Bible Heaven/Bible Heaven.iso/vines/t0000950

Text File | 1994-07-31 | 56KB | 1,238 lines

$$T0000950
\Except, Excepted\
* Note: For the negative conjunctions ean me and ei me, see + p.
9.

<1,,1622,ektos>
an adverb, lit., "outside," is used with ei me, as an extended
conjunction signifying "except;" so in 1 Cor. 14:5; in 1 Cor.
15:2, RV, for AV, "unless;" in 1 Tim. 5:19, RV, for AV, "but."
It has the force of a preposition in the sense of (a) "outside
of," in 1 Cor. 6:18, "without;" in 2 Cor. 12:2, "out of;" (b)
"besides," except, in Acts 26:22, RV, "but," for AV, "other
than;" in 1 Cor. 15:27 "excepted." For its use as a noun see
Matt. 26:26, "(the) outside." See OTHER, OUT OF, OUTSIDE,
UNLESS, WITHOUT.

<2,,3924,parektos>
a strengthened form of No. 1 (para, beside), is used (a) as an
adverb, signifying "without," 2 Cor. 11:28; lit., "the things
without," i.e., the things happening without; (b) as a
preposition signifying "except;" in Matt. 5:32, "saving;" in
Acts 26:29, "except."

        Note: In Matt. 19:9, the AV and RV, translating the mss.
which have the negative me, followed by epi, render it "except
for." The authorities mentioned in the RV marg. have parektos,
followed by logou, i.e., "saving for the cause of."

<3,,4133,plen>
an adverb, most frequently signifying "yet, howbeit," or "only,"
sometimes has the meaning "except (that)," "save (that)," Acts
20:23; Phil. 1:18, RV, "only that," for AV, "notwithstanding."
It is also used as a preposition, signifying "except, save,"
Mark 12:32, "but;" John 8:10, "but" (AV only); Acts 8:1,
"except;" Acts 15:28, "than," 27:22, "but (only)."

$$T0000951
\Excess\
<1,,192,akrasia>
lit. denotes "want of strength" (a negative, kratos,
"strength"), hence, "want of self-control, incontinence," Matt.
23:25, "excess;" 1 Cor. 7:5, "incontinency." Cp. akrates,
"powerless, incontinent," 2 Tim. 3:3, RV, "without
self-control."

<2,,401,anachusis>
lit., "a pouring out, overflowing" (akin to anacheo, "to pour
out"), is used metaphorically in 1 Pet. 4:4, "excess," said of
the riotous conduct described in ver. 3.

        Notes: (1) Asotia denotes "prodigality, profligacy,
riot" (from a, negative, and sozo, "to save"); it is translated
"riot" in Eph. 5:18, RV, for AV, "excess;" in Titus 1:6; 1 Pet.
4:4, "riot" in AV and RV. See RIOT. Cp. the adverb asotos,
"wastefully," "in riotous living," Luke 15:13. A synonymous noun
is aselgeia, "lasciviousness, outrageous conduct, wanton
violence."

        (2) In 1 Pet. 4:3, oinophlugia, "drunkenness,
debauchery" (oinos, "wine," phluo, "to bubble up, overflow"), is
rendered "excess of wine," AV (RV, "winebibbings").

$$T0000952
\Exchange\
<A-1,Noun,465,antallagma>
"the price received as an equivalent of, or in exchange for, an
ariticle, an exchange" (anti, "instead of," allasso "to change,"
akin to allos, "another"), hence denotes the price at which the
"exchange" is effected, Matt. 16:26; Mark 8:37. Connected with
this is the conception of atonement, as in the word lutron, "a
ransom." Cp. allagma in the Sept., e.g., in Isa. 43:3.

<B-1,Verb,3337,metallasso>
denotes (a) "to exchange," meta, "with," implying change, and
allasso (see A), Rom. 1:25, of "exchanging" the truth for a lie,
RV, for AV, "changed;" (b) "to change," Rom. 1:26, a different
meaning from that in the preceding verse. See CHANGE. In the
Sept., Esth. 2:7,20.

