteously, imposed; secondly, it involves the complete removal of the cause of offense; such remission is based upon the vicarious and propitiatory sacrifice of Christ. In the OT atoning sacrifice and "forgiveness" are often associated, e.g., <a href='B:30 4:20'>Lev 4:20</a>, <a href='B:30 4:26'>Lev 4:26</a>. The verb is used in the NT with reference to trespasses (paraptoma), e.g., <a href='B:470 1:6-15'>Mat 1:6-15</a>; sins (hamartia), e.g., <a href='B:490 5:20'>Luk 5:20</a>; debts (see above) (opheilema), <a href='B:470 6:12'>Mat 6:12</a>; (opheile), <a href='B:470 18:32'>Mat 18:32</a>; (daneion), <a href='B:470 18:27'>Mat 18:27</a>; the thought (dianoia) of the heart, <a href='B:510 8:22'>Act 8:22</a>. Cp. kalupto, "to cover," <a href='B:670 4:8'>1Pe 4:8</a>, <a href='B:660 5:20'>Jam 5:20</a>; and epikalupto, "to cover over," <a href='B:520 4:7'>Rom 4:7</a>, representing the Hebrew words for "atonement." <p/> Human "forgiveness" is to be strictly analogous to Divine "forgiveness," e.g., <a href='B:470 6:12'>Mat 6:12</a>. If certain conditions are fulfilled, there is no limitation to Christ's law of "forgiveness," <a href='B:470 1:18-22'>Mat 1:18-22</a>. The conditions are repentance and confession, <a href='B:470 1:18-17'>Mat 1:18-17</a>, <a href='B:490 17:3'>Luk 17:3</a>. <p/> As to limits to the possibility of Divine "forgiveness," see <a href='B:470 1:12'>Mat 1:12</a>, 2nd part (see BLASPHEMY) and <a href='B:690 5:16'>1Jo 5:16</a> (see DEATH). See FORSAKE, LAY, Note (2) at end, LEAVE, LET, OMIT, PUT, No. 16, Note, REMIT, SEND, Note, (1), SUFFER, YIELD. <p/> <A-2,Verb,5483, charizomai><p/> "to bestow a favor unconditionally," is used of the act of "forgiveness," whether Divine, <a href='B:560 4:32'>Eph 4:32</a>, <a href='B:580 2:13'>Col 2:13</a>, <a href='B:580 3:13'>Col 3:13</a>; or human, <a href='B:490 1:7-43'>Luk 1:7-43</a> (debt); <a href='B:540 2:7'>2Co 2:7</a>, <a href='B:540 2:10'>2Co 2:10</a>, <a href='B:540 12:13'>2Co 12:13</a>, <a href='B:560 4:32'>Eph 4:32</a> (1st mention). Paul uses this word frequently, but No. 1 only, in <a href='B:520 4:7'>Rom 4:7</a>, in this sense of the word. See DELIVER. <p/> Note: Apoluo, "to let loose from" (apo, "from," luo, "to loose"), "to release," is translated "forgive," "ye shall be forgiven," <a href='B:490 6:37'>Luk 6:37</a>, AV (RV, "release," "ye shall be released"), the reference being to setting a person free as a quasi-judicial act. The verb does not mean "to forgive." See DISMISS, RELEASE. <p/> <B-1,Noun,859, aphesis><p/> denotes "a dismissal, release" (akin to A, No. 1); it is used of the remission of sins, and translated "forgiveness" in <a href='B:480 3:29'>Mar 3:29</a>, <a href='B:560 1:7'>Eph 1:7</a>, <a href='B:580 1:14'>Col 1:14</a>, and in the AV of <a href='B:510 5:31'>Act 5:31</a>, <a href='B:510 13:38'>Act 13:38</a>, <a href='B:510 26:18'>Act 26:18</a>, in each of which the RV has "remission." Eleven times it is followed by "of sins," and once by "of trespasses." It is never used of the remission of sins in the Sept., but is especially connected with the Year of Jubilee (<a href='B:30 25:10'>Lev 25:10</a>, etc.). Cp. the RV of <a href='B:490 4:18'>Luk 4:18</a>, "release" (AV, "liberty"). For the significance in connection with remission of sins and the propitiatory sacrifice of Christ, see A, No. 1. See DELIVERANCE, LIBERTY, RELEASE, REMISSION. Cp. the different word paresis, "a passing over, a remission," of sins committed under the old covenant, <a href='B:520 3:25'>Rom 3:25</a>. The RV should be used here. This passing over, or by, was neither forgetting nor "forgiving;" it was rather a suspension of the just penalty; cp. <a href='B:510 17:30'>Act 17:30</a>, "the times of ignorance God overlooked," RV; see also, e.g., <a href='B:230 78:38'>Psa 78:38</a>.


topic: Form (Noun)
definition:
<b>Form (Noun)</b> <1,,3444, morphe><p/> denotes "the special or characteristic form or feature" of a person or thing; it is used with particular significance in the NT, only of Christ, in <a href='B:570 1:2-7'>Phi 1:2-7</a>, in the phrases "being in the form of God," and "taking the form of a servant." An excellent definition of the word is that of Gifford: "morphe is therefore properly the nature or essence, not in the abstract, but as actually subsisting in the individual, and retained as long as the individual itself exists. ... Thus in the passage before us morphe Theou is the Divine nature actually and inseparably subsisting in the Person of Christ. ... For the interpretation of 'the form of God' it is sufficient to say that (1) it includes the whole nature and essence of Deity, and is inseparable from them, since they could have no actual existence without it; and (2) that it does not include in itself anything 'accidental' or separable, such as particular modes of manifestation, or conditions of glory and majesty, which may at one time be attached to the 'form,' at another separated from it. ... <p/> The true meaning of morphe in the expression 'form of God' is confirmed by its recurrence in the corresponding phrase, 'form of a servant.' It is universally admitted that the two phrases are directly antithetical, and that 'form' must therefore have the same sense in both." * [* From Gillford, "The Incarnation," pp. 16,19,39.] <p/> The definition above mentioned applies to its use in <a href='B:480 16:12'>Mar 16:12</a>, as to the particular ways in which the Lord manifested Himself. <p/> Note: For the synonymous word schema, see FASHION. For the verb morphoo, see FORMED, No. 1, below. <p/> <2,,3446, morphosis><p/> "a form or outline," denotes, in the NT, "an image or impress, an outward semblance," <a href='B:520 2:20'>Rom 2:20</a>, of knowledge of the truth; <a href='B:620 3:5'>2Ti 3:5</a>, of godliness. It is thus to be distinguished from morphe (No. 1); it is used in almost the same sense as schema, "fashion" (which see), but is not so purely the outward "form" as schema is. <p/> <3,,5179, tupos><p/> "the representation or pattern" of anything (for which see ENSAMPLE), is rendered "form" in <a href='B:520 6:17'>Rom 6:17</a>, "that form (or mold) of teaching whereunto ye were delivered," RV. The metaphor is that of a cast or frame into which molten material is poured so as to take its shape. The Gospel is the mould; those who are obedient to its teachings become conformed to Christ, whom it presents. In <a href='B:510 23:25'>Act 23:25</a>, it is used of a letter, RV, "form" (AV, "manner"), with reference to the nature of the contents. <p/> <4,,1491, eidos><p/> lit., "that which is seen" (eidon, "to see"), "an appearance or external form," is rendered "form" in the RV of <a href='B:490 3:22'>Luk 3:22</a>, of the Holy Spirit's appearance at the baptism of Christ; in <a href='B:500 5:37'>Joh 5:37</a>, in the Lord's testimony concerning the Father; in <a href='B:490 9:29'>Luk 9:29</a> it is said of Christ Himself; it is translated "sight" in <a href='B:540 5:7'>2Co 5:7</a>, the Christian being guided by what he knows to be true, though unseen; in <a href='B:590 5:22'>1Th 5:22</a> Christians are exhorted to abstain from "every form of evil," RV (the AV, "appearance" is inadequate), i.e., from every kind of evil. See FASHION, SHAPE, SIGHT. <p/> <5,,5296, hupotuposis><p/> "an outline, sketch" (akin to hupotupoo, "to delineate," hupo, "under," and No. 3), is used metaphorically to denote "a pattern, example," "form," in <a href='B:620 1:13'>2Ti 1:13</a>, "of sound words" (RV, "pattern"); in <a href='B:610 1:16'>1Ti 1:16</a>, "pattern" and "ensample." See ENSAMPLE.


topic: Formed
definition:
<b>Formed</b> <A-1,Verb,3445, morphoo><p/> like the noun (A, No. 1), refers, not to the external and transient, but to the inward and real; it is used in <a href='B:550 4:19'>Gal 4:19</a>, expressing the necessity of a change in character and conduct to correspond with inward spiritual condition, so that there may be moral conformity to Christ. Cp. metamorphoo, "to transform, transfigure," summorphizo and suschematizo, "to conform to." <p/> <A-2,Verb,4111, plasso><p/> "to mold, to shape," was used of the artist who wrought in clay or wax (Eng., "plastic," "plasticity"), and occurs in <a href='B:520 9:20'>Rom 9:20</a>, <a href='B:610 2:13'>1Ti 2:13</a>. <p/> <B-1,Noun,4110, plasma><p/> denotes "anything molded or shaped into a form" (akin to A, No. 2), <a href='B:520 9:20'>Rom 9:20</a>, "the thing formed." Cp. the adjective plastos, "made up, fabricated, feigned," <a href='B:680 2:3'>2Pe 2:3</a>.


topic: Former
definition:
<b>Former</b> <1,,4413, protos><p/> "first," is translated "former" in <a href='B:510 1:1'>Act 1:1</a>, of Luke's first treatise; in <a href='B:730 21:4'>Rev 21:4</a>, RV, "first" (AV, "former"). See BEFORE, FIRST. <p/> <2,,4387, proteros><p/> "before, former," is translated "former" in <a href='B:560 4:22'>Eph 4:22</a>, <a href='B:650 10:32'>Heb 10:32</a>, <a href='B:670 1:14'>1Pe 1:14</a>. See BEFORE.


topic: Fornication, Fornicator
definition:
<b>Fornication, Fornicator</b> <A-1,Noun,4202, porneia><p/> is used (a) of "illicit sexual intercourse," in <a href='B:500 8:41'>Joh 8:41</a>, <a href='B:510 15:20'>Act 15:20</a>, <a href='B:510 15:29'>Act 15:29</a>, <a href='B:510 21:25'>Act 21:25</a>, <a href='B:530 5:1'>1Co 5:1</a>, <a href='B:530 6:13'>1Co 6:13</a>, <a href='B:530 6:18'>1Co 6:18</a>, <a href='B:540 12:21'>2Co 12:21</a>, <a href='B:550 5:19'>Gal 5:19</a>, <a href='B:560 5:3'>Eph 5:3</a>, <a href='B:580 3:5'>Col 3:5</a>, <a href='B:590 4:3'>1Th 4:3</a>, <a href='B:730 2:21'>Rev 2:21</a>, <a href='B:730 9:21'>Rev 9:21</a>; in the plural in <a href='B:530 7:2'>1Co 7:2</a>; in <a href='B:470 5:32'>Mat 5:32</a>, <a href='B:470 19:9'>Mat 19:9</a> it stands for, or includes, adultery; it is distinguished from it in <a href='B:470 15:19'>Mat 15:19</a>, <a href='B:480 7:21'>Mar 7:21</a>; (b) metaphorically, of "the association of pagan idolatry with doctrines of, and professed adherence to, the Christian faith," <a href='B:730 14:8'>Rev 14:8</a>, <a href='B:730 17:2'>Rev 17:2</a>, <a href='B:730 17:4'>Rev 17:4</a>, <a href='B:730 18:3'>Rev 18:3</a>, <a href='B:730 19:2'>Rev 19:2</a>; some suggest this as the sense in <a href='B:730 2:21'>Rev 2:21</a>. <p/> <A-2,Noun,4205, pornos><p/> denotes "a man who indulges in fornication, a fornicator," <a href='B:530 1:5-11'>1Co 1:5-11</a>, <a href='B:530 6:9'>1Co 6:9</a>, <a href='B:560 5:5'>Eph 5:5</a>, RV; <a href='B:610 1:10'>1Ti 1:10</a>, RV; <a href='B:650 12:16'>Heb 12:16</a>, <a href='B:650 13:4'>Heb 13:4</a>, RV; <a href='B:730 21:8'>Rev 21:8</a>, <a href='B:730 22:15'>Rev 22:15</a>, RV (AV, "whoremonger"). <p/> <B-1,Verb,4203, porneuo><p/> "to commit fornication," is used (a) literally, <a href='B:480 10:19'>Mar 10:19</a>, <a href='B:530 6:18'>1Co 6:18</a>, <a href='B:530 10:8'>1Co 10:8</a>, <a href='B:730 2:14'>Rev 2:14</a>, <a href='B:730 2:20'>Rev 2:20</a>, see (a) and (b) above; (b) metaphorically, <a href='B:730 17:2'>Rev 17:2</a>, <a href='B:730 18:3'>Rev 18:3</a>, <a href='B:730 18:9'>Rev 18:9</a>. <p/> <B-2,Verb,1608, ekporneuo><p/> a strengthened form of No. 1 (ek, used intensively), "to give oneself up to fornication," implying excessive indulgence, <a href='B:720 1:7'>Jud 1:7</a>.


