Bible Heaven/Bible Heaven.iso/vines/t0001000

Text File | 1994-07-31 | 56KB | 1,306 lines

$$T0001000
\Farther side\
* For FARTHER SIDE, Mark 10:1, see BEYOND, No. 2

$$T0001001
\Farthing\
<1,,787,assarion>
a diminutive of the Latin as, was one-tenth of a drachma, or
one-sixteenth of a Roman denarius, i.e., about three farthings,
Matt. 10:29; Luke 12:6.

<2,,2835,kodrantes>
was the Latin quadrans, "the fourth part of an as" (see No. 1),
about two thirds of a farthing, Matt. 5:26; Mark 12:42.

$$T0001002
\Fashion\
<A-1,Noun,1491,eidos>
"that which is seen, an appearance," is translated "fashion" in
Luke 9:29, of the Lord's countenance at the Transfiguration. See
APPEARANCE, and Note under IMAGE, No. 1.

<A-2,Noun,4383,prosopon>
"the face, countenance," is translated "fashion" in Jas. 1:11,
of the flower of grass. See COUNTENANCE. Cp. Jas 1:24, "what
manner of man," which translates hopoios, "of what sort."

<A-3,Noun,4976,schema>
"a figure, fashion" (akin to echo, "to have"), is translated
"fashion" in 1 Cor. 7:31, of the world, signifying that which
comprises the manner of life, actions, etc. of humanity in
general; in Phil. 2:8 it is used of the Lord in His being found
"in fashion" as a man, and signifies what He was in the eyes of
men, "the entire outwardly perceptible mode and shape of His
existence, just as the preceding words morphe, "form," and
homoioma, "likeness," describe what He was in Himself as Man"
(Gifford on the Incarnation, p. 44). "Men saw in Christ a human
form, bearing, language, action, mode of life ... in general the
state and relations of a human being, so that in the entire mode
of His appearance He made Himself known and was recognized as a
man" (Meyer).

<A-4,Noun,5179,tupos>
"a type, figure, example," is translated "fashion" in the AV of
Acts 7:44, RV, "figure," said of the tabernacle. See ENSAMPLE.

<B-1,Adverb,3779,houtos>
"thus, so, in this way," is rendered "on this fashion" in Mark
2:12. See EVEN, No. 5, LIKEWISE, MANNER, SO, THUS, WHAT.

<C-1,Verb,3345,metaschematizo>
"to change in fashion or appearance" (meta, "after," here
implying change, schema, see A, No. 3), is rendered "shall
fashion anew" in Phil. 3:21, RV; AV, "shall change," of the
bodies of believers as changed or raised at the Lord's return;
in 2 Cor. 11:13,14,15, the RV uses the verb "to fashion
oneself," for AV, to transform, of Satan and his human
ministers, false apostles; in 1 Cor. 4:6 it is used by way of a
rhetorical device, with the significance of transferring by a
figure. See CHANGE, TRANSFORM.

<C-2,Verb,4964,suschematizo>
"to give the same figure or appearance as, to conform to" (sun,
"with," schema, cp. No. 1), used in the Passive Voice, signifies
"to fashion oneself, to be fashioned," Rom. 12:2, RV, "be not
fashioned according to," for AV, "be not conformed to;" 1 Pet.
1:14, "(not) fashioning yourselves." See CONFORMED.

        Note: In Rom. 12:2 being outwardly "conformed" to the
things of this age is contrasted with being "transformed" (or
transfigured) inwardly by the renewal of the thoughts through
the Holy Spirit's power. A similar distinction holds good in
Phil. 3:21; the Lord will "fashion anew," or change outwardly,
the body of our humiliation, and "conform" it in its nature
(summorphos) to the body of His glory.

<D-1,Adjective,4832,summorphos>
"having like form with" (sun, "with," morphe, "form"), is used
in Rom. 8:29; Phil. 3:21 (AV, "fashioned," RV, "conformed"). See
CONFORM.

$$T0001003
\Fast, Fasting\
<A-1,Noun,3521,nesteia>
"a fasting, fast" (from ne, a negative prefix, and esthio, "to
eat"), is used (a) of voluntary abstinence from food, Luke 2:37;
Acts 14:23 (some mss. have it in Matt. 17:21; Mark 9:29);
"fasting" had become a common practice among Jews, and was
continued among Christians; in Acts 27:9 "the Fast" refers to
the Day of Atonement, Lev. 16:29; that time of the year would be
one of dangerous sailing; (b) of involuntary abstinence (perhaps
voluntary is included), consequent upon trying circumstances, 2
Cor. 6:5; 11:27.

<A-2,Noun,3523,nestis>
"not eating" (see No. 1), "fasting," is used of lack of food,
Matt. 15:32; Mark 8:3.

        Note: Asitia, Acts 27:21, means "without food" (not
through lack of supplies), i.e., abstinence from food. See
ABSTINENCE, and cp. C, below.

<B-1,Verb,3522,nesteuo>
"to fast, to abstain from eating" (akin to A, Nos. 1 and 2), is
used of voluntary "fasting," Matt. 4:2; 6:16,17,18; 9:14,15;
Mark 2:18,19,20; Luke 5:33,34,35; 18:12; Acts 13:2,3. Some of
these passages show that teachers to whom scholars or disciples
were attached gave them special instructions as to "fasting."
Christ taught the need of purity and simplicity of motive.

        The answers of Christ to the questions of the disciples
of John and of the Pharisees reveal His whole purpose and
method. No doubt He and His followers observed such a fast as
that on the Day of Atonement, but He imposed no frequent "fasts"
in addition. What He taught was suitable to the change of
character and purpose which He designed for His disciples. His
claim to be the Bridegroom, Matt. 9:15, and the reference there
to the absence of "fasting," virtually involved a claim to be
the Messiah (cp. Zech. 8:19). Some mss. have the verb in Acts
10:30.

<C-1,Adjective,777,asitos>
"without food" (a, negative, sitos, "corn, food"), is used in
Acts 27:33, "fasting." Cp. asitia, Note under A, No. 2.

$$T0001004
\Fast (to make)\
<1,,805,asphalizo>
"to make secure, safe, firm" (akin to asphales, "safe"), (a,
negative, and sphallo, "to trip up"), is translated "make ...
fast," in Acts 16:24, of prisoners' feet in the stocks. In Matt.
27:64,65,66, it is rendered "to make sure." See SURE.

        Note: For HOLD (fast) and STAND (fast), see HOLD and
STAND, No. 7.

$$T0001005
\Fasten\
<1,,816,atenizo>
from atenes, "strained, intent," and teino, "to stretch, strain"
(from a root ten---, seen in Eng., "tension, tense," etc.),
signifies "to look fixedly, gaze, fasten one's eyes upon," and
is found twelve times in the writings of Luke (ten in the Acts),
out of its fourteen occurrences. It always has a strongly
intensive meaning, and is translated "to fasten the eyes upon"
in the AV and RV in Luke 4:20; Acts 3:4; 11:6; so in the RV,
where the AV has different renderings, in Acts 6:15 (for AV,
"looking steadfastly"); 10:4 ("looked"); 13:9 ("set his eyes");
14:9 ("steadfastly beholding"). In Acts 7:55, both have "looked
up steadfastly." In the following the RV also varies the
translation, Luke 22:56; Acts 1:10; 3:12; 23:1; 2 Cor. 3:7, 13.
See BEHOLD, LOOK.

