1, muthos
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 1 Tim. 1:4; 4:7; 2 Tim.
4:4; Titus 1:14; of fiction, in 2 Pet. 1:16.
Muthos
is to be contrasted with aletheia, “truth,” and with logos, “a story, a
narrative purporting to set forth facts,” e.g., Matt. 28:15, a “saying” (i.e.,
an account, story, in which actually there is a falsification of facts); Luke
5:15, RV, “report.”
1, prosopon
denotes “the countenance,” lit., “the part towards the eyes” (from pros,
“towards,” ops, “the eye”), and is used (a) of the “face,” Matt. 6:16,17; 2
Cor. 3:7, 2nd part (AV, “countenance”); in 2 Cor. 10:7, 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., Luke 9:51,53;
1 Pet. 3:12; (c) the presence of a person, the “face” being the noblest part,
e.g., Acts 3:13, RV, “before the face of,” AV, “in the presence of;” Acts 5:41,
“presence;” 2 Cor. 2:10, “person;” 1 Thess. 2:17 (first part), “presence;” 2
Thess. 1:9, RV, “face,” AV, “presence;” Rev. 12:14, “face;” (d) the person
himself, e.g., Gal. 1:22; 1 Thess. 2:17 (second part); (e) the appearance one
presents by his wealth or poverty, his position or state, Matt. 22:16; Mark
12:14; Gal. 2:6; Jude 1:16; (f) the outward appearance of inanimate things,
Matt. 16:3; Luke 12:56; 21:35; Acts 17:26.
To spit
in a person's face was an expression of the utmost scorn and aversion, e.g.,
Matt. 26:67 (cp. Matt. 27:30; Mark 10:34; Luke 18:32). See APPEARANCE.
2, opsis
is primarily “the act of seeing;” then, (a) “the face;” of the body of Lazarus,
John 11:44; of the “countenance” of Christ in a vision, Rev. 1:16; (b) the
“outward appearance” of a person or thing, John 7:24. See APPEARANCE.
Note:
The phrase “face to face” translates two phrases in Greek: (1) kata prosopon
(kata, “over against,” and No. 1), Acts 25:16; (2) stoma pros stoma, lit.,
“mouth to mouth” (stoma, “a mouth”), 2 John 1:12; 3 John 1:14. See MOUTH. (3)
For antophthalmeo, Acts 27:15, RV, has “to face.”
1, erithia
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 2 Cor. 12:20, 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); Gal. 5:20
(ditto); Phil. 1:17 (RV; AV, ver. 16, “contention”); Phil. 2:3 (AV, “strife”);
Jas. 3:14,16 (ditto); in Rom. 2:8 it is translated as an adjective, “factious”
(AV, “contentious”). The order “strife, jealousy, wrath, faction,” is the same
in 2 Cor. 12:20; Gal. 5:20. “Faction” is the fruit of jealousy. Cp. the
synonymous adjective hairetikos, Titus 3:10, causing division (marg., “factious”),
not necessarily “heretical,” in the sense of holding false doctrine.
A-1,Verb, maraino
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,” Jas. 1:11, of the
“fading” away of a rich man, as illustrated by the flower of the field. In the
Sept., Job 15:30; 24:24.
B-1,Adjective
(negative), amarantos
“unfading” (a, negative, and A, above), whence the “amaranth,” an unfading
flower, a symbol of perpetuity (see Paradise Lost, iii. 353), is used in 1 Pet.
1:4 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.).
B-2,Adjective
(negative), amarantinos
primarily signifies “composed of amaranth” (see No. 1); hence, “unfading,” 1
Pet. 5:4, of the crown of glory promised to faithful elders. Cp. rhodinos,
“made of roses” (rhodon, “a rose”).
A-1,Verb, ekleipo
“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, Luke
16:9; of faith, Luke 22:32; of the light of the sun, Luke 23:45 (in the best
mss.); of the years of Christ, Heb. 1:12.
A-2,Verb,
epileipo
“not to suffice for a purpose” (epi, over), is said of insufficient time, in
Heb. 11:32.
A-3,Verb,
pipto
“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, Luke 16:17. In 1 Cor. 13:8 it is
used of love (some mss. have ekpipto, “to fall off”). See FALL.
Notes:
(1) In 1 Cor. 13:8, 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 Heb. 12:15, hustereo, “to come behind, fall short, miss,” is rendered
“fail” in the AV, RV, “falleth short.” (3) In Luke 21:26, apopsucho, lit., “to
breathe out life,” hence, “to faint,” is translated “hearts failing,” in the
AV, RV, “fainting.” See FAINT.
B-1,Adjective,
anekleiptos
“unfailing” (a, negative, and A, No. 1), is rendered “that faileth not,” in
Luke 12:33. 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.).
1, boulomai
“to will deliberately, wish, desire, be minded,” implying the deliberate
exercise of volition (contrast No. 3), is translated “would fain” in Philem.
1:13 (in the best mss.). See DISPOSED.
2,
epithumeo
“to set one's heart upon, desire,” is translated “would fain” in Luke 15:16, of
the Prodigal Son. See DESIRE.
3, thelo
“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 Luke
13:31, of Herod's desire to kill Christ, AV, “will (kill);” in 1 Thess. 2:18,
of the desire of the missionaries to return to the church in Thessalonica. See
DISPOSED.
Note: In
Acts 26:28, 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.
1, ekluo
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, Matt.
15:32; (some mss. have it in Matt. 9:36); Mark 8:3; (2) of the soul, Gal. 6:9
(last clause), in discharging responsibilities in obedience to the Lord; in
Heb. 12:3, of becoming weary in the strife against sin; in Heb 12:5, under the
chastening hand of God. It expresses the opposite of anazonnumi, “to gird up,”
1 Pet. 1:13.
2,
enkakeo | ekkakeo>
“to lack courage, lose heart, be fainthearted” (en, “in,” kakos, “base”), is
said of prayer, Luke 18:1; of Gospel ministry, 2 Cor. 4:1,16; of the effect of
tribulation, Eph. 3:13; as to well doing, 2 Thess. 3:13, “be not weary” (AV
marg., “faint not”). Some mss. have this word in Gal. 6:9 (No. 1).
3, kamno
primarily signified “to work;” then, as the effect of continued labor, “to be
weary;” it is used in Heb. 12:3, of becoming “weary” (see also No. 1), RV, “wax
not weary;” in Jas. 5:15, of sickness; some mss. have it in Rev. 2:3, AV, “hast
(not) fainted,” RV, “grown weary.” See SICK, WEARY.
Note:
For apopsucho, Luke 21:26, RV, see FAIL, Note (3).
1, oligopsuchos
lit., “small-souled” (oligos, “small,” psuche, “the soul”), denotes
“despondent;” then, “fainthearted,” 1 Thess. 5:14, RV, for the incorrect AV,
“feeble-minded.” In the Sept., similarly, in a good sense, Isa. 57:15, “who
giveth endurance to the fainthearted,” for RV, “to revive the spirit of the
humble;” in a bad sense, Prov. 18:14, “who can endure a fainthearted man?”
1, asteios
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, Acts 7:20, of Moses “(exceeding) fair,” lit., “fair
to God;” Heb. 11:23 (RV, “goodly,” AV, “proper”). See BEAUTIFUL, GOODLY, Note.
2, eudia
denotes “fair weather,” Matt. 16:2, 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.”
3, kalos
“beautiful, fair, in appearance,” is used as part of the proper name, Fair
Havens, Acts 27:8. See BETTER, GOOD.
Notes:
(1) In Rom. 16:18 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.
(2) In
Gal. 6:12 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.
1, pistis
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.”
The word
is used of (a) trust, e.g., Rom. 3:25 [see Note (4) below]; 1 Cor. 2:5;
15:14,17; 2 Cor. 1:24; Gal. 3:23 [see Note (5) below]; Phil. 1:25; 2:17; 1
Thess. 3:2; 2 Thess. 1:3; 3:2; (b) trust-worthiness, e.g., Matt. 23:23; Rom.
3:3, RV, “the faithfulness of God;” Gal. 5:22 (RV, “faithfulness”); Titus 2:10,
“fidelity;” (c) by metonymy, what is believed, the contents of belief, the “faith,”
Acts 6:7; 14:22; Gal. 1:23; 3:25 [contrast Gal. 3:23, under (a)]; Gal. 6:10;
Phil. 1:27; 1 Thess. 3:10; Jude 1:3,20 (and perhaps 2 Thess. 3:2); (d) a ground
for “faith,” an assurance, Acts 17:31 (not as in AV, marg., “offered faith”);
(e) a pledge of fidelity, plighted “faith,” 1 Tim. 5:12.
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., 2 Thess. 2:11,12; (2) a
personal surrender to Him, John 1:12; (3) a conduct inspired by such surrender,
2 Cor. 5:7. 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,
Rom. 4:17,20,21. See ASSURANCE, BELIEF, FAITHFULNESS, FIDELITY.
Notes:
(1) In Heb. 10:23, elpis, “hope,” is mistranslated “faith” in the AV (RV,
“hope”). (2) In Acts 6:8 the most authentic mss. have charis, “grace,” RV, for
pistis, “faith.” (3) In Rom. 3:3, 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 Rom. 3:25, 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 Gal. 3:23, though the
article stands before “faith” in the original, “faith” is here to be taken as
under (a) above, and as in Gal. 3:22, 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.
1, oligopistos
lit., “little of faith” (oligos, “little,” pistis, “faith”), is used only by
the Lord, and as a tender rebuke, for anxiety, Matt. 6:30; Luke 12:28; for
fear, Matt. 8:26; 14:31; 16:8.
1, pistos
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., 1 Cor. 1:9;
10:13; 2 Cor. 1:18 (AV, “true”); 2 Tim. 2:13; Heb. 10:23; 11:11; 1 Pet. 4:19; 1
John 1:9; of Christ, e.g., 2 Thess. 3:3; Heb. 2:17; 3:2; Rev. 1:5; 3:14; 19:11;
of the words of God, e.g., Acts 13:34, “sure;” 1 Tim. 1:15; 3:1 (AV, “true”);
4:9; 2 Tim. 2:11; Titus 1:9; 3:8; Rev. 21:5; 22:6; of servants of the Lord,
Matt. 24:45; 25:21,23; Acts 16:15; 1 Cor. 4:2,17; 7:25; Eph. 6:21; Col. 1:7;
4:7,9; 1 Tim. 1:12; 3:11; 2 Tim. 2:2; Heb. 3:5; 1 Pet. 5:12; 3 John 1:5; Rev.
2:13; 17:14; of believers, Eph. 1:1; Col. 1:2; (b) Active, signifying
“believing, trusting, relying,” e.g., Acts 16:1 (feminine); 2 Cor. 6:15; Gal.
3:9 seems best taken in this respect, as the context lays stress upon Abraham's
“faith” in God, rather than upon his “faithfulness.” In John 20:27 the context
requires the Active sense, as the Lord is reproaching Thomas for his want of
“faith.” See No. 2.
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.
Note: In
3 John 1:5 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.
Matt. 26:10 (ergazo and ergon).
2,
apistos
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,” Acts 26:8; (b) “unbelieving, distrustful,” used as a noun,
“unbeliever,” Luke 12:46; 1 Tim. 5:8 (RV, for AV, “infidel”); in Titus 1:15;
Rev. 21:8, “unbelieving;” “faithless” in Matt. 17:17; Mark 9:19; Luke 9:41;
John 20:27. The word is most frequent in 1 and 2 Corinthians. See BELIEVE,
INCREDIBLE, INFIDEL, UNBELIEVER, UNFAITHFUL. (In the Sept., Prov. 17:6; 28:25;
Isa. 17:10.)
Note: This is not found in the AV. The RV corrects the AV “faith” to “faithfulness” in Rom. 3:3; Gal. 5:22. See FAITH
A-1,Noun, ptosis
“a fall” (akin to B, No. 1), is used (a) literally, of the “overthrow of a
building,” Matt. 7:27; (b) metaphorically, Luke 2:34, 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.
A-2,Noun,
paraptoma
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 Rom. 11:11,12, 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 ver. 11. See FAULT,
OFFENSE, SIN, TRESPASS.
A-3,Noun,
apostasia
“a defection, revolt, apostasy,” is used in the NT of religious apostasy; in
Acts 21:21, it is translated “to forsake,” lit., “thou teachest apostasy from
Moses.” In 2 Thess. 2:3 “the falling away” signifies apostasy from the faith.
In papyri documents it is used politically of rebels. Note: For “mighty fall,”
Rev. 18:21, RV, see VIOLENCE.
B-1,Verb,
pipto
“to fall,” is used (a) of descent, to “fall” down from, e.g., Matt. 10:29;
13:4; (b) of a lot, Acts 1:26; (c) of “falling” under judgment, Jas. 5:12 (cp.
Rev. 18:2, RV); (d) of persons in the act of prostration, to prostrate oneself,
e.g., Matt. 17:6; John 18:6; Rev. 1:17; in homage and workship, e.g., Matt.
2:11; Mark 5:22; Rev. 5:14; 19:4; (e) of things, “falling” into ruin, or
failing, e.g., Matt. 7:25; Luke 16:17, RV, “fall,” for AV, “fail;” Heb. 11:30;
(f) of “falling” in judgement upon persons, as of the sun's heat, Rev. 7:16,
RV, “strike,” AV, “light;” of a mist and darkness, Acts 13:11 (some mss. have
epipipto); (g) of persons, in “falling” morally or spiritually, Rom. 14:4; 1
Cor. 10:8,12; Rev. 2:5 (some mss. have No. 3 here). See FAIL, LIGHT (upon),
STRIKE.
B-2,Verb,
apopipto
“to fall from” (apo, “from”), is used in Acts 9:18, of the scales which “fell”
from the eyes of Saul of Tarsus.
B-3,Verb,
ekpipto
“to fall out of” (ek, “out,” and No. 1), “is used in the NT, literally, of
flowers that wither in the course of nature, Jas. 1:11; 1 Pet. 1:24; of a ship
not under control, Acts 27:17,26,29,32; of shackles loosed from a prisoner's
wrist, Acts 12:7; figuratively, of the Word of God (the expression of His
purpose), which cannot “fall” away from the end to which it is set, Rom. 9:6;
of the believer who is warned lest he “fall” away from the course in which he
has been confirmed by the Word of God, 2 Pet. 3:17.” * [* From Notes on
Galatians, by Hogg and Vine, p. 242.] So of those who seek to be justified by
law, Gal. 5:4, “ye are fallen away from grace.” Some mss. have this verb in
Mark 13:25, for No. 1; so in Rev. 2:5. See CAST, EFFECT.
B-4,Verb,
empipto
“to fall into, or among” (en, “in,” and No. 1), is used (a) literally, Matt.
12:11; Luke 6:39 (some mss. have No. 1 here); 10:36; some mss. have it in Luke
14:5; (b) metaphorically, into condemnation, 1 Tim. 3:6; reproach, 1 Tim. 3:7;
temptation and snare, 1 Tim. 6:9; the hands of God in judgment, Heb. 10:31.
B-5,Verb,
epipipto
“to fall upon” (epi, “upon,” and No. 1), is used (a) literally, Mark 3:10,
“pressed upon;” Acts 20:10,37; (b) metaphorically, of fear, Luke 1:12; Acts
19:17; Rev. 11:11 (No. 1, in some mss.); reproaches, Rom. 15:3; of the Holy
Spirit, Acts 8:16; 10:44; 11:15.
Note:
Some mss. have this verb in John 13:25; Acts 10:10; 13:11. See PRESS.
B-6,Verb,
katapipto
“to fall down” (kata, “down,” and No. 1), is used in Luke 8:6 (in the best
mss.); Acts 26:14; 28:6.
B-7,Verb,
parapipto
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), Heb. 6:6.
B-8,Verb,
peripipto
“to fall around” (peri, “around”), hence signifies to “fall” in with, or among,
to light upon, come across, Luke 10:30, “among (robbers);” Acts 27:41, AV,
“falling into,” RV, “lighting upon,” a part of a shore; Jas. 1:2, into
temptation (i.e., trials). See LIGHT (to light upon). In the Sept., Ruth 2:3; 2
Sam. 1:6; Prov. 11:5.
B-9,Verb,
prospipto
“to fall towards anything” (pros, “towards”), “to strike against,” is said of
“wind,” Matt. 7:25; it also signifies to “fall” down at one's feet, “fall”
prostrate before, Mark 3:11; 5:33; 7:25; Luke 5:8; 8:28,47; Acts 16:29.
B-10,Verb,
hustereo
“to come late, to be last, behind, inferior,” is translated “falleth short” in
Heb. 12:15, RV, for AV, “fail,” and “fall short” in Rom. 3:23, for AV, “come
short,” which, in view of the preceding “have,” is ambiguous, and might be
taken as a past tense. See BEHIND.
B-11,Verb,
epiballo
“to cast upon” (epi, “on,” ballo, “to throw”), also signifies to “fall” to
one's share, Luke 15:12, “that falleth.” The phrase is frequently found in the
papyri documents as a technical formula. See CAST, A, No. 7.
B-12,Verb,
erchomai
“to come,” is translated “have fallen out,” in Phil. 1:12, of the issue of
circumstances. See COME.
B-13,Verb,
ginomai
“to become,” is translated “falling” (headlong) in Acts 1:18. See Note (1)
below. See BECOME.
B-14,Verb,
aphistemi
when used intransitively, signifies “to stand off” (apo, “from,” histemi, “to
stand”), “to withdraw from;” hence, “to fall away, to apostatize,” 1 Tim. 4:1,
RV, “shall fall away,” for AV, “shall depart;” Heb. 3:12, RV, “falling away.”
See DEPART, No. 20.
B-15,Verb,
parabaino
“to transgress, fall” (para, “away, across,” baino, “to go”), is translated
“fell away” in Acts 1:25, RV, for AV, “by transgression fell.” See TRANSGRESS.
B-16,Verb,
katabaino
denotes “to come (or fall) down,” Luke 22:44; in Rev. 16:21, “cometh down,” RV.
See COME, DESCEND.
Notes:
(1) In Rev. 16:2, ginomai, “to become,” is translated “it became,” RV, for AV,
“there fell.” (2) In 2 Pet. 1:10, ptaio, “to stumble,” is translated “stumble,”
RV, for AV, “fall.” (3) In Rom. 14:13, 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,” Matt. 27:52, RV,
“had fallen asleep,” for AV, “slept.” See ASLEEP. (5) In Acts 27:34, apollumi,
“to perish,” is translated “shall ... perish,” RV, for AV, “shall ... fall.”
(6) In Jude 1:24 the adjective aptaistos, “without stumbling, sure footed” (a,
negative, and ptaio, “to stumble”), is translated “from stumbling,” RV, for AV,
“from falling.” (7) In Acts 1:18 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 Acts 20:9, 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
Acts 19:35 diopetes, from dios, “heaven,” pipto, “to fall,” i.e., “fallen” from
the sky, is rendered “image which fell down from Jupiter” (RV marg., “heaven”).