topic: Forsake
definition:
<b>Forsake</b> <A-1,Verb,2641, kataleipo><p/> a strengthened form of leipo, "to leave," signifies (a) "to leave, to leave behind," e.g., <a href='B:470 4:13'>Mat 4:13</a>; (b) "to leave remaining, reserve," e.g., <a href='B:490 10:40'>Luk 10:40</a>; (c) "to forsake," in the sense of abandoning, translated "to forsake" in the RV of <a href='B:490 5:28'>Luk 5:28</a>, <a href='B:510 6:2'>Act 6:2</a>; in <a href='B:650 11:27'>Heb 11:27</a>, <a href='B:680 2:15'>2Pe 2:15</a>, AV and RV. In this sense it is translated "to leave," in <a href='B:480 10:7'>Mar 10:7</a>, <a href='B:480 14:52'>Mar 14:52</a>, <a href='B:490 15:4'>Luk 15:4</a>, <a href='B:560 5:31'>Eph 5:31</a>. See LEAVE, RESERVE. <p/> <A-2,Verb,1459, enkataleipo><p/> from en, "in," and No. 1, denotes (a) "to leave behind, among, leave surviving," <a href='B:520 9:29'>Rom 9:29</a>; (b) "to forsake, abandon, leave in straits, or helpless," said by, or of, Christ, <a href='B:470 27:46'>Mat 27:46</a>, <a href='B:480 15:34'>Mar 15:34</a>, <a href='B:510 2:27'>Act 2:27</a>, <a href='B:510 2:31'>Act 2:31</a> (No. 1 in some mss.); of men, <a href='B:540 4:9'>2Co 4:9</a>, <a href='B:620 4:10'>2Ti 4:10</a>, <a href='B:620 4:16'>2Ti 4:16</a>; by God, <a href='B:650 13:5'>Heb 13:5</a>; of things, by Christians (negatively), <a href='B:650 10:25'>Heb 10:25</a>. See LEAVE. <p/> <A-3,Verb,863, aphiemi><p/> sometimes has the significance of "forsaking," <a href='B:480 1:18'>Mar 1:18</a>, <a href='B:480 14:50'>Mar 14:50</a> (RV, "left"); so <a href='B:490 5:11'>Luk 5:11</a>. See FORGIVE. <p/> <A-4,Verb,657, apotasso><p/> primarily, "to set apart" (apo, off, "from," tasso, "to arrange"), is used in the Middle Voice, meaning (a) "to take leave of," e.g., <a href='B:480 6:46'>Mar 6:46</a>, (b) "to renounce, forsake," <a href='B:490 14:33'>Luk 14:33</a>, AV, "forsaketh," RV, "renounceth" ("all that he hath"). See BID FAREWELL, RENOUNCE, SEND, Note (2) at end, TAKE, Note (14). <p/> <B-1,Noun,646, apostasia><p/> "an apostasy, defection, revolt," always in NT of religious defection, is translated "to forsake" in <a href='B:510 21:21'>Act 21:21</a>, lit., "(thou teachest) apostasy (from Moses);" in <a href='B:600 2:3'>2Th 2:3</a>, "falling away." See FALL.


topic: Forswear
definition:
<b>Forswear</b> <1,,1964, epirkeo><p/> signifies "to swear falsely, to undo one's swearing, forswear oneself" (epi, "against," orkos, "an oath"), <a href='B:470 5:33'>Mat 5:33</a>. Cp. epiorkos, "a perjured person, a perjurer," <a href='B:610 1:10'>1Ti 1:10</a>, "false swearers."


topic: Forth
definition:
<b>Forth</b> <1,,1854, exo><p/> "outside, without" (from, ek, "out of, from"), frequently signifies "forth," especially after verbs of motion, e.g., <a href='B:500 11:43'>Joh 11:43</a>, <a href='B:500 19:4'>Joh 19:4</a>, <a href='B:500 19:13'>Joh 19:13</a>. See OUTWARD, STRANGE, WITHOUT. <p/> Notes: (1) For the word "forth" in combination with various verbs, see, e.g., BREAK, BRING, COME, PUT. (2) In <a href='B:470 26:16'>Mat 26:16</a>, the RV omits "forth," as the similar apo tote, "from then," simply means "from that time;" in the similar phrase "from that day forth," <a href='B:470 22:46'>Mat 22:46</a>, <a href='B:500 11:53'>Joh 11:53</a>, there is no word in the original representing "forth." (3) In <a href='B:500 2:11'>Joh 2:11</a> the RV rightly omits "forth."


topic: Forthwith
definition:
<b>Forthwith</b> <1,,1824, exautes><p/> "at once" (from, ek, "out of," and autes, the genitive case of autos, "self or very," agreeing with "hour" understood, i.e., "from that very hour"), is translated "forthwith" in the RV in <a href='B:480 6:25'>Mar 6:25</a> (AV, "by and by"); <a href='B:510 10:33'>Act 10:33</a> (AV, "immediately"); <a href='B:510 11:11'>Act 11:11</a> (ditto); <a href='B:510 21:32'>Act 21:32</a> (ditto); <a href='B:510 23:30'>Act 23:30</a> (AV, "straightway"); <a href='B:570 2:23'>Phi 2:23</a> (AV, "presently"). The word is frequent in the period of the koine Greek (see Preface). See IMMEDIATELY, PRESENTLY, STRAIGHTWAY. <p/> <2,,2112, eutheos><p/> "at once, straightway" (from the adjective, euthus, "straight"), is translated "forthwith," in the AV of <a href='B:470 13:5'>Mat 13:5</a>, <a href='B:470 26:49'>Mat 26:49</a>; (it occurs in some mss. in <a href='B:480 5:13'>Mar 5:13</a>; the RV omits it); <a href='B:510 12:10'>Act 12:10</a>, <a href='B:510 21:30'>Act 21:30</a> (RV, "straightway," in each place). See IMMEDIATELY, SHORTLY, STRAIGHTWAY. <p/> <3,,2117, euthus><p/> an alternative adverb to No. 2, is translated "forthwith" in the AV of <a href='B:480 1:29'>Mar 1:29</a>, <a href='B:480 1:43'>Mar 1:43</a> (in the best mss.), and <a href='B:500 19:34'>Joh 19:34</a> (RV, "straightway"). See ANON, IMMEDIATELY, STRAIGHTWAY. Note: Parachrema, a synonymous word denoting "instantly, on the spot," is not translated "forthwith" in AV or RV. See IMMEDIATELY.


topic: Forty
definition:
<b>Forty</b> <1,,5062, tessarakonta><p/> is used in circumstances in Scripture which indicate the number as suggesting probation, separation or judgment, e.g., <a href='B:470 4:2'>Mat 4:2</a>, <a href='B:510 1:3'>Act 1:3</a>, <a href='B:650 3:9'>Heb 3:9</a>, <a href='B:650 3:17'>Heb 3:17</a>. Note: Tessarakontaetes, "forty years" (etos, "a year"), is found in <a href='B:510 7:23'>Act 7:23</a>, <a href='B:510 13:18'>Act 13:18</a>.


topic: Forward (be), Forwardness
definition:
<b>Forward (be), Forwardness</b> * Notes: (1) The verb thelo, "to will, wish," is translated "to be forward," in the AV of <a href='B:540 8:10'>2Co 8:10</a>, which the RV corrects to "to will." (2) In <a href='B:550 2:10'>Gal 2:10</a>, spoudazo, "to be zealous," is so rendered in the RV (AV, "I was forward"). (3) In <a href='B:540 8:17'>2Co 8:17</a>, the corresponding adjective spoudaios, "earnest," is so rendered in the RV (AV, "forward"). So in <a href='B:540 8:8'>2Co 8:8</a>, the noun spoude, "earnestness," is thus rendered in the RV (AV, "forwardness"). (4) In <a href='B:540 9:2'>2Co 9:2</a>, RV, the noun prothumia, "readiness" (pro, "before," thumos, "impulse"), is so rendered (AV, "forwardness of mind"). (5) For the combination of this word with verbs see GO, PUT, SET, STRETCH.


topic: Foster-brother
definition:
<b>Foster-brother</b> <1,,4939, suntrophos><p/> primarily denotes "one nourished or brought up with another" (sun, "with," trepho, "to rear"); it is rendered "foster-brother" in <a href='B:510 13:1'>Act 13:1</a>, RV. It has, however, been found in Hellenistic usage as a court term, signifying an intimate friend of a king (Deissmann), and this would seem to be the meaning regarding Manaen and Herod the Tetrarch.


topic: Foul
definition:
<b>Foul</b> <1,,169, akathartos><p/> denotes "unclean, impure" (a, negative, and kathairo, "to purify"), (a) ceremonially, e.g., <a href='B:510 10:14'>Act 10:14</a>, <a href='B:510 10:28'>Act 10:28</a>; (b) morally, always, in the Gospels, of unclean spirits; it is translated "foul" in the AV of <a href='B:480 9:25'>Mar 9:25</a>, <a href='B:730 18:2'>Rev 18:2</a>, but always "unclean" in the RV. Since the word primarily had a ceremonial significance, the moral significance is less prominent as applied to a spirit, than when poneros, "wicked," is so applied. Cp. akatharsia, "uncleanness." See UNCLEAN. <p/> Note: In <a href='B:730 17:4'>Rev 17:4</a> the best mss. have this word in the plural, RV, "the unclean things" (akathartes, "filthiness," in some mss.).


topic: Foundation (to lay), Founded
definition:
<b>Foundation (to lay), Founded</b> <A-1,Noun,2310,themelios / themelion> is properly an adjective denoting "belonging to a foundation" (connected with tithemi, "to place"). It is used (1) as a noun, with lithos, "a stone," understood, in <a href='B:490 1:6-49'>Luk 1:6-49</a>, <a href='B:490 14:29'>Luk 14:29</a>, <a href='B:650 11:10'>Heb 11:10</a>, <a href='B:730 21:14'>Rev 21:14</a>, <a href='B:730 21:19'>Rev 21:19</a>; (2) as a neuter noun in <a href='B:510 16:26'>Act 16:26</a>, and metaphorically, (a) of "the ministry of the Gospel and the doctrines of the faith," <a href='B:520 15:20'>Rom 15:20</a>, <a href='B:530 1:3-12'>1Co 1:3-12</a>, <a href='B:560 2:20'>Eph 2:20</a>, where the "of" is not subjective (i.e., consisting of the apostles and prophets), but objective, (i.e., laid by the apostles, etc.); so in <a href='B:620 2:19'>2Ti 2:19</a>, where "the foundation of God" is "the foundation laid by God," - not the Church (which is not a "foundation"), but Christ Himself, upon whom the saints are built; <a href='B:650 6:1'>Heb 6:1</a>; (b) "of good works," <a href='B:610 6:19'>1Ti 6:19</a>. <p/> <A-2,Noun,2602, katabole><p/> lit., "a casting down," is used (a) of "conceiving seed," <a href='B:650 11:11'>Heb 11:11</a>; (b) of "a foundation," as that which is laid down, or in the sense of founding; metaphorically, of "the foundation of the world;" in this respect two phrases are used, (1) "from the foundation of the world," <a href='B:470 25:34'>Mat 25:34</a> (in the most authentic mss. in <a href='B:470 13:35'>Mat 13:35</a> there is no phrase representing "of the world"); <a href='B:490 11:50'>Luk 11:50</a>, <a href='B:650 4:3'>Heb 4:3</a>, <a href='B:650 9:26'>Heb 9:26</a>, <a href='B:730 13:8'>Rev 13:8</a>, <a href='B:730 17:8'>Rev 17:8</a>; (2) "before the foundation of the world," <a href='B:500 17:24'>Joh 17:24</a>, <a href='B:560 1:4'>Eph 1:4</a>, <a href='B:670 1:20'>1Pe 1:20</a>. The latter phrase looks back to the past eternity. <p/> <B-1,Verb,2311, themelioo><p/> "to lay a foundation, to found" (akin to A, No. 1), is used (a) literally, <a href='B:470 7:25'>Mat 7:25</a>, <a href='B:490 6:48'>Luk 6:48</a>, <a href='B:650 1:10'>Heb 1:10</a>; (b) metaphorically, <a href='B:560 3:17'>Eph 3:17</a>, "grounded (in love);" <a href='B:580 1:23'>Col 1:23</a> (ditto, "in the faith"); <a href='B:670 5:10'>1Pe 5:10</a>, AV, "settle." See GROUND, SETTLE.


topic: Fountain
definition:
<b>Fountain</b> <1,,4077, pege><p/> "a spring or fountain," is used of (a) "an artificial well," fed by a spring, <a href='B:500 4:6'>Joh 4:6</a>; (b) metaphorically (in contrast to such a well), "the indwelling Spirit of God," <a href='B:500 4:14'>Joh 4:14</a>; (c) "springs," metaphorically in <a href='B:680 2:17'>2Pe 2:17</a>, RV, for AV, "wells;" (d) "natural fountains or springs," <a href='B:660 1:3-12'>Jam 1:3-12</a>, <a href='B:730 8:10'>Rev 8:10</a>, <a href='B:730 14:7'>Rev 14:7</a>, <a href='B:730 16:4'>Rev 16:4</a>; (e) metaphorically, "eternal life and the future blessings accruing from it," <a href='B:730 7:17'>Rev 7:17</a>, <a href='B:730 21:6'>Rev 21:6</a>; (f) "a flow of blood," <a href='B:480 5:29'>Mar 5:29</a>.


topic: Four (-th), Fourteen (-th), Four Hundred
definition:
<b>Four (-th), Fourteen (-th), Four Hundred</b> <1,,5064, tessares><p/> "four," is not found in the NT outside the Gospels, the Acts and Apocalypse; in the last it is very frequent. Tetartos, "fourth," is found in <a href='B:470 14:25'>Mat 14:25</a>, <a href='B:480 6:48'>Mar 6:48</a> and seven times in the Apocalypse; also in <a href='B:510 10:30'>Act 10:30</a>, "four days ago," lit., "from a fourth day." Dekatessares, "fourteen" (lit., "ten-four"), is found in <a href='B:470 1:17'>Mat 1:17</a>, <a href='B:540 12:2'>2Co 12:2</a>, <a href='B:550 2:1'>Gal 2:1</a>; tessareskaidekatos, "fourteenth" (lit., "four-and-tenth"), <a href='B:510 27:27'>Act 27:27</a>, <a href='B:510 27:33'>Act 27:33</a>; tetrakosia, "four hundred," <a href='B:510 5:36'>Act 5:36</a>, <a href='B:510 7:6'>Act 7:6</a>, <a href='B:510 13:20'>Act 13:20</a>, <a href='B:550 3:17'>Gal 3:17</a>. In <a href='B:510 7:6'>Act 7:6</a> the 400 years refers to Abraham's descendants and to the sojourning and the bondage. This agrees with <a href='B:10 15:13'>Gen 15:13</a>. In <a href='B:20 12:40'>Exo 12:40</a> the 430 years dates from the call of Abraham himself. Likewise the giving of the Law was 430 years from the promise in <a href='B:10 12:3'>Gen 12:3</a>, which agrees with <a href='B:550 3:17'>Gal 3:17</a>. In <a href='B:500 11:39'>Joh 11:39</a> tetartaios, lit., "a fourth day (one)," is rendered "four days."


topic: Fourfold
definition:
<b>Fourfold</b> <1,,5073, tetraploos><p/> an adjective, is found in <a href='B:490 19:8'>Luk 19:8</a>.


topic: Fourfooted
definition:
<b>Fourfooted</b> <1,,5074, tetrapous><p/> from tetra, "four" (used in compound words), and pous, "a foot," is used of "beasts," <a href='B:510 10:12'>Act 10:12</a>, <a href='B:510 11:6'>Act 11:6</a>, <a href='B:520 1:23'>Rom 1:23</a>.