<2,,2510,kathapto>
"to fasten on, lay hold of, attack," is used of the serpent
which fastened on Paul's hand, Acts 28:3.

$$T0001006
\Father\
<A-1,Noun,3962,pater>
from a root signifying "a nourisher, protector, upholder" (Lat.,
pater, Eng., "father," are akin), is used (a) of the nearest
ancestor, e.g., Matt. 2:22; (b) of a more remote ancestor, the
progenitor of the people, a "forefather," e.g., Matt. 3:9;
23:30; 1 Cor. 10:1; the patriarchs, 2 Pet. 3:4; (c) one advanced
in the knowledge of Christ, 1 John 2:13; (d) metaphorically, of
the originator of a family or company of persons animated by the
same spirit as himself, as of Abraham, Rom. 4:11,12,16,17,18, or
of Satan, John 8:38,41,44; (e) of one who, as a preacher of the
Gospel and a teacher, stands in a "father's" place, caring for
his spiritual children, 1 Cor. 4:15 (not the same as a mere
title of honor, which the Lord prohibited, Matt. 23:9); (f) of
the members of the Sanhedrin, as of those who exercised
religious authority over others, Acts 7:2; 22:1; (g) of God in
relation to those who have been born anew (John 1:12,13), and so
are believers, Eph. 2:18; 4:6 (cp. 2 Cor. 6:18), and imitators
of their "Father," Matt. 5:45,48; 6:1,4,6,8,9, etc. Christ never
associated Himself with them by using the personal pronoun
"our;" He always used the singular, "My Father," His
relationship being unoriginated and essential, whereas theirs is
by grace and regeneration, e.g., Matt. 11:27; 25:34; John 20:17;
Rev. 2:27; 3:5,21; so the Apostles spoke of God as the "Father"
of the Lord Jesus Christ, e.g., Rom. 15:6; 2 Cor. 1:3; 11:31;
Eph. 1:3; Heb. 1:5; 1 Pet. 1:3; Rev. 1:6; (h) of God, as the
"Father" of lights, i.e., the Source or Giver of whatsoever
provides illumination, physical and spiritual, Jas. 1:17; of
mercies, 2 Cor. 1:3; of glory, Eph. 1:17; (i) of God, as
Creator, Heb. 12:9 (cp. Zech. 12:1).

        Note: Whereas the everlasting power and divinity of God
are manifest in creation, His "Fatherhood" in spiritual
relationship through faith is the subject of NT revelation, and
waited for the presence on earth of the Son, Matt. 11:27; John
17:25. The spiritual relationship is not universal, John 8:42,44
(cp. John 1:12; Gal. 3:26).

<B-1,Adjective,3971,patroos>
signifies "of one's fathers," or "received from one's fathers"
(akin to A), Acts 22:3; 24:14; 28:17. In the Sept. Prov. 27:10.

<B-2,Adjective,3967,patrikos>
"from one's fathers, or ancestors," is said of that which is
handed down from one's "forefathers," Gal. 1:14.

<B-3,Adjective,540,apator>
"without father" (a, negative, and pater), signifies, in Heb.
7:3, with no recorded genealogy.

<B-4,Adjective,3970,patroparadotos>
"handed down from one's fathers" (pater, and paradidomi, "to
hand down"), is used in 1 Pet. 1:18.

$$T0001007
\Father-in-law\
<1,,3995,pentheros>
"a wife's father" (from a root signifying "a bond, union"), is
found in John 18:13.

$$T0001008
\Fatherless\
<1,,3737,orphanos>
properly, "an orphan," is rendered "fatherless" in Jas. 1:27;
"desolate" in John 14:18, for AV, "comfortless." See
COMFORTLESS.

$$T0001009
\Fathom\
<1,,3712,orguia>
akin to orego, "to stretch," is the length of the outstretched
arms, about six feet, Acts 27:28 (twice).

$$T0001010
\Fatling, Fatted\
<1,,4619,sitistos>
"fattened," lit., "fed with grain" (from siteuo, "to feed, to
fatten"), is used as a neuter plural noun, "fatlings," in Matt.
22:4. Cp. asitos, under FASTING.

<2,,4618,siteutos>
"fed" (with grain), denotes "fatted," Luke 15:23,27,30.

$$T0001011
\Fatness\
<1,,4096,piotes>
from pion, "fat," from a root, pi---, signifying "swelling," is
used metaphorically in Rom. 11:17. The gentile believer had
become a sharer in the spiritual life and blessing bestowed by
Divine covenant upon Abraham and his descendants as set forth
under the figure of "the root of (not 'and') the fatness of the
olive tree."

$$T0001012
\Fault, Faultless\
<A-1,Noun,158,aition>
properly the neuter of aitios, causative of, responsible for, is
used as a noun, "a crime, a legal ground for punishment,"
translated "fault" in Luke 23:4,14; in Luke 23:22, "cause." See
AUTHOR, CAUSE.

        Notes: (1) For aitia, rendered "fault" in John 18:38;
19:4,6, AV (like aition, denoting "a ground for punishment"),
see ACCUSATION, CAUSE, CHARGE. (2) For hettema, "a loss,"
translated "fault" in 1 Cor. 6:7, AV, see DEFECT (RV). (3) For
paraptoma, "a false step, a trespass," translated "fault" in
Gal. 6:1, AV, and "faults" in Jas. 5:16, AV, see SIN, A, No. 2,
Note (1), TRESPASS.

<B-1,Adjective,273,amemptos>
"without blame," is rendered "faultless," in Heb. 8:7. See
BLAMELESS.

        Note: For anomos, "without blemish," rendered
"faultless," i.e., without any shortcoming, in Jude 1:24, and
"without fault" in Rev. 14:5, AV, see BLEMISH.

<C-1,Verb,3201,memphomai>
"to blame," is translated "to find fault" in Rom. 9:19 and Heb.
8:8. Some mss. have the verb in Mark 7:2. See BLAME.

<C-2,Verb,1651,elencho>
"to convict, reprove, rebuke," is translated "shew (him) his
fault" in Matt. 18:15. See CONVICT.

        Note: In 1 Pet. 2:20, AV, the verb hamartano, "to sin"
(strictly, to miss the mark) is rendered "for your faults." The
RV corrects to "when ye sin (and are buffeted for it)."

$$T0001013
\Favor, Favored\
<A-1,Noun,5485,charis>
denotes (a) objectively, "grace in a person, graciousness," (b)
subjectively, (1) "grace on the part of a giver, favor,
kindness," (2) "a sense of favor received, thanks." It is
rendered "favor" in Luke 1:30; 2:52; Acts 2:47; 7:10,46; 24:27;
25:9, RV (for AV, "pleasure"); Acts 25:3; see more fully under
GRACE.

<B-1,Verb,5487,charitoo>
akin to A, to endow with charis, primarily signified "to make
graceful or gracious," and came to denote, in Hellenistic Greek,
"to cause to find favor," Luke 1:28, "highly favored" (marg.,
"endued with grace"); in Eph. 1:6, it is translated "made ...
accepted," AV, "freely bestowed," RV (lit., "graced"); it does
not here mean to endue with grace. Grace implies more than
favor; grace is a free gift, favor may be deserved or gained.

$$T0001014
\Fear, Fearful, Fearfulness\
<A-1,Noun,5401,phobos>
first had the meaning of "flight," that which is caused by being
scared; then, "that which may cause flight," (a) "fear, dread,
terror," always with this significance in the four Gospels; also
e.g., in Acts 2:43; 19:17; 1 Cor. 2:3; 1 Tim. 5:20 (lit., "may
have fear"); Heb. 2:15; 1 John 4:18; Rev. 11:11; 18:10,15; by
metonymy, that which causes "fear," Rom. 13:3; 1 Pet. 3:14, RV,
"(their) fear," AV "(their) terror," an adaptation of the Sept.
of Isa. 8:12, "fear not their fear;" hence some take it to mean,
as there, "what they fear," but in view of Matt. 10:28, e.g., it
seems best to understand it as that which is caused by the
intimidation of adversaries; (b) "reverential fear," (1) of God,
as a controlling motive of the life, in matters spiritual and
moral, not a mere "fear" of His power and righteous retribution,
but a wholesome dread of displeasing Him, a "fear" which
banishes the terror that shrinks from His presence, Rom. 8:15,
and which influences the disposition and attitude of one whose
circumstances are guided by trust in God, through the indwelling
Spirit of God, Acts 9:31; Rom. 3:18; 2 Cor. 7:1; Eph. 5:21 (RV,
"the fear of Christ"); Phil. 2:12; 1 Pet. 1:17 (a comprehensive
phrase: the reverential "fear" of God will inspire a constant
carefulness in dealing with others in His "fear"); 3:2,15; the
association of "fear and trembling," as e.g., in Phil. 2:12, has
in the Sept. a much sterner import, e.g., Gen. 9:2; Exod. 15:16;
Deut. 2:25; 11:25; Ps. 55:5; Isa. 19:16; (2) of superiors, e.g.,
Rom. 13:7; 1 Pet. 2:18. See TERROR.