        Note: In Luke 24:17, "what communications are these that
ye have one with another?" the verb antiballo, "to throw in
turn, to exchange," is used of conversation, lit., "what words
are these that ye exchange one with another?"

$$T0000953
\Exchangers\
* For EXCHANGERS see BANKERS

$$T0000954
\Exclude\
<1,,1576,ekkleio>
"to shut out" (ek, "from," kleio, "to shut"), is said of
glorying in works as a means of justification, Rom. 3:27; of
Gentiles, who by Judaism would be "excluded" from salvation and
Christian fellowship, Gal. 4:17.

$$T0000955
\Excuse\
<A-1,Noun,4392,prophasis>
"a pretense, pretext" (from pro, "before," and phemi, "to say"),
is translated "excuse" in John 15:22, RV, for AV, "cloke;"
"cloke in 1 Thess. 2:5 AV and RV. See CLOKE, PRETENCE, SHOW
(Noun).

<B-1,Adjective (negative),379,anapologetos>
"without excuse, inexcusable" (a negative, n, euphonic, and
apologeomai, see C, No. 1, below), is used, Rom. 1:20, "without
excuse," of those who reject the revelation of God in creation;
Rom. 2:1, RV, for AV, "inexcusable," of the Jew who judges the
Gentile.

<C-1,Verb,626,apologeomai>
lit., "to speak oneself off," hence "to plead for oneself," and
so, in general, (a) "to defend," as before a tribunal; in Rom.
2:15, RV, "excusing them," means one "excusing" others (not
themselves); the preceding phrase "one with another" signifies
one person with another, not one thought with another; it may be
paraphrased, "their thoughts with one another, condemning or
else excusing one another;" conscience provides a moral standard
by which men judge one another; (b) "to excuse" oneself, 2 Cor.
12:19; cp. B. See ANSWER.

<C-2,Verb,3868,paraiteomai>
is used in the sense of "begging off, asking to be excused or
making an excuse," in Luke 14:18 (twice),19. In the first part
of ver. 18 the verb is used in the Middle Voice, "to make
excuse" (acting in imagined self-interest); in the latter part
and in ver. 19 it is in the Passive Voice, "have me excused."

$$T0000956
\Excute\
<1,,4160,poieo>
"to do, to make," is thrice rendered "execute," of the Lord's
authority and acts in "executing" judgment, (a) of His authority
as the One to whom judgment is committed, John 5:27; (b) of the
judgment which He will mete out to all transgressors at His
Second Advent, Jude 1:15; (c) of the carrying out of His Word
(not "work," as in the AV) in the earth, especially regarding
the nation of Israel, the mass being rejected, the remnant
saved, Rom. 9:28. That He will "execute His Word finishing and
cutting it short," is expressive of the summary and decisive
character of His action. See DO.

<2,,2407,hierateuo>
"to be a priest, to officiate as such," is translated "executed
the priest's office," in Luke 1:8. It occurs frequently in the
Sept., and in inscriptions. Cp. hierateuma, "priesthood," 1 Pet.
2:5,9; hierateia, "a priest's office," Luke 1:9; Heb. 7:5;
hiereus, "a priest," and hieros, "sacred."

$$T0000957
\Executioner\
* For EXECUTIONER, Mark 6:27, see GUARD, A, No. 2

$$T0000958
\Exercise\
<A-1,Verb,1128,gumnazo>
primarily signifies "to exercise naked" (from gumnos, "naked");
then, generally, "to exercise, to train the body or mind" (Eng.,
"gymnastic"), 1 Tim. 4:7, with a view to godliness; Heb. 5:14,
of the senses, so as to discern good and evil; Heb 12:11, of the
effect of chastening, the spiritual "exercise" producing the
fruit of righteousness; 2 Pet. 2:14, of certain evil teachers
with hearts "exercised in covetousness," RV.

<A-2,Verb,778,askeo>
signifies "to form by art, to adorn, to work up raw material
with skill;" hence, in general, "to take pains, endeavor,
exercise by training or discipline," with a view to a conscience
void of offense, Acts 24:16.

