Bible Heaven/Bible Heaven.iso/vines/t0001050

Text File | 1994-07-31 | 45KB | 1,094 lines

$$T0001050
\Finger\
<1,,1147,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).

$$T0001051
\Finish\
<1,,5055,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,,5048,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,,1615,ekteleo>
lit., "to finish out," i.e., "completely" (ek, "out," intensive,
and No. 1), is used in Luke 14:29,30.

<4,,2005,epiteleo>
"to bring through to an end," is rendered "finish" in 2 Cor.
8:6, AV (RV, "complete"). See ACCOMPLISH.

<5,,4931,sunteleo>
"to bring to fulfillment, to effect," is translated "finishing"
(AV, "will finish") in Rom. 9:28. See COMPLETE.

<6,,1274,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,,1096,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."

$$T0001052
\Fire\
<A-1,Noun,4442,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,4443,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,4447,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,4448,puroo>
is translated "being on fire" (Middle Voice) in 2 Pet. 3:12. See
FIERY.

<C-2,Verb,5394,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.

$$T0001053
\Firkin\
<1,,3355,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.

$$T0001054
\Firm\
<1,,949,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,,4731,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.

$$T0001055
\First\
<A-1,Adjective,4413,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,4386,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,509,anothen>
"from above," is rendered "from the first" in Luke 1:3, RV; it
may mean "from their beginning, or source."

<B-3,Adverb,4413,protos>
"firstly," is used in Acts 11:26, "first" (some mss. have No. 4
here).

<B-4,Adverb,4412,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,3391,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,746,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.

$$T0001056
\First-begotten, Firstborn\
<1,,4416,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.

$$T0001057
\Firstfruit(s)\
<1,,536,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."

$$T0001058
\Fish\
<1,,2486,ichthus>
denotes "a fish," Matt. 7:10; Mark 6:38, etc.; apart from the
Gospels, only in 1 Cor. 15:39.

<2,,2485,ichthudion>
is a diminutive of No. 1, "a little fish," Matt. 15:34; Mark
8:7.

<3,,3795,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.

$$T0001059
\Fish (Verb), Fisher, Fisherman\
<A-1,Noun,231,halieus>
"a fisherman, fisher" (from hals, "the sea"), occurs in Matt.
4:18,19; Mark 1:16,17; Luke 5:2.

<B-1,Verb,232,halieuo>
"to fish" (akin to A.), occurs in John 21:3. In the Sept., Jer.
16:16.

$$T0001060
\Fit (Adjective and Verb), Fitly, Fitting\
<A-1,Adjective,2111,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,701,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,433,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,2520,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,2675,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,4883,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."

$$T0001061
\Five, Five times\
<1,,4002,pente>
is derived by some from words suggesting the fingers of a hand,
or a fist. The word is frequent in the Gospels. Pentakis, "five
times," is found in 2 Cor. 11:24; pentakosioi, "five hundred,"
in Luke 7:41; 1 Cor. 15:6; pentakischilioi, "five thousand"
(chilios, "a thousand"), in Matt. 14:21; 16:9 and corresponding
passages. See FIFTEENTH, FIFTH, FIFTY.

$$T0001062
\Fix\
<1,,4741,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.

$$T0001063
\Flame, Flaming\
<1,,5395,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.

$$T0001064
\Flattery (-ing)\
<1,,2850,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.

$$T0001065
\Flax\
<1,,3043,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.

$$T0001066
\Flee, Fled\
<1,,5343,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,,1628,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,,2703,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.

$$T0001067
\Flesh\
<1,,4561,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,,2907,kreas>
denotes "flesh" in the sense of meat. It is used in the plural
in Rom. 14:21; 1 Cor. 8:13.

$$T0001068
\Fleshly, Fleshly\
<1,,4559,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,,4560,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.

$$T0001069
\Flight\
<A-1,Noun,5437,phuge>
akin to pheugo (see FLEE), is found in Matt. 24:20. Some
inferior mss. have it in Mark 13:18.