<A-2,Noun,1167,deilia>
"fearfulness" (from deos, "fright"), is rightly rendered
"fearfulness" in 2 Tim. 1:7, RV (for AV, "fear"). That spirit is
not given us of God. The word denotes "cowardice and timidity"
and is never used in a good sense, as No. 1 is. Cp. deilos, B,
No. 2, below, and deiliao, to be fearful (AV, "afraid"), John
14:27.

<A-3,Noun,2124,eulabeia>
signifies, firstly, "caution;" then, "reverence, godly fear,"
Heb. 5:7; 12:28, in best mss., "reverence;" in general,
"apprehension, but especially holy fear," "that mingled fear and
love which, combined, constitute the piety of man toward God;
the OT places its emphasis on the fear, the NT ... on the love,
though there was love in the fear of God's saints then, as there
must be fear in their love now" (Trench, Syn, xlviii). In the
Sept., Josh. 22:24; Prov. 28:14.

        Note: In Luke 21:11, phobetron (akin to No. 1) denotes a
terror, RV, "terrors," for AV, "fearful sights," i.e., objects
or instruments of terror.

<B-1,Adjective,5398,phoberos>
"fearful" (akin to A, No. 1), is used only in the Active sense
in the NT, i.e., causing "fear, terrible," Heb. 10:27,31; 12:21,
RV, "fearful," for AV, "terrible."

<B-2,Adjective,1169,deilos>
"cowardly" (see A, No. 2), "timid," is used in Matt. 8:26; Mark
4:40; Rev. 21:8 (here "the fearful" are first in the list of the
transgressors).

<B-3,Adjective,1630,ekphobos>
signifies "frightened outright" (ek, "out," intensive, and A,
No. 1), Heb. 12:21 (with eimi, "I am"), "I exceedingly fear"
(see No. 4); Mark 9:6, "sore afraid."

<B-4,Adjective,1790,entromos>
"trembling with fear" (en, "in," intensive, and tremo, "to
tremble, quake;" Eng., "tremor," etc.), is used with ginomai,
"to become," in Acts 7:32, "trembled;" Acts 16:29, RV,
"trembling for fear;" with eimi, "to be," in Heb. 12:21, "quake"
(some mss. have ektromos here). See QUAKE, TREMBLE. The
distinction between No. 3 and No. 4, as in Heb. 12:21, would
seem to be that ekphobos stresses the intensity of the "fear,"
entromos the inward effect, "I inwardly tremble (or quake)."

<C-1,Adverb,880,aphobos>
denotes "without fear" (a, negative, and A, No. 1), and is said
of serving the Lord, Luke 1:74; of being among the Lord's people
as His servant, 1 Cor. 16:10; of ministering the Word of God,
Phil. 1:14; of the evil of false spiritual shepherds, Jude 1:12.
In the Sept., Prov. 1:33.

<D-1,Verb,5399,phobeo>
in earlier Greek, "to put to flight" (see A, No. 1), in the NT
is always in the Passive Voice, with the meanings either (a) "to
fear, be afraid," its most frequent use, e.g., Acts 23:10,
according to the best mss. (see No. 2); or (b) "to show
reverential fear" [see A, No. 1, (b)], (1) of men, Mark 6:20;
Eph. 5:33, RV, "fear," for AV, "reverence;" (2) of God, e.g.,
Acts 10:2,22; 13:16,26; Col. 3:22 (RV, "the Lord"); 1 Pet. 2:17;
Rev. 14:7; 15:4; 19:5; (a) and (b) are combined in Luke 12:4,5,
where Christ warns His followers not to be afraid of men, but to
"fear" God. See MARVEL, B, No. 1, Note.

<D-2,Verb,2125,eulabeomai>
"to be cautious, to beware" (see A, No. 3), signifies to act
with the reverence produced by holy "fear," Heb. 11:7, "moved
with godly fear."

        Notes: (1) In Acts 23:10 some mss. have this verb with
the meaning (a) under No. 1.

        (2) In Luke 3:14, diaseio, "to shake violently, to
intimidate, to extort by violence, blackmail," is rendered "put
no man in fear" in AV marg. See VIOLENCE.

$$T0001015
\Feast\
<A-1,Noun,1859,heorte>
"a feast of festival," is used (a) especially of those of the
Jews, and particularly of the Passover; the word is found mostly
in John's Gospel (seventeen times); apart from the Gospels it is
used in this way only in Acts 18:21; (b) in a more general way,
in Col. 2:16, AV, "holy day," RV, "a feast day."

<A-2,Noun,1173,deipnon>
denotes (a) "the chief meal of the day," dinner or supper, taken
at or towards evening; in the plural "feasts," Matt. 23:6; Mark
6:21; 12:39; Luke 20:46; otherwise translated "supper," Luke
14:12,16,17,24; John 12:2; 13:2,4; 21:20; 1 Cor. 11:21 (of a
social meal); (b) "the Lord's Supper," 1 Cor. 11:20; (c) "the
supper or feast" which will celebrate the marriage of Christ
with His spirtual Bride, at the inauguration of His Kingdom,
Rev. 19:9; (d) figuratively, of that to which the birds of prey
will be summoned after the overthrow of the enemies of the Lord
at the termination of the war of Armageddon, Rev. 19:17 (cp.
Ezek. 39:4,17-20). See SUPPER.

<A-3,Noun,1403,doche>
"a reception feast, a banquet" (from dechomai, "to receive"),
Luke 5:29; 14:13 (not the same as No. 2; see ver. 12).

<A-4,Noun,1062,gamos>
"a wedding," especially a wedding "feast" (akin to gameo, "to
marry"); it is used in the plural in the following passages (the
RV rightly has "marriage feast" for the AV, "marriage," or
"wedding"), Matt. 22:2,3,4,9 (in verses Matt. 22:11,12, it is
used in the singular, in connection with the wedding garment);
25:10; Luke 12:36; 14:8; in the following it signifies a wedding
itself, John 2:1,2; Heb. 13:4; and figuratively in Rev. 19:7, of
the marriage of the Lamb; in Rev. 19:9 it is used in connection
with the supper, the wedding supper (or what in English is
termed "breakfast"), not the wedding itself, as in ver. 7.

<A-5,Noun,26,agape>
"love," is used in the plural in Jude 1:12, signifying "love
feasts," RV (AV, "feasts of charity"); in the corresponding
passage, 2 Pet. 2:13, the most authentic mss. have the word
apate, in the plural, "deceivings."

        Notes: (1) In 1 Cor. 10:27 the verb kaleo, "to call," in
the sense of inviting to one's house, is translated "biddeth you
(to a feast);" in the most authentic texts there is no separate
phrase representing "to a feast," as in some mss., eis deipnon
(No. 2). (2) In Mark 14:2; John 2:23 the AV translates heorte
(see No. 1) by "feast day" (RV, "feast"). (3) For the "Feast of
the Dedication," John 10:22, see DEDICATION.

<B-1,Verb,1858,heortazo>
"to keep festival" (akin to A, No. 1) is translated "let us keep
the feast," in 1 Cor. 5:8. This is not the Lord's Supper, nor
the Passover, but has reference to the continuous life of the
believer as a festival or holy-day (see AV, margin), in freedom
from "the leaven of malice and wickedness, but with the
unleavened bread of sincerity and truth."

<B-2,Verb,4910,suneuocheo>
"to entertain sumptuously with," is used in the Passive Voice,
denoting "to feast sumptuously with" (sun, "together," and
euochia, "good cheer"), "to revel with," translated "feast with"
in 2 Pet. 2:13; Jude 1:12.

$$T0001016
\Feeble\
<1,,772,asthenes>
"without strength" (a, negative, and sthenos, "strength"), is
translated "feeble" in 1 Cor. 12:22, of members of the body. See
IMPOTENT, SICK, STRENGTH, B, Note (5), WEAK.