<A-3,Verb,4160,poieo>
"to do," is translated "exerciseth" in Rev. 13:12, said of the
authority of the second "Beast." Cp. EXECUTE. See DO.

        Notes: The following verbs contain in translation the
word "exercise" but belong to other headings: exousiazo, "to
exercise authority over," Luke 22:25 (exousia, "authority"); in
the first part of this verse, the verb kurieuo, "to be lord," is
translated "exercise lordship," AV (RV, "have lordship");
katexousiazo, a strengthened form of the preceding (kata,
"down," intensive), Matt. 20:25; Mark 10:42, "exercise
authority" (in the first part of these verses the synonymous (in
the first part of these verses the synonymous verb katakurieuo,
is rendered "Lord it," RV, for AV, "exercise dominion," and
"exercise lordship," respectively); episkopeo, "to look over or
upon" (epi, "over," skopeo, "to look"), "to care for," 1 Pet.
5:2 (absent in some mss.), RV, "exercising the oversight," for
AV "taking, etc."

<B-1,Noun,1129,gumnasia>
primarily denotes "gymnastic exercise" (akin to A, No. 1), 1
Tim. 4:8, where the immediate reference is probably not to mere
physical training for games but to discipline of the body such
as that to which the Apostle refers in 1 Cor. 9:27, though there
may be an allusion to the practices of asceticism.

$$T0000959
\Exhort, Exhortation\
<A-1,Verb,3870,parakaleo>
primarily, "to call to a person" (para, "to the side," kaleo,
"to call"), denotes (a) "to call on, entreat;" see BESEECH; (b)
"to admonish, exhort, to urge" one to pursue some course of
conduct (always prospective, looking to the future, in contrast
to the meaning to comfort, which is retrospective, having to do
with trial experienced), translated "exhort" in the RV of Phil.
4:2; 1 Thess. 4:10; Heb. 13:19,22, for AV, "beseech;" in 1 Tim.
5:1, for AV, "intreat;" in 1 Thess. 5:11, for AV, "comfort;"
"exhorted" in 2 Cor. 8:6; 12:18, for AV, "desired;" in 1 Tim.
1:3, for AV, "besought." See BESEECH.

<A-2,Verb,3867,paraineo>
primarily, "to speak of near" (para, "near," and aineo, "to tell
of, speak of," then, "to recommend"), hence, "to advise, exhort,
warn," is used in Acts 27:9, "admonished," and Acts 27:22, "I
exhort," See ADMONISH.

<A-3,Verb,4389,protrepo>
lit., "to turn forward, propel" (pro, "before," trepo, "to
turn"); hence, "to impel morally, to urge forward, encourage,"
is used in Acts 18:27, RV, "encouraged him" (Apollos), with
reference to his going into Achaia; AV, "exhorting the
disciples;" while the encouragement was given to Apollos, a
letter was written to the disciples in Achaia to receive him.

<B-1,Noun,3874,paraklesis>
akin to A, No. 1, primarily "a calling to one's side," and so
"to one's aid," hence denotes (a) an appeal, "entreaty," 2 Cor.
8:4; (b) encouragement, "exhortation," e.g., Rom. 12:8; in Acts
4:36, RV, "exhortation," for AV, "consolation;" (c) "consolation
and comfort," e.g., Rom. 15:4. See COMFORT. Cp. parakletos, "an
advocate, comforter."

$$T0000960
\Exist\
<1,,5225,huparcho>
primarily, "to make a beginning" (hupo, "under," arche, "a
beginning"), denotes "to be, to be in existence," involving an
"existence" or condition both previous to the circumstances
mentioned and continuing after it. This is important in Phil.
2:6, concerning the deity of Christ. The phrase "being
(existing) in the form (morphe, the essential and specific form
and character) of God," carries with it the two facts of the
antecedent Godhood of Christ, previous to His incarnation, and
the continuance of His Godhood at and after the event of His
Birth (see Gifford, on the Incarnation, pp. 11, sqq.). It is
translated "exist" in 1 Cor. 11:18, RV, for AV, "there be." Cp.
Luke 16:14; 23:50; Acts 2:30; 3:2; 17:24; 22:3 etc. See BEING,
GOODS, LIVE, POSSESS, SUBSTANCE.