A-1,Adjective, pseudes
is used of “false witnesses,” Acts 6:13; “false apostles,” Rev. 2:2, RV,
“false,” AV, “liars;” Rev. 21:8, “liars.”
Note:
For compound words with this adjective, see APOSTLE, BRETHREN, CHRIST, PROPHET,
WITNESS.
A-2,Adjective,
pseudonumos
“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, 1
Tim. 6:20.
B-1,Noun,
pseudos
“a falsehood” (akin to A, No. 1), is so translated in Eph. 4:25, RV (AV,
“lying”); in 2 Thess. 2:9, “lying wonders” is lit. “wonders of falsehood,”
i.e., wonders calculated to deceive; it is elsewhere rendered “lie,” John 8:44;
Rom. 1:25; 2 Thess. 2:11; 1 John 2:21,27; Rev. 14:5, RV; 21:27; 22:15. See GUILE,
LIE.
C-1,Verb,
pseudo
“to deceive by lies,” is used in the Middle Voice, translated “to say ...
falsely,” in Matt. 5:11; it is elsewhere rendered “to lie,” Acts 5:3,4; Rom.
9:1; 2 Cor. 11:31; Gal. 1:20; Col. 3:9; 1 Tim. 2:7. See LIE.
A-1,Noun, pheme
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 Matt. 9:26; Luke 4:14.
Notes:
(1) In Luke 5:15, 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 Matt. 4:24; 14:1; Mark 1:28, for AV, “fame.” See EAR, No. 3. HEARING.
(3) Echos, “a noise, report, sound,” is translated “rumor,” in the RV of Luke
4:37, for AV, “fame;” “sound” in Acts 2:2; Heb. 12:19. See RUMOR, SOUND.
B-1,Verb,
diaphemizo
signifies “to spread abroad a matter,” Matt. 28:15, RV; Mark 1:45, RV (from
dia, “throughout,” and phemi, “to say”); hence, “to spread abroad one's fame,”
Matt. 9:31. All the passages under this heading relate to the testimony
concerning Christ in the days of His flesh.
1, oikos
signifies (a) “a dwelling, a house” (akin to oikeo, to dwell); (b) “a
household, family,” translated “family” in 1 Tim. 5:4, RV, for AV, “at home.”
See HOME, HOUSE, HOUSEHOLD, TEMPLE.
2,
patria
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., Exod. 12:3; Num. 32:28); it is used of
the “family” of David, Luke 2:4, RV, for AV, “lineage;” in the wider sense of
“nationalities, races,” Acts 3:25, RV, “families,” for AV, “kindreds;” in Eph.
3:15, 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.
1, limos
is translated “hunger” in Luke 15:17; 2 Cor. 11:27; elsewhere it signifies “a
famine,” and is so translated in each place in the RV; the AV has the word
“dearth” in Acts 7:11; 11:28, and “hunger” in Rev. 6:8; the RV “famine” is
preferable there; see Matt. 24:7; Mark 13:8; Luke 4:25; 15:14; 21:11; Rom. 8:35;
Rev. 18:8. See HUNGER.
1, ptuon
denotes “a winnowing shovel or fan,” with which grain is thrown up against the
wind, in order to separate the chaff, Matt. 3:12; Luke 3:17.
A-1,Adjective, makros
is used (a) of space and time, “long,” said of prayers (in some mss., Matt.
23:14), Mark 12:40; Luke 20:47; (b) of distance, “far, far” distant, Luke
15:13; 19:12. See LONG.
B-1,Adverb,
makran
properly a feminine form of the adjective above, denotes “a long way, far,” (a)
literally, Matt. 8:30, RV, “afar off.” Luke 7:6; 15:20, RV, “afar off;” John
21:8; Acts 17:27; 22:21; (b) metaphorically, “far (from the kingdom of God),”
Mark 12:34; in spiritual darkness, Acts 2:39; Eph. 2:13,17. See AFAR.
B-2,Adverb,
makrothen
from “far” (akin to No. 1), Mark 8:3: see AFAR.
B-3,Adverb,
porro
is used (a) literally, Luke 14:32, “a great way off;” the comparative degree
porroteron, “further,” is used in Luke 24:28; (b) metaphorically, of the heart
in separation from God, Matt. 15;8; Mark 7:6. See FURTHER, WAY. Cp. porrothen,
“afar off;” see AFAR.
Notes:
(1) In Matt. 16:22, 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,” Heb. 8:12. See MERCY, C. (2) In Luke 22:51, “thus far”
translates the phrase heos toutou, lit., “unto this.” (3) In Gal. 6:14 the RV,
“far be it” translates the phrase me genoito, lit., “let it not be,” elsewhere
translated idiomatically “God forbid,” e.g., Luke 20:16. See FORBID. (4) In
Heb. 7:15 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,” Matt.
21:33; 25:14; Mark 12:1; in Matt. 25:15, RV, “he went on his journey” (AV,
“took etc.”). In Luke 15:13 the AV and RV have “took (his) journey into a far
country;” in Luke 20:9, RV, “another country,” for AV, “a far country.” The
adjective apodemos in Mark 13:34 is rendered in the AV, “taking a far journey,”
RV, “sojourning in another country.” See JOURNEY. (6) In 2 Cor. 4:17 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; Acts 17:14, in the best mss., instead of
hos, which the AV renders “as it were;” Acts 17:15, “unto;” Acts 23:23, “to.”
Both versions have “as far as” in Acts 11:19,22; in Luke 24:50, the RV has
“until they were over against,” for AV, “as far as to.” (8) In Rev. 14:20, the
preposition apo, “from,” is translated “as far as” in the RV, for AV, “by the
space of.”
1, euphraino
in the Active Voice, signifies “to cheer, gladden,” 2 Cor. 2:2; in the Passive,
“to rejoice, make merry;” translated “faring sumptuously” in Luke 16:19,
especially of food (RV, marg., “living in mirth and splendor”). See GLAD,
MERRY, REJOICE.
2,
rhonnumi
“to strengthen, to be strong,” is used in the imperative mood as a formula at
the end of letters, signifying “Farewell,” Acts 15:29; some mss. have it in
Acts 23:30 (the RV omits it, as do most versions).
3, echo
“to have,” is used idiomatically in Acts 15:36, RV, “(how) they fare,” AV, “how
they do.”
4,
chairo
“to joy, rejoice, be glad,” is used in the imperative mood in salutations, (a)
on meeting, “Hail,” e.g., Matt. 26:49; or with lego, “to say, to give a
greeting,” 2 John 1:11; in letters; “greeting,” e.g., Acts 15:23; (b) at
parting, the underlying thought being joy, 2 Cor. 13:11 (RV, marg., “rejoice”);
(c) on other occasions, see the RV marg. in Phil. 3:1; 4:4. See GLAD, GREETING,
No. 2, HAIL, JOY, JOYFULLY.
Note: As
“farewell” is inadequate to express chairo, which always conveys the thought of
joy or cheer, (b) properly comes under (c).
5,
apotasso
primarily denotes “to set apart;” then, in the Middle Voice, (a) “to take leave
of, bid farewell to,” Mark 6:46, “had taken leave of;” cp. Acts 18:18,21; 2
Cor. 2:13 (in these three verses, the verb may signify to give final
instructions to); Luke 9:61, “to bid farewell;” (b) “to forsake,” Luke 14:33.
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).
Note:
For aspazomai, “to bid farewell,” see LEAVE (c), No. 2.
1, agros
denotes (a) “a field” (cp. Eng., “agriculture”), e.g., Matt. 6:28; (b) “the
country,” e.g., Mark 15:21, or, in the plural, “country places, farms,” Mark
5:14; 6:36,56; Luke 8:34; 9:12; (c) “a piece of ground,” e.g., Mark 10:29; Acts
4:37; “a farm,” Matt. 22:5. See COUNTRY, FIELD, GROUND, LAND.
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.
· For FARTHER SIDE, Mark 10:1, see BEYOND, No. 2
1, assarion
a diminutive of the Latin as, was one-tenth of a drachma, or one-sixteenth of a
Roman denarius, i.e., about three farthings, Matt. 10:29; Luke 12:6.
2, kodrantes
A-1,Noun, eidos
“that which is seen, an appearance,” is translated “fashion” in Luke 9:29, of
the Lord's countenance at the Transfiguration. See APPEARANCE, and Note under
IMAGE, No. 1.
A-2,Noun, prosopon
“the face, countenance,” is translated “fashion” in Jas. 1:11, of the flower of
grass. See COUNTENANCE. Cp. Jas 1:24, “what manner of man,” which translates
hopoios, “of what sort.”
A-3,Noun, schema
“a figure, fashion” (akin to echo, “to have”), is translated “fashion” in 1
Cor. 7:31, of the world, signifying that which comprises the manner of life,
actions, etc. of humanity in general; in Phil. 2:8 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).
A-4,Noun, tupos
“a type, figure, example,” is translated “fashion” in the AV of Acts 7:44, RV,
“figure,” said of the tabernacle. See ENSAMPLE.
B-1,Adverb,houtos
“thus, so, in this way,” is rendered “on this fashion” in Mark 2:12. See EVEN,
No. 5, LIKEWISE, MANNER, SO, THUS, WHAT.
C-1,Verb, metaschematizo
“to change in fashion or appearance” (meta, “after,” here implying change,
schema, see A, No. 3), is rendered “shall fashion anew” in Phil. 3:21, RV; AV,
“shall change,” of the bodies of believers as changed or raised at the Lord's
return; in 2 Cor. 11:13,14,15, the RV uses the verb “to fashion oneself,” for
AV, to transform, of Satan and his human ministers, false apostles; in 1 Cor.
4:6 it is used by way of a rhetorical device, with the significance of
transferring by a figure. See CHANGE, TRANSFORM.
C-2,Verb, suschematizo
“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,” Rom. 12:2, RV, “be not fashioned according to,” for AV, “be not
conformed to;” 1 Pet. 1:14, “(not) fashioning yourselves.” See CONFORMED.
Note: In Rom. 12:2 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 Phil. 3:21; 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.
D-1,Adjective, summorphos
“having like form with” (sun, “with,” morphe, “form”), is used in Rom. 8:29;
Phil. 3:21 (AV, “fashioned,” RV, “conformed”). See CONFORM.
1, asphalizo
“to make secure, safe, firm” (akin to asphales, “safe”), (a, negative, and
sphallo, “to trip up”), is translated “make ... fast,” in Acts 16:24, of
prisoners' feet in the stocks. In Matt. 27:64,65,66, it is rendered “to make
sure.” See SURE.
Note: For HOLD (fast) and STAND (fast), see HOLD and STAND, No. 7.
A-1,Noun, nesteia
“a fasting, fast” (from ne, a negative prefix, and esthio, “to eat”), is used
(a) of voluntary abstinence from food, Luke 2:37; Acts 14:23 (some mss. have it
in Matt. 17:21; Mark 9:29); “fasting” had become a common practice among Jews,
and was continued among Christians; in Acts 27:9 “the Fast” refers to the Day
of Atonement, Lev. 16:29; that time of the year would be one of dangerous
sailing; (b) of involuntary abstinence (perhaps voluntary is included),
consequent upon trying circumstances, 2 Cor. 6:5; 11:27.
A-2,Noun, nestis
“not eating” (see No. 1), “fasting,” is used of lack of food, Matt. 15:32; Mark
8:3.
Note: Asitia, Acts 27:21, means “without food” (not through lack of
supplies), i.e., abstinence from food. See ABSTINENCE, and cp. C, below.
B-1,Verb, nesteuo
“to fast, to abstain from eating” (akin to A, Nos. 1 and 2), is used of
voluntary “fasting,” Matt. 4:2; 6:16,17,18; 9:14,15; Mark 2:18,19,20; Luke
5:33,34,35; 18:12; Acts 13:2,3. 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.
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, Matt. 9:15, and the reference there to the absence of “fasting,”
virtually involved a claim to be the Messiah (cp. Zech. 8:19). Some mss. have
the verb in Acts 10:30.
C-1,Adjective, asitos
“without food” (a, negative, sitos, “corn, food”), is used in Acts 27:33,
“fasting.” Cp. asitia, Note under A, No. 2.
1, atenizo
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 Luke 4:20; Acts 3:4; 11:6; so in the RV, where the AV has
different renderings, in Acts 6:15 (for AV, “looking steadfastly”); 10:4
(“looked”); 13:9 (“set his eyes”); 14:9 (“steadfastly beholding”). In Acts
7:55, both have “looked up steadfastly.” In the following the RV also varies
the translation, Luke 22:56; Acts 1:10; 3:12; 23:1; 2 Cor. 3:7, 13. See BEHOLD,
LOOK.
2, kathapto
“to fasten on, lay hold of, attack,” is used of the serpent which fastened on
Paul's hand, Acts 28:3.
A-1,Noun, pater
from a root signifying “a nourisher, protector, upholder” (Lat., pater, Eng.,
“father,” are akin), is used (a) of the nearest ancestor, e.g., Matt. 2:22; (b)
of a more remote ancestor, the progenitor of the people, a “forefather,” e.g.,
Matt. 3:9; 23:30; 1 Cor. 10:1; the patriarchs, 2 Pet. 3:4; (c) one advanced in
the knowledge of Christ, 1 John 2:13; (d) metaphorically, of the originator of
a family or company of persons animated by the same spirit as himself, as of
Abraham, Rom. 4:11,12,16,17,18, or of Satan, John 8:38,41,44; (e) of one who,
as a preacher of the Gospel and a teacher, stands in a “father's” place, caring
for his spiritual children, 1 Cor. 4:15 (not the same as a mere title of honor,
which the Lord prohibited, Matt. 23:9); (f) of the members of the Sanhedrin, as
of those who exercised religious authority over others, Acts 7:2; 22:1; (g) of
God in relation to those who have been born anew (John 1:12,13), and so are
believers, Eph. 2:18; 4:6 (cp. 2 Cor. 6:18), and imitators of their “Father,”
Matt. 5:45,48; 6:1,4,6,8,9, 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., Matt. 11:27; 25:34; John 20:17; Rev. 2:27; 3:5,21; so the
Apostles spoke of God as the “Father” of the Lord Jesus Christ, e.g., Rom.
15:6; 2 Cor. 1:3; 11:31; Eph. 1:3; Heb. 1:5; 1 Pet. 1:3; Rev. 1:6; (h) of God,
as the “Father” of lights, i.e., the Source or Giver of whatsoever provides
illumination, physical and spiritual, Jas. 1:17; of mercies, 2 Cor. 1:3; of
glory, Eph. 1:17; (i) of God, as Creator, Heb. 12:9 (cp. Zech. 12:1).
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,
Matt. 11:27; John 17:25. The spiritual relationship is not universal, John
8:42,44 (cp. John 1:12; Gal. 3:26).
B-1,Adjective, patroos
signifies “of one's fathers,” or “received from one's fathers” (akin to A),
Acts 22:3; 24:14; 28:17. In the Sept. Prov. 27:10.
B-2,Adjective, patrikos
“from one's fathers, or ancestors,” is said of that which is handed down from
one's “forefathers,” Gal. 1:14.
B-3,Adjective, apator
“without father” (a, negative, and pater), signifies, in Heb. 7:3, with no
recorded genealogy.
B-4,Adjective, patroparadotos
“handed down from one's fathers” (pater, and paradidomi, “to hand down”), is
used in 1 Pet. 1:18.
1, pentheros
“a wife's father” (from a root signifying “a bond, union”), is found in John
18:13.
1, orphanos
properly, “an orphan,” is rendered “fatherless” in Jas. 1:27; “desolate” in
John 14:18, for AV, “comfortless.” See COMFORTLESS.
1, orguia
akin to orego, “to stretch,” is the length of the outstretched arms, about six
feet, Acts 27:28 (twice).
1, sitistos
“fattened,” lit., “fed with grain” (from siteuo, “to feed, to fatten”), is used
as a neuter plural noun, “fatlings,” in Matt. 22:4. Cp. asitos, under FASTING.
2, siteutos
“fed” (with grain), denotes “fatted,” Luke 15:23,27,30.
1, piotes
from pion, “fat,” from a root, pi---, signifying “swelling,” is used
metaphorically in Rom. 11:17. 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.”
A-1,Noun, aition
properly the neuter of aitios, causative of, responsible for, is used as a
noun, “a crime, a legal ground for punishment,” translated “fault” in Luke
23:4,14; in Luke 23:22, “cause.” See AUTHOR, CAUSE.
Notes: (1) For aitia, rendered “fault” in John 18:38; 19:4,6, AV (like
aition, denoting “a ground for punishment”), see ACCUSATION, CAUSE, CHARGE. (2)
For hettema, “a loss,” translated “fault” in 1 Cor. 6:7, AV, see DEFECT (RV).
(3) For paraptoma, “a false step, a trespass,” translated “fault” in Gal. 6:1,
AV, and “faults” in Jas. 5:16, AV, see SIN, A, No. 2, Note (1), TRESPASS.
B-1,Adjective, amemptos
“without blame,” is rendered “faultless,” in Heb. 8:7. See BLAMELESS.
Note: For anomos, “without blemish,” rendered “faultless,” i.e.,
without any shortcoming, in Jude 1:24, and “without fault” in Rev. 14:5, AV,
see BLEMISH.
C-1,Verb, memphomai
“to blame,” is translated “to find fault” in Rom. 9:19 and Heb. 8:8. Some mss.
have the verb in Mark 7:2. See BLAME.
C-2,Verb, elencho
“to convict, reprove, rebuke,” is translated “shew (him) his fault” in Matt.
18:15. See CONVICT.
Note: In 1 Pet. 2:20, 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).”
A-1,Noun, charis
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 Luke 1:30; 2:52; Acts 2:47;
7:10,46; 24:27; 25:9, RV (for AV, “pleasure”); Acts 25:3; see more fully under
GRACE.
B-1,Verb, charitoo
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,”
Luke 1:28, “highly favored” (marg., “endued with grace”); in Eph. 1:6, 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.
A-1,Noun, phobos
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 Acts 2:43; 19:17; 1 Cor. 2:3; 1
Tim. 5:20 (lit., “may have fear”); Heb. 2:15; 1 John 4:18; Rev. 11:11;
18:10,15; by metonymy, that which causes “fear,” Rom. 13:3; 1 Pet. 3:14, RV,
“(their) fear,” AV “(their) terror,” an adaptation of the Sept. of Isa. 8:12,
“fear not their fear;” hence some take it to mean, as there, “what they fear,”
but in view of Matt. 10:28, 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, Rom. 8:15, and which influences the disposition and attitude of one
whose circumstances are guided by trust in God, through the indwelling Spirit
of God, Acts 9:31; Rom. 3:18; 2 Cor. 7:1; Eph. 5:21 (RV, “the fear of Christ”);
Phil. 2:12; 1 Pet. 1:17 (a comprehensive phrase: the reverential “fear” of God
will inspire a constant carefulness in dealing with others in His “fear”); 3:2,15;
the association of “fear and trembling,” as e.g., in Phil. 2:12, has in the
Sept. a much sterner import, e.g., Gen. 9:2; Exod. 15:16; Deut. 2:25; 11:25;
Ps. 55:5; Isa. 19:16; (2) of superiors, e.g., Rom. 13:7; 1 Pet. 2:18. See
TERROR.