        Notes: (1) In Heb. 12:12 paraluo, "to weaken, enfeeble,"
in the Passive Voice, "to be enfeeble," as by a paralytic
stroke, is translated "feeble" in the AV (RV, "palsied"). (2)
For "feeble-minded" in 1 Thess. 5:14, AV, see FAINT-HEARTED.

$$T0001017
\Feed, Fed\
<1,,1006,bosko>
"to feed," is primarily used of a herdsman (from boo, "to
nourish," the special function being to provide food; the root
is bo---, found in boter, "a herdsman or herd," and botane,
"fodder, pasture"); its uses are (a) literal, Matt. 8:30; in
Matt. 8:33, the RV corrects the AV, "they that kept," to "they
that fed," as in Mark. 5:14 (AV and RV); Luke 8:34; in Mark
5:11; Luke 8:32, "feeding;" Luke 15:15; (b) metaphorical, of
spiritual ministry, John 21:15,17 (see Note on No. 2). See KEEP.

<2,,4165,poimaino>
"to act as a shepherd" (from poimen, "a shepherd"), is used (a)
literally, Luke 17:7, RV, "keeping sheep," for AV, "feeding
cattle;" 1 Cor. 9:7; (b) metaphorically, "to tend, to shepherd;"
said of Christ, Matt. 2:6, RV, "shall be Shepherd of" (for AV,
"shall rule"); of those who act as spiritual shepherds under
Him, John 21:16, RV, "tend" (for AV "feed"); so 1 Pet. 5:2; Acts
20:28, "to feed" ("to tend" would have been a consistent
rendering; a shepherd does not only "feed" his flock); of base
shepherds, Jude 1:12. See RULE.

        Note: In John 21:15,16,17, the Lord, addressing Peter,
first uses No. 1, bosko (ver. 15), then No. 2, poimaino (ver.
16), and then returns to bosko (ver. 17). These are not simply
interchangeable (nor are other variations in His remarks); a
study of the above notes will show this. Nor, again, is there a
progression of ideas. The lesson to be learnt, as Trench points
out (Syn, xxv), is that, in the spiritual care of God's
children, the "feeding" of the flock from the Word of God is the
constant and regular necessity; it is to have the foremost
place. The tending (which includes this) consists of other acts,
of discipline, authority, restoration, material assistance of
individuals, but they are cidental in comparison with the
"feeding."

<3,,5142,trepho>
signifies (a) "to make to grow, bring up, rear," Luke 4:16,
"brought up;" (b) "to nourish, feed," Matt. 6:26; 25:37; Luke
12:24; Acts 12:20; Rev. 12:6,14; of a mother, "to give suck,"
Luke 23:29 (some mss. here have thelazo, "to suckle"); "to
fatten," as of fattening animals, Jas. 5:5, "ye have nourished
(your hearts)." See BRING, A, No. 33.

<4,,5526,chortazo>
"to feed, to fatten," is used (a) primarily of animals, Rev.
19:21; (b) of persons, to fill or satisfy with food. It is
usually translated by the verb "to fill," but is once rendered
"to be fed," in Luke 16:21, of Lazarus, in his desire for the
crumbs (he could be well supplied with them) that fell from the
rich man's table, a fact which throws light upon the utter waste
that went on at the table of the latter. The crumbs that fell
would provide no small meal. See FILL SATISFY.

<5,,5595,psomizo>
primarily denotes "to feed with morsels," as nurses do children;
then, "to dole out or supply with food," Rom. 12:20; 1 Cor.
13:3. Cp. psomion, "a fragment, morsel," John 13:26,27,30
("sop").

<6,,4222,potizo>
to give to drink, is translated "I fed (you with milk)" in 1
Cor. 3:2. See DRINK, WATER.

$$T0001018
\Feel, Feeling, Felt\
<1,,1097,ginosko>
"to know, perceive," is translated "she felt (in her body)," of
the woman with the issue of blood, Mark 5:29, i.e., she became
aware of the fact, See KNOW.

<2,,5426,phroneo>
"to think, to be minded," is translated "I felt" in the RV of 1
Cor. 13:11 (for AV, "I understood"). See CAREFUL.

<3,,5584,pselaphao>
"to feel or grope about" (from psao, "to touch"), expressing the
motion of the hands over a surface, so as to "feel" it, is used
(a) metaphorically, of seeking after God, Acts 17:27; (b)
literally, of physical handling or touching Luke 24:39; with 1
John 1:1; Heb. 12:18. See HANDLE, TOUCH.

<4,,4834,sumpatheo>
"to have a fellow-feeling for or with," is rendered "touched
with the feeling of" in Heb. 4:15; "have compassion" in Heb
10:34. See COMPASSION.

<5,,524,apalgeo>
signifies "to cease to feel pain for" (apo, "from," algeo, "to
feel pain;" cp. Eng., "neuralgia"); hence, to be callous, "past
feeling," insensible to honor and shame, Eph. 4:19.

        Note: In Acts 28:5 pascho, "to suffer," is rendered
"felt (no harm)," RV, "took," lit., "suffered no ill (effect)."

$$T0001019
\Feet\
* For FEET see FOOT

$$T0001020
\Feign, Feigned\
<A-1,Verb,5271,hupokrinomai>
primarily denotes "to answer;" then, "to answer on the stage,
play a part," and so, metaphorically, "to feign, pretend," Luke
20:20. Cp. hupokrites, "a hypocrite," and hupokrisis,
"hypocrisy."

<B-1,Adjective,4112,plastos>
primarily denotes "formed, molded" (from plasso, to mold; Eng.,
"plastic"); then, metaphorically, "made up, fabricated,
feigned," 2 Pet. 2:3. Cp. plasma, "that which is molded," Rom.
9:20.

$$T0001021
\Fell\
* For FELL see FALL

$$T0001022
\Fellow\
<1,,435,aner>
denotes "a man," in relation to his sex or age; in Acts 17:5
(plural) it is rendered "fellows," as more appropriate to the
accompanying description of them. See HUSBAND, MAN, SIR.

<2,,2083,hetairos>
"a companion, comrade," is translated "fellows" in Matt. 11:16
[where, however, the most authentic mss. have heterois, "(the)
others"]. The word is used only by Matthew and is translated
"friend" in Matt. 20:13; 22:12; 26:50. See FRIEND.

<3,,3353,metochos>
properly an adjective signifying "sharing in, partaking of," is
translated "partners" in Luke 5:7; "partakers" in Heb. 3:1,14;
6:4; 12:8; "fellows" in Heb. 1:9, of those who share in a
heavenly calling, or have held, or will hold, a regal position
in relation to the earthly, messianic kingdom. (Cp. summetochos,
"fellow-partakers," in Eph. 3:6, RV). See PARTAKER, PARTNER.

        Notes: (1) In Acts 24:5 loimos, "a plague, a pest," is
rendered "a pestilent fellow." This is a sample of the strongest
use of the epithet "fellow." (2) Toioutos, an adjective, "such a
one," is often used as a noun, e.g., Acts 22:22, where it is
translated "such a fellow." (3) Houtos, "this," is translated
"this fellow" in the AV of Luke 23:2 (RV, "this man"). So in
John 9:29. Both versions have "this man," e.g., in Mark 2:7;
John 6:52, in the same contemptuous sense. (4) For the word in
combination with various nouns see CITIZEN, DISCIPLE, ELDER,
HEIR, HELPER, LABORER, MEMBER, PARTNER, PRISONER, SERVANT,
SOLDIER, WORK, WORKER.

$$T0001023
\Fellowship\
<A-1,Noun,2842,koinonia>
(a) "communion, fellowship, sharing in common" (from koinos,
"common"), is translated "communion" in 1 Cor. 10:16; Philem.
1:6, RV, "fellowship," for AV, "communication;" it is most
frequently translated "fellowship;" (b) "that which is the
outcome of fellowship, a contribution," e.g., Rom. 15:26; 2 Cor.
8:4. See COMMUNION, CONTRIBUTION, etc.