topic: Fourscore
definition:
<b>Fourscore</b> <1,,3589, ogdoekonta><p/> from ogdoos, "eighth," is found in <a href='B:490 2:37'>Luk 2:37</a>, <a href='B:490 16:7'>Luk 16:7</a>.


topic: Foursquare
definition:
<b>Foursquare</b> <1,,5068, tetragonos><p/> "four-cornered" (from tetra, see above, and gonia, "a corner, or angle"), is found in <a href='B:730 21:16'>Rev 21:16</a>.


topic: Fox
definition:
<b>Fox</b> <1,,258, alopex><p/> is found in <a href='B:470 8:20'>Mat 8:20</a>, <a href='B:490 9:58'>Luk 9:58</a>; metaphorically, of Herod, in <a href='B:490 13:32'>Luk 13:32</a>.


topic: Frame (Verb)
definition:
<b>Frame (Verb)</b> <1,,2675, katartizo><p/> "to fit, to render complete," is translated "have been framed" in <a href='B:650 11:3'>Heb 11:3</a>, of the worlds or ages. See FIT. <p/> <2,,4883, sunarmologeo><p/> "to fit or frame together" (sun, "with," harmos, "a joint," lego, "to choose"), is used metaphorically of the church as a spiritual temple, the parts being "fitly framed together," <a href='B:560 2:21'>Eph 2:21</a>; as a body, <a href='B:560 4:16'>Eph 4:16</a>, RV, "fitly framed," (for AV, "fitly joined").


topic: Frankincense
definition:
<b>Frankincense</b> <1,,2030, libanos><p/> from a Semitic verb signifying "to be white," is a vegetable resin, bitter and glittering, obtained by incisions in the bark of the arbor thuris, "the incense tree," and especially imported through Arabia; it was used for fumigation at sacrifices, <a href='B:20 30:7'>Exo 30:7</a>, etc., or for perfume, <a href='B:260 3:6'>Son 3:6</a>. The Indian variety is called looban. It was among the offerings brought by the wise men, <a href='B:470 2:11'>Mat 2:11</a>. In <a href='B:730 18:13'>Rev 18:13</a> it is listed among the commodities of Babylon. The "incense" of <a href='B:730 8:3'>Rev 8:3</a> should be "frankincense." Cp. INCENSE.


topic: Frankly
definition:
<b>Frankly</b> * Note: In <a href='B:490 7:42'>Luk 7:42</a>, the verb charizomai, "to forgive" (as a matter of grace), is rendered "frankly forgave," so as to bring out the force of the grace in the action. Older versions had "forgave," and to this the RV returns.


topic: Fraud
definition:
<b>Fraud</b> <1,,575 5302, aphustereo><p/> "to keep back, deprive" (apo, "from," hustereo, "to be lacking"), is used in <a href='B:660 5:4'>Jam 5:4</a>, "is kept back by fraud" (some mss. have apostereo, "to defraud"). The word is found in a papyrus writing of A.D. 42, of a bath insufficiently warmed (Moulton and Milligan, Vocab.). The Law required the prompt payment of the laborer, <a href='B:50 24:15'>Deu 24:15</a>.


topic: Free, Freedom, Freely, Freeman, Freedman, Freewoman
definition:
<b>Free, Freedom, Freely, Freeman, Freedman, Freewoman</b> <A-1,Adjective,1658, eleutheros><p/> primarily of "freedom to go wherever one likes," is used (a) of "freedom from restraint and obligation" in general, <a href='B:470 17:26'>Mat 17:26</a>, <a href='B:520 7:3'>Rom 7:3</a>, <a href='B:530 7:39'>1Co 7:39</a>, RV, "free," of the second marriage of a woman; <a href='B:530 9:1'>1Co 9:1</a>, <a href='B:530 9:19'>1Co 9:19</a>, <a href='B:670 2:16'>1Pe 2:16</a>, from the Law, <a href='B:550 4:26'>Gal 4:26</a>; from sin, <a href='B:500 8:36'>Joh 8:36</a>; with regard to righteousness, <a href='B:520 6:20'>Rom 6:20</a> (i.e., righteousness laid no sort of bond upon them, they had no relation to it); (b) in a civil sense, "free" from bondage or slavery, <a href='B:500 8:33'>Joh 8:33</a>, <a href='B:530 1:7-22'>1Co 1:7-22</a>, 2nd part (for <a href='B:530 1:7,1'>1Co 1:7</a>, 1-st part, see C, No. 2); <a href='B:530 12:13'>1Co 12:13</a>, <a href='B:550 3:28'>Gal 3:28</a>, <a href='B:560 6:8'>Eph 6:8</a>, <a href='B:730 13:16'>Rev 13:16</a>, <a href='B:730 19:18'>Rev 19:18</a>; as a noun, "freeman," <a href='B:580 3:11'>Col 3:11</a>, RV; <a href='B:730 6:15'>Rev 6:15</a>; "freewoman," <a href='B:550 1:4-23'>Gal 1:4-23</a>, <a href='B:550 1:4-31'>Gal 1:4-31</a>. RV. <p/> Notes: (1) In <a href='B:470 15:6'>Mat 15:6</a>, <a href='B:480 7:11'>Mar 7:11</a>, the words "he shall be free," AV, have nothing to represent them in the Greek. (2) In <a href='B:650 13:5'>Heb 13:5</a>, RV, "be ye free from the love of money," is an abbreviated rendering of the adjective aphilarguros ("not loving money") with the noun tropos, "turn (of mind);" hence the marg., "let your turn of mind be free, etc.," for AV, "let your conversation be without covetousness." <p/> <B-1,Verb,1659, eleutheroo><p/> "to make free" (akin to A), is used of deliverance from (a) sin, <a href='B:500 8:32'>Joh 8:32</a>, <a href='B:500 8:36'>Joh 8:36</a>, <a href='B:520 6:18'>Rom 6:18</a>, <a href='B:520 6:22'>Rom 6:22</a>; (b) the Law, <a href='B:520 8:2'>Rom 8:2</a>, <a href='B:550 5:1'>Gal 5:1</a> (see, however, under)C; (c) the bondage of corruption, <a href='B:520 8:21'>Rom 8:21</a>. See DELIVER. <p/> Note: In <a href='B:520 6:7'>Rom 6:7</a>, the verb dikaioo, translated "is freed," signifies "to justify," as in the RV, "is justified," i.e., in the legal sense; death annuls all obligations. The death penalty which Christ endured holds good for the believer, through his identification with Christ in His death; having been crucified as to his unregenerate nature, and justified from sin, he walks in newness of life in Christ. <p/> <C-1,Noun,1657, eleutheria><p/> "liberty" (akin to A and B), is rendered "freedom" in <a href='B:550 5:1'>Gal 5:1</a>, "with freedom did Christ set us free." The combination of the noun with the verb stresses the completeness of the act, the aorist (or point) tense indicating both its momentary and comprehensive character; it was done once for all. The RV margin "for freedom" gives perhaps the preferable meaning, i.e., "not to bring us into another form of bondage did Christ liberate us from that in which we were born, but in order to make us free from bondage." <p/> The word is twice rendered "freedom" in the RV of <a href='B:550 5:13'>Gal 5:13</a> (AV, "liberty"). The phraseology is that of manumission from slavery, which among the Greeks was effected by a legal fiction, according to which the manumitted slave was purchased by a god; as the slave could not provide the money, the master paid it into the temple treasury in the presence of the slave, a document being drawn up containing the words "for freedom." No one could enslave him again, as he was the property of the god. Hence the word apeleutheros, No. 2. The word is also translated "freedom" in <a href='B:670 2:16'>1Pe 2:16</a>, RV. In <a href='B:540 3:17'>2Co 3:17</a> the word denotes "freedom" of access to the presence of God. See LIBERTY. <p/> <C-2,Noun,558, apeleutheros><p/> "a freed man" (apo, "from," and A), is used in <a href='B:530 7:22'>1Co 7:22</a>, "the Lord's freedman." See the illustration above under No. 1. Here the fuller word brings out the spiritual emancipation in contrast to the natural "freedman." <p/> Note: (1) In <a href='B:510 22:28'>Act 22:28</a>, the word politeia, rendered "freedom" (AV), denotes citizenship, as in the RV (see CITIZENSHIP); in the next sentence the Greek is, lit., "But I was even born;" the necessary word to be supplied is "Roman," from the previous verse; hence the RV, "But I am a Roman born." (2) For "free gift" (charisma), <a href='B:520 1:5-16'>Rom 1:5-16</a>, <a href='B:520 6:23'>Rom 6:23</a>, see GIFT. <p/> <D-1,Adverb,1432, dorean><p/> from dorea, "a gift," is used as an adverb in the sense "freely," in <a href='B:470 10:8'>Mat 10:8</a>, <a href='B:520 3:24'>Rom 3:24</a>, <a href='B:540 11:7'>2Co 11:7</a> (RV, "for nought"); <a href='B:730 21:6'>Rev 21:6</a>, <a href='B:730 22:17'>Rev 22:17</a>. Here the prominent thought is the grace of the Giver. See CAUSE. <p/> Notes: (1) In <a href='B:510 26:26'>Act 26:26</a> parrhesiazomai, "to be bold in speech," is translated, "to speak freely." (2) In <a href='B:510 2:29'>Act 2:29</a> the noun parrhesia with the preposition meta, "with," is rendered "freely," lit., "with free-spokenness." (3) For charizomai, "to give freely," <a href='B:520 8:32'>Rom 8:32</a>, <a href='B:530 2:12'>1Co 2:12</a>, see GIVE. (4) In <a href='B:600 3:1'>2Th 3:1</a>, AV, the verb trecho, "to run," is rendered "may have free course;" this the RV corrects to "may run." (5) For charitoo, "to bestow freely," <a href='B:560 1:6'>Eph 1:6</a>, see ACCEPT, Note. (6) For "have drunk freely," <a href='B:500 2:10'>Joh 2:10</a>, RV, see DRINK, B, No. 2.


topic: Freight
definition:
<b>Freight</b> <1,,1546, ekbole><p/> lit., "a throwing out" (from ekballo, "to throw out"), denotes "a jettison, a throwing out of cargo," <a href='B:510 27:18'>Act 27:18</a>, lit., "they made a throwing out," RV, "they began to throw the freight overboard," AV, "they lightened the ship." In the Sept., <a href='B:20 11:1'>Exo 11:1</a>, <a href='B:390 1:5'>Jon 1:5</a>.


topic: Fresh
definition:
<b>Fresh</b> <1,,3501, neos><p/> "new" (in respect of time, as distinct from kainos, "new," in respect of quality), is translated "fresh" in the RV of <a href='B:470 9:17'>Mat 9:17</a>, <a href='B:480 2:22'>Mar 2:22</a>, <a href='B:490 5:38'>Luk 5:38</a>, with reference to wineskins. See NEW. <p/> Note: Glukus, "sweet," is used in <a href='B:660 1:3-12'>Jam 1:3-12</a> (in this verse, AV, "fresh," RV, "sweet," as in both elsewhere); <a href='B:730 1:10-10'>Rev 1:10-10</a>. See SWEET.


topic: Friend (make one's)
definition:
<b>Friend (make one's)</b> <A-1,Noun,5384, philos><p/> primarily an adjective, denoting "loved, dear, or friendly," became used as a noun, (a) masculine, <a href='B:470 11:19'>Mat 11:19</a>; fourteen times in Luke (once feminine, <a href='B:490 15:9'>Luk 15:9</a>); six in John; three in Acts; two in James, <a href='B:660 2:23'>Jam 2:23</a>, "the friend of God;" <a href='B:660 4:4'>Jam 4:4</a>, "a friend of the world;" <a href='B:710 1:14'>3Jo 1:14</a> (twice); (b) feminine, <a href='B:490 15:9'>Luk 15:9</a>, "her friends." <p/> <A-2,Noun,2083, hetairos><p/> "a comrade, companion, partner," is used as a term of kindly address in <a href='B:470 20:13'>Mat 20:13</a>, <a href='B:470 22:12'>Mat 22:12</a>, <a href='B:470 26:50'>Mat 26:50</a>. This, as expressing comradeship, is to be distinguished from No. 1, which is a term of endearment. Some mss. have the word in <a href='B:470 11:16'>Mat 11:16</a>; the best have heterois, others, AV and RV, "fellows." See FELLOW. <p/> Notes: (1) The phrase hoi para autou, in <a href='B:480 3:21'>Mar 3:21</a>, "his friends," lit. means "the (ones) beside Him," i.e., those belonging to him. (2) In <a href='B:480 5:19'>Mar 5:19</a>, "thy friends" represents the phrase hoi soi, lit., "the (ones) to thee," i.e., "thine own." <p/> <B-1,Verb,3982, peitho><p/> "to persuade, influence," is rendered "having made ... their friend" in <a href='B:510 12:20'>Act 12:20</a>, of the folks of Tyre and Sidon in winning the good will of Blastus, Herod's chamberlain, possibly with bribes. See ASSURE, B, No. 3.


topic: Friendship
definition:
<b>Friendship</b> <1,,5373, philia><p/> akin to philos, "a friend" (see above), is rendered in <a href='B:660 4:4'>Jam 4:4</a>, "the friendship (of the world)." It involves "the idea of loving as well as being loved" (Mayor); cp. the verb in <a href='B:500 15:19'>Joh 15:19</a>.


topic: Frog
definition:
<b>Frog</b> <1,,944, batrachos><p/> is mentioned in <a href='B:730 16:13'>Rev 16:13</a>. Quacks were represented as "frogs" and were associated metaphorically with serpents.