A-2,Noun, deilia
“fearfulness” (from deos, “fright”), is rightly rendered “fearfulness” in 2
Tim. 1:7, 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”),
John 14:27.
A-3,Noun, eulabeia
signifies, firstly, “caution;” then, “reverence, godly fear,” Heb. 5:7; 12:28,
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., Josh. 22:24; Prov.
28:14.
Note: In Luke 21:11, phobetron (akin to No. 1) denotes a terror, RV,
“terrors,” for AV, “fearful sights,” i.e., objects or instruments of terror.
B-1,Adjective, phoberos
“fearful” (akin to A, No. 1), is used only in the Active sense in the NT, i.e.,
causing “fear, terrible,” Heb. 10:27,31; 12:21, RV, “fearful,” for AV,
“terrible.”
B-2,Adjective, deilos
“cowardly” (see A, No. 2), “timid,” is used in Matt. 8:26; Mark 4:40; Rev. 21:8
(here “the fearful” are first in the list of the transgressors).
B-3,Adjective, ekphobos
signifies “frightened outright” (ek, “out,” intensive, and A, No. 1), Heb.
12:21 (with eimi, “I am”), “I exceedingly fear” (see No. 4); Mark 9:6, “sore
afraid.”
B-4,Adjective, entromos
“trembling with fear” (en, “in,” intensive, and tremo, “to tremble, quake;”
Eng., “tremor,” etc.), is used with ginomai, “to become,” in Acts 7:32,
“trembled;” Acts 16:29, RV, “trembling for fear;” with eimi, “to be,” in Heb.
12:21, “quake” (some mss. have ektromos here). See QUAKE, TREMBLE. The
distinction between No. 3 and No. 4, as in Heb. 12:21, would seem to be that
ekphobos stresses the intensity of the “fear,” entromos the inward effect, “I
inwardly tremble (or quake).”
C-1,Adverb, aphobos
denotes “without fear” (a, negative, and A, No. 1), and is said of serving the
Lord, Luke 1:74; of being among the Lord's people as His servant, 1 Cor. 16:10;
of ministering the Word of God, Phil. 1:14; of the evil of false spiritual
shepherds, Jude 1:12. In the Sept., Prov. 1:33.
D-1,Verb, phobeo
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., Acts 23:10, according to the best mss. (see No. 2); or (b)
“to show reverential fear” [see A, No. 1, (b)], (1) of men, Mark 6:20; Eph.
5:33, RV, “fear,” for AV, “reverence;” (2) of God, e.g., Acts 10:2,22;
13:16,26; Col. 3:22 (RV, “the Lord”); 1 Pet. 2:17; Rev. 14:7; 15:4; 19:5; (a)
and (b) are combined in Luke 12:4,5, where Christ warns His followers not to be
afraid of men, but to “fear” God. See MARVEL, B, No. 1, Note.
D-2,Verb, eulabeomai
“to be cautious, to beware” (see A, No. 3), signifies to act with the reverence
produced by holy “fear,” Heb. 11:7, “moved with godly fear.”
Notes: (1) In Acts 23:10 some mss. have this verb with the meaning (a)
under No. 1.
(2) In Luke 3:14, diaseio, “to shake violently, to intimidate, to
extort by violence, blackmail,” is rendered “put no man in fear” in AV marg.
See VIOLENCE.
A-1,Noun, heorte
“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 Acts
18:21; (b) in a more general way, in Col. 2:16, AV, “holy day,” RV, “a feast
day.”
A-2,Noun, deipnon
denotes (a) “the chief meal of the day,” dinner or supper, taken at or towards
evening; in the plural “feasts,” Matt. 23:6; Mark 6:21; 12:39; Luke 20:46;
otherwise translated “supper,” Luke 14:12,16,17,24; John 12:2; 13:2,4; 21:20; 1
Cor. 11:21 (of a social meal); (b) “the Lord's Supper,” 1 Cor. 11:20; (c) “the
supper or feast” which will celebrate the marriage of Christ with His spirtual
Bride, at the inauguration of His Kingdom, Rev. 19:9; (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, Rev. 19:17 (cp. Ezek.
39:4,17-20). See SUPPER.
A-3,Noun, doche
“a reception feast, a banquet” (from dechomai, “to receive”), Luke 5:29; 14:13
(not the same as No. 2; see ver. 12).
A-4,Noun, gamos
“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”), Matt. 22:2,3,4,9 (in verses Matt.
22:11,12, it is used in the singular, in connection with the wedding garment);
25:10; Luke 12:36; 14:8; in the following it signifies a wedding itself, John
2:1,2; Heb. 13:4; and figuratively in Rev. 19:7, of the marriage of the Lamb;
in Rev. 19:9 it is used in connection with the supper, the wedding supper (or
what in English is termed “breakfast”), not the wedding itself, as in ver. 7.
A-5,Noun, agape
“love,” is used in the plural in Jude 1:12, signifying “love feasts,” RV (AV,
“feasts of charity”); in the corresponding passage, 2 Pet. 2:13, the most
authentic mss. have the word apate, in the plural, “deceivings.”
Notes: (1) In 1 Cor. 10:27 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 Mark 14:2; John 2:23 the AV translates
heorte (see No. 1) by “feast day” (RV, “feast”). (3) For the “Feast of the
Dedication,” John 10:22, see DEDICATION.
B-1,Verb, heortazo
“to keep festival” (akin to A, No. 1) is translated “let us keep the feast,” in
1 Cor. 5:8. 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.”
B-2,Verb, suneuocheo
“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 2 Pet. 2:13; Jude 1:12.
1, asthenes
“without strength” (a, negative, and sthenos, “strength”), is translated
“feeble” in 1 Cor. 12:22, of members of the body. See IMPOTENT, SICK, STRENGTH,
B, Note (5), WEAK.
Notes: (1) In Heb. 12:12 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 1 Thess. 5:14, AV, see
FAINT-HEARTED.
1, bosko
“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, Matt. 8:30;
in Matt. 8:33, the RV corrects the AV, “they that kept,” to “they that fed,” as
in Mark. 5:14 (AV and RV); Luke 8:34; in Mark 5:11; Luke 8:32, “feeding;” Luke
15:15; (b) metaphorical, of spiritual ministry, John 21:15,17 (see Note on No.
2). See KEEP.
2, poimaino
“to act as a shepherd” (from poimen, “a shepherd”), is used (a) literally, Luke
17:7, RV, “keeping sheep,” for AV, “feeding cattle;” 1 Cor. 9:7; (b)
metaphorically, “to tend, to shepherd;” said of Christ, Matt. 2:6, RV, “shall
be Shepherd of” (for AV, “shall rule”); of those who act as spiritual shepherds
under Him, John 21:16, RV, “tend” (for AV “feed”); so 1 Pet. 5:2; Acts 20:28,
“to feed” (“to tend” would have been a consistent rendering; a shepherd does
not only “feed” his flock); of base shepherds, Jude 1:12. See RULE.
Note: In John 21:15,16,17, the Lord, addressing Peter, first uses No.
1, bosko (ver. 15), then No. 2, poimaino (ver. 16), and then returns to bosko
(ver. 17). 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.”
3, trepho
signifies (a) “to make to grow, bring up, rear,” Luke 4:16, “brought up;” (b)
“to nourish, feed,” Matt. 6:26; 25:37; Luke 12:24; Acts 12:20; Rev. 12:6,14; of
a mother, “to give suck,” Luke 23:29 (some mss. here have thelazo, “to
suckle”); “to fatten,” as of fattening animals, Jas. 5:5, “ye have nourished
(your hearts).” See BRING, A, No. 33.
4, chortazo
“to feed, to fatten,” is used (a) primarily of animals, Rev. 19:21; (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 Luke 16:21, 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.
5, psomizo
primarily denotes “to feed with morsels,” as nurses do children; then, “to dole
out or supply with food,” Rom. 12:20; 1 Cor. 13:3. Cp. psomion, “a fragment,
morsel,” John 13:26,27,30 (“sop”).
6, potizo
to give to drink, is translated “I fed (you with milk)” in 1 Cor. 3:2. See
DRINK, WATER.
1, ginosko
“to know, perceive,” is translated “she felt (in her body),” of the woman with
the issue of blood, Mark 5:29, i.e., she became aware of the fact, See KNOW.
2, phroneo
“to think, to be minded,” is translated “I felt” in the RV of 1 Cor. 13:11 (for
AV, “I understood”). See CAREFUL.
3, pselaphao
“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, Acts 17:27; (b) literally, of physical handling or touching
Luke 24:39; with 1 John 1:1; Heb. 12:18. See HANDLE, TOUCH.
4, sumpatheo
“to have a fellow-feeling for or with,” is rendered “touched with the feeling
of” in Heb. 4:15; “have compassion” in Heb 10:34. See COMPASSION.
5, apalgeo
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, Eph. 4:19.
Note: In Acts 28:5 pascho, “to suffer,” is rendered “felt (no harm),”
RV, “took,” lit., “suffered no ill (effect).”
· For FEET see FOOT
A-1,Verb,
hupokrinomai
primarily denotes “to answer;” then, “to answer on the stage, play a part,” and
so, metaphorically, “to feign, pretend,” Luke 20:20. Cp. hupokrites, “a
hypocrite,” and hupokrisis, “hypocrisy.”
B-1,Adjective, plastos
primarily denotes “formed, molded” (from plasso, to mold; Eng., “plastic”);
then, metaphorically, “made up, fabricated, feigned,” 2 Pet. 2:3. Cp. plasma,
“that which is molded,” Rom. 9:20.
* For FELL see FALL
1, aner
denotes “a man,” in relation to his sex or age; in Acts 17:5 (plural) it is
rendered “fellows,” as more appropriate to the accompanying description of
them. See HUSBAND, MAN, SIR.
2, hetairos
“a companion, comrade,” is translated “fellows” in Matt. 11:16 [where, however,
the most authentic mss. have heterois, “(the) others”]. The word is used only
by Matthew and is translated “friend” in Matt. 20:13; 22:12; 26:50. See FRIEND.
3, metochos
properly an adjective signifying “sharing in, partaking of,” is translated
“partners” in Luke 5:7; “partakers” in Heb. 3:1,14; 6:4; 12:8; “fellows” in
Heb. 1:9, 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 Eph. 3:6, RV). See PARTAKER, PARTNER.
Notes: (1) In Acts 24:5 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., Acts 22:22, where it is translated “such a fellow.” (3) Houtos, “this,”
is translated “this fellow” in the AV of Luke 23:2 (RV, “this man”). So in John
9:29. Both versions have “this man,” e.g., in Mark 2:7; John 6:52, 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.
A-1,Noun, koinonia
(a) “communion, fellowship, sharing in common” (from koinos, “common”), is
translated “communion” in 1 Cor. 10:16; Philem. 1:6, RV, “fellowship,” for AV,
“communication;” it is most frequently translated “fellowship;” (b) “that which
is the outcome of fellowship, a contribution,” e.g., Rom. 15:26; 2 Cor. 8:4.
See COMMUNION, CONTRIBUTION, etc.
Note: In Eph. 3:9, some mss. have koinonia, instead of oikonomia,
“dispensation,” RV.
A-2,Noun, metoche
“partnership” (akin to No. 3, under FELLOW), is translated “fellowship” in 2
Cor. 6:14. In the Sept., Ps. 122:3, “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 Heb. 2:14.
A-3,Noun, koinonos
denotes “a partaker” or “partner” (akin to No. 1); in 1 Cor. 10:20 it is used
with ginomai, “to become,” “that ye should have communion with,” RV (AV,
“fellowship with”). See COMPANION, PARTAKER, PARTNER.
B-1,Verb, koinoneo
“to have fellowship,” is so translated in Phil. 4:15, RV, for AV, “did
communicate.” See COMMUNICATE.
B-2,Verb, sunkoinoneo
“to have fellowship with or in” (sun, “with,” and No. 1), is used in Eph. 5:11;
Phil. 4:14, RV, “ye had fellowship,” for AV, “ye did communicate;” Rev. 18:4,
RV, “have (no) fellowship with,” for AV, “be (not) partakers of.” See
COMMUNICATE, PARTAKER.
· For FELT see FEEL
1, thelus
an adjective (from thele, “a breast”), is used in the form thelu (grammatically
neuter) as a noun, “female,” in Matt. 19:4; Mark 10:6; Gal. 3:28; in the
feminine form theleia, in Rom. 1:26, “women;” Rom. 1:27 “woman.” See WOMAN.
A-1,Adjective,
ektenes
denotes “strained, stretched” (ek, “out,” teino, “to stretch”); hence,
metaphorically, “fervent,” 1 Pet. 4:8. Some mss. have it in Acts 12:5, for the
adverb (see B). Cp. ekteneia (with en), “intently, strenuously,” in Acts 26:7,
AV, “instantly,” RV, “earnestly.” Cp. EARNEST.
B-1,Adverb, ektenos
“fervently” (akin to A), is said of love, in 1 Pet. 1:22; of prayer, in some
mss. Acts 12:5 (see under A); for the comparative degree in Luke 22:44, see
EARNESTLY.
C-1,Verb, zeo
“to be hot, to boil” (Eng. “zeal” is akin), is metaphorically used of
“fervency” of spirit, Acts 18:25; Rom. 12:11.
Notes: (1) In Col. 4:12, the verb agonizomai, “to strive,” is
translated “laboring fervently,” AV (RV, “striving”). (2) In 2 Cor. 7:7, the
noun zelos, “zeal” (akin to C.), is translated “fervent mind,” AV (RV, “zeal”).
(3) In Jas. 5:17, “he prayed fervently” (AV, “earnestly”) translates the noun
proseuche, followed by the corresponding verb, lit., “he prayed with prayer.”
In Jas. 5:16 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.
1, metapempo
“to send after of for” (meta, “after,” pemp, “to send”), in the Middle Voice,
is translated “fetch” in the RV of Acts 10:5; 11:13. See CALL.
Notes: (1) In Acts 16:37, 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
Acts 28:13, AV, “fetched a compass,” see CIRCUIT.
1, pede
“a fetter” (akin to peza, “the instep,” and pous, “a foot;” cp. Eng. prefix
ped---), occurs in Mark 5:4; Luke 8:29. Cp. FOOT.
A-1,Noun, puretos
“feverish heat” (from pur, “fire”), hence, “a fever,” occurs in Matt. 8:15;
Mark 1:31; John 4:52; Acts 28:8; in Luke 4:38, with megas, “great, a high
fever;” ver. 39. Luke, as a physician, uses the medical distinction by which
the ancients classified fevers into great and little. In the Sept., Deut.
28:22.
B-1,Verb, puresso
signifies “to be ill of a fever” (akin to A), Matt. 8:14; Mark 1:30.
A-1,Adjective, oligos
used of number quantity, and size, denotes “few, little, small, slight,” e.g.,
Matt. 7:14; 9:37; 15:34; 20:16; neuter plural, “a few things,” Matt. 25:21,23;
Rev. 2:14 (20 in some mss.); in Eph. 3:3, the phrase en oligo, in brief, is
translated “in a few words.”
A-2,Adjective, brachus
denotes (a) “short,” in regard to time, e.g., Heb. 2:7; or distance, Acts
27:28; (b) “few,” in regard to quantity, Heb. 13:22, in the phrase dia
bracheon, lit., “by means of few,” i.e., “in few words.” See LITTLE.
Note: In Luke 10:42, in the Lord's words to Martha, many ancient
authorities provide the rendering, “but there is need of few things (neuter
plural) or one.”
B-1,Adverb, suntomos
“concisely, briefly, cut short” (from suntemno, “to cut in pieces,” sun, used
intensively, temno, “to cut”), occurs in the speech of Tertullus, Acts 24:4.
1, elaphria
denotes lightness, levity, “fickleness,” 2 Cor. 1:17, RV (for AV, “lightness”).
The corresponding adjective is elaphros, “light,” Matt. 11:30; 2 Cor. 4:17.
1, pistis
“faith, faithfulness,” is translated “fidelity” in Titus 2:10. See FAITH (b).
1, agros
“a cultivated field,” or “fields in the aggregate,” e.g., Matt. 6:28; Mark 11:8
(some mss. here have dendron, “trees”); Luke 15:15. See FARM.
2, chora
“a space, place,” then, (b) “land, country, region,” is translated “fields” in
John 4:35; Jas. 5:4. See COUNTRY.
3, chorion
a diminutive of No. 2, denotes (a) “a place, region,” (b) “a piece of land,
property,” rendered “field” in Acts 1:18,19. See LAND, PARCEL, PLACE,
POSSESSION.
4, sporimos
signifies “fit for sowing” (from sperio, “to sow”), and denotes “a cornfield,”
Matt. 12:1; Mark 2:23; Luke 6:1. In the Sept., Gen. 1:29; Lev. 11:37.
A-1,Adjective,
anemeros
signifies “not tame, savage” (from a, negative, and hemeros, “gentle”), 2 Tim.
3:3. Epictetus describes those who forget God as their Creator, as resembling
lions, “wild, savage and fierce” (anemeroi) (Moulton and Milligan, Greek Test.
Vocab.).
A-2,Adjective, chalepos
“hard,” (a) “hard to do or deal with, difficult, fierce,” is said of the
Gadarene demoniacs, Matt. 8:28; (b) “hard to bear, painful, grievous,” said of
the last times, 2 Tim. 3:1, RV, “grievous,” for AV, “perilous.” See GRIEVOUS.
Notes: (1) In Jas. 3:4 skleros, “hard, rough, violent,” is said of
winds, RV, “rough,” for AV, “fierce.” (2) In Luke 23:5, 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.”
B-1,Noun, thumos
“hot anger, wrath,” is rendered “fierceness” in Rev. 16:19; 19:15, of the wrath
of God. See ANGER (A, Notes), INDIGNATION, WRATH.
B-2,Noun, zelos
“zeal, jealousy,” is rendered “fierceness” in Heb. 10:27, RV (of fire).
1, puroo
“to set on fire, burn up” (from pur, “fire”), always used in the Passive Voice
in the NT, is translated “fiery” in Eph. 6:16, 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).
Notes: (1) For Heb. 10:27, RV, see FIRE (cp. FIERCE, B, No. 2). (2) For
purosis, “a fiery trial,” 1 Pet. 4:12, (lit., “a burning,” as in Rev. 18:9,18),
“a refining, or trial by fire,” see TRIAL
1, dekapente
lit., “ten-five,” occurs in John 11:18; Acts 27:28; Gal. 1:18.