        Note: In Eph. 3:9, some mss. have koinonia, instead of
oikonomia, "dispensation," RV.

<A-2,Noun,3352,metoche>
"partnership" (akin to No. 3, under FELLOW), is translated
"fellowship" in 2 Cor. 6:14. In the Sept., Ps. 122:3, "Jerusalem
is built as a city whose fellowship is complete." The word seems
to have a more restricted sense than koinonia. Cp. the verb form
in Heb. 2:14.

<A-3,Noun,2844,koinonos>
denotes "a partaker" or "partner" (akin to No. 1); in 1 Cor.
10:20 it is used with ginomai, "to become," "that ye should have
communion with," RV (AV, "fellowship with"). See COMPANION,
PARTAKER, PARTNER.

<B-1,Verb,2841,koinoneo>
"to have fellowship," is so translated in Phil. 4:15, RV, for
AV, "did communicate." See COMMUNICATE.

<B-2,Verb,4790,sunkoinoneo>
"to have fellowship with or in" (sun, "with," and No. 1), is
used in Eph. 5:11; Phil. 4:14, RV, "ye had fellowship," for AV,
"ye did communicate;" Rev. 18:4, RV, "have (no) fellowship
with," for AV, "be (not) partakers of." See COMMUNICATE,
PARTAKER.

$$T0001024
\Felt\
* For FELT see FEEL

$$T0001025
\Female\
<1,,2338,thelus>
an adjective (from thele, "a breast"), is used in the form thelu
(grammatically neuter) as a noun, "female," in Matt. 19:4; Mark
10:6; Gal. 3:28; in the feminine form theleia, in Rom. 1:26,
"women;" Rom. 1:27 "woman." See WOMAN.

$$T0001026
\Fervent, Fervently\
<A-1,Adjective,1618,ektenes>
denotes "strained, stretched" (ek, "out," teino, "to stretch");
hence, metaphorically, "fervent," 1 Pet. 4:8. Some mss. have it
in Acts 12:5, for the adverb (see B). Cp. ekteneia (with en),
"intently, strenuously," in Acts 26:7, AV, "instantly," RV,
"earnestly." Cp. EARNEST.

<B-1,Adverb,1619,ektenos>
"fervently" (akin to A), is said of love, in 1 Pet. 1:22; of
prayer, in some mss. Acts 12:5 (see under A); for the
comparative degree in Luke 22:44, see EARNESTLY.

<C-1,Verb,2204,zeo>
"to be hot, to boil" (Eng. "zeal" is akin), is metaphorically
used of "fervency" of spirit, Acts 18:25; Rom. 12:11.

        Notes: (1) In Col. 4:12, the verb agonizomai, "to
strive," is translated "laboring fervently," AV (RV,
"striving"). (2) In 2 Cor. 7:7, the noun zelos, "zeal" (akin to
C.), is translated "fervent mind," AV (RV, "zeal"). (3) In Jas.
5:17, "he prayed fervently" (AV, "earnestly") translates the
noun proseuche, followed by the corresponding verb, lit., "he
prayed with prayer." In Jas. 5:16 deesis, "supplication," is so
translated in the RV, for the AV, "effectual fervent prayer."
There is nothing in the original corresponding to the word
"effectual." The phrase, including the verb energeomai, "to work
in," is, lit., "the inworking supplication," suggesting a
supplication consistent with inward conformity to the mind of
God. (4) For "fervent heat" see HEAT, B.

$$T0001027
\Fetch\
<1,,3343,metapempo>
"to send after of for" (meta, "after," pemp, "to send"), in the
Middle Voice, is translated "fetch" in the RV of Acts 10:5;
11:13. See CALL.

        Notes: (1) In Acts 16:37, the RV gives to exago, "to
bring out," the adequate meaning "let them ... bring us out,"
for the AV, "let them fetch us out." "Fetch" is not sufficiently
dignified for the just demand made. (2) For Acts 28:13, AV,
"fetched a compass," see CIRCUIT.

$$T0001028
\Fetter\
<1,,3976,pede>
"a fetter" (akin to peza, "the instep," and pous, "a foot;" cp.
Eng. prefix ped---), occurs in Mark 5:4; Luke 8:29. Cp. FOOT.

$$T0001029
\Fever (to be sick of)\
<A-1,Noun,4446,puretos>
"feverish heat" (from pur, "fire"), hence, "a fever," occurs in
Matt. 8:15; Mark 1:31; John 4:52; Acts 28:8; in Luke 4:38, with
megas, "great, a high fever;" ver. 39. Luke, as a physician,
uses the medical distinction by which the ancients classified
fevers into great and little. In the Sept., Deut. 28:22.

<B-1,Verb,4445,puresso>
signifies "to be ill of a fever" (akin to A), Matt. 8:14; Mark
1:30.

$$T0001030
\Few\
<A-1,Adjective,3641,oligos>
used of number quantity, and size, denotes "few, little, small,
slight," e.g., Matt. 7:14; 9:37; 15:34; 20:16; neuter plural, "a
few things," Matt. 25:21,23; Rev. 2:14 (20 in some mss.); in
Eph. 3:3, the phrase en oligo, in brief, is translated "in a few
words."

<A-2,Adjective,1024,brachus>
denotes (a) "short," in regard to time, e.g., Heb. 2:7; or
distance, Acts 27:28; (b) "few," in regard to quantity, Heb.
13:22, in the phrase dia bracheon, lit., "by means of few,"
i.e., "in few words." See LITTLE.

        Note: In Luke 10:42, in the Lord's words to Martha, many
ancient authorities provide the rendering, "but there is need of
few things (neuter plural) or one."

<B-1,Adverb,4935,suntomos>
"concisely, briefly, cut short" (from suntemno, "to cut in
pieces," sun, used intensively, temno, "to cut"), occurs in the
speech of Tertullus, Acts 24:4.

$$T0001031
\Fickleness\
<1,,1644,elaphria>
denotes lightness, levity, "fickleness," 2 Cor. 1:17, RV (for
AV, "lightness"). The corresponding adjective is elaphros,
"light," Matt. 11:30; 2 Cor. 4:17.

$$T0001032
\Fidelity\
<1,,4102,pistis>
"faith, faithfulness," is translated "fidelity" in Titus 2:10.
See FAITH (b).

$$T0001033
\Field, Cornfield\
<1,,68,agros>
"a cultivated field," or "fields in the aggregate," e.g., Matt.
6:28; Mark 11:8 (some mss. here have dendron, "trees"); Luke
15:15. See FARM.

<2,,5561,chora>
"a space, place," then, (b) "land, country, region," is
translated "fields" in John 4:35; Jas. 5:4. See COUNTRY.

<3,,5564,chorion>
a diminutive of No. 2, denotes (a) "a place, region," (b) "a
piece of land, property," rendered "field" in Acts 1:18,19. See
LAND, PARCEL, PLACE, POSSESSION.

<4,,4702,sporimos>
signifies "fit for sowing" (from sperio, "to sow"), and denotes
"a cornfield," Matt. 12:1; Mark 2:23; Luke 6:1. In the Sept.,
Gen. 1:29; Lev. 11:37.

$$T0001034
\Fierce, Fierceness\
<A-1,Adjective,434,anemeros>
signifies "not tame, savage" (from a, negative, and hemeros,
"gentle"), 2 Tim. 3:3. Epictetus describes those who forget God
as their Creator, as resembling lions, "wild, savage and fierce"
(anemeroi) (Moulton and Milligan, Greek Test. Vocab.).

<A-2,Adjective,5467,chalepos>
"hard," (a) "hard to do or deal with, difficult, fierce," is
said of the Gadarene demoniacs, Matt. 8:28; (b) "hard to bear,
painful, grievous," said of the last times, 2 Tim. 3:1, RV,
"grievous," for AV, "perilous." See GRIEVOUS.