topic: Fruit (bear), Fruitful, Unfruitful
definition:
<b>Fruit (bear), Fruitful, Unfruitful</b> <A-1,Noun,2590, karpos><p/> "fruit," is used (I) of the fruit of trees, fields, the earth, that which is produced by the inherent energy of a living organism, e.g., <a href='B:470 7:17'>Mat 7:17</a>, <a href='B:660 5:7'>Jam 5:7</a>, <a href='B:660 5:18'>Jam 5:18</a>; plural, e.g., in <a href='B:490 12:17'>Luk 12:17</a> [for the next verse, see Note (1) below] and <a href='B:620 2:6'>2Ti 2:6</a>; of the human body, <a href='B:490 1:42'>Luk 1:42</a>, <a href='B:510 2:30'>Act 2:30</a>; (II) metaphorically, (a) of works or deeds, "fruit" being the visible expression of power working inwardly and invisibly, the character of the "fruit" being evidence of the character of the power producing it, <a href='B:470 7:16'>Mat 7:16</a>. As the visible expressions of hidden lusts are the works of the flesh, so the invisible power of the Holy Spirit in those who are brought into living union with Christ (<a href='B:500 1:15-8'>Joh 1:15-8</a>, <a href='B:500 15:16'>Joh 15:16</a>) produces "the fruit of the Spirit," <a href='B:550 5:22'>Gal 5:22</a>, the singular form suggesting the unity of the character of the Lord as reproduced in them, namely, "love, joy, peace, longsuffering, kindness, goodness, faithfulness, meekness, temperance," all in constrast with the confused and often mutually antagonistic "works of the flesh." So in <a href='B:570 1:11'>Phi 1:11</a>, marg., "fruit of righteousness." In <a href='B:650 12:11'>Heb 12:11</a>, "the fruit of righteousness" is described as "peaceable fruit," the outward effect of Divine chastening; "the fruit of righteousness is sown in peace," <a href='B:660 3:18'>Jam 3:18</a>, i.e., the seed contains the fruit; those who make peace, produce a harvest of righteousness; in <a href='B:560 5:9'>Eph 5:9</a>, "the fruit of the light" (RV, and see context) is seen in "goodness and righteousness and truth," as the expression of the union of the Christian with God (Father, Son and Holy Spirit); for God is good, <a href='B:480 10:18'>Mar 10:18</a>, the Son is "the righteous One," <a href='B:510 7:52'>Act 7:52</a>, the Spirit is "the Spirit of truth," <a href='B:500 16:13'>Joh 16:13</a>; (b) of advantage, profit, consisting (1) of converts as the result of evangelistic ministry, <a href='B:500 4:36'>Joh 4:36</a>, <a href='B:520 1:13'>Rom 1:13</a>, <a href='B:570 1:22'>Phi 1:22</a>; (2) of sanctification, through deliverance from a life of sin and through service to God, <a href='B:520 6:22'>Rom 6:22</a>, in contrast to (3) the absence of anything regarded as advantageous as the result of former sins, <a href='B:520 6:21'>Rom 6:21</a>; (4) of the reward for ministration to servants of God, <a href='B:570 4:17'>Phi 4:17</a>; (5) of the effect of making confession to God's Name by the sacrifice of praise, <a href='B:650 13:15'>Heb 13:15</a>. <p/> <A-2,Noun,1096, genema><p/> from ginomai, "to come into being," denotes "fruit" (a) as the produce of the earth, e.g., the vine; in the following the best mss. have this noun, <a href='B:470 26:29'>Mat 26:29</a>, <a href='B:480 14:25'>Mar 14:25</a>, <a href='B:490 22:18'>Luk 22:18</a>; [<a href='B:490 12:18'>Luk 12:18</a> in some mss.; see Note (1)]; (b) metaphorically, as "the fruits of ... righteousness" (i.e., of material ministrations to the needy), <a href='B:540 9:10'>2Co 9:10</a>. <p/> Notes: (1) In <a href='B:490 12:18'>Luk 12:18</a> some mss. have gennemata, a mistake for genemata; the best have sitos, "corn." (2) Genema is to be distinguished from gennema, "offspring" (from gennao, "to beget"), <a href='B:470 3:7'>Mat 3:7</a>, <a href='B:470 12:34'>Mat 12:34</a>, <a href='B:470 23:33'>Mat 23:33</a>, <a href='B:490 3:7'>Luk 3:7</a>. <p/> <A-3,Noun,3703, opora><p/> primarily denotes "late summer or early autumn," i.e., late July, all August and early September. Since that is the time of "fruit-bearing," the word was used, by metonymy, for the "fruits" themselves, <a href='B:730 18:14'>Rev 18:14</a>. <p/> Note: Cp. phthinoporinos, "autumnal," in <a href='B:720 1:12'>Jud 1:12</a>, "autumn trees," bearing no "fruit" when "fruit" should be expected. <p/> <B-1,Adjective,2593, karpophoros><p/> denotes "fruitful" (A, No. 1, and phero, "to bear"), <a href='B:510 14:17'>Act 14:17</a>. Cp. C, below. <p/> <B-2,Adjective,175, akarpos><p/> "unfruitful" (a, negative, and A, No. 1), is used figuratively (a) of "the word of the Kingdom," rendered "unfruitful" in the case of those influenced by the cares of the world and the deceitfulness of riches, <a href='B:470 13:22'>Mat 13:22</a>, <a href='B:480 4:19'>Mar 4:19</a>; (b) of the understanding of one praying with a "tongue," which effected no profit to the church without an interpretation of it, <a href='B:530 14:14'>1Co 14:14</a>; (c) of the works of darkness, <a href='B:560 5:11'>Eph 5:11</a>; (d) of believers who fail "to maintain good works," indicating the earning of one's living so as to do good works to others, <a href='B:630 3:14'>Tit 3:14</a>; of the effects of failing to supply in one's faith the qualities of virtue, knowledge, temperance, patience, godliness, love of the brethren, and love, <a href='B:680 1:8'>2Pe 1:8</a>. In <a href='B:720 1:12'>Jud 1:12</a> it is rendered "without fruit," of ungodly men, who oppose the Gospel while pretending to uphold it, depicted as "autumn trees" (see Note under A, No. 3). In the Sept., <a href='B:300 2:6'>Jer 2:6</a>. <p/> <C-1,Verb,2592, karpophoreo><p/> "to bear or bring forth fruit" (see B, No. 1), is used (a) in the natural sense, of the "fruit of the earth," <a href='B:480 4:28'>Mar 4:28</a>; (b) metaphorically, of conduct, or that which takes effect in conduct, <a href='B:470 13:23'>Mat 13:23</a>, <a href='B:480 4:20'>Mar 4:20</a>, <a href='B:490 8:15'>Luk 8:15</a>, <a href='B:520 1:7-5'>Rom 1:7-5</a> (the latter, of evil "fruit," borne "unto death," of activities resulting from a state of alienation from God); <a href='B:580 1:6'>Col 1:6</a> in the Middle Voice; <a href='B:580 1:10'>Col 1:10</a>. <p/> Note: For "bring forth fruit to perfection," <a href='B:490 8:14'>Luk 8:14</a>, see PERFECTION, B.


topic: Fulfill, Fulfilling, Fulfillment
definition:
<b>Fulfill, Fulfilling, Fulfillment</b> <A-1,Verb,4137, pleroo><p/> signifies (1) "to fill" (see FILL); (2) "to fulfill, complete," (a) of time, e.g., <a href='B:480 1:15'>Mar 1:15</a>, <a href='B:490 21:24'>Luk 21:24</a>, <a href='B:500 7:8'>Joh 7:8</a> (AV, "full come"); <a href='B:510 7:23'>Act 7:23</a>, RV, "he was well-nigh forty years old" (AV, "was full" etc.), lit., "the time of forty years was fulfilled to him;" <a href='B:510 7:30'>Act 7:30</a>, AV, "were expired;" <a href='B:510 9:23'>Act 9:23</a>, <a href='B:510 24:27'>Act 24:27</a> (AV, "after two years;" RV, "when two years were fulfilled"); (b) of number, <a href='B:730 6:11'>Rev 6:11</a>; (c) of good pleasure, <a href='B:600 1:11'>2Th 1:11</a>; (d) of joy, <a href='B:570 2:2'>Phi 2:2</a>; in the Passive Voice, "to be fulfilled," <a href='B:500 3:29'>Joh 3:29</a>, <a href='B:500 17:13'>Joh 17:13</a>; in the following the verb is rendered "fulfilled" in the RV, for the AV, "full," <a href='B:500 15:11'>Joh 15:11</a>, <a href='B:500 16:24'>Joh 16:24</a>, <a href='B:690 1:4'>1Jo 1:4</a>, <a href='B:700 1:12'>2Jo 1:12</a>; (e) of obedience, <a href='B:540 10:6'>2Co 10:6</a>; (f) of works, <a href='B:730 3:2'>Rev 3:2</a>; (g) of the future Passover, <a href='B:490 22:16'>Luk 22:16</a>; (h) of sayings, prophecies, etc., e.g., <a href='B:470 1:22'>Mat 1:22</a> (twelve times in Matt., two in Mark, four in Luke, eight in John, two in Acts); <a href='B:660 2:23'>Jam 2:23</a>; in <a href='B:580 1:25'>Col 1:25</a> the word signifies to preach "fully," to complete the ministry of the Gospel appointed. See FILL. <p/> <A-2,Verb,378, anapleroo><p/> "to fill up, fill completely" (ana, "up, up to," and No. 1), is used (a) of Isaiah's prophecy of Israel's rejection of God, fulfilled in the rejection of His Son, <a href='B:470 13:14'>Mat 13:14</a>; (b) of the status of a person in a church, RV, "filleth the place," for AV, "occupieth the room," <a href='B:530 14:16'>1Co 14:16</a>; (c) of an adequate supply of service, <a href='B:530 16:17'>1Co 16:17</a>, "supplied;" <a href='B:570 2:30'>Phi 2:30</a>, "to supply;" (d) of sins, <a href='B:590 2:16'>1Th 2:16</a>; (e) of the law of Christ; <a href='B:550 6:2'>Gal 6:2</a>. See FILL, OCCUPY, SUPPLY. <p/> <A-3,Verb,5055, teleo><p/> "to end" (akin to telos, "an end"), signifies, among its various meanings, "to give effect to," and is translated "fulfill," of the Law, intentionally, <a href='B:660 2:8'>Jam 2:8</a>, or unconsciously, <a href='B:520 2:27'>Rom 2:27</a>; of the prophetic Scriptures concerning the death of Christ, <a href='B:510 13:29'>Act 13:29</a>; prohibitively, of the lust of the flesh, <a href='B:550 5:16'>Gal 5:16</a>. See ACCOMPLISH, FINISH. <p/> Notes: (1) In regard to this word in <a href='B:730 15:1'>Rev 15:1</a>, <a href='B:730 15:8'>Rev 15:8</a>, the RV, "finished," corrects the AV, "filled up," and "fulfilled," as the judgments there indicated finish the whole series of those consisting of the wrath of God; so in <a href='B:730 20:3'>Rev 20:3</a>, of the thousand years of the Millennium (cp. <a href='B:730 20:5'>Rev 20:5</a>, <a href='B:730 20:7'>Rev 20:7</a>). (2) In <a href='B:730 17:17'>Rev 17:17</a>, the RV has "should be accomplished," for AV, "shall be fulfilled." (3) In <a href='B:490 22:37'>Luk 22:37</a> the AV has "be accomplished" (RV, "be fulfilled"). <p/> <A-4,Verb,4931, sunteleo><p/> "to complete," is translated "fulfilled" in the AV of <a href='B:480 13:4'>Mar 13:4</a> (RV, "accomplished"). See COMPLETE. <p/> <A-5,Verb,5048, teleioo><p/> "to bring to an end, fulfill," is rendered "to fulfill," of days. <a href='B:490 2:43'>Luk 2:43</a>; of the Scripture, <a href='B:500 19:28'>Joh 19:28</a>. See FINISH. <p/> <A-6,Verb,4135, plerophoreo><p/> "to bring in full measure," from pleroo (see No. 1), and phoreo, "to bring;" hence, "to fulfill," of circumstances relating to Christ, <a href='B:490 1:1'>Luk 1:1</a>, RV, "have been fulfilled" (AV "are most surely believed"); of evangelical ministry, <a href='B:620 4:5'>2Ti 4:5</a>, "fulfill" (AV, "make full proof"); so in <a href='B:620 4:17'>2Ti 4:17</a>, RV, "fully proclaimed" (AV, "fully known"). See ASSURE, PERSUADE. <p/> <A-7,Verb,1603, ekpleroo><p/> a strengthened form of No. 1, occurs in <a href='B:510 13:33'>Act 13:33</a>. <p/> Notes: (1) Poieo, "to do," is so rendered in the RV, for AV "fulfill," in <a href='B:510 13:22'>Act 13:22</a>, <a href='B:560 2:3'>Eph 2:3</a>, <a href='B:730 17:17'>Rev 17:17</a> [for the end of this verse see Note (2) under teleo, above]. (2) Ginomai, "to become, to take place," is rendered "fulfilled" in the AV of <a href='B:470 5:18'>Mat 5:18</a>, <a href='B:470 24:34'>Mat 24:34</a>, <a href='B:490 21:32'>Luk 21:32</a>, RV, "accomplished," in each place. <p/> <B-1,Noun,4138, pleroma><p/> stands for the result of the action expressed in pleroo, "to fill." It is used to signify (a) "that which has been completed, the complement, fullness," e.g., <a href='B:500 1:16'>Joh 1:16</a>, <a href='B:560 1:23'>Eph 1:23</a>; some suggest that the "fullness" here points to the body as the filled receptacle of the power of Christ (words terminating in ma are frequently concrete in character; cp. dikaioma in <a href='B:520 5:18'>Rom 5:18</a>, act of righteousness); in <a href='B:480 8:20'>Mar 8:20</a> the rendering "basketfuls" (RV) represents the plural of this word, lit., "the fulnesses of (how many baskets);" (b) "that which fills up," <a href='B:470 9:16'>Mat 9:16</a>, <a href='B:480 2:21'>Mar 2:21</a> (see FILL); (c) "a filling up, fulfillment," <a href='B:520 13:10'>Rom 13:10</a>, of the fulfilling of the Law. See FULLNESS (below). <p/> <B-2,Noun,5058, teleiosis><p/> a fulfillment, is so rendered in <a href='B:490 1:45'>Luk 1:45</a>, RV (AV, "performance"). See PERFECTION.