<B-1,Verb,2827,klino>
"to make to bend," is translated "turned to flight" in Heb.
11:34. See BOW.

$$T0001070
\Flock\
<1,,4167,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,,4168,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.

$$T0001071
\Flood\
<A-1,Noun,2627,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,4132,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,4215,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,4216,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").

$$T0001072
\Floor\
* For FLOOR see THRESHING FLOOR

$$T0001073
\Flour\
<1,,4585,semidalis>
denotes the "finest wheaten flour," Rev. 18:13.

$$T0001074
\Flourish\
* For FLOURISH in Phil. 4:10, see REVIVE

$$T0001075
\Flow\
<1,,4482,rheo>
"to flow," is used figuratively in John 7:38 of the Holy Spirit,
acting in and through the believer.

$$T0001076
\Flower\
<A-1,Noun,438,anthos>
"a blossom, flower" (used in certain names of flowers), occurs
in Jas. 1:10,11; 1 Pet. 1:24 (twice).

<B-1,Adjective,5230,huperakmos>
"past the bloom of youth" (from huper, "beyond," and akme, "the
highest point of anything," the full bloom of a flower: Eng.,
"acme"), is used in 1 Cor. 7:36, "past the flower of her age;"
Lightfoot prefers the rendering "of full age."

$$T0001077
\Flux\
* For FLUX see DYSENTERY

$$T0001078
\Flute-players\
<1,,834,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.

$$T0001079
\Fly\
<1,,4072,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.

$$T0001080
\Foal\
<1,,5207,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.

$$T0001081
\Foam\
<A-1,Verb,875,aphrizo>
denotes "to foam at the mouth" (akin to aphros, "foam;" see B.),
Mark 9:18,20.

<A-2,Verb,1890,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,876,aphros>
"foam," occurs in Luke 9:39, where it is used with the
preposition meta, "with," lit., "(teareth him) with (accompanied
by) foam."

$$T0001082
\Foe\
<1,,2190,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.

$$T0001083
\Fold\
<1,,833,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.

$$T0001084
\Fold up\
* For FOLD UP see ROLL, A, No. 4

$$T0001085
\Folk\
* For FOLK see IMPOTENT, B, SICK, B, No. 2

$$T0001086
\Follow, Follow after\
<1,,190,akoloutheo>
to be an akolouthos, "a follower," or "companion" (from the
prefix a, here expressing "union, likeness," and keleuthos, "a
way;" hence, "one going in the same way"), is used (a)
frequently in the literal sense, e.g., 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,,1811,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,,1872,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,,2628,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,,3877,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,,4870,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,,1377,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,,2614,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,,1096,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,,1909,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.

$$T0001087
\Folly\
<1,,454,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).

$$T0001088
\Food\
<1,,5160,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,,1305,diatrophe>
"sustenance, food," a strengthened form of No. 1 (dia,
"through," suggesting a sufficient supply), is used in 1 Tim.
6:8.

<3,,1035,brosis>
"eating, the act of eating" (akin to bibrosko, "to eat") is
translated "food" in 2 Cor. 9:10. See EATING, MEAT, RUST.

<4,,4620,sitometrion>
a measured "portion of food" (sitos, "corn," metreo, "to
measure"), is used in Luke 12:42, RV.

<5,,1033,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.

$$T0001089
\Fool, Foolish, Foolishly, Foolishness\
<A-1,Adjective,878,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,453,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,3474,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,801,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,3471,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,3912,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,3472,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,877,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.

$$T0001090
\Foot, Feet\
<A-1,Noun,4228,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,939,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,4158,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,3978,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").

$$T0001091
\Footstool\
<1,,5286,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."

$$T0001092
\For and Forasmuch\
* For FOR and FORASMUCH see Note +, p. 9

$$T0001093
\Forbade\
* For FORBADE see FORBID

$$T0001094
\Forbear, Forbearance\
<A-1,Verb,430,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,447,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,5339,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,4722,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,463,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,420,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,1933,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.

$$T0001095
\Forbid, Forbade\
<A-1,Verb,2967,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,209,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).

$$T0001096
\Force\
<A-1,Adjective,949,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,726,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.

$$T0001097
\Forefather\
<1,,4269,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,,4253 | 3962,propator>
"a forefather" (pro, "before," pater, "a father"), is used of
Abraham in Rom. 4:1.

$$T0001098
\Foregoing\
<1,,4254,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.

$$T0001099
\Forehead\
<1,,3359,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.