        Notes: (1) In Jas. 3:4 skleros, "hard, rough, violent,"
is said of winds, RV, "rough," for AV, "fierce." (2) In Luke
23:5, the verb epischuo, "to make or grow stronger" (from epi,
"over" intensive, and ischus, "strength"), is used
metaphorically, "they were the more urgent," RV, for AV, "the
more fierce."

<B-1,Noun,2372,thumos>
"hot anger, wrath," is rendered "fierceness" in Rev. 16:19;
19:15, of the wrath of God. See ANGER (A, Notes), INDIGNATION,
WRATH.

<B-2,Noun,2205,zelos>
"zeal, jealousy," is rendered "fierceness" in Heb. 10:27, RV (of
fire).

$$T0001035
\Fiery\
<1,,4448,puroo>
"to set on fire, burn up" (from pur, "fire"), always used in the
Passive Voice in the NT, is translated "fiery" in Eph. 6:16,
metaphorically of the darts of the evil one; "fire-tipped" would
perhaps bring out the verbal force of the word. The most ancient
mss. have the article repeated, lit., "the darts of the evil
one, the fiery (darts)," marking them as particularly
destructive. Some mss. omit the repeated article. In ancient
times, darts were often covered with burning material. See BURN,
FIRE, TRY, Note (1).

        Notes: (1) For Heb. 10:27, RV, see FIRE (cp. FIERCE, B,
No. 2). (2) For purosis, "a fiery trial," 1 Pet. 4:12, (lit., "a
burning," as in Rev. 18:9,18), "a refining, or trial by fire,"
see TRIAL.

$$T0001036
\Fifteen, Fifteenth\
<1,,1178,dekapente>
lit., "ten-five," occurs in John 11:18; Acts 27:28; Gal. 1:18.

        Notes: (1) In Acts 7:14, "threescore and fifteen"
translates a different numeral, lit., "seventy-five." This
refers to all Joseph's kindred whom he sent for. There is no
discrepancy between this and Gen. 46:26. The Sept. translations
give the number as 75 in Gen. 46:27 and in Exod. 1:5, and this
Stephen follows, being a Grecian Jew. (2) The corresponding
ordinal numeral pentekaidekatos, "fifteenth" (lit., "five and
tenth") is found In Luke 3:1, where Luke dates the reign of
Tiberias from the period of his joint rule with Augustus.

$$T0001037
\Fifth\
<1,,3991,pemptos>
akin to pente, "five," is found only in the Apocalypse, 6:9;
9:1; 16:10; 21:20.

$$T0001038
\Fifty\
<1,,4004,pentekonta>
is found in Luke 7:41; 16:6; John 8:57; 21:11; Acts 13:20; in
Mark 6:40 with kata (in the most authentic mss.), according to,
"by fifties;" in Luke 9:14, with ana, "up," used distributively,
"fifty each," RV (Luke adds hosei, "about").

$$T0001039
\Fig\
<1,,4810,sukon>
denotes "the ripe fruit of a suke, a fig-tree" (see below; cp.
No. 2), Matt. 7:16; Mark 11:13; Luke 6:44; Jas. 3:12.

<2,,3653,olunthos>
denotes "an unripe fig," which grows in winter and usually falls
off in the spring, Rev. 6:13. In the Sept., Song of Sol., 2:13.

$$T0001040
\Fig tree\
<1,,4808,suke or sukea>
"a fig tree," is found in Matt. 21:19,20,21; 24:32; Mark
11:13,20,21; 13:28; Luke 13:6,7; 21:29; John 1:48,50; Jas. 3:12;
Rev. 6:13 (see sukon, above).

        Note: A "fig tree" with leaves must have young fruits
already, or it will be barren for the season. The first figs
ripen in late May or early June. The tree in Mark 11:13 should
have had fruit, unripe indeed, but existing. In some lands "fig
trees" bear the early fruit under the leaves and the later fruit
above the leaves. In that case the leaves were a sign that there
should have been fruit, unseen from a distance, underneath the
leaves. The condemnation of this fig tree lay in the absence of
any sign of fruit.

$$T0001041
\Fight\
<A-1,Noun,73,agon>
akin to ago, "to lead," primarily "a gathering," then, "a place
of assembly," and hence, "a contest, conflict," is translated
"fight" in 1 Tim. 6:12; 2 Tim. 4:7. See CONFLICT.

<A-2,Noun,119,athlesis>
is translated "fight" in Heb. 10:32, AV. See CONFLICT.

        Note: In Heb. 11:34, polemos, "war," is translated
"fight," AV (RV, "war"); it is misrendered "battle" in the AV of
1 Cor. 14:8; Rev. 9:7,9; 16:14; 20:8.

<B-1,Verb,75,agonizomai>
from A, No. 1, denotes (a) "to contend" in the public games, 1
Cor. 9:25 ("striveth in the games," RV); (b) "to fight, engage
in conflict," John 18:36; (c) metaphorically, "to contend"
perseveringly against opposition and temptation, 1 Tim. 6:12; 2
Tim. 4:7 (cp. A, No. 1; in regard to the meaning there, the
evidence of Koine inscriptions is against the idea of
games-contests); to strive as in a contest for a prize,
straining every nerve to attain to the object, Luke 13:24; to
put forth every effort, involving toil, Col. 1:29; 1 Tim. 4:10
(some mss. have oneidizomai here, "to suffer reproach"); to
wrestle earnestly in prayer, Col. 4:12 (cp. sunagonizomai, Rom.
15:30). See LABOR, STRIVE.

<B-2,Verb,4438,pukteuo>
"to box" (from puktes, "a pugilist"), one of the events in the
Olympic games, is translated "fight" in 1 Cor. 9:26.

<B-3,Verb,3164,machomai>
"to fight," is so rendered in Jas. 4:2 (cp. "fightings," ver. 1,
see below), and translated "strive" in 2 Tim. 2:24; "strove" in
John 6:52; Acts 7:26, See STRIVE.

<B-4,Verb,2341,theriomacheo>
signifies "to fight with wild beasts" (therion, "a beast," and
No. 3), 1 Cor. 15:32. Some think that the Apostle was condemned
to fight with wild beasts; if so, he would scarcely have omitted
it from 2 Cor. 11:23-33. Moreover, he would have lost his status
as a Roman citizen. Probably he uses the word figuratively of
contending with ferocious men. Ignatius so uses it in his Ep. to
the Romans.

        Notes: (1) In Rev. 2:16; 12:7, AV, polemeo, "to war," is
translated "to fight," RV, "will make war," "going forth to
war," and "warred." (2) In Acts 23:9 some mss. have the verb
theomacheo, "to fight against God." Cp. the corresponding
adjective, below, under FIGHTING.

$$T0001042
\Fighting\
<A-1,Noun,3163,mache>
"a fight, strife" (akin to B, No. 3, under FIGHT), is always
used in the plural in the NT, and translated "fightings" in 2
Cor. 7:5; Jas. 4:1; Titus 3:9, RV (for AV, "strivings");
"strifes in 2 Tim. 2:23. See STRIFE.

<B-1,Adjective,2314,theomachos>
"fighting against God" (theos, "God," and A, occurs in Acts 5:39
(AV, "to fight"), lit., "God-fighters."

$$T0001043
\Figure\
<1,,5179,tupos>
"a type, figure, pattern," is translated "figures" (i.e.,
representations of gods) in Acts 7:43; in the RV of ver. 44 (for
AV, "fashion") and in Rom. 5:14, of Adam as a "figure" of
Christ. See ENSAMPLE.