topic: Full
definition:
<b>Full</b> <A-1,Adjective,4134, pleres><p/> denotes "full," (a) in the sense of "being filled," materially, <a href='B:470 14:20'>Mat 14:20</a>, <a href='B:470 15:37'>Mat 15:37</a>, <a href='B:480 8:19'>Mar 8:19</a> (said of baskets "full" of bread crumbs); of leprosy, <a href='B:490 5:12'>Luk 5:12</a>; spiritually, of the Holy Spirit, <a href='B:490 4:1'>Luk 4:1</a>, <a href='B:510 6:3'>Act 6:3</a>, <a href='B:510 7:55'>Act 7:55</a>, <a href='B:510 11:24'>Act 11:24</a>; grace and truth, <a href='B:500 1:14'>Joh 1:14</a>; faith, <a href='B:510 6:5'>Act 6:5</a>; grace and power, <a href='B:510 6:8'>Act 6:8</a>; of the effects of spiritual life and qualities, seen in good works, <a href='B:510 9:36'>Act 9:36</a>; in an evil sense, of guile and villany, <a href='B:510 13:10'>Act 13:10</a>; wrath, <a href='B:510 19:28'>Act 19:28</a>; (b) in the sense of "being complete," "full corn in the ear," <a href='B:480 4:28'>Mar 4:28</a>; of a reward hereafter, <a href='B:700 1:8'>2Jo 1:8</a>. <p/> <A-2,Adjective,3324, mestos><p/> probably akin to a root signifying "to measure," hence conveys the sense of "having full measure," (a) of material things, a vessel, <a href='B:500 19:29'>Joh 19:29</a>; a net, <a href='B:500 21:11'>Joh 21:11</a>; (b) metaphorically, of thoughts and feelings, exercised (1) in evil things, hypocrisy, <a href='B:470 23:28'>Mat 23:28</a>; envy, murder, strife, deceit, malignity, <a href='B:520 1:29'>Rom 1:29</a>; the utterances of the tongue, <a href='B:660 3:8'>Jam 3:8</a>; adultery, <a href='B:680 2:14'>2Pe 2:14</a>; (2) in virtues, goodness, <a href='B:520 15:14'>Rom 15:14</a>; mercy, etc., <a href='B:660 3:17'>Jam 3:17</a>. <p/> <B-1,Verb,1073, gemo><p/> "to be full, to be heavily laden with," was primarily used of a ship; it is chiefly used in the NT of evil contents, such as extortion and excess, <a href='B:470 23:25'>Mat 23:25</a>; dead men's bones, <a href='B:470 23:27'>Mat 23:27</a>; extortion and wickedness, <a href='B:490 11:39'>Luk 11:39</a>; cursing, <a href='B:520 3:14'>Rom 3:14</a>; blasphemy, <a href='B:730 17:3'>Rev 17:3</a>; abominations, <a href='B:730 17:4'>Rev 17:4</a>; of Divine judgments, <a href='B:730 15:17'>Rev 15:17</a>, <a href='B:730 21:9'>Rev 21:9</a>; (RV, "laden," AV, "full"); of good things, <a href='B:730 4:6'>Rev 4:6</a>, <a href='B:730 4:8'>Rev 4:8</a>, <a href='B:730 5:8'>Rev 5:8</a>. <p/> Notes: (1) Gemizo (see FILL, A, No. 9) is always rendered "to fill" in RV. (2) For <a href='B:510 2:13'>Act 2:13</a>, AV, see FILL, No. 11. (3) For "fullgrown," <a href='B:650 5:14'>Heb 5:14</a>, RV, see AGE, No. 2; for <a href='B:660 1:15'>Jam 1:15</a>, RV, see FINISH, Note (2).


topic: Fuller
definition:
<b>Fuller</b> <1,,1102, gnapheus><p/> akin to knapto, "to card wool," denotes "a clothcarder, or dresser" (gnaphos, "the prickly teasel-cloth;" hence, "a carding comb"); it is used of the raiment of the Lord in <a href='B:480 9:3'>Mar 9:3</a>.


topic: Fullness
definition:
<b>Fullness</b> <1,,4138, pleroma><p/> denotes "fullness," that of which a thing is "full;" it is thus used of the grace and truth manifested in Christ, <a href='B:500 1:16'>Joh 1:16</a>; of all His virtues and excellencies, <a href='B:560 4:13'>Eph 4:13</a>; "the blessing of Christ," <a href='B:520 15:29'>Rom 15:29</a>, RV (not as AV); the conversion and restoration of Israel, <a href='B:520 11:12'>Rom 11:12</a>; the completion of the number of Gentiles who receive blessing through the Gospel, <a href='B:520 11:25'>Rom 11:25</a>; the complete products of the earth, <a href='B:530 10:26'>1Co 10:26</a>; the end of an appointed period, <a href='B:550 4:4'>Gal 4:4</a>, <a href='B:560 1:10'>Eph 1:10</a>; God, in the completeness of His Being, <a href='B:560 3:19'>Eph 3:19</a>, <a href='B:580 1:19'>Col 1:19</a>, <a href='B:580 2:9'>Col 2:9</a>; the church as the complement of Christ, <a href='B:560 1:23'>Eph 1:23</a>. In <a href='B:480 6:43'>Mar 6:43</a>, "basketfuls," RV, is, lit., "fullnesses of baskets." For <a href='B:470 9:16'>Mat 9:16</a>, <a href='B:480 2:21'>Mar 2:21</a> see FILL, (B); for <a href='B:480 8:20'>Mar 8:20</a> see FULFILL, B. <p/> Note: For plerophoria, "fullness," <a href='B:650 6:11'>Heb 6:11</a>, RV, see ASSURANCE.


topic: Furlong
definition:
<b>Furlong</b> <1,,4712, stadion><p/> denotes (a) "a stadium," i.e., a measure of length, 600 Greek feet, or one-eighth of a Roman mile, <a href='B:470 14:24'>Mat 14:24</a> (in the best mss.); <a href='B:490 24:13'>Luk 24:13</a>, <a href='B:500 6:19'>Joh 6:19</a>, <a href='B:500 11:18'>Joh 11:18</a>, <a href='B:730 14:20'>Rev 14:20</a>, <a href='B:730 21:16'>Rev 21:16</a>; (b) "a race course," the length of the Olympic course, <a href='B:530 9:24'>1Co 9:24</a>.


topic: Furnace
definition:
<b>Furnace</b> <1,,2575, kaminos><p/> "an oven, furnace, kiln" (whence Lat. caminus, Eng., chimney), used for smelting, or for burning earthenware, occurs in <a href='B:470 13:42'>Mat 13:42</a>, <a href='B:470 13:50'>Mat 13:50</a>, <a href='B:730 1:15'>Rev 1:15</a>, <a href='B:730 9:2'>Rev 9:2</a>.


topic: Furnish
definition:
<b>Furnish</b> <1,,4766, stronnumi><p/> or stronnuo, "to spread," is used of "furnishing a room," <a href='B:480 14:15'>Mar 14:15</a>, <a href='B:490 22:12'>Luk 22:12</a>; of "making a bed," <a href='B:510 9:34'>Act 9:34</a>; in <a href='B:470 21:8'>Mat 21:8</a>, <a href='B:480 11:8'>Mar 11:8</a>, "spread" (AV, "strawed," twice). See SPREAD. <p/> <2,,1822, exartizo><p/> "to fit out, to prepare perfectly, to complete for a special purpose" (ex, "out," used intensively, and artios, "joined," artos, "a joint"), is used of "accomplishing" days, <a href='B:510 21:5'>Act 21:5</a>, i.e., of "terminating" a space of time; of being "completely furnished," by means of the Scriptures, for spiritual service, <a href='B:620 3:17'>2Ti 3:17</a>. See ACCOMPLISH. <p/> <3,,4130, pletho><p/><a href='B:470 21:10'>Mat 21:10</a>, "furnished" RV, "filled." See FILL, No. 5.


topic: Further
definition:
<b>Further</b> <1,,2089, eti><p/> "yet, still, further," is used (a) of time, most usually translated "yet," e.g., <a href='B:470 12:46'>Mat 12:46</a>; or negatively, "any more," "no more," e.g., <a href='B:650 8:12'>Heb 8:12</a>; (b) of degree, translated "further," or "any further," <a href='B:470 26:65'>Mat 26:65</a>, <a href='B:480 5:35'>Mar 5:35</a>, <a href='B:480 14:63'>Mar 14:63</a>, <a href='B:490 22:71'>Luk 22:71</a>, <a href='B:650 7:11'>Heb 7:11</a>; in <a href='B:510 21:28'>Act 21:28</a>, RV, "moreover" (AV, "further"). See LONGER, MORE, MOREOVER, STILL, THENCEFORTH, YET. <p/> <2,,4208, porroteron><p/> the comparative degree of porro, "far off," signifies "further," <a href='B:490 24:28'>Luk 24:28</a>. See FAR. <p/> Note: In <a href='B:510 27:28'>Act 27:28</a>, brachu, "a little," is rendered "a little further," AV (RV, "after a little space").


topic: Furtherance
definition:
<b>Furtherance</b> * Notes: (1) In <a href='B:570 1:12'>Phi 1:12</a>, <a href='B:570 1:25'>Phi 1:25</a>, AV, prokope, "a striking forward" (pro, "forward," kopto, "to cut"), is translated "furtherance;" "progress" in RV, as in <a href='B:610 4:15'>1Ti 4:15</a>. Originally the word was used of a pioneer cutting his way through brushwood. See PROGRESS. (2) In <a href='B:570 1:5'>Phi 1:5</a> the RV "(for your fellowship) in furtherance of the Gospel," and in <a href='B:570 2:22'>Phi 2:22</a>, "in furtherance of the Gospel," are, lit., "unto the Gospel."


topic: Furthermore
definition:
<b>Furthermore</b> <1,,1534, eita><p/> which is chiefly used of time or enumerations, signifying "then" or "next," is once used in argument, signifying "furthermore," <a href='B:650 12:9'>Heb 12:9</a>. See AFTERWARD, THEN. <p/> Note: In <a href='B:590 4:1'>1Th 4:1</a> the AV "furthermore" translates the phrase to loipon, lit., "for the rest," RV, "finally." See FINALLY.


topic: Gain (Noun and Verb)
definition:
<b>Gain (Noun and Verb)</b> <A-1,Noun,2039, ergasia><p/> signifies (a) "work, working, performance" (from ergon, "work"), <a href='B:560 4:19'>Eph 4:19</a>; in <a href='B:490 12:58'>Luk 12:58</a>, "diligence;" (b) "business or gain got by work," <a href='B:510 16:16'>Act 16:16</a>, <a href='B:510 16:19'>Act 16:19</a>; in <a href='B:510 1:19-25'>Act 1:19-25</a>, the RV adheres to the meaning "business" (AV, "gain" and "craft"). See CRAFT, DILIGENCE. <p/> <A-2,Noun,4200, porismos><p/> primarily denotes "a providing" (akin to porizo, "to procure"), then, "a means of gain," <a href='B:610 6:5'>1Ti 6:5</a> (RV, "a way of gain"); <a href='B:610 6:6'>1Ti 6:6</a>. <p/> <A-3,Noun,2771, kerdos><p/> "gain" (akin to kerdaino, see below), occurs in <a href='B:570 1:21'>Phi 1:21</a>, <a href='B:570 3:7'>Phi 3:7</a>, <a href='B:630 1:11'>Tit 1:11</a>. See LUCRE. <p/> <B-1,Verb,2770, kerdaino><p/> akin to A, No. 3, signifies (I), literally, (a) "to gain something," <a href='B:470 16:26'>Mat 16:26</a>, <a href='B:470 25:16'>Mat 25:16</a> (in the best mss.), <a href='B:470 25:17'>Mat 25:17</a>, <a href='B:470 25:20'>Mat 25:20</a>, <a href='B:470 25:22'>Mat 25:22</a>, <a href='B:480 8:36'>Mar 8:36</a>, <a href='B:490 9:25'>Luk 9:25</a>; (b) "to get gain, make a profit," <a href='B:660 4:13'>Jam 4:13</a>; (II), metaphorically, (a) "to win persons," said (1) of "gaining" an offending brother who by being told privately of his offense, and by accepting the representations, is won from alienation and from the consequences of his fault, <a href='B:470 18:15'>Mat 18:15</a>; (2) of winning souls into the kingdom of God by the Gospel, <a href='B:530 1:9-20'>1Co 1:9-20</a> (twice), <a href='B:530 1:9-22'>1Co 1:9-22</a>, or by godly conduct, <a href='B:670 3:1'>1Pe 3:1</a> (RV, "gained"); (3) of so practically appropriating Christ to oneself that He becomes the dominating power in and over one's whole being and circumstances, <a href='B:570 3:8'>Phi 3:8</a> (RV, "gain"); (b) "to gain things," said of getting injury and loss, <a href='B:510 27:21'>Act 27:21</a>, RV, "gotten." See GET. <p/> <B-2,Verb,1281, diapragmateuomai><p/> signifies "to gain by trading," <a href='B:490 19:15'>Luk 19:15</a> (from dia, "through," used intensively, and pragmateuomai, "to busy oneself, to be engaged in business"). <p/> <B-3,Verb,4046, peripoieo><p/> "to save for oneself, gain," is in the Middle Voice in the best mss. in <a href='B:490 17:33'>Luk 17:33</a>, RV, "gain." See PURCHASE. <p/> Notes: (1) In <a href='B:490 19:16'>Luk 19:16</a>, AV, prosergazomai, "to work out in addition," or "to earn in addition," is translated "gained" (RV, "made"); in <a href='B:490 19:18'>Luk 19:18</a> the verb poieo, "to make," is translated in the same way, the English verb "make" standing both for "earning" and for "producing." (2) In <a href='B:540 1:12-18'>2Co 1:12-18</a>, pleonekteo, "to claim unduly, to overreach," is translated "make a gain of," AV (RV, "take advantage of"). (3) For ergazomai, <a href='B:730 18:17'>Rev 18:17</a>, RV, see TRADE. (4) In <a href='B:510 25:9'>Act 25:9</a>, RV, katatithemi, Middle Voice, "to lay up for oneself," is rendered "to gain."


topic: Gainsay, Gainsayer, Gainsaying
definition:
<b>Gainsay, Gainsayer, Gainsaying</b> <A-1,Verb,483, antilego><p/> "to contradict, oppose," lit., "say against," is translated "gainsaying" in <a href='B:520 10:21'>Rom 10:21</a>, <a href='B:630 2:9'>Tit 2:9</a>, RV (AV, "answering again"), of servants in regard to masters; in <a href='B:630 1:9'>Tit 1:9</a> "gainsayers." Moulton and Milligan (Vocab.) illustrate from the papyri "the strong sense of antilego in <a href='B:520 10:21'>Rom 10:21</a>, 'contradict,' 'oppose'." See ANSWER, CONTRADICT. <p/> <A-2,Verb,471, anteipon><p/> which serves as an aorist tense of No. 1, is rendered "gainsay" in <a href='B:490 21:15'>Luk 21:15</a>; "say against" in <a href='B:510 4:14'>Act 4:14</a>. See SAY. <p/> <B-1,Noun,485, antilogia><p/> akin to A, No. 1, is rendered "gainsaying," in <a href='B:650 12:3'>Heb 12:3</a>, RV, and <a href='B:720 1:11'>Jud 1:11</a>. Opposition in act seems to be implied in these two places; though this sense has been questioned by some, it is confirmed by instances from the papyri (Moulton and Milligan, Vocab.). See CONTRADICTION, DISPUTE, STRIFE. <p/> <C-1,Adjective,368, anantirrhetos><p/> lit., "not to be spoken against" (a, negative, n, euphonic, anti, "against," rhetos, "spoken"), is rendered "cannot be gainsaid" in <a href='B:510 19:36'>Act 19:36</a>, RV. <p/> <D-1,Adverb,369, anantirrhetos><p/> corresponding to C, is translated "without gainsaying" in <a href='B:510 10:29'>Act 10:29</a>; it might be rendered "unquestioningly."