Notes: (1) In Acts 7:14, “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 Gen. 46:26. The
Sept. translations give the number as 75 in Gen. 46:27 and in Exod. 1:5, and
this Stephen follows, being a Grecian Jew. (2) The corresponding ordinal
numeral pentekaidekatos, “fifteenth” (lit., “five and tenth”) is found In Luke
3:1, where Luke dates the reign of Tiberias from the period of his joint rule
with Augustus.
1, pemptos
akin to pente, “five,” is found only in the Apocalypse, 6:9; 9:1; 16:10; 21:20.
1, pentekonta
is found in Luke 7:41; 16:6; John 8:57; 21:11; Acts 13:20; in Mark 6:40 with
kata (in the most authentic mss.), according to, “by fifties;” in Luke 9:14,
with ana, “up,” used distributively, “fifty each,” RV (Luke adds hosei, “about”).
1, sukon
denotes “the ripe fruit of a suke, a fig-tree” (see below; cp. No. 2), Matt.
7:16; Mark 11:13; Luke 6:44; Jas. 3:12.
2, olunthos
denotes “an unripe fig,” which grows in winter and usually falls off in the
spring, Rev. 6:13. In the Sept., Song of Sol., 2:13.
1, suke or sukea
“a fig tree,” is found in Matt. 21:19,20,21; 24:32; Mark 11:13,20,21; 13:28;
Luke 13:6,7; 21:29; John 1:48,50; Jas. 3:12; Rev. 6:13 (see sukon, above).
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 Mark 11:13 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.
A-1,Noun, agon
akin to ago, “to lead,” primarily “a gathering,” then, “a place of assembly,”
and hence, “a contest, conflict,” is translated “fight” in 1 Tim. 6:12; 2 Tim.
4:7. See CONFLICT.
A-2,Noun, athlesis
is translated “fight” in Heb. 10:32, AV. See CONFLICT.
Note: In Heb. 11:34, polemos, “war,” is translated “fight,” AV (RV,
“war”); it is misrendered “battle” in the AV of 1 Cor. 14:8; Rev. 9:7,9; 16:14;
20:8.
B-1,Verb, agonizomai
from A, No. 1, denotes (a) “to contend” in the public games, 1 Cor. 9:25
(“striveth in the games,” RV); (b) “to fight, engage in conflict,” John 18:36;
(c) metaphorically, “to contend” perseveringly against opposition and
temptation, 1 Tim. 6:12; 2 Tim. 4:7 (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, Luke 13:24; to put forth every effort, involving toil,
Col. 1:29; 1 Tim. 4:10 (some mss. have oneidizomai here, “to suffer reproach”);
to wrestle earnestly in prayer, Col. 4:12 (cp. sunagonizomai, Rom. 15:30). See
LABOR, STRIVE.
B-2,Verb, pukteuo
“to box” (from puktes, “a pugilist”), one of the events in the Olympic games,
is translated “fight” in 1 Cor. 9:26.
B-3,Verb, machomai
“to fight,” is so rendered in Jas. 4:2 (cp. “fightings,” ver. 1, see below),
and translated “strive” in 2 Tim. 2:24; “strove” in John 6:52; Acts 7:26, See
STRIVE.
B-4,Verb, theriomacheo
signifies “to fight with wild beasts” (therion, “a beast,” and No. 3), 1 Cor.
15:32. Some think that the Apostle was condemned to fight with wild beasts; if
so, he would scarcely have omitted it from 2 Cor. 11:23-33. 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.
Notes: (1) In Rev. 2:16; 12:7, AV, polemeo, “to war,” is translated “to
fight,” RV, “will make war,” “going forth to war,” and “warred.” (2) In Acts
23:9 some mss. have the verb theomacheo, “to fight against God.” Cp. the
corresponding adjective, below, under FIGHTING.
A-1,Noun, mache
“a fight, strife” (akin to B, No. 3, under FIGHT), is always used in the plural
in the NT, and translated “fightings” in 2 Cor. 7:5; Jas. 4:1; Titus 3:9, RV
(for AV, “strivings”); “strifes in 2 Tim. 2:23. See STRIFE.
B-1,Adjective, theomachos
“fighting against God” (theos, “God,” and A, occurs in Acts 5:39 (AV, “to
fight”), lit., “God-fighters.”
1, tupos
“a type, figure, pattern,” is translated “figures” (i.e., representations of
gods) in Acts 7:43; in the RV of ver. 44 (for AV, “fashion”) and in Rom. 5:14,
of Adam as a “figure” of Christ. See ENSAMPLE.
2, antitupos
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, Heb. 9:24, 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” (Heb. 9:9), “for the time now present,” RV, i.e., pointing to the
present time, not “then present,” AV (see below); (b) “a corresponding type,” 1
Pet. 3:21, 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.
3, parabole
“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 Heb. 9:9 (RV, “a parable for the time now present”) and Heb. 11:19, 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.
Notes: (1) The synonymous noun hupotuposis, “an example, pattern,” 1
Tim. 1:16; 2 Tim. 1:13, denotes simply a delineation or outline. (2) For
metaschematizo, rendered “I have in a figure transferred” in 1 Cor. 4:6, where
the fact stated is designed to change its application, i.e., from Paul and
Apollos to circumstances in Corinth, see FASHION.
A-1,Verb, pleroo
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, Matt. 13:48; a building,
John 12:3; Acts 2:2; a city, Acts 5:28; needs, Phil. 4:19, AV, “supply,” RV,
“fulfill;” metaphorically, of valleys, Luke 3:5; figuratively, of a measure of
iniquity, Matt. 23:32; (2) of persons: (a) of the members of the church, the
body of Christ, as filled by Him, Eph. 1:23 (“all things in all the members”);
4:10; in Eph. 3:19, of their being filled “into” (eis), RV, “unto,” AV, “with”
(all the fullness of God); of their being “made full” in Him, Col. 2:10 (RV,
for AV, “complete”); (b) of Christ Himself: with wisdom, in the days of His
flesh, Luke 2:40; with joy, in His return to the Father, Acts 2:28; (c) of
believers: with the Spirit, Eph. 5:18; with joy, Acts 13:52; 2 Tim. 1:4; with
joy and peace, Rom. 15:13; [from these are to be distinguished those passages
which speak of joy as being fulfilled or completed, which come under FULFILL,
John 3:29; 15:11 (RV); 16:24 (RV); Phil. 2:2; 1 John 1:4 (RV); 2 John 1:12
(RV)]; with knowledge, Rom. 15:14; with comfort, 2 Cor. 7:4; with the fruits of
righteousness, Phil. 1:11 (Gk. “fruit”); with the knowledge of God's will, Col.
1:9; with abundance through material supplies by fellow believers, Phil. 4:18;
(d) of the hearts of believers as the seat of emotion and volition, John 16:6
(sorrow) Acts 5:3 (deceitfulness); (e) of the unregenerate who refuse
recognition of God, Rom. 1:29; (II) “to accomplish, complete, fulfill.” See
ACCOMPLISH, FULFILL.
A-2,Verb, anapleroo
“to fill up adequately, completely” (ana, “up,” and No. 1), is twice translated
by the verbs “to fill, to fill up,” in 1 Cor. 14:16, 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 1 Thess. 2:16, “to fill up
their sins,” of the Jews who persisted in their course of antagonism and
unbelief. See FULFILL.
A-3,Verb, antanapleroo
“to fill up in turn (or on one's part;” anti, “corresponding to,” and No. 2),
is used in Col. 1:24, 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).
A-4,Verb, sumpleroo
“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,
Luke 8:23 (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”), Luke 9:51; Acts 2:1, see RV, marg. See COME. In the
Sept. Jer. 25:12.
A-5,Verb, pimplemi | pletho
lengthened forms of pleo, “to fill” (pletho supplies certain tenses of
pimplemi), is used (1) of things; boats, with fish, Luke 5:7; a sponge, with
vinegar, Matt. 27:48 (some mss. have this verb in John 19:29); a city, with
confusion, Acts 19:29; a wedding, with guests, Matt. 22:10; (2) of persons
(only in Luke's writings: (a) with the Holy Spirit, Luke 1:15,41,67; Acts 2:4;
4:8,31; 9:17; 13:9; (b) with emotions: wrath, Luke 4:28; fear, Luke 5:26;
madness, Luke 6:11; wonder, amazement, Acts 3:10; jealousy, Acts 5:17, RV, for
AV, “indignation,” and Acts 13:45 (AV, “envy”). For its other significance, “to
complete,” see ACCOMPLISH.
A-6,Verb, empiplemi | empletho
(as in No. 5), “to fill full, to satisfy,” is used (a) of “filling” the hungry,
Luke 1:53; John 6:12; of the abundance of the rich, Luke 6:25; (b)
metaphorically, of a company of friends, Rom. 15:24, RV, “satisfied,” for AV,
“filled.”
A-7,Verb, empiplao
an alternative form of No. 6, is found in Acts 14:17, “filling (your hearts),”
of God's provision for mankind.
A-8,Verb, chortazo
“to fill or satisfy with food,” e.g., Matt. 15:33; Phil. 4:12, is used
metaphorically in Matt. 5:6; Luke 6:21. See FEED.
A-9,Verb, gemizo
“to fill or load full,” is used of a boat, Mark 4:37 (RV, “was filling”); a
sponge, Mark 15:36 (cp. No. 5, Matt. 27:48); a house, Luke 14:23; the belly,
Luke 15:16; waterpots, John 2:7; baskets, John 6:13; bowls, with fire, Rev.
8:5; the temple, with smoke, Rev. 15:8. Cp. gemo, “to be full.” See FULL.
A-10,Verb, korennumi
“to satisfy” (akin to koros, “a surfeit”), is used metaphorically of spiritual
things, in 1 Cor. 4:8, RV, “ye are filled;” in Acts 27:38, “had eaten enough,”
lit., “having being satisfied with food.” See EAT, ENOUGH.
A-11,Verb, mestoo
“to fill full,” from mestos, “full,” is used of being “filled” with wine, Acts
2:13, RV, “are filled with.”
B-1,Noun, pleroma
fullness, has two meanings, (a) in the Active sense, “that which fills up,” a
piece of undressed cloth on an old garment, Matt. 9:16; Mark 2:21, 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., Mark 8:20. See FULLNESS.
Notes: (1) In Rev. 18:6, AV, kerannumi, “to mix,” is incorrectly
rendered “to fill full” (RV, to mingle). (2) In Rev. 15:1, 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., Rev. 6:17; 11:18; 14:10,19.
1, perikatharma
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 Deut. 18:10; Josh. 5:4.) It is once used in the Sept. (Prov.
21:18) 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 1 Cor. 4:13 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.
2, rhupos
denotes “dirt, filth,” 1 Pet. 3:21. Cp. rhuparia, “filthiness” (see A, No. 2,
below); rhuparos, “vile,” Jas. 2:2; Rev. 22:11, in the best mss. (see B, No. 3,
below); rhupoo, “to make filthy,” Rev. 22:11; rhupaino (see D below).
A-1,Noun, aischrotes
“baseness” (from aischos, “shame, disgrace”), is used in Eph. 5:4, of
obscenity, all that is contrary to purity.
A-2,Noun, rhuparia
denotes “dirt, filth” (cp. No. 2, under FILTH), and is used metaphorically of
moral “defilement” in Jas. 1:21.
A-3,Noun, molusmos
“a soiling, defilement,” is used in 2 Cor. 7:1. See DEFILEMENT.
A-4,Noun, aselgeia
“wantonness, licentiousness, lasciviousness,” is translated “filthy
(conversation),” in 2 Pet. 2:7, AV; RV, “lascivious (life).” See
LASCIVIOUSNESS, WANTONNES.
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 Col. 3:8 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).
B-1,Adjective, aischros
“base, shameful” (akin to A, No. 1), is used of “base gain,” “filthy (lucre),”
Titus 1:11, and translated “shame” in 1 Cor. 11:6, with reference to a woman
with shorn hair; in 1 Cor. 14:35, of oral utterances of women in a church
gathering (RV, “shameful”); in Eph. 5:12, of mentioning the base and bestial
practices of those who live lascivious lives. See SHAME.
B-2,Adjective, aischrokerdes
“greedy of base gain” (No. 1, and kerdos, “gain”), is used in 1 Tim. 3:8; Titus
1:7, “greedy of filthy lucre;” some mss. have it also in 1 Tim. 3:3.
B-3,Adjective, rhuparos
akin to A, No. 2 (see also FILTH, No. 2), “dirty,” is said of shabby clothing,
Jas. 2:2: metaphorically, of moral “defilement,” Rev. 22:11 (in the best mss.).
Note: For akathartos see UNCLEAN, No. 1.
C-1,Adverb, aischrokerdos
“eagerness for base gain” (akin to B, No. 2), is used in 1 Pet. 5:2, “for
filthy lucre.”
D-1,Verb, rhupaino
“to make filthy, defile” (from A, No. 2), is used in the Passive Voice, in an
ethical sense, in Rev. 22:11 (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.”
A-1,Noun, peras
“a limit, end,” is translated “final” in Heb. 6:16, RV, “an oath is final for
confirmation” (the AV connects the clauses differently). See END.
A-2,Noun, telos
“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, 1 Pet. 3:8. See END.
B-1,Adverb, loipon
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 Phil. 3:1, where the
actual conclusion is for the time postponed and the farewell injunctions are
resumed in Phil. 4:8. See also 1 Thess. 4:1 (AV, “furthermore”); 2 Thess. 3:1.
1, heurisko
denotes (a) “to find,” either with previous search, e.g., Matt. 7:7,8, or
without, e.g., Matt. 27:32; in the Passive Voice, of Enoch's disappearance,
Heb. 11:5; of mountains, Rev. 16:20; of Babylon and its occupants, Rev.
18:21,22; (b) metaphorically, “to find out by enquiry,” or “to learn,
discover,” e.g., Luke 19:48; John 18:38; 19:4,6; Acts 4:21; 13:28; Rom. 7:10;
Gal. 2:17, 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;” 1
Pet. 1:7; Rev. 5:4; (c) in the Middle Voice, “to find for oneself, gain,
procure, obtain,” e.g. Matt. 10:39; 11:29, “ye shall find (rest);” Luke 1:30;
Acts 7:46; 2 Tim. 1:18. See GET, OBTAIN.
2, aneurisko
“to find out” (by search), “discover” (ana, “up,” and No. 1), implying diligent
searching, is used in Luke 2:16, of the shepherds in searching for and
“finding” Mary and Joseph and the Child; in Acts 21:4, of Paul and his
companions, in searching for and “finding” “the disciples” at Tyre (in ver. 2,
No. 1, is used).
3, lambano
“to take, receive,” is translated “finding (occasion)” in Rom. 7:11, RV (AV,
“taking”). See ACCEPT.
4, katalambano
“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, Acts 25:25. See APPREHEND.
Notes: (1) For sunanapauomai, “to be refreshed in spirit,” in Rom.
15:32, RV, “find rest with,” see FIND, REFRESH. (2) In Rom. 7:18, there is no
word in the original for “find.” Hence the RV has “is not.” (3) In Rom. 11:33,
anexichniastos, untraceable, is rendered “past finding out,” AV, RV, “past
tracing out” (ichniazo, “to track out”); in Eph. 3:8, “unsearchable.” See
TRACE, UNSEARCHABLE.
· For FINE see BRASS, No. 4, FLOUR, GOODLY, Note, LINEN
1, daktulos
Matt. 23:4; Mark 7:33; Luke 11:46; 16:24; John 8:6; 20:25,27, is used
metaphorically in Luke 11:20, for the power of God, the effects of which are
made visible to men (cp. Matt. 12:28, “by the Spirit of God;” cp. also Exod.
8:19).
1, teleo
“to bring to an end” (telos, “an end”), in the Passive Voice, “to be finished,”
is translated by the verb “to finish” in Matt. 13:53; 19:1; 26:1; John 19:28,
where the RV “are ... finished” brings out the force of the perfect tense (the
same word as in ver. 30, “It is finished”), which is missed in the AV; as Stier
says, “the word was in His heart before He uttered it;” 2 Tim. 4:7; Rev. 10:7;
11:7; 20:3, RV, “should be finished” (AV, “fulfilled”), Rev. 20:5,7, RV,
“finished” (AV, “expired”). In Rev. 15:1 the verb is rightly translated “is
finished,” RV, see FILL, Note (2). In 15:8 the RV, “should be finished”
corrects the AV, “were fulfilled.” See ACCOMPLISH.
2, teleioo
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 John 4:34; 5:36; 17:4; Acts 20:24. See CONSECRATE,
FULFIL, PERFECT.
3, ekteleo
lit., “to finish out,” i.e., “completely” (ek, “out,” intensive, and No. 1), is
used in Luke 14:29,30.
4, epiteleo
“to bring through to an end,” is rendered “finish” in 2 Cor. 8:6, AV (RV,
“complete”). See ACCOMPLISH.
5, sunteleo
“to bring to fulfillment, to effect,” is translated “finishing” (AV, “will
finish”) in Rom. 9:28. See COMPLETE.
6, dianuo
is translated “had finished,” in Acts 21:7, 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, 20:6), 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.
7, ginomai
“to become, to come into existence,” is translated “were finished” in Heb. 4:3,
i.e., were brought to their predestined end.
Notes: (1) In Luke 14:28, apartismos denotes “a completion,” and the
phrase is, lit., “unto a completion.” The AV has “to finish” (RV, “to
complete”). See COMPLETE. (2) In Jas. 1:15, apoteleo, “to perfect,” to bring to
maturity, to become “fullgrown,” RV (AV, “is finished”), is said of the full
development of sin. (3) In Heb. 12:2 the RV suitably translates teleiotes
“perfecter,” for AV, “finisher.”
A-1,Noun, pur
(akin to which are No. 2, pura, and puretos, “a fever,” Eng., “fire,” etc.) is
used (besides its ordinary natural significance):
(a) of the holiness of God, which consumes all that is inconsistent
therewith, Heb. 10:27; 12:29; cp. Rev. 1:14; 2:18; 10:1; 15:2; 19:12; similarly
of the holy angels as His ministers, Heb. 1:7; in Rev. 3:18 it is symbolic of
that which tries the faith of saints, producing what will glorify the Lord:
(b) of the Divine judgment, testing the deeds of believers, at the
judgment seat of Christ, 1 Cor. 3:13,15:
(c) of the fire of Divine judgment upon the rejectors of Christ, Matt.
3:11 (where a distinction is to be made between the baptism of the Holy Spirit
at Pentecost and the “fire” of Divine retribution; Acts 2:3 could not refer to
baptism): Luke 3:16:
(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, 2 Thess. 1:8; Rev.