$$T0000961
\Exorcist\
<1,,1845,exorkistes>
denotes (a) "one who administers an oath;" (b) "an exorcist"
(akin to exorkizo, "to adjure," from orkos, "an oath"), "one who
empolys a formula of conjuration for the expulsion of demons,"
Acts 19:13. The practice of "exorcism" was carried on by
strolling Jews, who used their power in the recitation of
particular names.

$$T0000962
\Expect, Expectation\
<A-1,Verb,1551,ekdechomai>
lit. and primarily, "to take or receive from" (ek, "from,"
dechomai, "to receive"), hence denotes "to await, expect," the
only sense of the word in the NT; it suggests a reaching out in
readiness to receive something; "expecting," Heb. 10:13;
"expect," 1 Cor. 16:11, RV (AV, "look for"); to wait for, John
5:3 (AV only); Acts 17:16; 1 Cor. 11:33, RV (AV, "tarry for");
Jas. 5:7; to wait, 1 Pet. 3:20 in some mss.; "looked for," Heb.
11:10. Cp. B, No. 1. See LOOK, TARRY, WAIT.

<A-2,Verb,4328,prosdokao>
"to watch toward, to look for, expect" (pros, "toward," dokeo,
"to think:" dokao "does not exist"), is translated "expecting"
in Matt. 24:50; Luke 12:46, RV (AV, "looketh for"); Luke 3:15,
"were in expectation;" Acts 3:5, "expecting" (AV and RV); Acts
28:6 (twice), "expected that," RV (AV, "looked when") and "when
they were long in expectation" (AV, "after they had looked a
great while"). See LOOK, TARRY, WAIT.

<B-1,Noun,603,apokaradokia>
primarily "a watching with outstretched head" (apo, "from,"
kara, "the head," and dokeo, "to look, to watch"), signifies
"strained expectancy, eager longing," the stretching forth of
the head indicating an "expectation" of something from a certain
place, Rom. 8:19; Phil. 1:20. The prefix apo suggests
"abstraction and absorption" (Lightfoot), i.e., abstraction from
anything else that might engage the attention, and absorption in
the object expected "till the fulfillment is realized" (Alford).
The intensive character of the noun, in comparsion with No. 2
(below), is clear from the contexts; in Rom. 8:19 it is said
figuratively of the creation as waiting for the revealing of the
sons of God ("waiting" translates the verb apekdechomai, a
strengthened form of A, No. 1; see WAIT FOR). In Phil. 1:20 the
Apostle states it as his "earnest expectation" and hope, that,
instead of being put to shame, Christ shall be magnified in his
body, "whether by life, or by death," suggesting absorption in
the person of Christ, abstraction from aught that hinders.

<B-2,Noun,4329,prosdokia>
"a watching for, expectation" (akin to A, No. 2, which see), is
used in the NT only of the "expectation" of evil, Luke 21:26,
RV, "expectation," AV, "looking for," regarding impending
calamities; Acts 12:11, "the expectation" of the execution of
Peter.

<B-3,Noun,1561,ekdoche>
primarily "a receiving from," hence "expectation" (akin to A,
No. 1), is used in Heb. 10:27 (RV, "expectation;" AV, "looking
for"), of judgment.

$$T0000963
\Expedient\
<1,,4851,sumphero>
signifies (a), transitively, lit., "to bring together," (sun,
"with," phero, "to bring"), Acts 19:19; (b) intransitively, "to
be an advantage, profitable, expedient" (not merely
'convenient'); it is used mostly impersonally, "it is (it was)
expedient;" so in Matt. 19:10, RV (negatively), AV, "it is (not)
good;" John 11:50; 16:7; 18:14; 1 Cor. 6:12; 10:23; 2 Cor. 8:10;
12:1; "it is profitable," Matt. 5:29,30; 18:6, RV; "was
profitable," Acts 20:20; "to profit withal," 1 Cor. 12:7; in
Heb. 12:10, used in the neuter of the present participle with
the article as a noun, "for (our) profit." See PROFIT. Cp. the
adjective sumphoros (or sumpheron), "profitable," used with the
article as a noun, 1 Cor. 7:35; 10:33.