topic: Gall
definition:
<b>Gall</b> <1,,5521, chole><p/> a word probably connected with chloe, "yellow," denotes "gall," (a) literal, <a href='B:470 27:34'>Mat 27:34</a> (cp. <a href='B:230 69:21'>Psa 69:21</a>); some regard the word here as referring to myrrh, on account of <a href='B:480 15:23'>Mar 15:23</a>; (b) metaphorical, <a href='B:510 8:23'>Act 8:23</a>, where "gall of bitterness" stands for extreme wickedness, productive of evil fruit. In the OT it is used (a) of a plant characterized by bitterness (probably wormwood), <a href='B:50 29:18'>Deu 29:18</a>, <a href='B:350 10:4'>Hos 10:4</a>, <a href='B:370 6:12'>Amo 6:12</a>; (b) as the translation of the word mererah, "bitterness," <a href='B:220 13:26'>Job 13:26</a>, e.g.; (c) as the translation of rosh, "venom;" in <a href='B:50 32:32'>Deu 32:32</a> "(grapes) of gall." In <a href='B:220 20:25'>Job 20:25</a>, the gall bladder is referred to (the receptacle of bile). The ancients supposed that the poison of serpents lay in the gall (see <a href='B:220 20:14'>Job 20:14</a>).


topic: Gangrene
definition:
<b>Gangrene</b> <1,,1044, gangraina><p/> "an eating sore," spreading corruption and producing mortification, is used, in <a href='B:620 2:17'>2Ti 2:17</a>, of errorists in the church, who, pretending to give true spiritual food, produce spiritual gangrene (AV, "canker," RV, "gangrene").


topic: Garden
definition:
<b>Garden</b> <1,,2779, kepos><p/> "a garden," occurs in <a href='B:490 13:19'>Luk 13:19</a>, in one of the Lord's parables; in <a href='B:500 18:1'>Joh 18:1</a>, <a href='B:500 18:26'>Joh 18:26</a>, of the garden of Gethsemane; in <a href='B:500 19:41'>Joh 19:41</a>, of the garden near the place of the Lord's crucifixion.


topic: Gardener
definition:
<b>Gardener</b> <1,,2780, kepouros><p/> lit., "a garden-keeper" (from kepos, see above, and ouros, "a watcher"), occurs in <a href='B:500 20:15'>Joh 20:15</a>.


topic: Garland
definition:
<b>Garland</b> <1,,4725, stemma><p/> denotes "a wreath" (from stepho, "to put around, enwreath"), as used in sacrifices, <a href='B:510 14:13'>Act 14:13</a>.


topic: Garment
definition:
<b>Garment</b> * Note: For himation, the usual word for "garment," see CLOTHING, where see also esthesis (translated "garments" in the AV of <a href='B:490 24:4'>Luk 24:4</a>, RV, "apparel"), enduma, chiton, and stole (RV, "robe" in <a href='B:480 16:5'>Mar 16:5</a>). The fact of the wedding garment, enduma in <a href='B:470 1:22-12'>Mat 1:22-12</a>, indicates that persons of high rank showed their magnificence by providing the guests with festal garments. See APPAREL.


topic: Garner
definition:
<b>Garner</b> <1,,596, apotheke><p/> "a storehouse, granary" (from apo, "away," and tithemi, "to put"), is translated "garner" in <a href='B:470 3:12'>Mat 3:12</a>, <a href='B:490 3:17'>Luk 3:17</a>. See BARN.


topic: Garnish
definition:
<b>Garnish</b> <1,,2885, kosmeo><p/> is translated by the verb "to garnish" in <a href='B:470 12:44'>Mat 12:44</a>, <a href='B:470 23:29'>Mat 23:29</a>, <a href='B:490 11:25'>Luk 11:25</a>; and in the AV of <a href='B:730 21:19'>Rev 21:19</a>. See ADORN.


topic: Gate
definition:
<b>Gate</b> <1,,4439, pule><p/> is used (a) literally, for a larger sort of "gate," in the wall either of a city or palace or temple, <a href='B:490 7:12'>Luk 7:12</a>, of Nain (burying places were outside the "gates" of cities); <a href='B:510 3:10'>Act 3:10</a>, <a href='B:510 9:24'>Act 9:24</a>, <a href='B:510 12:10'>Act 12:10</a>, <a href='B:650 13:12'>Heb 13:12</a>; (b) metaphorically, of the "gates" at the entrances of the ways leading to life and to destruction, <a href='B:470 1:7-14'>Mat 1:7-14</a>; some mss. have pule, for thura, "a door," in <a href='B:490 13:24'>Luk 13:24</a> (see the RV); of the "gates" of Hades, <a href='B:470 16:18'>Mat 16:18</a>, than which nothing was regarded as stronger. The importance and strength of "gates" made them viewed as synonymous with power. by metonymy, the "gates" stood for those who held government and administered justice there. <p/> <2,,4440, pulon><p/> akin to No. 1, primarily signifies "a porch or vestibule," e.g., <a href='B:470 26:71'>Mat 26:71</a>, <a href='B:490 16:20'>Luk 16:20</a>, <a href='B:510 10:17'>Act 10:17</a>, <a href='B:510 1:12-14'>Act 1:12-14</a>; then, the "gateway" or "gate tower" of a walled town, <a href='B:510 14:13'>Act 14:13</a>, <a href='B:730 1:21-13'>Rev 1:21-13</a>, <a href='B:730 21:15'>Rev 21:15</a>, <a href='B:730 21:21'>Rev 21:21</a>, <a href='B:730 21:25'>Rev 21:25</a>, <a href='B:730 22:14'>Rev 22:14</a>. <p/> Notes: (1) In <a href='B:510 3:2'>Act 3:2</a> thura denotes, not a "gate," but a "door," RV. See DOOR. (2) Probatikos, signifying "of, or belonging to, sheep," denotes a sheep "gate" in <a href='B:500 5:2'>Joh 5:2</a>, RV, and AV marg. (3) The conjectural emendation which suggests the idea of "floods" for "gates" in <a href='B:470 16:18'>Mat 16:18</a> is not sufficiently substantiated to be accepted.


topic: Gather, Gathering
definition:
<b>Gather, Gathering</b> <A-1,Verb,4863, sunago><p/> "to gather or bring together," is said of (a) persons, e.g., <a href='B:470 2:4'>Mat 2:4</a>; (b) things, e.g., <a href='B:470 13:30'>Mat 13:30</a>; in <a href='B:490 15:13'>Luk 15:13</a> the idea is that of "gathering" his goods together for sale, i.e., "having sold off all." See ASSEMBLE, BESTOW, COME, RESORT. <p/> <A-2,Verb,1996, episunago><p/> "to gather together," suggesting stress upon the place at which the "gathering" is made (epi, "to"), is said of a hen and her chickens, <a href='B:470 23:37'>Mat 23:37</a>; and so of the Lord's would-be protecting care of the people of Jerusalem, id., and <a href='B:490 13:34'>Luk 13:34</a>; of the "gathering" together of the elect, <a href='B:470 24:31'>Mat 24:31</a>, <a href='B:480 13:27'>Mar 13:27</a>; of the "gathering" together of a crowd, <a href='B:480 1:33'>Mar 1:33</a>, <a href='B:490 12:1'>Luk 12:1</a>. <p/> <A-3,Verb,4816, sullego><p/> "to collect, gather up or out" (sun, "with" lego, "to pick out"), is said of "gathering" grapes and figs, <a href='B:470 7:16'>Mat 7:16</a>, <a href='B:490 6:44'>Luk 6:44</a> (cp. No. 5); tares, <a href='B:470 1:13-30'>Mat 1:13-30</a>, <a href='B:470 13:40'>Mat 13:40</a>; good fish, <a href='B:470 13:48'>Mat 13:48</a>; "all things that cause stumbling, and them that do iniquity," <a href='B:470 13:41'>Mat 13:41</a>. <p/> <A-4,Verb,4962, sustrepho><p/> signifies (a) "to twist together or roll into a mass" ("sun, together," strepho, "to turn"), said of the bundle of sticks "gathered" by Paul, <a href='B:510 28:3'>Act 28:3</a>; (b) "to assemble or gather together" (possibly, to journey about together), of persons, <a href='B:470 17:22'>Mat 17:22</a> (in the best mss.), RV, marg. <p/> <A-5,Verb,5166, trugao><p/> signifies "to gather in," of harvest, vintage, ripe fruits (truge denotes "fruit," etc., gathered in autumn), <a href='B:490 6:44'>Luk 6:44</a>, of grapes (last part of verse; for the previous clause, as to figs, see No. 3); metaphorically, of the clusters of "the vine of the earth," <a href='B:730 14:18'>Rev 14:18</a>; of that from which they are "gathered," <a href='B:730 14:19'>Rev 14:19</a>. <p/> <A-6,Verb,119, athroizo><p/> denotes "to assemble, gather together," <a href='B:490 24:33'>Luk 24:33</a> (according to the best mss.); the word is akin to athroos, "assembled in crowds" (not found in the NT). <p/> <A-7,Verb,4867, sunathroizo><p/> sun, "together," and No. 6, signifies (a) "to gather together," <a href='B:510 19:25'>Act 19:25</a>, RV (AV, "called together"); in the Passive Voice, <a href='B:510 12:12'>Act 12:12</a>. <p/> <A-8,Verb,1865, epathroizo><p/> "to assemble besides" (epi), said of multitudes, <a href='B:490 11:29'>Luk 11:29</a>, is rendered "were gathering together" (Middle Voice), RV (AV, "were gathered thick together"). <p/> Notes: (1) In <a href='B:560 1:10'>Eph 1:10</a>, AV, the verb anakephalaioo, "to sum up, head up," is rendered "might gather together in one" (RV, "sum up"). (2) In <a href='B:490 8:4'>Luk 8:4</a>, AV (suneimi, "to come together") as "were gathered together" (see RV). (4) For "assuredly gathering," see CONCLUDE. <p/> <B-1,Noun,1997, episunagoge><p/> "a gathering together," is used in <a href='B:600 2:1'>2Th 2:1</a>, of the "rapture" of the saints; for <a href='B:650 10:25'>Heb 10:25</a>, see ASSEMBLE. <p/> Note: For logia, <a href='B:530 16:2'>1Co 16:2</a>, AV, see COLLECTION.


topic: Gazingstock
definition:
<b>Gazingstock</b> <1,,2301, theatrizo><p/> signifies "to make a spectacle" (from theatron, "a theater, spectacle, show"); it is used in the Passive Voice in <a href='B:650 10:33'>Heb 10:33</a>, "being made a gazingstock."


topic: Gear
definition:
<b>Gear</b> <1,,4632, skeuos><p/> "an implement, vessel, utensil," is used of the tackling or "gear" of a ship, <a href='B:510 27:17'>Act 27:17</a>, RV (AV, "sail").


topic: Genealogy
definition:
<b>Genealogy</b> <A-1,Noun,1076, genealogia><p/> is used in <a href='B:610 1:4'>1Ti 1:4</a>, <a href='B:630 3:9'>Tit 3:9</a>, with reference to such "genealogies" as are found in Philo, Josephus and the book of Jubilees, by which Jews traced their descent from the patriarchs and their families, and perhaps also to Gnostic "genealogies" and orders of aeons and spirits. Amongst the Greeks, as well as other nations, mythological stories gathered round the birth and "genealogy" of their heroes. Probably Jewish "genealogical" tales crept into Christian communities. Hence the warnings to Timothy and Titus. <p/> <B-1,Verb,1075, genealogeo><p/> "to reckon or trace a genealogy" (from genea, "a race," and lego, "to choose, pick out"), is used, in the Passive Voice, of Melchizedek in <a href='B:650 7:6'>Heb 7:6</a>, RV, "whose genealogy (AV, 'descent') is not counted." <p/> <C-1,Adjective (negative),35, agenealogetos><p/> denoting "without recorded pedigree" (a, negative, and an adjectival form from B), is rendered "without genealogy" in <a href='B:650 7:3'>Heb 7:3</a>. The narrative in Gen. 14 is so framed in facts and omissions as to foreshadow the person of Christ.


topic: Generation
definition:
<b>Generation</b> <1,,1074, genea><p/> see AGE, No. 2. <p/> <2,,1078, genesis><p/> denotes "an origin, a lineage, or birth," translated "generation" in <a href='B:470 1:1'>Mat 1:1</a>. See NATURAL, NATURE. <p/> Notes: (1) For gennema, translated "generation" in the AV of <a href='B:470 3:7'>Mat 3:7</a>, <a href='B:470 12:34'>Mat 12:34</a>, <a href='B:470 23:33'>Mat 23:33</a>, <a href='B:490 3:7'>Luk 3:7</a>, see OFFSPRING. (2) For genos, translated "generation" in <a href='B:670 2:9'>1Pe 2:9</a>, AV, see KIND.