18:8:
(e) of the “fire” of Hell, to be endured by the ungodly hereafter,
Matt. 5:22; 13:42,50; 18:8,9; 25:41; Mark 9:43,48; Luke 3:17:
(f) of human hostility both to the Jews and to Christ's followers, Luke
12:49:
(g) as illustrative of retributive judgment upon the luxurious and
tyrannical rich, Jas. 5:3:
(h) of the future overthrow of the Babylonish religious system at the
hands of the Beast and the nations under him, Rev. 17:16:
(i) of turning the heart of an enemy to repentance by repaying his
unkindness by kindness, Rom. 12:20:
(j) of the tongue, as governed by a “fiery” disposition and as
exercising a destructive influence over others, Jas. 3:6:
(k) as symbolic of the danger of destruction, Jude 1:23.
Note: See also under FLAME.
A-2,Noun, pura
from No. 1, denotes “a heap of fuel” collected to be set on fire (hence Eng.,
“pyre”), Acts 28:2,3.
Note: In Mark 14:54, the italicized phrase “of the fire” is added in
the Eng. versions to indicate the light as coming from the “fire.”
B-1,Adjective, purinos
“fiery” (akin to A, No. 1), is translated “of fire” in Rev. 9:17. In the Sept.,
Ezek. 28:14,16.
C-1,Verb, puroo
is translated “being on fire” (Middle Voice) in 2 Pet. 3:12. See FIERY.
C-2,Verb, phlogizo
“to set on fire, burn up,” is used figuratively, in both Active and Passive
Voices, in Jas. 3:6, 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.
1, metretes
is a liquid measure (akin to metreo, “to measure”), equivalent to one and a
half Roman amphoroe, or about nine gallons, John 2:6.
1, bebaios
“firm, steadfast, secure” (from baino, “to go”), is translated “firm” in Heb.
3:6, of the maintenance of the boldness of the believer's hope, and in Heb.
3:14, RV, of “the beginning of our confidence” (AV, “steadfast”). See
STEADFAST, SURE.
2, stereos
“solid, hard, stiff,” is translated “firm” in 2 Tim. 2:19, RV, “the firm
(foundation of God),” AV, “(standeth) sure;” stereos is not part of the
predicate; “solid (food)” in Heb. 5:12,14, RV; “steadfast” in 1 Pet. 5:9. See
SOLID, STEADFAST, STRONG.
Note: Cp. stereoo, “to make strong, establish,” Acts 3:7,16; 16:5, and
stereoma, “steadfastness,” Col. 2:5.
A-1,Adjective, protos
the superlative degree of pro, “before,” is used (I) “of time or place,” (a) as
a noun, e.g., Luke 14:18; Rev. 1:17; opposite to “the last,” in the neuter
plural, Matt. 12:45; Luke 11:26; 2 Pet. 2:20; in the neuter singular, opposite
to “the second,” Heb. 10:9; in 1 Cor. 15:3, en protois, lit., “in the first
(things, or matters)” denotes “first of all;” (b) as an adjective, e.g., Mark
16:9, 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 John 20:4,8; Rom. 10:19, e.g., equivalent to an
English adverb; in John 1:15, lit., “first of me,” i.e., “before me” (of
superiority); (II) “of rank or dignity,” see CHIEF, Cp. B, Nos. 3 and 4.
B-1,Adverb, proteron
the comparative degree of pro (see No. 1), “former, before,” denotes “first” in
Heb. 7:27; in 4:6, RV, “before” (AV, “first”), speaking of Israel as having
heard God's good tidings previously to the ministry of the Gospel; in Gal.
4:13, “I preached ... unto you the first time” means on the former of his two
previous visits.
B-2,Adverb, anothen
“from above,” is rendered “from the first” in Luke 1:3, RV; it may mean “from
their beginning, or source.”
B-3,Adverb, protos
“firstly,” is used in Acts 11:26, “first” (some mss. have No. 4 here).
B-4,Adverb, proton
the neuter of the adjective protos, is used as an adverb, signifying “first,
firstly,” e.g., of time, matt. 8:21; of order, Rom. 3:2 (AV, “chiefly”); in
John 7:51, RV, “except it first hear from himself” (the AV, “before it hear
him,” follows the mss. which have No. 1).
C-1,Numeral, mia
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., Luke 24:1; 1
Cor. 16:2; cp. A, and see DAY; also in Titus 3:10, of a “first” admonition to a
heretical man. See ONE.
D-1,Noun, arche
“a beginning,” is translated “first” in Heb. 5:12, “of the first (principles of
the oracles of God),” lit. “(the principles) of the beginning (of the oracles
of God);” in Heb. 6:1 “the first (principles) of Christ,” lit., “(the account)
of the beginning of Christ,” i.e., the elementary teaching concerning Christ.
In Acts 26:4, where the word is preceded by apo, “from,” the AV has “at the
first,” the RV, “from the beginning.”
Notes: (1) In Jude 1:6 arche has the meaning “principality,” as in the
RV and the AV margin.
(2) In 2 Cor. 8:12 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.
1, prototokos
“firstborn” (from protos, “first,” and tikto, “to beget”), is used of Christ as
born of the Virgin Mary, Luke 2:7; 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 Exod. 4:22; Deut. 21:16,17, the prohibition being
against the evil of assigning the privileged position of the “firstborn” to one
born subsequently to the “first” child.
The five passages in the NT relating to Christ may be set forth
chronologically thus: (a) Col. 1:15, 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 ver. 16 makes clear); (b) Col. 1:18; Rev. 1:5, in reference to
His resurrection; (c) Rom. 8:29, His position in relationship to the church;
(d) Heb. 1:6, 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. Ps. 89:27: The word is used in the plural, in Heb. 11:28,
of the firstborn sons in the families of the Egyptians, and in Ps. 12:23, of
the members of the Church.
Note: With (a) cp. John 1:30, “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
1, aparche
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 Rom. 11:16, the Greek word is always
singular. Two Hebrew words are thus translated, one meaning the “chief” or
“principal part,” e.g., Num. 18:12; Prov. 3:9; the other, “the earliest ripe of
the crop or of the tree,” e.g., Exod. 23:16; Neh. 10:35; they are found
together, e.g., in Exod. 23:19, “the first of the firstfruits.”
“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, Rom. 8:23; (b) to Christ Himself in resurrection in relation to all
believers who have fallen asleep, 1 Cor. 15:20,23; (c) to the earliest
believers in a country in relation to those of their countrymen subsequently
converted, Rom. 16:5; 1 Cor. 16:15; (d) to the believers of this age in
relation to the whole of the redeemed, 2 Thess. 2:13 (see Note below); Jas.
1:18. Cp. Rev. 14:4.” * [* From Notes on Thessalonians, by Hogg and Vine, p.
271.]
Notes: (1) In Jas. 1:15 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 2 Thess. 2:13, instead of ap' arches, “from the beginning,” there is an
alternative reading, well supported, viz., aparchen, “(God chose you) as
firstfruits.”
1, ichthus
denotes “a fish,” Matt. 7:10; Mark 6:38, etc.; apart from the Gospels, only in
1 Cor. 15:39.
2, ichthudion
is a diminutive of No. 1, “a little fish,” Matt. 15:34; Mark 8:7.
3, opsarion
is a diminutive of opson, “cooked meat,” or “a relish, a dainty dish,
especially of fish;” it denotes “a little fish,” John 6:9,11; 21:9,10,13.
A-1,Noun, halieus
“a fisherman, fisher” (from hals, “the sea”), occurs in Matt. 4:18,19; Mark
1:16,17; Luke 5:2.
B-1,Verb, halieuo
“to fish” (akin to A.), occurs in John 21:3. In the Sept., Jer. 16:16.
A-1,Adjective, euthetos
“ready for use, fit, well adapted,” lit., “well placed” (eu, “well,” tithemi,
“to place”), is used (a) of persons, Luke 9:62, negatively, of one who is not
fit for the kingdom of God; (b) of things, Luke 14:35, of salt that has lost
its savor; rendered “meet” in Heb. 6:7, of herbs. See MEET.
A-2,Adjective, arestos
“pleasing” (akin to aresko, “to please”), is translated “(it is not) fit,” RV
(AV, “reason”), in Acts 6:2. See PLEASE, REASON.
B-1,Verb, aneko
properly, “to have come up to” (ana, “up,” and heko, “to arrive”), is
translated “is fitting,” in Col. 3:18, RV. See BEFITTING.
B-2,Verb, katheko
“to come or reach down to” (kata, “down”), hence, “to befit, be proper,” is
translated “is (not fit)” in Acts 22:22; in Rom. 1:28, RV, “fitting” (AV,
“convenient”). See CONVENIENT.
B-3,Verb, kataritzo
“to make fit, to equip, prepare” (kata, “down,” artos, “a joint”), is rendered
“fitted” in Rom. 9:22, 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.
B-4,Verb, sunarmologeo
“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, Eph. 2:21, “fitly framed together;” also of the members of the
church as the body of Christ, 4:16, RV, “fitly framed ... together.”
1, sterizo
“to set forth, make fast, fix,” is translated “fixed” in Luke 16:26, of the
great gulf separating Hades or Sheol from the region called “Abraham's bosom.”
See ESTABLISH.
1, phlox
akin to Lat. fulgeo, “to shine,” is used apart from pur, “fire,” in Luke 16:24;
with pur, it signifies “a fiery flame,” lit., “a flame of fire,” Acts 7:30; 2
Thess. 1:8, where the fire is to be understood as the instrument of Divine
judgment; Heb. 1:7, where the meaning probably is that God makes His angels as
active and powerful as a “flame” of fire; in Rev. 1:14; 2:18; 19:12, of the
eyes of the Lord Jesus as emblematic of penetrating judgment, searching out
evil.
1, kolakia
akin to kolakeuo, “to flatter,” is used in 1 Thess. 2:5 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.
1, linon
primarily denotes “flax” (Eng., “linen”); then, that which is made of it, “a
wick of a lamp,” Matt. 12:20; several ancient mss. have the word in Rev. 15:6
(AV only, “linen”). See LINEN
1, pheugo
“to flee from or away” (Lat., fugio; Eng., “fugitive,” etc.), besides its
literal significance, is used metaphorically, (a) transitively, of “fleeing”
fornication, 1 Cor. 6:18; idolatry, 1 Cor. 10:14; evil doctrine, questionings,
disputes of words, envy, strife, railings, evil surmisings, wranglings, and the
love of money, 1 Tim. 6:11; youthful lusts, 2 Tim. 2:22; (b) intransitively, of
the “flight” of physical matter, Rev. 16:20; 20:11; of death, Rev. 9:6. See
ESCAPE.
2, ekpheugo
“to flee away, escape” (ek, “from,” and No. 1), is translated “fled” in Acts
16:27 (AV only); 19:16. In Heb. 12:25 the best mss. have this verb instead of
No. 1. See ESCAPE.
3, katapheugo
“to flee for refuge” (kata, used intensively, and No. 1), is used (a) literally
in Acts 14:6; (b) metaphorically in Heb. 6:18, of “fleeing” for refuge to lay
hold upon hope.
Note: For apopheugo and diapheugo, see ESCAPE.
1, sarx
has a wider range of meaning in the NT than in the OT. Its uses in the NT may
be analyzed as follows:
“(a) “the substance of the body,” whether of beasts or of men, 1 Cor.
15:39; (b) “the human body,” 2 Cor. 10:3; Gal. 2:20; Phil. 1:22; (c) by
synecdoche, of “mankind,” in the totality of all that is essential to manhood,
i.e., spirit, soul, and body, Matt. 24:22; John 1:13; Rom. 3:20; (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, John 1:14; 1 Tim.
3:16; 1 John 4:2; 2 John 1:7; in Heb. 5:7, “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,” John 6:51-57; 2 Cor. 7:5; Jas. 5:3; (f)
“the weaker element in human nature,” Matt. 26:41; Rom. 6:19; 8:3; (g) “the
unregenerate state of men,” Rom. 7:5; 8:8,9; (h) “the seat of sin in man” (but
this is not the same thing as in the body), 2 Pet. 2:18; 1 John 2:16; (i) “the
lower and temporary element in the Christian,” Gal. 3:3; 6:8, and in religious
ordinances, Heb. 9:10; (j) “the natural attainments of men,” 1 Cor. 1:26; 2
Cor. 10:2,3; (k) “circumstances,” 1 Cor. 7:28; the externals of life, 2 Cor.
7:1; Eph. 6:5; Heb. 9:13; (l) by metonymy, “the outward and seeming,” as
contrasted with the spirit, the inward and real, John 6:63; 2 Cor. 5:16; (m)
“natural relationship, consanguine,” 1 Cor. 10:18; Gal. 4:23, or marital, Matt.
19:5.” * [* From Notes on Galatians, by Hogg and Vine, pp. 111,112.]
In Matt. 26:41; Rom. 8:4,13; 1 Cor. 5:5; Gal. 6:8 (not the Holy Spirit,
here), “flesh” is contrasted with spirit; in Rom. 2:28,29, with heart and
spirit; in Rom. 7:25, with the mind; cp. Col. 2:1,5. It is coupled with the
mind in Eph. 2:3, and with the spirit in 2 Cor. 7:1.
Note: In Col. 2:18 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.
2, kreas
denotes “flesh” in the sense of meat. It is used in the plural in Rom. 14:21; 1
Cor. 8:13.
1, sarkikos
akin to No. 1, under FLESH, signifies (a) associated with or pertaining to,
“the flesh, carnal,” Rom. 15:27; 1 Cor. 9:11; (b) of “the nature of the flesh,
sensual,” translated “fleshly” in 2 Cor. 1:12, of wisdom; in 1 Pet. 2:11, of
lusts; in 2 Cor. 10:4, negatively, of the weapons of the Christian's warfare,
RV, “of the flesh” (AV, “carnal”). See CARNAL.
2, sarkinos
denotes “of the flesh, fleshly” (the termination, inos signifying the substance
or material of a thing); in 2 Cor. 3:3, RV, “(tables that are hearts) of
flesh,” AV, “fleshly (tables),” etc. See CARNAL.
Note: The adjectives “fleshly,” “carnal” are contrasted with spiritual
qualities in Rom. 7:14; 1 Cor. 3:1,3,4; 2 Cor. 1:12; Col. 2:18 (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.
A-1,Noun, phuge
akin to pheugo (see FLEE), is found in Matt. 24:20. Some inferior mss. have it
in Mark 13:18.
B-1,Verb, klino
“to make to bend,” is translated “turned to flight” in Heb. 11:34. See BOW.
1, poimne
akin to poimen, “a shepherd,” denotes “a flock” (properly, of sheep), Matt.
26:31; Luke 2:8; 1 Cor. 9:7; metaphorically, of Christ's followers, John 10:16,
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.
2, poimnion
possibly a diminutive of No. 1, is used in the NT only metaphorically, of a
group of Christ's disciples, Luke 12:32; of local churches cared for by elders,
Acts 20:28,29; 1 Pet. 5:2,3.
A-1,Noun, kataklusmos
“a deluge” (Eng., “cataclysm”), akin to katakluzo, “to inundate,” 2 Pet. 3:6,
is used of the “flood” in Noah's time, Matt. 24:38,39; Luke 17:27; 2 Pet. 2:5.
A-2,Noun, plemmura
akin to pletho and pimplemi, “to fill, a flood of sea or river,” the latter in
Luke 6:48. In the Sept., Job 40:18 (ver. 23 in the EV).
A-3,Noun, potamos
“a river, stream, torrent,” is translated “flood” in Matt. 7:25,27; in Rev.
12:15,16, AV, “flood,” RV, “river.” See RIVER, WATER.
B-1,Adjective, potamophoretos
signifies “carried away by a stream or river” (A, No. 3, and phero, “to
carry”), Rev. 12:15, RV, “carried away by the stream” (AV, “of the flood”).
· For FLOOR see THRESHING FLOOR
1, semidalis
denotes the “finest wheaten flour,” Rev. 18:13.
· For FLOURISH in Phil. 4:10, see REVIVE
1, rheo
“to flow,” is used figuratively in John 7:38 of the Holy Spirit, acting in and
through the believer.
1, auletes
“a flute-player” (from auleo, “to play the flute”), occurs in Matt. 9:23 (AV,
“minstrel”), and Rev. 18:22 (AV, “pipers”). In the papyri writings of the time
the word is chiefly associated with religious matters (Moulton and Milligan,
Vocab.). Cp. MINSTREL.
· For FLUX see DYSENTERY
1, petomai
“to fly” (the root of which is seen in pteron and pterux, “a wing,” ptilon, “a
feather,” etc.), is confined to the Apocalypse, 4:7; 8:13; 12:14; 14:6; 19:17.
Some mss. have the verb petaomai, a frequentative form.
1, huios
“a son,” primarily signifying the relation of offspring to parent, is used of
the “foal” of an ass in Matt. 21:5. See SON.
A-1,Verb, aphrizo
denotes “to foam at the mouth” (akin to aphros, “foam;” see B.), Mark 9:18,20.
A-2,Verb, epaphrizo
“to foam out, or up” (epi, “up,” and No. 1), is used metaphorically in Jude
1:13, 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.
B-1,Noun, aphros
“foam,” occurs in Luke 9:39, where it is used with the preposition meta,
“with,” lit., “(teareth him) with (accompanied by) foam.”
1, echthros
an adjective signifying “hated, hateful, or hostile,” is used also as a noun
denoting “an enemy,” translated “foes” in Matt. 10:36 and the AV of Acts 2:35.
See ENEMY.
1, aule
first signifies “an open courtyard” before a house; then, “an enclosure” in the
open, “a sheepfold,” John 10:1,16. 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, Numb. 32:16, preferably
near a well, Exod. 2:16; Ps. 23:2, and often protected by a tower, 2 Chron.
26:10; Mic. 4:8. See COURT, HALL, PALACE.
Note: For the erroneous AV rendering, “fold,” of poimne, “a flock,” in
John 10:16, see FLOCK.
1, anoia
lit. signifies “without understanding” (a, negative, nous, “mind”); hence,
“folly,” or, rather, “senselessness,” 2 Tim. 3:9; in Luke 6:11 it denotes
violent or mad rage, “madness.” See MADNESS. Cp. anoetos, “foolish.”
Note: For aphrosune, rendered “folly” in 2 Cor. 11:1, AV, see
FOOLISHNESS (RV).
going in the same way”), is used (a) frequently in the literal sense, e.g., Matt. 4:25; (b) metaphorically, of “discipleship,” e.g., Mark 8:34; 9:38; 10:21. It is used 77 times in the Gospels, of “following” Christ, and only once otherwise, Mark 14:13.
2, exakoloutheo
“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 2
Pet. 1:16, of cunningly devised fables; 2 Pet. 2:2, of lascivious doings; 2
Pet. 2:15, of the way of Balaam. In the Sept., Job 31:9; Is. 56:11; Jer. 2:2;
Amos 2:4.