$$T0000964
\Expelled\
* For EXPELLED, Acts 13:50, AV, see CAST, No. 5

$$T0000965
\Experience (without), Experiment\
<1,,552,apeiros>
"without experience" (a, negative, peira, "a trial,
experiment"), is used in Heb. 5:13, RV, "without experience,"
AV, "unskillful," with reference to "the word of righteousness."
In the Sept., Num. 14:23, of youths; Jer. 2:6, of a land,
"untried;" Zech. 11:15, of a shepherd.

<2,,1382,dokime>
means (a) "the process of proving;" it is rendered "experiment"
in 2 Cor. 9:13, AV, RV, "the proving (of you);" in 2 Cor. 8:2,
AV, "trial," RV, "proof;" (b) "the effect of proving, approval,
approvedness," RV, "probation," Rom. 5:4 (twice), for AV,
"experience;" AV and RV, "proof" in 2 Cor. 2:9; 13:3; Phil.
2:22. See EXPERIENCE, PROOF. Cp. dokimos, "approved," dokimazo,
"to prove, approve;" see APPROVE.

$$T0000966
\Expert\
<1,,1109,gnostes>
"one who knows" (akin to ginosko, "to know"), denotes "an
expert, a connoisseur," Acts 26:3. Cp. gnostos, "known."

$$T0000967
\Expire\
* Note: In Acts 7:30, the AV "were expired" translates the verb
pleroo, "to fulfill" (RV). See FULFILL. In Rev. 20:7, the AV
"are expired" translates the verb teleo, "to finish" (RV). See
FINISH.

$$T0000968
\Explain\
<1,,1285,diasapheo>
"to make clear, explain fully" (dia "through," intensive, and
saphes, "clear"), is translated "explain" in Matt. 13:36 RV (AV,
"declare") translates phrazo; in Matt. 18:31, "told," of the
account of the unforgiving debtor's doings given by his
fellow-servants. The preferable rendering would be "they made
clear" or "they explained," suggesting a detailed explanation of
the circumstances.

$$T0000969
\Expound\
<1,,1620,ektithemi>
"to set out, expose" (ek, "out," tithemi, "to place"), is used
(a) literally, Acts 7:21; (b) metaphorically, in the Middle
Voice, to set forth, "expound," of circumstances, Acts 11:4; of
the way of God, Acts 18:26; of the kingdom of God, Acts 28:23.

<2,,1956,epiluo>
primarily, "to loose, release," a strengthened form of luo, "to
loose," signifies "to solve, explain, expound," Mark 4:34,
"expounded;" in Acts 19:39, of settling a controversy, RV, "it
shall be settled," for AV, "it shall be determined." See
DETERMINE. Cp. epilusis, "an interpretation," 2 Pet. 1:20.

<3,,1329,diermeneuo>
"to interpret fully" (dia, "through," intensive, hermeneuo, "to
interpret"); (Eng., "hermeneutics"), is translated, "He
expounded" in Luke 24:27, AV, RV, "interpreted;" in Acts 9:36,
"by interpretation," lit., "being interpreted;" see also 1 Cor.
12:30; 14:5,13,27. See INTERPRET.

$$T0000970
\Express\
* For EXPRESS, Heb. 1:3, AV, see IMAGE, No. 2

$$T0000971
\Expressly\
<1,,4490,rhetos>
meaning "in stated terms" (from rhetos, "stated, specified;"
from rheo, or ero, "to say;" cp. rhema, "a word"), is used in 1
Tim. 4:1, "expressly."

$$T0000972
\Extort, Extortion, Extortioner\
<A-1,Verb,4238,prasso>
"to practice," has the special meaning "extort" in Luke 3:13, RV
(AV, "exact"). In Luke 19:23 it is translated "required;" it may
be that the master, in addressing the slothful servant, uses the
word "extort" or "exact" (as in Luke 3:13), in accordance with
the character attributed to him by the servant.