topic: Gentiles
definition:
<b>Gentiles</b> <A-1,Noun,1484, ethnos><p/> whence Eng., "heathen," denotes, firstly, "a multitude or company;" then, "a multitude of people of the same nature or genus, a nation, people;" it is used in the singular, of the Jews, e.g., <a href='B:490 7:5'>Luk 7:5</a>, <a href='B:490 23:2'>Luk 23:2</a>, <a href='B:500 11:48'>Joh 11:48</a>, <a href='B:500 1:11-52'>Joh 1:11-52</a>; in the plural, of nations (Heb., goiim) other than Israel, e.g., <a href='B:470 4:15'>Mat 4:15</a>, <a href='B:520 3:29'>Rom 3:29</a>, <a href='B:520 11:11'>Rom 11:11</a>, <a href='B:520 15:10'>Rom 15:10</a>, <a href='B:550 2:8'>Gal 2:8</a>; occasionally it is used of gentile converts in distinction from Jews, e.g., <a href='B:520 11:13'>Rom 11:13</a>, <a href='B:520 16:4'>Rom 16:4</a>, <a href='B:550 2:12'>Gal 2:12</a>, <a href='B:550 2:14'>Gal 2:14</a>, <a href='B:560 3:1'>Eph 3:1</a>. <p/> <A-2,Noun,1672, hellen><p/> originally denoted the early descendants of Thessalian Hellas; then, Greeks as opposed to barbarians, <a href='B:520 1:14'>Rom 1:14</a>. It became applied to such Gentiles as spoke the Greek language, e.g., <a href='B:550 2:3'>Gal 2:3</a>, <a href='B:550 3:28'>Gal 3:28</a>. Since that was the common medium of intercourse in the Roman Empire, Greek and Gentile became more or less interchangeable terms. For this term the RV always adheres to the word "Greeks," e.g., <a href='B:500 7:35'>Joh 7:35</a>, <a href='B:520 1:2-10'>Rom 1:2-10</a>, <a href='B:520 3:9'>Rom 3:9</a>, <a href='B:530 10:32'>1Co 10:32</a>, where the local church is distinguished from Jews and Gentiles; <a href='B:530 12:13'>1Co 12:13</a>. <p/> <B-1,Adjective,1482, ethnikos><p/> is used as noun, and translated "Gentiles" in the RV of <a href='B:470 5:47'>Mat 5:47</a>, <a href='B:470 6:7'>Mat 6:7</a>; "the Gentile" in <a href='B:470 18:17'>Mat 18:17</a> (AV, "an heathen man"); "the Gentiles" in <a href='B:710 1:7'>3Jo 1:7</a>, AV and RV. <p/> <C-1,Adverb,1483, ethnikos><p/> "in Gentile fashion, in the manner of Gentiles," is used in <a href='B:550 2:14'>Gal 2:14</a>, "as do the Gentiles," RV. <p/> Notes: (1) For the synonymous word laos, "a people," see PEOPLE. (2) When, under the new order of things introduced by the Gospel the mystery of the Church was made known, the word ethnos was often used in contrast to the local church, <a href='B:530 5:1'>1Co 5:1</a>, <a href='B:530 10:20'>1Co 10:20</a>, <a href='B:530 12:2'>1Co 12:2</a>, <a href='B:590 4:5'>1Th 4:5</a>, <a href='B:670 2:12'>1Pe 2:12</a>.


topic: Gentle, Gentleness, Gently
definition:
<b>Gentle, Gentleness, Gently</b> <A-1,Adjective,1933, epieikes><p/> from epi, "unto," and eikos, "likely," denotes "seemly, fitting;" hence, "equitable, fair, moderate, forbearing, not insisting on the letter of the law;" it expresses that considerateness that looks "humanely and reasonably at the facts of a case;" it is rendered "gentle" in <a href='B:610 3:3'>1Ti 3:3</a>, RV (AV, "patient"), in contrast to contentiousness; in <a href='B:630 3:2'>Tit 3:2</a>, "gentle," in association with meekness; in <a href='B:660 3:17'>Jam 3:17</a>, as a quality of the wisdom from above; in <a href='B:670 2:18'>1Pe 2:18</a>, in association with the good; for the RV rendering "forbearance" in <a href='B:570 4:5'>Phi 4:5</a>, RV, see FORBEARANCE. Cp. B. See PATIENT. In the Sept., <a href='B:190 8:13'>Est 8:13</a>, <a href='B:230 86:5'>Psa 86:5</a>. <p/> <A-2,Adjective,2261, epios><p/> "mild, gentle," was frequently used by Greek writers as characterizing a nurse with trying children or a teacher with refractory scholars, or of parents toward their children. In <a href='B:590 2:7'>1Th 2:7</a>, the Apostle uses it of the conduct of himself and his fellow missionaries towards the converts at Thessalonica (cp. <a href='B:540 11:13'>2Co 11:13</a>, <a href='B:540 11:20'>2Co 11:20</a>); in <a href='B:620 2:24'>2Ti 2:24</a>, of the conduct requisite for a servant of the Lord. <p/> <B-1,Noun,1932, epieikeia><p/> or epieikia, denotes "fairness, moderation, gentleness," "sweet reasonableness" (Matthew Arnold); it is said of Christ, <a href='B:540 10:1'>2Co 10:1</a>, where it is coupled with prautes, "meekness;" for its meaning in <a href='B:510 24:4'>Act 24:4</a>, see CLEMENCY. Trench (Syn. xlviii) considers that the ideas of equity and justice, which are essential to the meaning, do not adequately express it in English. In contrast with prautes ("meekness"), which is more especially a temperament or habit of mind, epieikeia expresses an active dealing with others. <p/> Notes: (1) For chrestotes, "kindness, goodness of heart," rendered "gentleness" in <a href='B:550 5:22'>Gal 5:22</a>, AV, see KINDNESS. The corresponding adjective chrestos is translated "good," "kind," "easy," "gracious." <p/> (2) For metriopatheo, to bear gently with, <a href='B:650 5:2'>Heb 5:2</a>, see BEAR, No. 13.


topic: Get, Got, Gotten
definition:
<b>Get, Got, Gotten</b> * (a) In the sense of acquiring: <p/> <1,,2147, heurisko><p/> "to find," is translated "get" in <a href='B:490 9:12'>Luk 9:12</a>, of victuals. See FIND. <p/> <2,,2932, ktaomai><p/> "to acquire, procure for oneself, gain," is rendered "get" in the RV of <a href='B:470 10:9'>Mat 10:9</a> and AV marg. (AV, text, "provide"); in <a href='B:490 18:12'>Luk 18:12</a> (for AV, "possess"). See OBTAIN, POSSESS, PROVIDE, PURCHASE. <p/> <3,,2770, kerdaino><p/> "to gain," is rendered "have gotten" in <a href='B:510 27:21'>Act 27:21</a>, RV (of injury and loss); the word is there used metaphorically, however, of avoiding, or saving oneself from. For the meaning, "to get gain," <a href='B:660 4:13'>Jam 4:13</a>, see GAIN. <p/> Notes: (1) For pleonekteo; "to get an advantage of" (AV, in <a href='B:540 2:11'>2Co 2:11</a>; RV, "an advantage may be gained over,"), see ADVANTAGE. (2) In <a href='B:730 15:2'>Rev 15:2</a>, AV, nikao, "to conquer, prevail over," is translated "had gotten the victory" (RV, "come victorious"). (3) In <a href='B:730 3:17'>Rev 3:17</a>, RV, plouteo, "to become rich," is rendered "I have gotten riches." <p/> (b) In the sense of going: <p/> <4,,1826, exeimi><p/> "to go or come out," is used in <a href='B:510 27:43'>Act 27:43</a> of "getting" to land. See DEPART, GO, No. 23. <p/> <5,,5217, hupago><p/> "to go away, withdraw," is rendered "get," "get ... hence," in <a href='B:470 4:10'>Mat 4:10</a>, <a href='B:470 16:23'>Mat 16:23</a>, <a href='B:480 8:33'>Mar 8:33</a>; some mss. have it in <a href='B:490 4:8'>Luk 4:8</a>. See DEPART, GO, No. 8. <p/> <6,,1831, exerchomai><p/> "to come or go out," is translated "get ... out" in <a href='B:490 13:31'>Luk 13:31</a>, <a href='B:510 7:3'>Act 7:3</a>, <a href='B:510 22:18'>Act 22:18</a>. See COME, No. 3, GO (Notes). <p/> <7,,2597, katabaino><p/> "to descend," is translated "get ... down," in <a href='B:510 10:20'>Act 10:20</a>. See COME, No. 19. <p/> <8,,1684, embaino><p/> "to enter," is translated "they got into" in <a href='B:500 6:24'>Joh 6:24</a> (of boats), RV [AV, "took (shipping)."]. See COME, No. 21. <p/> <9,,576, apobaino><p/> "to go from," is translated "they got out" in <a href='B:500 21:9'>Joh 21:9</a>, RV (AV, "were come to"). See COME, 21 (Note). <p/> Note: In <a href='B:510 21:1'>Act 21:1</a>, AV, apospao, "to withdraw or part from," is rendered "we had gotten (from)," RV, "had parted (from)." After the scene described at the end of ch. 20, it may well have the force of "being reft away" (or tearing themselves away) from them. Cp. the same verb in <a href='B:490 22:41'>Luk 22:41</a> ("He was reft away from them"). See DRAW, PART, WITHDRAW.


topic: Ghost (give up the)
definition:
<b>Ghost (give up the)</b> <1,,1606, ekpneo><p/> lit., "to breathe out" (ek, "out," pneo, "to breathe"), "to expire," is used in the NT, without an object, "soul" or "life" being understood, <a href='B:480 15:37'>Mar 15:37</a>, <a href='B:480 15:39'>Mar 15:39</a>; and <a href='B:490 23:46'>Luk 23:46</a>, of the death of Christ. In <a href='B:470 27:50'>Mat 27:50</a>, <a href='B:500 19:30'>Joh 19:30</a>, where different verbs are used, the act is expressed in a way which stresses it as of His own volition: in the former, "Jesus ... yielded up His spirit (pneuma); in the latter, "He gave up His spirit." <p/> <2,,1634, ekpsucho><p/> "to expire," lit., "to breathe out the soul (or life), to give up the ghost" (ek, "out," psuche, "the soul"), is used in <a href='B:510 5:5'>Act 5:5</a>, <a href='B:510 5:10'>Act 5:10</a>, <a href='B:510 12:23'>Act 12:23</a>.


topic: Gift, Giving
definition:
<b>Gift, Giving</b> <1,,1435, doron><p/> akin to didomi, "to give," is used (a) of "gifts" presented as an expression of honor, <a href='B:470 2:11'>Mat 2:11</a>; (b) of "gifts" for the support of the temple and the needs of the poor, <a href='B:470 15:5'>Mat 15:5</a>, <a href='B:480 7:11'>Mar 7:11</a>, <a href='B:490 21:1'>Luk 21:1</a>, <a href='B:490 21:4'>Luk 21:4</a>; (c) of "gifts" offered to God, <a href='B:470 1:5-24'>Mat 1:5-24</a>, <a href='B:470 8:4'>Mat 8:4</a>, <a href='B:470 1:23-19'>Mat 1:23-19</a>, <a href='B:650 5:1'>Heb 5:1</a>, <a href='B:650 1:8-4'>Heb 1:8-4</a>, <a href='B:650 9:9'>Heb 9:9</a>, <a href='B:650 11:4'>Heb 11:4</a>; (d) of salvation by grace as the "gift" of God, <a href='B:560 2:8'>Eph 2:8</a>; (e) of "presents" for mutual celebration of an occasion, <a href='B:730 11:10'>Rev 11:10</a>. See OFFERING. <p/> <2,,1431, dorea><p/> denotes "a free gift," stressing its gratuitous character; it is always used in the NT of a spiritual or supernatural gift, <a href='B:500 4:10'>Joh 4:10</a>, <a href='B:510 8:20'>Act 8:20</a>, <a href='B:510 11:17'>Act 11:17</a>, <a href='B:520 5:15'>Rom 5:15</a>, <a href='B:540 9:15'>2Co 9:15</a>, <a href='B:560 3:7'>Eph 3:7</a>, <a href='B:650 6:4'>Heb 6:4</a>; in <a href='B:560 4:7'>Eph 4:7</a>, "according to the measure of the gift of Christ," the "gift" is that given by Christ; in <a href='B:510 2:28'>Act 2:28</a>, "the gift of the Holy Ghost," the clause is epexegetical, the "gift" being the Holy Ghost Himself; cp. <a href='B:510 10:45'>Act 10:45</a>, <a href='B:510 11:17'>Act 11:17</a>, and the phrase, "the gift of righteouness," <a href='B:520 5:17'>Rom 5:17</a>. <p/> Note: For dorean, a form of this noun, used adverbially, see FREELY. <p/> <3,,1434, dorema><p/> see BOON. <p/> <4,,1390, doma><p/> lends greater stress to the concrete character of the "gift," than to its beneficent nature, <a href='B:470 7:11'>Mat 7:11</a>, <a href='B:490 11:13'>Luk 11:13</a>, <a href='B:560 4:8'>Eph 4:8</a>, <a href='B:570 4:17'>Phi 4:17</a>. <p/> <5,,1394, dosis><p/> denotes, properly, "the act of giving," <a href='B:570 4:15'>Phi 4:15</a>, euphemistically referring to "gifts" as a matter of debt and credit accounts; then, objectively, "a gift," <a href='B:660 1:17'>Jam 1:17</a> (1st mention; see BOON). <p/> <6,,5486, charisma><p/> "a gift of grace, a gift involving grace" (charis) on the part of God as the donor, is used (a) of His free bestowments upon sinners, <a href='B:520 1:5-16'>Rom 1:5-16</a>, <a href='B:520 6:23'>Rom 6:23</a>, <a href='B:520 11:29'>Rom 11:29</a>; (b) of His endowments upon believers by the operation of the Holy Spirit in the churches, <a href='B:520 12:6'>Rom 12:6</a>, <a href='B:530 1:7'>1Co 1:7</a>, <a href='B:530 12:4'>1Co 12:4</a>, <a href='B:530 12:9'>1Co 12:9</a>, <a href='B:530 12:28'>1Co 12:28</a>, <a href='B:530 1:12-31'>1Co 1:12-31</a>, <a href='B:610 4:14'>1Ti 4:14</a>, <a href='B:620 1:6'>2Ti 1:6</a>, <a href='B:670 4:10'>1Pe 4:10</a>; (c) of that which is imparted through human instruction, <a href='B:520 1:11'>Rom 1:11</a>; (d) of the natural "gift" of continence, consequent upon the grace of God as Creator, <a href='B:530 7:7'>1Co 7:7</a>; (e) of gracious deliverances granted in answer to the prayers of fellow believers, <a href='B:540 1:11'>2Co 1:11</a>. <p/> Note: In the AV of <a href='B:540 8:4'>2Co 8:4</a> charis, "grace," is translated "gift." The RV, "in regard of this grace," adheres to the true meaning, as in <a href='B:540 8:6'>2Co 8:6</a>. <p/> <7,,3311, merismos><p/> "a dividing" (from meros, "a part"), is translated "gifts" in <a href='B:650 2:4'>Heb 2:4</a>, "gifts of the Holy Ghost" (marg., "distributions"); in <a href='B:650 4:12'>Heb 4:12</a>, "dividing." See DIVIDING. <p/> Note: In the AV of <a href='B:490 21:5'>Luk 21:5</a> anathema, "a votive offering," is translated "gifts" (RV, "offerings.")