3, epakoloutheo
“to follow after, close upon” (epi, “upon,” and No. 1). is used of signs
“following” the preaching of the Gospel. Mark 16:20; of “following” good works,
1 Tim 5:10; of sins “following” after those who are guilty of them, 1 Tim.
5:24; of “following” the steps of Christ, 1 Pet. 2:21.
4, katakoloutheo
“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, Luke 23:55; of the
demon-possessed maid in Philippi in “following” the missionaries, Acts 16:17.
5, parakoloutheo
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,” Mark 16:17; of tracing the course of facts, Luke 1:3, RV; of
“following” the good doctrine, 1 Tim. 4:6, RV (AV, “attained”); similarly of
“following” teaching so as to practice it, 2 Tim. 3:10, RV, “didst follow” (AV,
“hast fully known”). See ATTAIN, KNOW, TRACE, UNDERSTAND.
6, sunakoloutheo
“to follow along with, to accompany a leader” (sun, “with,” and No. 1), is
given its true rendering in the RV of Mark 5:37, “He suffered no man to follow
with Him;” in Mark 14:51, of the young man who “followed with” Christ (inferior
mss. have No. 1 here); Luke 23:49, of the women who “followed with” Christ from
Galilee.
7, dioko
denotes (a) “to drive away,” Matt. 23:34; (b) “to pursue without hostility, to
follow, follow after,” said of righteousness, Rom. 9:30; the Law, Rom. 9:31;
12:13, hospitality (“given to”) lit., “pursuing” (as one would a calling); the
things which make for peace, Rom. 14:19; love, 1 Cor. 14:1; that which is good,
1 Thess. 5:15; righteousness, godliness, faith, love, patience, meekness, 1
Tim. 6:11; righteousness, faith, love, peace, 2 Tim. 2:22; peace and
sanctification, Heb. 12:14; peace, 1 Pet. 3:11; (c) “to follow on” (used
intransitively), Phil. 3:12,14, RV, “I press on;” “follow after,” is an
inadequate meaning. See GIVE, PERSECUTE, PRESS, PURSUE.
8, katadioko
“to follow up or closely,” with the determination to find (kata, “down,”
intensive, giving the idea of a hard, persistent search, and No. 7), Mark 1:36,
“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 1 Sam. 30:22;
Ps. 23:6, and with hostile intent in Gen. 31:36.
9, ginomai
“to become, to come into existence,” is used in Rev. 8:17; 11:15,19, in the
sense of taking place after, translated “there followed.” See BECOME.
10, epeimi
“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 Acts 7:26; 16:11; 20:15; 21:18; a night, Acts 23:11, RV, “following,” in each
place (AV, “next”).
Notes: (1) In Luke 13:33, 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 John 1:43; 6:22
the adverb epaurion with the article, “on the morrow,” is translated “the day
following” in the AV. See MORROW. (3) In Acts 21:1 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, 2 Thess. 3:7,9; Heb. 13:7; 3 John
1:11. So with the nouns mimetes, “an imitator,” and summimetes, “an imitator
together.” See IMITATE, IMITATOR. (5) In Matt. 4:19, deute, “come hither,” with
opiso, “after,” is translated “come ye after,” RV (AV, “follow”). (6) In Matt.
27:62, RV, the phrase eimi meta, “to be after,” is translated “(which) is (the
day) after” (AV, “that followed”). (7) In 1 Pet. 1:11, the phrase meta tauta,
lit., “after these things,” is translated “that should follow,” said of glories
after the sufferings of Christ. (8) In Luke 22:49, the phrase to esomenon, lit.
“the (thing) about to be” (from eimi, “to be”), is translated “what would
follow.” (9) In Acts 3:24, 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.
1, trophe
denotes “nourishment, food” (akin to trepho, “to rear, nourish, feed”); it is
used literally, in the Gospels, Acts and Jas. 2:15; metaphorically, in Heb.
5:12,14, 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., Matt. 3:4; 6:25; 10:10; 24:45; Luke
12:23; John 4:8; Acts 2:46, “did take their food,” RV (AV, “did eat their
meat”); Acts 9:19, “took food;” Acts 27:33,34,36. The AV also has “food” in
Acts 14:17; Jas. 2:15.
2, diatrophe
“sustenance, food,” a strengthened form of No. 1 (dia, “through,” suggesting a
sufficient supply), is used in 1 Tim. 6:8.
3, brosis
“eating, the act of eating” (akin to bibrosko, “to eat”) is translated “food”
in 2 Cor. 9:10. See EATING, MEAT, RUST.
4, sitometrion
a measured “portion of food” (sitos, “corn,” metreo, “to measure”), is used in
Luke 12:42, RV.
5, broma
akin to No. 3, frequently translated “meat,” and always so in the AV except in
Matt. 14:15, “victuals,” is rendered “food” in the RV in Matt. 14:15; Luke
3:11; 9:13. Note: For asitia, “without food,” see ABSTINENCE.
A-1,Adjective, aphron
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; Luke 11:40; 12:20; Rom. 2:20; 1 Cor. 15:36; 2 Cor.
11:16 (twice),19 (contrasted with phronimos, “prudent”); 12:6,11; Eph. 5:17; 1
Pet. 2:15.
A-2,Adjective, anoetos
signifies “not understanding” (a, negative, noeo, “to perceive, understand”),
not applying nous, “the mind,” Luke 24:25; in Rom. 1:14; Gal. 3:1,3 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, Titus 3:3; in 1 Tim. 6:9 it is
associated with evil desires, lusts. See UNWISE.
A-3,Adjective, moros
primarily denotes “dull, sluggish” (from a root muh---, “to be silly”); hence,
“stupid, foolish;” it is used (a) of persons, Matt. 5:22, “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 Matt. 7:26, “a foolish
man;” Matt. 23:17,19, “fools;” Matt. 25:2,3,8, “foolish;” in 1 Cor. 3:18, “a
fool;” the Apostle Paul uses it of himself and his fellow-workers, in 1 Cor.
4:10, “fools” (i.e., in the eyes of opponents); (b) of things, 2 Tim. 2:23,
“foolish and ignorant questionings;” so Titus 3:9; in 1 Cor. 1:25, “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 ver. 1 Cor. 1:27,
“the foolish (things) of the world.”
A-4,Adjective, asunetos
denotes “without discernment,” or “understanding” (a negative, suniemi, “to
understand”); hence “senseless,” as in the RV of Rom. 1:21 (AV, “foolish”), of
the heart; in Rom. 10:19, AV, “foolish,” RV, “void of understanding.” See
UNDERSTANDING.
Note: For “fools,” Eph. 5:15, see UNWISE, No. 3.
B-1,Verb, moraino
is used (a) in the casual sense, “to make foolish,” 1 Cor. 1:20; (b) in the
Passive sense, “to become foolish,” Rom. 1:22; in Matt. 5:13; Luke 14:34 it is
said of salt that has lost its flavor, becoming tasteless. See SAVOUR.
B-2,Verb, paraphroneo
“to be beside oneself” (from para, “contrary to,” and phren, “the mind”), “to
be deranged,” 2 Cor. 11:23, RV, “as one beside himself,” for AV, “as a fool.”
C-1,Noun, moria
denotes “foolishness” (akin to A, No. 3 and B, No. 1), and is used in 1 Cor.
1:18,21,23; 2:14; 3:19.
C-2,Noun, aphrosune
“senselessness,” is translated “foolishness” in Mark 7:22; 2 Cor. 11:1,17,21,
“foolishness” RV (AV, “folly” and “foolishly”). See FOLLY.
Note: Morologia denotes “foolish talking,” Eph. 5:4. See TALKING.
A-1,Noun, pous
besides its literal meaning, is used, by metonymy, of “a person in motion,”
Luke 1:79; Acts 5:9; Rom. 3:15; 10:15; Heb. 12:13. It is used in phrases
expressing subjection, 1 Cor. 15:27, RV; of the humility and receptivity of
discipleship, Luke 10:39; Acts 22:3; of obeisance and worship, e.g., Matt.
28:9; of scornful rejection, Matt. 10:14; Acts 13:51. Washing the “feet” of
another betokened the humility of the service and the comfort of the guest, and
was a feature of hospitality, Luke 7:38; John 13:5; 1 Tim. 5:10 (here figuratively).
Note: In Acts 7:5 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.”
A-2,Noun, basis
lit., “a step” (akin to baino, “to go”), hence denotes that with which one
steps, “a foot,” and is used in the plural in Acts 3:7.
B-1,Adjective, poderes
signifies “reaching to the feet,” from pous, and aro, “to fit” (akin to A, No.
1), and is said of a garment, Rev. 1:13. In the Sept. it is used of the high
priest's garment, e.g., Ex. 28:4.
B-2,Adjective, pezos
an adjective, “on foot,” is used in one of its forms as an adverb in Matt.
14:13; Mark 6:33, in each place signifying “by land,” in contrast to “by sea.”
Cp. pezeuo, “to go on foot,” Acts 20:13, RV, “to go by land” (marg., “on
foot”).
Notes: (1) In Acts 20:18, the RV “set foot in” expresses more literally
the verb epibaino (lit., “to go upon”) than the AV “came into.” So again in
Acts 21:4 (some mss. have anabaino here). (2) In Luke 8:5, katapateo, “to tread
down” (kata, “down,” pateo, “to tread, trample”), is translated “was trodden
under foot,” RV (AV, “was trodden down”).
1, hupopodion
from hupo, “under,” and pous, “a foot,” is used (a) literally in Jas. 2:3, (b)
metaphorically, of the earth as God's “footstool,” Matt. 5:35; of the foes of
the Lord, Matt. 22:44 (in some mss.); Mark 12:36, “underneath” (in some mss.);
Luke 20:43; Acts 2:35; 7:49; Heb. 1:13; 10:13. 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 Matt. 22:44, “(till I put Thine enemies)
underneath thy feet.”
* For FORBADE see FORBID
A-1,Verb, anecho
“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 Eph. 4:2; Col. 3:13. See BEAR. Cp. B, No. 1, below.
A-2,Verb, aniemi
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 Eph. 6:9 (“giving up your threatening,” T.K. Abbott). See LEAVE,
LOOSE.
A-3,Verb, pheidomai
“to spare” (its usual meaning), “to refrain from doing something,” is rendered
“I forbear” in 2 Cor. 12:6. See SPARE.
A-4,Verb, stego
properly denotes “to protect by covering;” then, “to conceal;” then, by
covering, “to bear up under;” it is translated “forbear” in 1 Thess. 3:1, 5.
See BEAR.
Note: In 1 Cor. 9:6, the verb ergazomai, “to work,” is used in the
present infinitive, with a; negative, and translated “to forbear working”
(lit., “not working”).
B-1,Noun, anoche
“a holding back” (akin to A, No. 1), denotes “forbearance,” a delay of
punishment, Rom. 2:4; 3:25, 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 Rom. 2:4 it
represents a suspense of wrath which must eventually be exercised unless the
sinner accepts God's conditions; in Rom. 3:25 it is connected with the passing
over of sins in times past, previous to the atoning work of Christ.
Note: Cp. the noun epieikeia, Acts 24:4, “clemency;” 2 Cor. 10:1,
“gentleness.” Synonymous with this are makrothumia, “longsuffering,” and
hupomone, “patience” (see Col. 1:11). Anoche and makrothumia are used together
in Rom. 2:4. See also Eph. 4:2 (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 Heb. 6:15 the verb makrothumeo
is used of Abraham's patience under the pressure of trying circumstances (cp.
also Jas. 5:7,8). Makrothumia and hupomone are often found together, e.g., 2
Cor. 6:4,6; 2 Tim. 3:10.
“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, Exod. 34:6,
Sept., Rom. 2:4; 1 Pet. 3:20. 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 1 Thess. 1:3; it is not used of God.” * [* From
Notes on Thessalonians, by Hogg and Vine, pp. 183,184.]
C-1,Adjective, anexikakos
denotes “patiently forbearing evil,” lit., “patient of wrong,” (from anecho, A,
No. 1 and kakos, “evil”), “enduring;” it is rendered “forbearing” in 2 Tim.
2:24.
C-2,Adjective, epieikes
an adjective (from epi, used intensively, and eikos, “reasonable”), is used as
a noun with the article in Phil. 4:5, and translated “forbearance” in the RV;
AV, “moderation,” RV, marg., “gentleness,” “sweet reasonableness” (Matthew
Arnold). See GENTLE.
A-1,Verb, koluo
“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., 1 Thess. 2:16; Luke 23:2; 2 Pet.
2:16, where the RV has “stayed;” in Acts 10:47 “forbid.” In Luke 6:29, the RV
has “withhold not (thy coat also).” See HINDER, KEEP, Note (7), STAY, SUFFER,
A, Note (3), WITHHOLD, WITHSTAND, No. 1.
Notes: (1) The strengthened form diakoluo (dia, “through,” used
intensively) is used in Matt. 3:14, 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.]
(2) The phrase me genoito, lit., “let it not be” (me, negative, and
ginomai, “to become”), is idiomatically translated “God forbid” in Luke 20:16;
Rom. 3:34,6,31; 6:2,15; 7:7,13; 9:14; 11:1,11; 1 Cor. 6:15; Gal. 2:17; 3:21,
and in the AV of Gal. 6:14; 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.
B-1,Adverb, akolutos
“without hindrance” (a, negative, and A, No. 1, is translated “none forbidding
him,” in Acts 28:31. 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).
A-1,Adjective,
bebaios
“firm, secure,” is translated “of force” (present usage would translate it “in
force”) in Heb. 9:17, of a testament, or covenant, in relation to a death. See
FIRM.
B-1,Verb, harpazo
“to snatch away, carry off by force,” is used in the next sentence in Matt.
11:12, 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 John 6:15, of those who attempted to seize the Lord, and
in Acts 23:10, of the chief captain's command to the soldiers to rescue Paul.
See CATCH, PLUCK, PULL. Cp. diarpazo, “to plunder,” e.g., Matt. 12:29, and
sunarpazo, “to seize and carry away,” e.g., Acts 6:12, and harpax, “rapacious,
ravening,” e.g., Matt. 7:15.
Notes: (1) Biazo, “to force” (from bia, “force”), is used in the
Passive Voice in Matt. 11:12, of the kingdom of heaven as 'suffering violence;'
so in Luke 16:16, “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.
(2) In Matt. 11:12, the corresponding noun, biastes, “violence,” is
rendered “men of violence,” RV (see No. 2). See VIOLENCE.
1, progonos
an adjective, primarily denoting “born before” (pro, “before,” and ginomai, “to
become”), is used as a noun in the plural, 2 Tim. 1:3, “forefathers” (in 1 Tim.
5:4, “parents”). See PARENTS.
2, propator
“a forefather” (pro, “before,” pater, “a father”), is used of Abraham in Rom.
4:1.
1, proago
when used intransitively, signifies either to “lead the way,” or “to go before,
precede;” in Heb. 7:18, it is used of the commandment of the Law (ver. 16), as
preceding the bringing in of “a better hope” (RV, “foregoing”). See BRING, GO.
1, metopon
from meta, “with,” and ops, “an eye,” occurs only in the Apocalypse, 7:3; 9:4;
13:16; 14:1,9; 17:5; 20:4; 22:4.
1,exo
an adverb, signifying “outside, without,” is used in Acts 26:11, RV, “foreign,”
for AV “strange,” of cities beyond the limits of Palestine, lit., “unto (the)
cities without,” including Damascus. See FORTH, OUTWARD, STRANGE, WITHOUT.
Note: In Eph. 2:19, paroikos, lit., “dwelling near” (para, “near,”
oikos, a “dwelling”), denotes “an alien, a sojourner,” in contrast to
fellow-citizens, RV, “sojourners” (AV, “foreigners”); in 1 Pet. 2:11, AV,
“strangers;” see also Acts 7:6,29. See SOJOURNER, STRANGER. Cp. allotrios,
e.g., Acts 7:6; Heb. 11:9,34; allophulos, Acts 10:28; xenos, Matt. 25:35,38,43;
27:7; Acts 17:21, etc.
A-1,Verb, proginosko
“to know before” (pro, “before,” ginosko, “to know”), is used (a) of Divine
knowledge, concerning (1) Christ, 1 Pet. 1:20, RV, “foreknown” (AV,
“foreordained”); (2) Israel as God's earthly people, Rom. 11:2; (3) believers,
Rom. 8:29; “the foreknowledge” of God is the basis of His foreordaining
counsels; (b) of human knowledge, (1) of persons, Acts 26:5; (2) of facts, 2
Pet. 3:17.
B-1,Noun, prognosis
“a foreknowledge” (akin to A.), is used only of Divine “foreknowledge,” Acts
2:23; 1 Pet. 1:2. “Foreknowledge” is one aspect of omniscience; it is implied
in God's warnings, promises and predictions. See Acts 15:18. 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., Gal. 1:16; Eph. 1:5,11. The Divine counsels will ever
be unthwartable. Cp. FORESHEW.
· For FOREORDAIN see DETERMINE, No. 3, FOREKNOW, A
· For FOREPART see FORESHIP
1, prodromos
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, Isa. 40:3; (cp. Luke 9:52; and, of John the Baptist, Matt.
11:10, etc). In the NT it is said of Christ in Heb. 6:20, 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., Num. 13:21, “forerunners (of the grape);” Isa. 28:4, “an
early (fig).”
1, artemon
from artao, “to fasten to,” is rendered “mainsail” in Acts 27:40, 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.
1, proorao
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, Acts 21:29; (b) to the future, in the sense of
“foreseeing” a person or thing, Acts 2:25, with reference to Christ and the
Father, RV, “beheld” (here the Middle Voice is used).
2, proeidon
an aorist tense form without a present, “to foresee,” is used of David, as
foreseeing Christ, in Acts 2:31, RV, “foreseeing” (AV, “seeing before”); in
Gal. 3:8, it is said of the Scripture, personified, personal activity being
attributed to it by reason of its Divine source (cp. ver. Gal. 3:22). “What
saith the Scripture?” was a common formula among the Rabbis. In the Sept., Gen.
37:18; Ps. 16:8 (proorao); 139:3.
<3,,4265,problepo>
from pro, “before,” and blepo, “to see, perceive,” is translated “having
provided” in Heb. 11:40 (Middle Voice), marg., “foreseen,” which is the lit.
meaning of the verb, as with Eng. “provide.” In the Sept., Ps. 37:13.
1, prokatangello
“to announce beforehand” (pro, “before,” katangello, “to proclaim”), is
translated “foreshewed” in Acts 3:18, RV (AV, “before had shewed”); in Acts
7:52, AV and RV, “shewed before.”
1, prora
denotes the forward part of a ship, “the prow,” Acts 27:30; in ver. Acts 27:41
(AV, “forepart”) in contrast to prumna, “the stern.”