<B-1,Noun,724,harpage>
denotes "pillage, plundering, robbery, extortion" (akin to
harpazo, "to seize, carry off by force," and harpagmos, "a thing
seized, or the act of seizing;" from the root arp---, seen in
Eng., "rapacious;" an associated noun, with the same spelling,
denoted a rake, or hook for drawing up a bucket); it is
translated "extortion" in Matt. 23:25; Luke 11:39, RV, AV,
"ravening;" Heb. 10:34, "spoiling." See RAVENING, SPOILING. Cp.
C. below.

<B-2,Noun,4124,pleonexia>
"covetousness, desire for advantage," is rendered "extortion" in
2 Cor. 9:5, RV, (AV and RV marg., "covetousness"). See COVET.

<C-1,Adjective,727,harpax>
"rapacious" (akin to No. 1), is translated as a noun,
"extortioners," in Luke 18:11; 1 Cor. 5:10,11; 6:10; in Matt.
7:15 "ravening" (of wolves). In the Sept., Gen. 49:27.

$$T0000973
\Eye\
<1,,3788,ophthalmos>
akin to opsis, "sight," probably from a root signifying
"penetration, sharpness" (Curtius, Gk. Etym.) (cp. Eng.,
"ophthalmia," etc.). is used (a) of the physical organ, e.g.,
Matt. 5:38; of restoring sight, e.g., Matt. 20:33; of God's
power of vision, Heb. 4:13; 1 Pet. 3:12; of Christ in vision,
Rev. 1:14; 2:18; 19:12; of the Holy Spirit in the unity of
Godhood with Christ, Rev. 5:6; (b) metaphorically, of ethical
qualities, evil, Matt. 6:23; Mark 7:22 (by metonymy, for envy);
singleness of motive, Matt. 6:22; Luke 11:34; as the instrument
of evil desire, "the principal avenue of temptation," 1 John
2:16; of adultery, 2 Pet. 2:14; (c) metaphorically, of mental
vision, Matt. 13:15; John 12:40; Rom. 11:8; Gal. 3:1, where the
metaphor of the "evil eye" is altered to a different sense from
that of bewitching (the posting up or placarding of an "eye" was
used as a charm, to prevent mischief); by Gospel-preaching
Christ had been, so to speak, placarded before their "eyes;" the
question may be paraphrased, "What evil teachers have been
malignly fascinating you?;" Eph. 1:18, of the "eyes of the
heart," as a means of knowledge.

<2,,3659,omma>
"sight," is used in the plural in Matt. 20:34 (No. 1 is used in
ver. 33); Mark 8:23 (No. 1 is used in ver. 25). The word is more
poetical in usage than No. 1, and the writers may have changed
the word with a view to distinguishing the simple desire of the
blind man from the tender act of the Lord Himself.

<3,,5168,trumalia>
is used of the "eye" of a needle, Mark 10:25 (from trume, "a
hole," truo, "to wear away"). Cp. trema, "a hole, perforation,"
Matt. 19:24 (some texts have trupema, "a hole," from trupao, "to
bore a hole"); Luke 18:25, as in the most authentic mss. (some
texts have trumalia here).

$$T0000974
\Eye (with one)\
<1,,3442,monophthalmos>
"one-eyed, deprived of one eye" (monos, "only," and No. 1,
above), is used in the Lord's warning in Matt. 18:9; Mark 9:47.

$$T0000975
\Eye-salve\
<1,,2854,kollourion>
primarily a diminutive of kollura, and denoting "a coarse bread
roll" (as in the Sept. of 1 Kings 12: after ver. 24, lines
30,32,39; Eng. version, 1 Kings 14:3), hence an "eye-salve,"
shaped like a roll, Rev. 3:18, of the true knowledge of one's
condition and of the claims of Christ. The word is doubtless an
allusion to the Phrygian powder used by oculists in the famous
medical school at Laodicea (Ramsay, Cities and Bishoprics of
Phrygia, Vol. I, p. 52).