<2,,499,antitupos>
an adjective, used as a noun, denotes, lit., "a striking back;"
metaphorically, "resisting, adverse;" then, in a Passive sense,
"struck back;" in the NT metaphorically, "corresponding to," (a)
a copy of an archetype (anti, "corresponding to, and No. 1),
i.e., the event or person or circumstance corresponding to the
type, Heb. 9:24, RV, "like in pattern" (AV, "the figure of"), of
the tabernacle, which, with its structure and appurtenances, was
a pattern of that "holy place," "Heaven itself," "the true,"
into which Christ entered, "to appear before the face of God for
us." The earthly tabernacle anticipatively represented what is
now made good in Christ; it was a "figure" or "parable" (Heb.
9:9), "for the time now present," RV, i.e., pointing to the
present time, not "then present," AV (see below); (b) "a
corresponding type," 1 Pet. 3:21, said of baptism; the
circumstances of the flood, the ark and its occupants, formed a
type, and baptism forms "a corresponding type" (not an
antitype), each setting forth the spiritual realities of the
death, burial, and resurrection of believers in their
identification with Christ. It is not a case of type and
antitype, but of two types, that in Genesis, the type, and
baptism, the corresponding type.

<3,,3850,parabole>
"a casting or placing side by side" (para, "beside," ballo, "to
throw") with a view to comparison or resemblance, a parable, is
translated "figure" in the AV of Heb. 9:9 (RV, "a parable for
the time now present") and Heb. 11:19, where the return of Isaac
was (parabolically, in the lit. sense of the term) figurative of
resurrection (RV, "parable"). See No. 2 (a). See PARABLE.

        Notes: (1) The synonymous noun hupotuposis, "an example,
pattern," 1 Tim. 1:16; 2 Tim. 1:13, denotes simply a delineation
or outline. (2) For metaschematizo, rendered "I have in a figure
transferred" in 1 Cor. 4:6, where the fact stated is designed to
change its application, i.e., from Paul and Apollos to
circumstances in Corinth, see FASHION.

$$T0001044
\Fill, Fill up\
<A-1,Verb,4137,pleroo>
denotes (I) "to make full, to fill to the full;" in the Passive
Voice, "to be filled, made full;" it is used (1) of things: a
net, Matt. 13:48; a building, John 12:3; Acts 2:2; a city, Acts
5:28; needs, Phil. 4:19, AV, "supply," RV, "fulfill;"
metaphorically, of valleys, Luke 3:5; figuratively, of a measure
of iniquity, Matt. 23:32; (2) of persons: (a) of the members of
the church, the body of Christ, as filled by Him, Eph. 1:23
("all things in all the members"); 4:10; in Eph. 3:19, of their
being filled "into" (eis), RV, "unto," AV, "with" (all the
fullness of God); of their being "made full" in Him, Col. 2:10
(RV, for AV, "complete"); (b) of Christ Himself: with wisdom, in
the days of His flesh, Luke 2:40; with joy, in His return to the
Father, Acts 2:28; (c) of believers: with the Spirit, Eph. 5:18;
with joy, Acts 13:52; 2 Tim. 1:4; with joy and peace, Rom.
15:13; [from these are to be distinguished those passages which
speak of joy as being fulfilled or completed, which come under
FULFILL, John 3:29; 15:11 (RV); 16:24 (RV); Phil. 2:2; 1 John
1:4 (RV); 2 John 1:12 (RV)]; with knowledge, Rom. 15:14; with
comfort, 2 Cor. 7:4; with the fruits of righteousness, Phil.
1:11 (Gk. "fruit"); with the knowledge of God's will, Col. 1:9;
with abundance through material supplies by fellow believers,
Phil. 4:18; (d) of the hearts of believers as the seat of
emotion and volition, John 16:6 (sorrow) Acts 5:3
(deceitfulness); (e) of the unregenerate who refuse recognition
of God, Rom. 1:29; (II) "to accomplish, complete, fulfill." See
ACCOMPLISH, FULFILL.

<A-2,Verb,378,anapleroo>
"to fill up adequately, completely" (ana, "up," and No. 1), is
twice translated by the verbs "to fill, to fill up," in 1 Cor.
14:16, RV (for AV, "occupieth"), of a believer as a member of an
assembly, who "fills" the position or condition (not one who
"fills" it by assuming it) of being unable to understand the
language of him who had the gift of tongues; in 1 Thess. 2:16,
"to fill up their sins," of the Jews who persisted in their
course of antagonism and unbelief. See FULFILL.

<A-3,Verb,466,antanapleroo>
"to fill up in turn (or on one's part;" anti, "corresponding
to," and No. 2), is used in Col. 1:24, of the Apostle's
responsive devotion to Christ in "filling" up, or undertaking on
his part a full share of, the sufferings which follow after the
sufferings of Christ, and are experienced by the members of His
Body, the church. "The point of the Apostle's boast is that
Christ, the sinless Master, should have left something for Paul,
the unworthy servant, to suffer" (Lightfoot, on Col., p. 165).

<A-4,Verb,4845,sumpleroo>
"to fill completely" (sun, "with," and No. 1), is used in the
Passive Voice (a) of a boat filling with water, and, by
metonymy, of the occupants themselves, Luke 8:23 (RV, "were
filling"); (b) of "fulfilling," with regard to time, "when the
days were well-nigh come," RV, for AV, "when the time was come"
(RV, marg., "were being fulfilled"), Luke 9:51; Acts 2:1, see
RV, marg. See COME. In the Sept. Jer. 25:12.

<A-5,Verb,4130,pimplemi | pletho>
lengthened forms of pleo, "to fill" (pletho supplies certain
tenses of pimplemi), is used (1) of things; boats, with fish,
Luke 5:7; a sponge, with vinegar, Matt. 27:48 (some mss. have
this verb in John 19:29); a city, with confusion, Acts 19:29; a
wedding, with guests, Matt. 22:10; (2) of persons (only in
Luke's writings: (a) with the Holy Spirit, Luke 1:15,41,67; Acts
2:4; 4:8,31; 9:17; 13:9; (b) with emotions: wrath, Luke 4:28;
fear, Luke 5:26; madness, Luke 6:11; wonder, amazement, Acts
3:10; jealousy, Acts 5:17, RV, for AV, "indignation," and Acts
13:45 (AV, "envy"). For its other significance, "to complete,"
see ACCOMPLISH.

<A-6,Verb,1705,empiplemi | empletho>
(as in No. 5), "to fill full, to satisfy," is used (a) of
"filling" the hungry, Luke 1:53; John 6:12; of the abundance of
the rich, Luke 6:25; (b) metaphorically, of a company of
friends, Rom. 15:24, RV, "satisfied," for AV, "filled."

<A-7,Verb,1705,empiplao>
an alternative form of No. 6, is found in Acts 14:17, "filling
(your hearts)," of God's provision for mankind.

<A-8,Verb,5526,chortazo>
"to fill or satisfy with food," e.g., Matt. 15:33; Phil. 4:12,
is used metaphorically in Matt. 5:6; Luke 6:21. See FEED.

<A-9,Verb,1072,gemizo>
"to fill or load full," is used of a boat, Mark 4:37 (RV, "was
filling"); a sponge, Mark 15:36 (cp. No. 5, Matt. 27:48); a
house, Luke 14:23; the belly, Luke 15:16; waterpots, John 2:7;
baskets, John 6:13; bowls, with fire, Rev. 8:5; the temple, with
smoke, Rev. 15:8. Cp. gemo, "to be full." See FULL.

<A-10,Verb,2880,korennumi>
"to satisfy" (akin to koros, "a surfeit"), is used
metaphorically of spiritual things, in 1 Cor. 4:8, RV, "ye are
filled;" in Acts 27:38, "had eaten enough," lit., "having being
satisfied with food." See EAT, ENOUGH.

<A-11,Verb,3325,mestoo>
"to fill full," from mestos, "full," is used of being "filled"
with wine, Acts 2:13, RV, "are filled with."

<B-1,Noun,4138,pleroma>
fullness, has two meanings, (a) in the Active sense, "that which
fills up," a piece of undressed cloth on an old garment, Matt.
9:16; Mark 2:21, lit., "the filling" (RV, "that which should
fill it up"), i.e., "the patch," which is probably the
significance; (b) "that which has been completed, the fullness,"
e.g., Mark 8:20. See FULLNESS.