1, prolego
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 2 Cor. 13:2 (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,
Mark 13:23, AV, “have foretold,” RV, “have told ... beforehand;” Acts 1:16 (of
the prophecy concerning Judas); Rom. 9:29; 2 Pet. 3:2; Jude 1:17; some inferior
mss. have it in Heb. 10:15. See FOREWARN, SPEAK, TELL.
Note: In Acts 3:24 some mss. have prokatangello (see FORESHEW); the
most authentic have katangello, RV, “told.”
1, prolego
with verbal forms as mentioned above, is translated “I forewarn” and “I did
forewarn,” in the RV of Gal. 5:21, AV, “I tell (you) before” and “I have told
(you) in time past;” here, however, as in 2 Cor. 13:2; 1 Thess. 3:4 (see
below), the RV marg., “plainly” is to be preferred to “beforehand” or “before”
(see under FORETELL); the meaning in Gal. 5:21 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 1 Thess. 3:4, the
subject told before was the affliction consequent upon the preaching of the
Gospel; in 1 Thess. 4:6, “we forewarned,” the warning was as to the
consequences of whatsoever violates chastity.
Note: In Luke 12:5 the verb hupodeiknumi, “to shew, teach, make known,”
is translated “will warn” in the RV (AV, “forewarn”). See EXAMPLE (B, NO. 2),
SHEW, WARN.
1, zemioo
in the Active Voice, signifies “to damage;” in the Passive, “to suffer loss,
forfeit,” Matt. 16:26; Mark 8:36, of the “life,” RV; AV, and RV marg., “soul;”
in each place the RV has “forfeit,” for AV, “lose;” Luke 9:25, “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 1 Cor. 3:15; 2 Cor. 7:9; Phil. 3:8. See
CAST, LOSE, LOSS (suffer).
A-1,Verb, lanthano
“to escape notice,” is translated “they (wilfully) forget” in 2 Pet. 3:5, RV,
lit., “this escapes them (i.e., their notice, wilfully on their part),” AV,
“they willingly are ignorant of;” in ver. 2 Pet. 3:8, RV, “forget not,” lit.,
“let not this one thing escape you” (your notice), AV, “be not ignorant of.”
See HIDE, IGNORANT, UNAWARES.
A-2,Verb, epilanthanomai
“to forget, or neglect” (epi, “upon,” used intensively, and No. 1), is said (a)
negatively of God, indicating His remembrance of sparrows, Luke 12:6, and of
the work and labor of love of His saints, Heb. 6:10; (b) of the disciples
regarding taking bread, Matt. 16:5: Mark 8:14; (c) of Paul regarding “the
things which are behind,” Phil. 3:13; (d) of believers, as to showing love to
strangers, Heb. 13:2, RV, and as to doing good and communicating, ver. Heb.
13:16; (e) of a person who, after looking at himself in a mirror, forgets what
kind of person he is, Jas. 1:24.
A-3,Verb, eklanthanomai
“to forget utterly” (ek, “out,” intensive), is used in the Middle Voice in Heb.
12:5, of “forgetting” an exhortation.
B-1,Noun, lethe
“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 2 Pet. 1:9, “having forgotten,” lit., “having taken
forgetfulness” (cp. 2 Tim. 1:5, lit., “having taken reminder”), a periphrastic
expression for a single verb.
B-2,Noun, epilesmone
“forgetfulness” (akin to A, No. 2), is used in Jas. 1:25, “a forgetful hearer,”
RV, “a hearer that forgetteth,” lit., “a hearer of forgetfulness,” i.e., a
hearer characterized by “forgetfulness.”
A-1,Verb, aphiemi
primarily, “to send forth, send away” (apo, “from,” hiemi, “to send”), denotes,
besides its other meanings, “to remit or forgive” (a) debts, Matt. 6:12;
18:27,32, these being completely cancelled; (b) sins, e.g., Matt. 9:2, 5,6;
12:31,32; Acts 8:22 (“the thought of thine heart”); Rom. 4:7; Jas. 5:15; 1 John
1:9; 2:12. 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., Lev. 4:20,26. The verb is used in the NT with reference to
trespasses (paraptoma), e.g., Matt. 6:14,15; sins (hamartia), e.g., Luke 5:20;
debts (see above) (opheilema), Matt. 6:12; (opheile), Matt. 18:32; (daneion),
Matt. 18:27; the thought (dianoia) of the heart, Acts 8:22. Cp. kalupto, “to
cover,” 1 Pet. 4:8; Jas. 5:20; and epikalupto, “to cover over,” Rom. 4:7,
representing the Hebrew words for “atonement.”
Human “forgiveness” is to be strictly analogous to Divine
“forgiveness,” e.g., Matt. 6:12. If certain conditions are fulfilled, there is
no limitation to Christ's law of “forgiveness,” Matt. 18:21,22. The conditions
are repentance and confession, Matt. 18:15-17; Luke 17:3.
As to limits to the possibility of Divine “forgiveness,” see Matt.
12:32, 2nd part (see BLASPHEMY) and 1 John 5:16 (see DEATH). See FORSAKE, LAY,
Note (2) at end, LEAVE, LET, OMIT, PUT, No. 16, Note, REMIT, SEND, Note, (1),
SUFFER, YIELD.
A-2,Verb, charizomai
“to bestow a favor unconditionally,” is used of the act of “forgiveness,”
whether Divine, Eph. 4:32; Col. 2:13; 3:13; or human, Luke 7:42,43 (debt); 2
Cor. 2:7,10; 12:13; Eph. 4:32 (1st mention). Paul uses this word frequently,
but No. 1 only, in Rom. 4:7, in this sense of the word. See DELIVER.
Note: Apoluo, “to let loose from” (apo, “from,” luo, “to loose”), “to
release,” is translated “forgive,” “ye shall be forgiven,” Luke 6:37, 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.
B-1,Noun, aphesis
denotes “a dismissal, release” (akin to A, No. 1); it is used of the remission
of sins, and translated “forgiveness” in Mark 3:29; Eph. 1:7; Col. 1:14, and in
the AV of Acts 5:31; 13:38; 26:18, 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 (Lev. 25:10, etc.). Cp. the RV of Luke 4:18, “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, Rom. 3:25. 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. Acts 17:30, “the times of
ignorance God overlooked,” RV; see also, e.g., Ps. 78:38.
1, morphe
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 Phil.
2:6,7, 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. ...
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.]
The definition above mentioned applies to its use in Mark 16:12, as to
the particular ways in which the Lord manifested Himself.
Note: For the synonymous word schema, see FASHION. For the verb
morphoo, see FORMED, No. 1, below.
2, morphosis
“a form or outline,” denotes, in the NT, “an image or impress, an outward
semblance,” Rom. 2:20, of knowledge of the truth; 2 Tim. 3:5, 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.
3, tupos
“the representation or pattern” of anything (for which see ENSAMPLE), is
rendered “form” in Rom. 6:17, “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
Acts 23:25, it is used of a letter, RV, “form” (AV, “manner”), with reference
to the nature of the contents.
4, eidos
lit., “that which is seen” (eidon, “to see”), “an appearance or external form,”
is rendered “form” in the RV of Luke 3:22, of the Holy Spirit's appearance at
the baptism of Christ; in John 5:37, in the Lord's testimony concerning the
Father; in Luke 9:29 it is said of Christ Himself; it is translated “sight” in
2 Cor. 5:7, the Christian being guided by what he knows to be true, though
unseen; in 1 Thess. 5:22 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.
5, hupotuposis
“an outline, sketch” (akin to hupotupoo, “to delineate,” hupo, “under,” and No.
3), is used metaphorically to denote “a pattern, example,” “form,” in 2 Tim.
1:13, “of sound words” (RV, “pattern”); in 1 Tim. 1:16, “pattern” and
“ensample.” See ENSAMPLE.
A-1,Verb, morphoo
like the noun (A, No. 1), refers, not to the external and transient, but to the
inward and real; it is used in Gal. 4:19, 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.”
A-2,Verb, plasso
“to mold, to shape,” was used of the artist who wrought in clay or wax (Eng.,
“plastic,” “plasticity”), and occurs in Rom. 9:20; 1 Tim. 2:13.
B-1,Noun, plasma
denotes “anything molded or shaped into a form” (akin to A, No. 2), Rom. 9:20,
“the thing formed.” Cp. the adjective plastos, “made up, fabricated, feigned,”
2 Pet. 2:3.
1, protos
“first,” is translated “former” in Acts 1:1, of Luke's first treatise; in Rev.
21:4, RV, “first” (AV, “former”). See BEFORE, FIRST.
2, proteros
“before, former,” is translated “former” in Eph. 4:22; Heb. 10:32; 1 Pet. 1:14.
See BEFORE.
A-1,Noun, porneia
is used (a) of “illicit sexual intercourse,” in John 8:41; Acts 15:20,29;
21:25; 1 Cor. 5:1; 6:13,18; 2 Cor. 12:21; Gal. 5:19; Eph. 5:3; Col. 3:5; 1
Thess. 4:3; Rev. 2:21; 9:21; in the plural in 1 Cor. 7:2; in Matt. 5:32; 19:9
it stands for, or includes, adultery; it is distinguished from it in 15:19;
Mark 7:21; (b) metaphorically, of “the association of pagan idolatry with
doctrines of, and professed adherence to, the Christian faith,” Rev. 14:8;
17:2,4; 18:3; 19:2; some suggest this as the sense in Rev. 2:21.
A-2,Noun, pornos
denotes “a man who indulges in fornication, a fornicator,” 1 Cor. 5:9,10,11;
6:9; Eph. 5:5, RV; 1 Tim. 1:10, RV; Heb. 12:16; 13:4, RV; Rev. 21:8; 22:15, RV
(AV, “whoremonger”).
B-1,Verb, porneuo
“to commit fornication,” is used (a) literally, Mark 10:19; 1 Cor. 6:18; 10:8;
Rev. 2:14,20, see (a) and (b) above; (b) metaphorically, Rev. 17:2; 18:3,9.
B-2,Verb, ekporneuo
a strengthened form of No. 1 (ek, used intensively), “to give oneself up to
fornication,” implying excessive indulgence, Jude 1:7.
A-1,Verb, kataleipo
a strengthened form of leipo, “to leave,” signifies (a) “to leave, to leave
behind,” e.g., Matt. 4:13; (b) “to leave remaining, reserve,” e.g., Luke 10:40;
(c) “to forsake,” in the sense of abandoning, translated “to forsake” in the RV
of Luke 5:28; Acts 6:2; in Heb. 11:27; 2 Pet. 2:15, AV and RV. In this sense it
is translated “to leave,” in Mark 10:7; 14:52; Luke 15:4; Eph. 5:31. See LEAVE,
RESERVE.
A-2,Verb, enkataleipo
from en, “in,” and No. 1, denotes (a) “to leave behind, among, leave
surviving,” Rom. 9:29; (b) “to forsake, abandon, leave in straits, or
helpless,” said by, or of, Christ, Matt. 27:46; Mark 15:34; Acts 2:27,31 (No. 1
in some mss.); of men, 2 Cor. 4:9; 2 Tim. 4:10,16; by God, Heb. 13:5; of
things, by Christians (negatively), Heb. 10:25. See LEAVE.
A-3,Verb, aphiemi
sometimes has the significance of “forsaking,” Mark 1:18; 14:50 (RV, “left”);
so Luke 5:11. See FORGIVE.
A-4,Verb, apotasso
primarily, “to set apart” (apo, off, “from,” tasso, “to arrange”), is used in
the Middle Voice, meaning (a) “to take leave of,” e.g., Mark 6:46, (b) “to
renounce, forsake,” Luke 14:33, AV, “forsaketh,” RV, “renounceth” (“all that he
hath”). See BID FAREWELL, RENOUNCE, SEND, Note (2) at end, TAKE, Note (14).
B-1,Noun, apostasia
“an apostasy, defection, revolt,” always in NT of religious defection, is
translated “to forsake” in Acts 21:21, lit., “(thou teachest) apostasy (from
Moses);” in 2 Thess. 2:3, “falling away.” See FALL.
· For FORSOMUCH see + p. 9
1, epirkeo
signifies “to swear falsely, to undo one's swearing, forswear oneself” (epi,
“against,” orkos, “an oath”), Matt. 5:33. Cp. epiorkos, “a perjured person, a
perjurer,” 1 Tim. 1:10, “false swearers.”
1, exo
“outside, without” (from, ek, “out of, from”), frequently signifies “forth,”
especially after verbs of motion, e.g., John 11:43; 19:4,13. See OUTWARD,
STRANGE, WITHOUT.
Notes: (1) For the word “forth” in combination with various verbs, see,
e.g., BREAK, BRING, COME, PUT. (2) In Matt. 26:16, the RV omits “forth,” as the
similar apo tote, “from then,” simply means “from that time;” in the similar phrase
“from that day forth,” Matt. 22:46; John 11:53, there is no word in the
original representing “forth.” (3) In John 2:11 the RV rightly omits “forth.”
1, exautes
“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 Mark 6:25 (AV, “by and by”); Acts 10:33
(AV, “immediately”); 11:11 (ditto); 21:32 (ditto); 23:30 (AV, “straightway”);
Phil. 2:23 (AV, “presently”). The word is frequent in the period of the koine
Greek (see Preface). See IMMEDIATELY, PRESENTLY, STRAIGHTWAY.
2, eutheos
“at once, straightway” (from the adjective, euthus, “straight”), is translated
“forthwith,” in the AV of Matt. 13:5; 26:49; (it occurs in some mss. in Mark
5:13; the RV omits it); Acts 12:10; 21:30 (RV, “straightway,” in each place).
See IMMEDIATELY, SHORTLY, STRAIGHTWAY.
3, euthus
an alternative adverb to No. 2, is translated “forthwith” in the AV of Mark
1:29; 1:43 (in the best mss.), and John 19:34 (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.
1, tessarakonta
is used in circumstances in Scripture which indicate the number as suggesting
probation, separation or judgment, e.g., Matt. 4:2; Acts 1:3; Heb. 3:9,17.
Note: Tessarakontaetes, “forty years” (etos, “a year”), is found in Acts 7:23;
13:18.
Notes: (1) The verb thelo, “to will, wish,” is translated “to be forward,” in the AV of 2 Cor. 8:10, which the RV corrects to “to will.” (2) In Gal. 2:10, spoudazo, “to be zealous,” is so rendered in the RV (AV, “I was forward”). (3) In 2 Cor. 8:17, the corresponding adjective spoudaios, “earnest,” is so rendered in the RV (AV, “forward”). So in ver. 2 Cor. 8:8, the noun spoude, “earnestness,” is thus rendered in the RV (AV, “forwardness”). (4) In 9:2, 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.
1, suntrophos
primarily denotes “one nourished or brought up with another” (sun, “with,”
trepho, “to rear”); it is rendered “foster-brother” in Acts 13:1, 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.
1, akathartos
denotes “unclean, impure” (a, negative, and kathairo, “to purify”), (a)
ceremonially, e.g., Acts 10:14,28; (b) morally, always, in the Gospels, of
unclean spirits; it is translated “foul” in the AV of Mark 9:25; Rev. 18:2, 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.
Note: In Rev. 17:4 the best mss. have this word in the plural, RV, “the
unclean things” (akathartes, “filthiness,” in some mss.).
A-1,Noun, 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 Luke 6:48,49; 14:29; Heb. 11:10; Rev. 21:14,19; (2) as a neuter
noun in Acts 16:26, and metaphorically, (a) of “the ministry of the Gospel and
the doctrines of the faith,” Rom. 15:20; 1 Cor. 3:10,11,12; Eph. 2:20, 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 2 Tim. 2:19, 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; Heb.
6:1; (b) “of good works,” 1 Tim. 6:19.
A-2,Noun, katabole
lit., “a casting down,” is used (a) of “conceiving seed,” Heb. 11:11; (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,” Matt. 25:34 (in the most
authentic mss. in 13:35 there is no phrase representing “of the world”); Luke
11:50; Heb. 4:3; 9:26; Rev. 13:8; 17:8; (2) “before the foundation of the
world,” John 17:24; Eph. 1:4; 1 Pet. 1:20. The latter phrase looks back to the
past eternity.
B-1,Verb,themelioo
“to lay a foundation, to found” (akin to A, No. 1), is used (a) literally,
Matt. 7:25; Luke 6:48; Heb. 1:10; (b) metaphorically, Eph. 3:17, “grounded (in
love);” Col. 1:23 (ditto, “in the faith”); 1 Pet. 5:10, AV, “settle.” See
GROUND, SETTLE.
1, pege
“a spring or fountain,” is used of (a) “an artificial well,” fed by a spring,
John 4:6; (b) metaphorically (in contrast to such a well), “the indwelling
Spirit of God,” John 4:14; (c) “springs,” metaphorically in 2 Pet. 2:17, RV,
for AV, “wells;” (d) “natural fountains or springs,” Jas. 3:11,12; Rev. 8:10;
14:7; 16:4; (e) metaphorically, “eternal life and the future blessings accruing
from it,” Rev. 7:17; 21:6; (f) “a flow of blood,” Mark 5:29.
1, tessares
“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 Matt. 14:25; Mark
6:48 and seven times in the Apocalypse; also in Acts 10:30, “four days ago,”
lit., “from a fourth day.” Dekatessares, “fourteen” (lit., “ten-four”), is
found in Matt. 1:17; 2 Cor. 12:2; Gal. 2:1; tessareskaidekatos, “fourteenth”
(lit., “four-and-tenth”), Acts 27:27,33; tetrakosia, “four hundred,” Acts 5:36;
7:6; 13:20; Gal. 3:17. In Acts 7:6 the 400 years refers to Abraham's
descendants and to the sojourning and the bondage. This agrees with Gen. 15:13.
In Exod. 12:40 the 430 years dates from the call of Abraham himself. Likewise
the giving of the Law was 430 years from the promise in Gen. 12:3, which agrees
with Gal. 3:17. In John 11:39 tetartaios, lit., “a fourth day (one),” is
rendered “four days.”
1, tetraploos
an adjective, is found in Luke 19:8.
1, tetrapous
from tetra, “four” (used in compound words), and pous, “a foot,” is used of
“beasts,” Acts 10:12; 11:6; Rom. 1:23.
1, ogdoekonta
from ogdoos, “eighth,” is found in Luke 2:37; 16:7.
1, tetragonos
“four-cornered” (from tetra, see above, and gonia, “a corner, or angle”), is
found in Rev. 21:16.
* For FOWL see BIRD
1, alopex
is found in Matt. 8:20; Luke 9:58; metaphorically, of Herod, in Luke 13:32.
· For FRAGMENTS see PIECE, No. 4
1, katartizo
“to fit, to render complete,” is translated “have been framed” in Heb. 11:3, of
the worlds or ages. See FIT.
2, sunarmologeo
“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,” Eph. 2:21; as a body, Eph. 4:16, RV, “fitly framed,”
(for AV, “fitly joined”).