topic: Gird, Girded, Girt (about, up)
definition:
<b>Gird, Girded, Girt (about, up)</b> <1,,2224, zonnumi><p/> or zonnuo, "to gird" in the Middle Voice, "to gird oneself," is used of the long garments worn in the east, <a href='B:500 21:18'>Joh 21:18</a>, <a href='B:510 12:8'>Act 12:8</a> (perizonnumi in some mss.). <p/> <2,,328, anazonnumi><p/> "to gird up" (ana, "up," and No. 1), is used metaphorically of the loins of the mind, <a href='B:670 1:13'>1Pe 1:13</a>; cp. <a href='B:490 12:35'>Luk 12:35</a> (see No. 4). The figure is taken from the circumstances of the Israelites as they ate the Passover in readiness for their journey, <a href='B:20 12:11'>Exo 12:11</a>; the Christian is to have his mental powers alert in expectation of Christ's coming. The verb is in the Middle Voice, indicating the special interest the believer is to take in so doing. <p/> <3,,1241, diazonnumi><p/> "to gird round," i.e., firmly (dia, "throughout," used intensively), is used of the Lord's act in "girding" Himself with a towel, <a href='B:500 1:13-5'>Joh 1:13-5</a>, and of Peter's girding himself with his coat, <a href='B:500 21:7'>Joh 21:7</a>. <p/> <4,,4024, perizonnumi><p/> "to gird around or about," is used (a) literally, of "girding" oneself for service, <a href='B:490 12:37'>Luk 12:37</a>, <a href='B:490 17:8'>Luk 17:8</a>; for rapidity of movement, <a href='B:510 12:8'>Act 12:8</a>; (b) figuratively, of the condition for service on the part of the followers of Christ, <a href='B:490 12:35'>Luk 12:35</a>, <a href='B:560 6:14'>Eph 6:14</a>; (c) emblematically, of Christ's priesthood, <a href='B:730 1:13'>Rev 1:13</a>, indicative of majesty of attitude and action, the Middle Voice suggesting the particular interest taken by Christ in "girding" Himself thus; so of the action of the angels mentioned in <a href='B:730 15:6'>Rev 15:6</a>.


topic: Girdle
definition:
<b>Girdle</b> <1,,2223, zone><p/> Eng., "zone," denotes "a belt or girdle," <a href='B:470 3:4'>Mat 3:4</a>, <a href='B:480 1:6'>Mar 1:6</a>, <a href='B:510 21:11'>Act 21:11</a>, <a href='B:730 1:13'>Rev 1:13</a>, <a href='B:730 15:6'>Rev 15:6</a>; it was often hollow, and hence served as a purse, <a href='B:470 10:9'>Mat 10:9</a>, <a href='B:480 6:8'>Mar 6:8</a>.


topic: Give
definition:
<b>Give</b> <1,,1325, didomi><p/> "to give," is used with various meanings according to the context; it is said, e.g., of seed "yielding fruit," <a href='B:480 1:4-8'>Mar 1:4-8</a>; of "giving" (i.e., exercising) diligence, <a href='B:490 12:58'>Luk 12:58</a>; of "giving" lots, <a href='B:510 1:26'>Act 1:26</a>, RV (AV, "gave forth"); of "rendering" vengeance, <a href='B:600 1:8'>2Th 1:8</a>; of "striking or smiting" Christ, <a href='B:500 18:22'>Joh 18:22</a> (lit., "gave a blow") and <a href='B:500 19:3'>Joh 19:3</a> (lit., "they gave Him blows"); of "putting" a ring on the hand, <a href='B:490 15:22'>Luk 15:22</a>; of Paul's "adventuring" himself into a place, <a href='B:510 19:31'>Act 19:31</a>. (In <a href='B:730 17:13'>Rev 17:13</a> some mss. have diadidomi, "to divide"). See ADVENTURE, BESTOW, No. 1, COMMIT, Note (1), DELIVER, GRANT, MAKE, MINISTER, OFFER, PUT, SET, SHEW, SUFFER, TAKE, UTTER, YIELD. <p/> Note: In the following the RV gives the correct rendering: <a href='B:510 7:25'>Act 7:25</a>, "was giving them deliverance" (AV, "would deliver them"); <a href='B:510 10:40'>Act 10:40</a>, "gave Him to be made manifest" (AV, "shewed Him openly"); <a href='B:730 1:13-15'>Rev 1:13-15</a>, "it was given him" (AV, "he had power"). <p/> <2,,591, apodidomi><p/> signifies "to give up or back, to restore, return, render what is due, to pay, give an account" (apo, "back," and No. 1), e.g., of an account. <a href='B:470 5:26'>Mat 5:26</a>, <a href='B:470 12:36'>Mat 12:36</a>, <a href='B:490 16:2'>Luk 16:2</a>, <a href='B:510 19:40'>Act 19:40</a>, <a href='B:650 13:17'>Heb 13:17</a>, <a href='B:670 4:5'>1Pe 4:5</a>; of wages, etc., e.g., <a href='B:470 1:18-34'>Mat 1:18-34</a>, <a href='B:470 20:8'>Mat 20:8</a>; of conjugal duty, <a href='B:530 7:3'>1Co 7:3</a>; of a witness, <a href='B:510 4:33'>Act 4:33</a>; frequently of recompensing or rewarding, <a href='B:610 5:4'>1Ti 5:4</a>, <a href='B:620 4:8'>2Ti 4:8</a>, <a href='B:620 4:14'>2Ti 4:14</a>, <a href='B:670 3:9'>1Pe 3:9</a>, <a href='B:730 18:6'>Rev 18:6</a>, <a href='B:730 22:12'>Rev 22:12</a>. In the Middle Voice it is used of "giving" up what is one's own; hence, "to sell," <a href='B:510 5:8'>Act 5:8</a>, <a href='B:510 7:9'>Act 7:9</a>, <a href='B:650 12:16'>Heb 12:16</a>. See DELIVER. <p/> <3,,1929, epididomi><p/> signifies (a) "to give by handing, to hand" (epi, "over"), e.g., <a href='B:470 1:7-10'>Mat 1:7-10</a>, <a href='B:490 4:17'>Luk 4:17</a>, <a href='B:490 24:30'>Luk 24:30</a>, here of the Lord's act in "handing" the broken loaf to the two at Emmaus, an act which was the means of the revelation of Himself as the crucified and risen Lord; the simple verb, No. 1, is used of His "handing" the bread at the institution of the Lord's Supper, <a href='B:470 26:26'>Mat 26:26</a>, <a href='B:480 14:22'>Mar 14:22</a>, <a href='B:490 22:19'>Luk 22:19</a>; this meaning of the verb epididomi is found also in <a href='B:510 15:30'>Act 15:30</a>, "they delivered;" (b) "to give in, give way," <a href='B:510 27:15'>Act 27:15</a>, RV, "we gave way to it." See DELIVER. <p/> <4,,3330, metadidomi><p/> "to give a share of, impart" (meta, "with"), as distinct from "giving." The Apostle Paul speaks of "sharing" some spiritual gift with Christians at Rome, <a href='B:520 1:11'>Rom 1:11</a>, "that I may impart," and exhorts those who minister in things temporal, to do so as "sharing," and that generously, <a href='B:520 12:8'>Rom 12:8</a>, "he that giveth;" so in <a href='B:560 4:28'>Eph 4:28</a>, <a href='B:490 3:11'>Luk 3:11</a>, in <a href='B:590 2:8'>1Th 2:8</a> he speaks of himself and his fellow missionaries as having been well pleased to impart to the converts both God's Gospel and their own souls (i.e., so "sharing" those with them as to spend themselves and spend out their lives for them). See IMPART. <p/> <5,,3860, paradidomi><p/> "to give or hand over," is said of "giving" up the ghost, <a href='B:500 19:30'>Joh 19:30</a>; of "giving" persons up to evil, <a href='B:510 7:42'>Act 7:42</a>, <a href='B:520 1:24'>Rom 1:24</a>, <a href='B:520 1:26'>Rom 1:26</a>; of "giving" one's body to be burned, <a href='B:530 13:3'>1Co 13:3</a>; of Christ's "giving" Himself up to death, <a href='B:550 2:20'>Gal 2:20</a>, <a href='B:560 5:2'>Eph 5:2</a>, <a href='B:560 5:25'>Eph 5:25</a>. See BETRAY, COMMIT, DELIVER. <p/> <6,,4272, prodidomi><p/> "to give before, or first" (pro, "before"), is found in <a href='B:520 11:35'>Rom 11:35</a>. <p/> <7,,5483, charizomai><p/> primarily denotes "to show favor or kindness," as in <a href='B:550 3:18'>Gal 3:18</a>, RV, "hath granted" (AV, "gave"); then, to "give" freely, bestow graciously; in this sense it is used almost entirely of that which is "given" by God, <a href='B:510 27:24'>Act 27:24</a>, "God hath granted thee all them that sail with thee" (RV); in <a href='B:520 8:32'>Rom 8:32</a>, "shall ... freely give;" <a href='B:530 2:12'>1Co 2:12</a>, "are freely given;" <a href='B:570 1:29'>Phi 1:29</a>, "it hath been granted" (said of believing on Christ and suffering for Him); <a href='B:570 2:9'>Phi 2:9</a>, "hath given" (said of the name of Jesus as "given" by God); <a href='B:640 1:22'>Phm 1:22</a>, "I shall be granted unto you" (RV). In <a href='B:490 7:21'>Luk 7:21</a>, it is said in regard to the blind, upon whom Christ "bestowed" sight (RV). The only exceptions, in this sense of the word, as to Divinely imparted "gifts," are <a href='B:510 3:14'>Act 3:14</a>, of the "granting" of Barabbas by Pilate to the Jews, and <a href='B:510 25:11'>Act 25:11</a>, <a href='B:510 25:16'>Act 25:16</a>, of the "giving" up of a prisoner to his accusers or to execution. See DELIVER, FORGIVE, GRANT. <p/> <8,,3930, parecho><p/> in the Active Voice, signifies "to afford, furnish, provide, supply" (lit., "to hold out or towards;" para, "near," echo, "to hold"); it is translated "hath given" in <a href='B:510 17:31'>Act 17:31</a>; "giveth" in <a href='B:610 6:17'>1Ti 6:17</a> (in the sense of affording); in <a href='B:580 4:1'>Col 4:1</a>, RV, "render" (AV, "give"). See BRING, DO, KEEP, MINISTER, OFFER, RENDER, SHEW, TROUBLE. <p/> <9,,143, doreo><p/> akin to No. 1, and used in the Middle Voice, "to bestow, make a gift of," is translated in the RV by the verb "to grant," instead of the AV, "to give," <a href='B:480 15:45'>Mar 15:45</a>, <a href='B:680 1:1-4'>2Pe 1:1-4</a>. See GRANT. <p/> <10,,632, aponemo><p/> "to assign, apportion" (apo, "away," nemo, "to distribute"), is rendered "giving" in <a href='B:670 3:7'>1Pe 3:7</a>, of giving honor to the wife. In the papyri writings it is said of a prefect who "gives" to all their dues. In the Sept., <a href='B:50 4:19'>Deu 4:19</a>. <p/> <11,,4160, poieo><p/> "to do," is used in <a href='B:720 1:3'>Jud 1:3</a> of "giving" diligence (the Middle Voice indicating Jude's especial interest in his task). <p/> <12,,2702, kataphero><p/> "to bring down or against" (kata, "down"), said of an accusation in <a href='B:510 25:7'>Act 25:7</a> (in the best mss.), and of being "borne down" with sleep, <a href='B:510 20:9'>Act 20:9</a>, RV, is used of casting a ballot or "giving" a vote in <a href='B:510 26:10'>Act 26:10</a>. See FALL, Note (8), SINK. <p/> <13,,4369, prostithemi><p/> lit., "to put in addition" (pros, "to," tithemi, "to put"), "to give more," is translated "shall more be given," in <a href='B:480 4:24'>Mar 4:24</a> (Passive Voice). See AD.D <p/> <14,,4980, scholazo><p/> "to be at leisure," hence, "to have time or opportunity for, to be occupied in," is said of "giving" oneself to prayer, <a href='B:530 7:5'>1Co 7:5</a>; of an "empty" house, "lying vacant," <a href='B:470 12:44'>Mat 12:44</a>. <p/> <15,,3004, lego><p/> "to say," is rendered "giving out," of the self-advertisement of Simon Magus, <a href='B:510 8:9'>Act 8:9</a>. See SAY. <p/> <16,,4337, prosecho><p/> "to turn one's mind to, attend to," is used of "giving" oneself up to, <a href='B:610 3:8'>1Ti 3:8</a> (to wine); of "giving" heed to, <a href='B:510 8:6'>Act 8:6</a>, <a href='B:510 1:8-11'>Act 1:8-11</a> (RV); <a href='B:510 16:14'>Act 16:14</a> (RV); <a href='B:610 1:4'>1Ti 1:4</a>, <a href='B:610 4:1'>1Ti 4:1</a>, <a href='B:610 4:13'>1Ti 4:13</a> (RV); <a href='B:630 1:14'>Tit 1:14</a>, <a href='B:650 2:1'>Heb 2:1</a>. See ATTEND. <p/> <17,,1377, dioko><p/> "to pursue," is translated "given to" in <a href='B:520 12:13'>Rom 12:13</a>, lit., "pursuing hospitality." See FOLLOW. <p/> Notes: (1) In <a href='B:500 10:11'>Joh 10:11</a>, RV, tithemi, "to put, lay down," is rendered "layeth down," for the AV, "giveth." (2) For pareisphero, "to add," rendered "giving" in <a href='B:680 1:5'>2Pe 1:5</a>, AV, see AD.D (3) For martureo, "to bear witness" AV "gave (record)" in <a href='B:690 5:10'>1Jo 5:10</a>, RV, "hath borne (witness)," see WITNESS. (4) For choregeo, "to supply minister," rendered "giveth" (RV, "supplieth") in <a href='B:670 4:11'>1Pe 4:11</a>, see MINISTER. (5) For merizo, "to divide into parts," rendered "gave a part" (RV, "divided") in <a href='B:650 7:2'>Heb 7:2</a>, see DIVIDE. (6) For paristemi, "to place by," rendered "give" in <a href='B:470 26:53'>Mat 26:53</a>, AV (RV, "send"), see SEND. (7) For douloo, in the Passive Voice, "to be enslaved," rendered "given to" in <a href='B:630 2:3'>Tit 2:3</a>, AV, see ENSLAVE. (8) In <a href='B:610 4:15'>1Ti 4:15</a>, the imperative mood of eimi, "to be," with en, "in," lit., "be in," is translated "give thyself wholly to." (9) In <a href='B:490 10:7'>Luk 10:7</a>, the phrase, lit., "the (things) by them," is rendered "such things as they give." (10) For epikrino, see SENTENCE. (11) For proskartero, "to give oneself continually," <a href='B:510 6:4'>Act 6:4</a>, see CONTINUE. (12) See CHARGE, COMMANDMENT, DRINK, HOSPITALITY, LAW, LIGHT, MARRIAGE, PLACE, PLEASURE, SUCK, THANKS.