        Notes: (1) In Rev. 18:6, AV, kerannumi, "to mix," is
incorrectly rendered "to fill full" (RV, to mingle). (2) In Rev.
15:1, AV, teleo, "to finish, complete," is incorrectly rendered
"filled up" (RV, "finished"); the contents of the seven bowls
are not the sum total of the Divine judgments; they form the
termination of them; there are many which precede (see previous
chapters), which are likewise comprised under "the wrath of
God," to be executed at the closing period of the present age,
e.g., Rev. 6:17; 11:18; 14:10,19.

$$T0001045
\Filth\
<1,,4027,perikatharma>
denotes "offscouring, refuse" (lit., "cleanings," i.e., that
which is thrown away in cleansing; from perikathairo, "to purify
all around," i.e., completely, as in the Sept. of Deut. 18:10;
Josh. 5:4.) It is once used in the Sept. (Prov. 21:18) as the
price of expiation; among the Greeks the term was applied to
victims sacrificed to make expiation; they also used it of
criminals kept at the public expense, to be thrown into the sea,
or otherwise killed, at the outbreak of a pestilence, etc. It is
used in 1 Cor. 4:13 much in this sense (not of sacrificial
victims), "the filth of the world," representing "the most
abject and despicable men" (Grimm-Thayer), the scum or rubbish
of humanity.

<2,,4509,rhupos>
denotes "dirt, filth," 1 Pet. 3:21. Cp. rhuparia, "filthiness"
(see A, No. 2, below); rhuparos, "vile," Jas. 2:2; Rev. 22:11,
in the best mss. (see B, No. 3, below); rhupoo, "to make
filthy," Rev. 22:11; rhupaino (see D below).

$$T0001046
\Filthiness, Filthy (to make)\
<A-1,Noun,151,aischrotes>
"baseness" (from aischos, "shame, disgrace"), is used in Eph.
5:4, of obscenity, all that is contrary to purity.

<A-2,Noun,4507,rhuparia>
denotes "dirt, filth" (cp. No. 2, under FILTH), and is used
metaphorically of moral "defilement" in Jas. 1:21.

<A-3,Noun,3436,molusmos>
"a soiling, defilement," is used in 2 Cor. 7:1. See DEFILEMENT.

<A-4,Noun,766,aselgeia>
"wantonness, licentiousness, lasciviousness," is translated
"filthy (conversation)," in 2 Pet. 2:7, AV; RV, "lascivious
(life)." See LASCIVIOUSNESS, WANTONNES.

        Notes: (1) Broadly speaking, aischrotes signifies
"whatever is disgraceful;" rhuparia, "that which is
characterized by moral impurity;" molusmos, "that which is
defiling by soiling the clean;" aselgeia, "that which is an
insolent disregard of decency." (2) In Col. 3:8 aischrologia,
which denotes any kind of "base utterance," the utterance of an
uncontrolled tongue, is rendered "filthy communication" in the
AV; but this is only part of what is included in the more
comprehensive RV rendering, "shameful speaking." In the papyri
writings the word is used of "abuse." In general it seems to
have been associated more frequently with "foul" or "filthy,"
rather than abusive, "speaking" (Moulton and Milligan).

<B-1,Adjective,150,aischros>
"base, shameful" (akin to A, No. 1), is used of "base gain,"
"filthy (lucre)," Titus 1:11, and translated "shame" in 1 Cor.
11:6, with reference to a woman with shorn hair; in 1 Cor.
14:35, of oral utterances of women in a church gathering (RV,
"shameful"); in Eph. 5:12, of mentioning the base and bestial
practices of those who live lascivious lives. See SHAME.

<B-2,Adjective,146,aischrokerdes>
"greedy of base gain" (No. 1, and kerdos, "gain"), is used in 1
Tim. 3:8; Titus 1:7, "greedy of filthy lucre;" some mss. have it
also in 1 Tim. 3:3.

<B-3,Adjective,4508,rhuparos>
akin to A, No. 2 (see also FILTH, No. 2), "dirty," is said of
shabby clothing, Jas. 2:2: metaphorically, of moral
"defilement," Rev. 22:11 (in the best mss.).

        Note: For akathartos see UNCLEAN, No. 1.

<C-1,Adverb,147,aischrokerdos>
"eagerness for base gain" (akin to B, No. 2), is used in 1 Pet.
5:2, "for filthy lucre."

<D-1,Verb,4510,rhupaino>
"to make filthy, defile" (from A, No. 2), is used in the Passive
Voice, in an ethical sense, in Rev. 22:11 (cp. B, No. 3, in the
same verse), "let him be made filthy," RV. The tense (the
aorist) marks the decisiveness of that which is decreed. Some
texts have rhupareuomai, here, with the same meaning; some have
rhupoo, in the Middle Voice, "to make oneself filthy."

$$T0001047
\Final, Finally\
<A-1,Noun,4009,peras>
"a limit, end," is translated "final" in Heb. 6:16, RV, "an oath
is final for confirmation" (the AV connects the clauses
differently). See END.

<A-2,Noun,5056,telos>
"an end," most frequently of the termination of something, is
used with the article adverbially, meaning "finally" or "as to
the end," i.e., as to the last detail, 1 Pet. 3:8. See END.

<B-1,Adverb,3063,loipon>
is the neuter of the adjective loipos, remaining (which is used
in its different genders as a noun, "the rest"), and is used
either with the article or without, to signify "finally," lit.,
"for the rest." The Apostle Paul uses it frequently in the
concluding portion of his epistles, introducing practical
exhortations, not necessarily implying that the letter is
drawing to a close, but marking a transition in the
subject-matter, as in Phil. 3:1, where the actual conclusion is
for the time postponed and the farewell injunctions are resumed
in Phil. 4:8. See also 1 Thess. 4:1 (AV, "furthermore"); 2
Thess. 3:1.

$$T0001048
\Find, Found\
<1,,2147,heurisko>
denotes (a) "to find," either with previous search, e.g., Matt.
7:7,8, or without, e.g., Matt. 27:32; in the Passive Voice, of
Enoch's disappearance, Heb. 11:5; of mountains, Rev. 16:20; of
Babylon and its occupants, Rev. 18:21,22; (b) metaphorically,
"to find out by enquiry," or "to learn, discover," e.g., Luke
19:48; John 18:38; 19:4,6; Acts 4:21; 13:28; Rom. 7:10; Gal.
2:17, which indicates "the surprise of the Jew" who learned for
the first time that before God he had no moral superiority over
the Gentiles whom he superciliously dubbed "sinners," while he
esteemed himself to be "righteous;" 1 Pet. 1:7; Rev. 5:4; (c) in
the Middle Voice, "to find for oneself, gain, procure, obtain,"
e.g. Matt. 10:39; 11:29, "ye shall find (rest);" Luke 1:30; Acts
7:46; 2 Tim. 1:18. See GET, OBTAIN.

<2,,429,aneurisko>
"to find out" (by search), "discover" (ana, "up," and No. 1),
implying diligent searching, is used in Luke 2:16, of the
shepherds in searching for and "finding" Mary and Joseph and the
Child; in Acts 21:4, of Paul and his companions, in searching
for and "finding" "the disciples" at Tyre (in ver. 2, No. 1, is
used).

<3,,2983,lambano>
"to take, receive," is translated "finding (occasion)" in Rom.
7:11, RV (AV, "taking"). See ACCEPT.

<4,,2638,katalambano>
"to lay hold of," said of mental action, "to comprehend" by
laying hold of or "finding" facts, is translated "I found," of
Festus regarding charges made against Paul, Acts 25:25. See
APPREHEND.

        Notes: (1) For sunanapauomai, "to be refreshed in
spirit," in Rom. 15:32, RV, "find rest with," see FIND, REFRESH.
(2) In Rom. 7:18, there is no word in the original for "find."
Hence the RV has "is not." (3) In Rom. 11:33, anexichniastos,
untraceable, is rendered "past finding out," AV, RV, "past
tracing out" (ichniazo, "to track out"); in Eph. 3:8,
"unsearchable." See TRACE, UNSEARCHABLE.

$$T0001049
\Fine\
* For FINE see BRASS, No. 4, FLOUR, GOODLY, Note, LINEN