1, libanos
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, Exod. 30:7, etc., or for perfume, Song of Sol., 3:6. The Indian
variety is called looban. It was among the offerings brought by the wise men,
Matt. 2:11. In Rev. 18:13 it is listed among the commodities of Babylon. The
“incense” of Rev. 8:3 should be “frankincense.” Cp. INCENSE.
Note: In Luke 7:42, 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.
1, aphustereo
“to keep back, deprive” (apo, “from,” hustereo, “to be lacking”), is used in
Jas. 5:4, “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, Deut. 24:15.
A-1,Adjective,
eleutheros
primarily of “freedom to go wherever one likes,” is used (a) of “freedom from
restraint and obligation” in general, Matt. 17:26; Rom. 7:3; 1 Cor. 7:39, RV,
“free,” of the second marriage of a woman; 9:1,19; 1 Pet. 2:16, from the Law,
Gal. 4:26; from sin, John 8:36; with regard to righteousness, Rom. 6:20 (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, John 8:33; 1 Cor. 7:21,22,
2nd part (for ver. 22, 1st part, see C, No. 2); 1 Cor. 12:13; Gal. 3:28; Eph.
6:8; Rev. 13:16; 19:18; as a noun, “freeman,” Col. 3:11, RV; Rev. 6:15;
“freewoman,” Gal. 4:22,23,30,31. RV.
Notes: (1) In Matt. 15:6; Mark 7:11, the words “he shall be free,” AV,
have nothing to represent them in the Greek. (2) In Heb. 13:5, 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.”
B-1,Verb, eleutheroo
“to make free” (akin to A), is used of deliverance from (a) sin, John 8:32,36;
Rom. 6:18,22; (b) the Law, Rom. 8:2; Gal. 5:1 (see, however, under C); (c) the
bondage of corruption, Rom. 8:21. See DELIVER.
Note: In Rom. 6:7, 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.
C-1,Noun, eleutheria
“liberty” (akin to A and B), is rendered “freedom” in Gal. 5:1, “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.”
The word is twice rendered “freedom” in the RV of Gal. 5:13 (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 1 Pet. 2:16, RV.
In 2 Cor. 3:17 the word denotes “freedom” of access to the presence of God. See
LIBERTY.
C-2,Noun, apeleutheros
“a freed man” (apo, “from,” and A), is used in 1 Cor. 7:22, “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.”
Note: (1) In Acts 22:28, 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), Rom. 5:15,16; 6:23, see GIFT.
D-1,Adverb, dorean
from dorea, “a gift,” is used as an adverb in the sense “freely,” in Matt.
10:8; Rom. 3:24; 2 Cor. 11:7 (RV, “for nought”); Rev. 21:6; 22:17. Here the
prominent thought is the grace of the Giver. See CAUSE.
Notes: (1) In Acts 26:26 parrhesiazomai, “to be bold in speech,” is
translated, “to speak freely.” (2) In Acts 2:29 the noun parrhesia with the
preposition meta, “with,” is rendered “freely,” lit., “with free-spokenness.”
(3) For charizomai, “to give freely,” Rom. 8:32; 1 Cor. 2:12, see GIVE. (4) In
2 Thess. 3:1, 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,” Eph. 1:6, see ACCEPT, Note. (6) For “have drunk freely,” John 2:10,
RV, see DRINK, B, No. 2.
1, ekbole
lit., “a throwing out” (from ekballo, “to throw out”), denotes “a jettison, a throwing
out of cargo,” Acts 27:18, lit., “they made a throwing out,” RV, “they began to
throw the freight overboard,” AV, “they lightened the ship.” In the Sept.,
Exod. 11:1; Jonah 1:5.
· For FREQUENT, 2 Cor. 11:23, see ABUNDANT, D
1, neos
“new” (in respect of time, as distinct from kainos, “new,” in respect of
quality), is translated “fresh” in the RV of Matt. 9:17; Mark 2:22; Luke 5:38,
with reference to wineskins. See NEW.
Note: Glukus, “sweet,” is used in Jas. 3:11,12 (in this verse, AV,
“fresh,” RV, “sweet,” as in both elsewhere); Rev. 10:9,10. See SWEET.
A-1,Noun, philos
primarily an adjective, denoting “loved, dear, or friendly,” became used as a
noun, (a) masculine, Matt. 11:19; fourteen times in Luke (once feminine, Luke
15:9); six in John; three in Acts; two in James, Jas. 2:23, “the friend of
God;” Jas. 4:4, “a friend of the world;” 3 John 1:14 (twice); (b) feminine,
Luke 15:9, “her friends.”
A-2,Noun, hetairos
“a comrade, companion, partner,” is used as a term of kindly address in Matt.
20:13; 22:12; 26:50. This, as expressing comradeship, is to be distinguished
from No. 1, which is a term of endearment. Some mss. have the word in Matt.
11:16; the best have heterois, others, AV and RV, “fellows.” See FELLOW.
Notes: (1) The phrase hoi para autou, in Mark 3:21, “his friends,” lit.
means “the (ones) beside Him,” i.e., those belonging to him. (2) In Mark 5:19,
“thy friends” represents the phrase hoi soi, lit., “the (ones) to thee,” i.e.,
“thine own.”
B-1,Verb, peitho
“to persuade, influence,” is rendered “having made ... their friend” in Acts
12:20, 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.
1, philia
akin to philos, “a friend” (see above), is rendered in Jas. 4:4, “the
friendship (of the world).” It involves “the idea of loving as well as being
loved” (Mayor); cp. the verb in John 15:19.
· For FRO and FROM see + p. 9
1, batrachos
is mentioned in Rev. 16:13. Quacks were represented as “frogs” and were
associated metaphorically with serpents.
· For FROWARD see CROOKED
A-1,Noun, karpos
“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., Matt. 7:17; Jas.
5:7,18; plural, e.g., in Luke 12:17 [for the next verse, see Note (1) below]
and 2 Tim. 2:6; of the human body, Luke 1:42; Acts 2:30; (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, Matt. 7:16. 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 (John 15:2-8,16)
produces “the fruit of the Spirit,” Gal. 5:22, 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 Phil. 1:11, marg., “fruit of righteousness.” In Heb. 12:11, “the
fruit of righteousness” is described as “peaceable fruit,” the outward effect
of Divine chastening; “the fruit of righteousness is sown in peace,” Jas. 3:18,
i.e., the seed contains the fruit; those who make peace, produce a harvest of
righteousness; in Eph. 5:9, “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, Mark
10:18, the Son is “the righteous One,” Acts 7:52, the Spirit is “the Spirit of
truth,” John 16:13; (b) of advantage, profit, consisting (1) of converts as the
result of evangelistic ministry, John 4:36; Rom. 1:13; Phil. 1:22; (2) of
sanctification, through deliverance from a life of sin and through service to
God, Rom. 6:22, in contrast to (3) the absence of anything regarded as
advantageous as the result of former sins, ver. Rom. 6:21; (4) of the reward
for ministration to servants of God, Phil. 4:17; (5) of the effect of making
confession to God's Name by the sacrifice of praise, Heb. 13:15.
A-2,Noun, genema
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, Matt.
26:29; Mark 14:25; Luke 22:18; [12:18 in some mss.; see Note (1)]; (b)
metaphorically, as “the fruits of ... righteousness” (i.e., of material
ministrations to the needy), 2 Cor. 9:10.
Notes: (1) In Luke 12:18 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”), Matt. 3:7; 12:34; 23:33; Luke
3:7.
A-3,Noun, opora
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, Rev. 18:14.
Note: Cp. phthinoporinos, “autumnal,” in Jude 1:12, “autumn trees,”
bearing no “fruit” when “fruit” should be expected.
B-1,Adjective, karpophoros
denotes “fruitful” (A, No. 1, and phero, “to bear”), Acts 14:17. Cp. C, below.
B-2,Adjective, akarpos
“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, Matt. 13:22; Mark 4:19; (b)
of the understanding of one praying with a “tongue,” which effected no profit
to the church without an interpretation of it, 1 Cor. 14:14; (c) of the works
of darkness, Eph. 5:11; (d) of believers who fail “to maintain good works,”
indicating the earning of one's living so as to do good works to others, Titus
3:14; 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, 2 Pet. 1:8. In Jude 1:12 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., Jer. 2:6.
C-1,Verb, karpophoreo
“to bear or bring forth fruit” (see B, No. 1), is used (a) in the natural
sense, of the “fruit of the earth,” Mark 4:28; (b) metaphorically, of conduct,
or that which takes effect in conduct, Matt. 13:23; Mark 4:20; Luke 8:15; Rom.
7:4,5 (the latter, of evil “fruit,” borne “unto death,” of activities resulting
from a state of alienation from God); Col. 1:6 in the Middle Voice; Col. 1:10.
Note: For “bring forth fruit to perfection,” Luke 8:14, see PERFECTION,
B.
· For FRUSTRATE, Gal. 2:21, see VOID
A-1,Verb, pleroo
signifies (1) “to fill” (see FILL); (2) “to fulfill, complete,” (a) of time,
e.g., Mark 1:15; Luke 21:24; John 7:8 (AV, “full come”); Acts 7:23, RV, “he was
well-nigh forty years old” (AV, “was full” etc.), lit., “the time of forty
years was fulfilled to him;” Acts 7:30, AV, “were expired;” Acts 9:23; 24:27
(AV, “after two years;” RV, “when two years were fulfilled”); (b) of number,
Rev. 6:11; (c) of good pleasure, 2 Thess. 1:11; (d) of joy, Phil. 2:2; in the
Passive Voice, “to be fulfilled,” John 3:29; 17:13; in the following the verb
is rendered “fulfilled” in the RV, for the AV, “full,” John 15:11; 16:24; 1
John 1:4; 2 John 1:12; (e) of obedience, 2 Cor. 10:6; (f) of works, Rev. 3:2;
(g) of the future Passover, Luke 22:16; (h) of sayings, prophecies, etc., e.g.,
Matt. 1:22 (twelve times in Matt., two in Mark, four in Luke, eight in John,
two in Acts); Jas. 2:23; in Col. 1:25 the word signifies to preach “fully,” to
complete the ministry of the Gospel appointed. See FILL.
A-2,Verb, anapleroo
“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, Matt. 13:14; (b) of the status of a person in a church, RV, “filleth
the place,” for AV, “occupieth the room,” 1 Cor. 14:16; (c) of an adequate
supply of service, 1 Cor. 16:17, “supplied;” Phil. 2:30, “to supply;” (d) of
sins, 1 Thess. 2:16; (e) of the law of Christ; Gal. 6:2. See FILL, OCCUPY,
SUPPLY.
A-3,Verb, teleo
“to end” (akin to telos, “an end”), signifies, among its various meanings, “to
give effect to,” and is translated “fulfill,” of the Law, intentionally, Jas.
2:8, or unconsciously, Rom. 2:27; of the prophetic Scriptures concerning the
death of Christ, Acts 13:29; prohibitively, of the lust of the flesh, Gal.
5:16. See ACCOMPLISH, FINISH.
Notes: (1) In regard to this word in Rev. 15:1,8, 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 Rev.
20:3, of the thousand years of the Millennium (cp. Rev. 20:5,7). (2) In Rev.
17:17, the RV has “should be accomplished,” for AV, “shall be fulfilled.” (3)
In Luke 22:37 the AV has “be accomplished” (RV, “be fulfilled”).
A-4,Verb, sunteleo
“to complete,” is translated “fulfilled” in the AV of Mark 13:4 (RV,
“accomplished”). See COMPLETE.
A-5,Verb, teleioo
“to bring to an end, fulfill,” is rendered “to fulfill,” of days. Luke 2:43; of
the Scripture, John 19:28. See FINISH.
A-6,Verb, plerophoreo
“to bring in full measure,” from pleroo (see No. 1), and phoreo, “to bring;”
hence, “to fulfill,” of circumstances relating to Christ, Luke 1:1, RV, “have
been fulfilled” (AV “are most surely believed”); of evangelical ministry, 2
Tim. 4:5, “fulfill” (AV, “make full proof”); so in 2 Tim. 4:17, RV, “fully
proclaimed” (AV, “fully known”). See ASSURE, PERSUADE.
A-7,Verb, ekpleroo
a strengthened form of No. 1, occurs in Acts 13:33.
Notes: (1) Poieo, “to do,” is so rendered in the RV, for AV “fulfill,”
in Acts 13:22; Eph. 2:3; Rev. 17:17 [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 Matt. 5:18; 24:34; Luke 21:32, RV, “accomplished,” in
each place.
B-1,Noun, pleroma
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.,
John 1:16; Eph. 1:23; 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 Rom. 5:18, act of
righteousness); in Mark 8:20 the rendering “basketfuls” (RV) represents the
plural of this word, lit., “the fulnesses of (how many baskets);” (b) “that
which fills up,” Matt. 9:16; Mark 2:21 (see FILL); (c) “a filling up,
fulfillment,” Rom. 13:10, of the fulfilling of the Law. See FULLNESS (below).
B-2,Noun, teleiosis
a fulfillment, is so rendered in Luke 1:45, RV (AV, “performance”). See
PERFECTION.
A-1,Adjective, pleres
denotes “full,” (a) in the sense of “being filled,” materially, Matt. 14:20;
15:37; Mark 8:19 (said of baskets “full” of bread crumbs); of leprosy, Luke
5:12; spiritually, of the Holy Spirit, Luke 4:1; Acts 6:3; 7:55; 11:24; grace
and truth, John 1:14; faith, Acts 6:5; grace and power, Acts 6:8; of the
effects of spiritual life and qualities, seen in good works, Acts 9:36; in an
evil sense, of guile and villany, Acts 13:10; wrath, Acts 19:28; (b) in the
sense of “being complete,” “full corn in the ear,” Mark 4:28; of a reward
hereafter, 2 John 1:8.
A-2,Adjective, mestos
probably akin to a root signifying “to measure,” hence conveys the sense of
“having full measure,” (a) of material things, a vessel, John 19:29; a net,
John 21:11; (b) metaphorically, of thoughts and feelings, exercised (1) in evil
things, hypocrisy, Matt. 23:28; envy, murder, strife, deceit, malignity, Rom.
1:29; the utterances of the tongue, Jas. 3:8; adultery, 2 Pet. 2:14; (2) in
virtues, goodness, Rom. 15:14; mercy, etc., Jas. 3:17.
B-1,Verb, gemo
“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, Matt.
23:25; dead men's bones, Matt. 23:27; extortion and wickedness, Luke 11:39;
cursing, Rom. 3:14; blasphemy, Rev. 17:3; abominations, Rev. 17:4; of Divine
judgments, Rev. 15:17; 21:9; (RV, “laden,” AV, “full”); of good things, Rev.
4:6,8; 5:8.
Notes: (1) Gemizo (see FILL, A, No. 9) is always rendered “to fill” in RV. (2) For Acts 2:13, AV, see FILL, No. 11. (3) For “fullgrown,” Heb. 5:14, RV, see AGE, No. 2; for Jas. 1:15, RV, see FINISH, Note (2).
1, gnapheus
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 Mark 9:3.
· For FULLGROWN see AGE, B, No. 2, FINISH, Note (2)
1, pleroma
denotes “fullness,” that of which a thing is “full;” it is thus used of the
grace and truth manifested in Christ, John 1:16; of all His virtues and
excellencies, Eph. 4:13; “the blessing of Christ,” Rom. 15:29, RV (not as AV);
the conversion and restoration of Israel, Rom. 11:12; the completion of the
number of Gentiles who receive blessing through the Gospel, Rom. 11:25; the
complete products of the earth, 1 Cor. 10:26; the end of an appointed period,
Gal. 4:4; Eph. 1:10; God, in the completeness of His Being, Eph. 3:19; Col.
1:19; 2:9; the church as the complement of Christ, Eph. 1:23. In Mark 6:43,
“basketfuls,” RV, is, lit., “fullnesses of baskets.” For Matt. 9:16; Mark 2:21
see FILL, (B); for Mark 8:20 see FULFILL, B.
Note: For plerophoria, “fullness,” Heb. 6:11, RV, see ASSURANCE.
· For FULLY see ASSURED, COME, KNOW, PERSUADE, PREACH, RIPE
1, stadion
denotes (a) “a stadium,” i.e., a measure of length, 600 Greek feet, or
one-eighth of a Roman mile, Matt. 14:24 (in the best mss.); Luke 24:13; John
6:19; 11:18; Rev. 14:20; 21:16; (b) “a race course,” the length of the Olympic
course, 1 Cor. 9:24.
1, kaminos
“an oven, furnace, kiln” (whence Lat. caminus, Eng., chimney), used for
smelting, or for burning earthenware, occurs in Matt. 13:42,50; Rev. 1:15; 9:2.
1, stronnumi
or stronnuo, “to spread,” is used of “furnishing a room,” Mark 14:15; Luke
22:12; of “making a bed,” Acts 9:34; in Matt. 21:8; Mark 11:8, “spread” (AV,
“strawed,” twice). See SPREAD.
2,
exartizo
“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, Acts 21:5, i.e., of “terminating” a space of time; of
being “completely furnished,” by means of the Scriptures, for spiritual
service, 2 Tim. 3:17. See ACCOMPLISH.
3,
pletho
Matt. 21:10, “furnished” RV, “filled.” See FILL, No. 5.
1, eti
“yet, still, further,” is used (a) of time, most usually translated “yet,”
e.g., Matt. 12:46; or negatively, “any more,” “no more,” e.g., Heb. 8:12; (b)
of degree, translated “further,” or “any further,” Matt. 26:65; Mark 5:35;
14:63; Luke 22:71; Heb. 7:11; in Acts 21:28, RV, “moreover” (AV, “further”).
See LONGER, MORE, MOREOVER, STILL, THENCEFORTH, YET.
2, porroteron
the comparative degree of porro, “far off,” signifies “further,” Luke 24:28.
See FAR.
Note: In
Acts 27:28, brachu, “a little,” is rendered “a little further,” AV (RV, “after
a little space”).
Notes: (1) In Phil. 1:12,25, AV, prokope, “a striking forward” (pro, “forward,” kopto, “to cut”), is translated “furtherance;” “progress” in RV, as in 1 Tim. 4:15. Originally the word was used of a pioneer cutting his way through brushwood. See PROGRESS. (2) In Phil. 1:5 the RV “(for your fellowship) in furtherance of the Gospel,” and in Phil. 2:22, “in furtherance of the Gospel,” are, lit., “unto the Gospel.”
1, eita
which is chiefly used of time or enumerations, signifying “then” or “next,” is
once used in argument, signifying “furthermore,” Heb. 12:9. See AFTERWARD,
THEN.
Note: In
1 Thess. 4:1 the AV “furthermore” translates the phrase to loipon, lit., “for
the rest,” RV, “finally.” See FINALLY.