$$T0000976
\Eye-service\
<1,,3787,ophthalmodoulia>
denotes "service performed only under the master's eye"
(ophthalmos, "an eye," doulos, "a slave"), diligently performed
when he is looking, but neglected in his absence, Eph. 6:6; Col.
3:22.

$$T0000977
\Eyewitness\
<1,,845,autoptes>
signifies "seeing with one's own eyes" (autos, "self," and a
form, optano, "to see"), Luke 1:2.

<2,,2030,epoptes>
primarily "an overseer" (epi, "over"), then, a "spectator, an
eye-witness" of anything, is used in 2 Pet. 1:16 of those who
were present at the transfiguration of Christ. Among the Greeks
the word was used of those who had attained to the third grade,
the highest, of the Eleusinian mysteries, a religious cult at
Eleusis, with its worship, rites, festival and pilgrimages; this
brotherhood was open to all Greeks. In the Sept., Esth. 5:1,
where it is used of God as the Overseer and Preserver of all
things. Cp. epopteuo, "to behold," 1 Pet. 2:12; 3:2.

$$T0000978
\Fable\
<1,,3454,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."

$$T0000979
\Face\
<1,,4383,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,,3799,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."

$$T0000980
\Faction, Factious\
<1,,2052,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.

$$T0000981
\Fade (away)\
<A-1,Verb,3133,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),263,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),262,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").

$$T0000982
\Fail\
<A-1,Verb,1587,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,1952,epileipo>
"not to suffice for a purpose" (epi, over), is said of
insufficient time, in Heb. 11:32.

<A-3,Verb,4098,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,413,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.).

$$T0000983
\Fain\
<1,,1014,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,,1937,epithumeo>
"to set one's heart upon, desire," is translated "would fain" in
Luke 15:16, of the Prodigal Son. See DESIRE.

<3,,2309,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.

$$T0000984
\Faint\
<1,,1590,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,,1573,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,,2577,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).

$$T0000985
\Fainthearted\
<1,,3642,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?"

$$T0000986
\Fair\
<1,,791,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,,2105,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,,2570,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.

$$T0000987
\Faith\
<1,,4102,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.

$$T0000988
\Faith (of little)\
<1,,3640,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.

$$T0000989
\Faithful, Faithfully, Faithless\
<1,,4103,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,,571,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.)

$$T0000990
\Faithfulness\
* 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.

$$T0000991
\Fall, Fallen, Falling, Fell\
<A-1,Noun,4431,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,3900,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,646,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,4098,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,634,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,1601,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,1706,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,1968,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,2667,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,3895,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,4045,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,4363,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,5302,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,1911,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,2064,erchomai>
"to come," is translated "have fallen out," in Phil. 1:12, of
the issue of circumstances. See COME.

<B-13,Verb,1096,ginomai>
"to become," is translated "falling" (headlong) in Acts 1:18.
See Note (1) below. See BECOME.

<B-14,Verb,868,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,3845,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,2597,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").

$$T0000992
\False, Falsehood, Falsely\
<A-1,Adjective,5571,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,5581,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,5579,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,5574,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.

$$T0000993
\Fame\
<A-1,Noun,5345,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,1310,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.

$$T0000994
\Family\
<1,,3624,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,,3965,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.

$$T0000995
\Famine\
<1,,3042,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.

$$T0000996
\Fan\
<1,,4425,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.

$$T0000997
\Far\
<A-1,Adjective,3117,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,3112,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,3113,makrothen>
from "far" (akin to No. 1), Mark 8:3: see AFAR.

<B-3,Adverb,4206,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."

$$T0000998
\Fare, Farewell\
<1,,2165,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,,4517,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,,2192,echo>
"to have," is used idiomatically in Acts 15:36, RV, "(how) they
fare," AV, "how they do."

<4,,5463,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,,657,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.

$$T0000999
\Farm\
<1,,68,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.