Bible Heaven/Bible Heaven.iso/vines/t0001100

Text File | 1994-07-31 | 36KB | 849 lines

$$T0001100
\Foreign, Foreigner\
<1,,1854,exo>
an adverb, signifying "outside, without," is used in Acts 26:11,
RV, "foreign," for AV "strange," of cities beyond the limits of
Palestine, lit., "unto (the) cities without," including
Damascus. See FORTH, OUTWARD, STRANGE, WITHOUT.

        Note: In Eph. 2:19, paroikos, lit., "dwelling near"
(para, "near," oikos, a "dwelling"), denotes "an alien, a
sojourner," in contrast to fellow-citizens, RV, "sojourners"
(AV, "foreigners"); in 1 Pet. 2:11, AV, "strangers;" see also
Acts 7:6,29. See SOJOURNER, STRANGER. Cp. allotrios, e.g., Acts
7:6; Heb. 11:9,34; allophulos, Acts 10:28; xenos, Matt.
25:35,38,43; 27:7; Acts 17:21, etc.

$$T0001101
\Foreknow, Foreknowledge\
<A-1,Verb,4267,proginosko>
"to know before" (pro, "before," ginosko, "to know"), is used
(a) of Divine knowledge, concerning (1) Christ, 1 Pet. 1:20, RV,
"foreknown" (AV, "foreordained"); (2) Israel as God's earthly
people, Rom. 11:2; (3) believers, Rom. 8:29; "the foreknowledge"
of God is the basis of His foreordaining counsels; (b) of human
knowledge, (1) of persons, Acts 26:5; (2) of facts, 2 Pet. 3:17.

<B-1,Noun,4268,prognosis>
"a foreknowledge" (akin to A.), is used only of Divine
"foreknowledge," Acts 2:23; 1 Pet. 1:2. "Foreknowledge" is one
aspect of omniscience; it is implied in God's warnings, promises
and predictions. See Acts 15:18. God's "foreknowledge" involves
His electing grace, but this does not preclude human will. He
"foreknows" the exercise of faith which brings salvation. The
Apostle Paul stresses especially the actual purposes of God
rather than the ground of the purposes, see, e.g., Gal. 1:16;
Eph. 1:5,11. The Divine counsels will ever be unthwartable. Cp.
FORESHEW.

$$T0001102
\Foreordain\
* For FOREORDAIN see DETERMINE, No. 3, FOREKNOW, A

$$T0001103
\Forepart\
* For FOREPART see FORESHIP

$$T0001104
\Forerunner\
<1,,4274,prodromos>
an adjective signifying "running forward, going in advance," is
used as a noun, of "those who were sent before to take
observations," acting as scouts, especially in military matters;
or of "one sent before a king" to see that the way was prepared,
Isa. 40:3; (cp. Luke 9:52; and, of John the Baptist, Matt.
11:10, etc). In the NT it is said of Christ in Heb. 6:20, as
going in advance of His followers who are to be where He is,
when He comes to receive them to Himself. In the Sept., Num.
13:21, "forerunners (of the grape);" Isa. 28:4, "an early
(fig)."

$$T0001105
\Foresail\
<1,,736,artemon>
from artao, "to fasten to," is rendered "mainsail" in Acts
27:40, AV; RV, "foresail." As to the particular kind of sail
there mentioned, Sir William Ramsay, quoting from Juvenal
concerning the entrance of a disabled ship into harbor by means
of a prow-sail, indicates that the artemon would be a sail set
on the bow.

$$T0001106
\Foresee, Foreseen\
<1,,4308,proorao>
with the aorist form proeidon (used to supply tenses lacking in
proorao), "to see before" (pro, "before," horao, "to see"), is
used with reference (a) to the past, of seeing a person before,
Acts 21:29; (b) to the future, in the sense of "foreseeing" a
person or thing, Acts 2:25, with reference to Christ and the
Father, RV, "beheld" (here the Middle Voice is used).

<2,,4275,proeidon>
an aorist tense form without a present, "to foresee," is used of
David, as foreseeing Christ, in Acts 2:31, RV, "foreseeing" (AV,
"seeing before"); in Gal. 3:8, it is said of the Scripture,
personified, personal activity being attributed to it by reason
of its Divine source (cp. ver. Gal. 3:22). "What saith the
Scripture?" was a common formula among the Rabbis. In the Sept.,
Gen. 37:18; Ps. 16:8 (proorao); 139:3.

<3,,4265,problepo>
from pro, "before," and blepo, "to see, perceive," is translated
"having provided" in Heb. 11:40 (Middle Voice), marg.,
"foreseen," which is the lit. meaning of the verb, as with Eng.
"provide." In the Sept., Ps. 37:13.

$$T0001107
\Foreshew\
<1,,4293,prokatangello>
"to announce beforehand" (pro, "before," katangello, "to
proclaim"), is translated "foreshewed" in Acts 3:18, RV (AV,
"before had shewed"); in Acts 7:52, AV and RV, "shewed before."

$$T0001108
\Foreship\
<1,,4408,prora>
denotes the forward part of a ship, "the prow," Acts 27:30; in
ver. Acts 27:41 (AV, "forepart") in contrast to prumna, "the
stern."

$$T0001109
\Foretell\
<1,,4302,prolego>
with the aorist form proeipon, and a perfect form proeireka
(from proereo), signifies (1) "to declare openly" or "plainly,"
or "to say" or "tell beforehand" (pro, "before," lego, "to
say"), translated in 2 Cor. 13:2 (in the first sentence), RV, "I
have said beforehand," AV, "I told ... before;" in the next
sentence, AV, "I foretell," RV, "I do say beforehand" (marg.,
"plainly"); not prophecy is here in view, but a warning given
before and repeated (see under FOREWARN): (2) "to speak before,
of prophecy," as "foretelling" the future, Mark 13:23, AV, "have
foretold," RV, "have told ... beforehand;" Acts 1:16 (of the
prophecy concerning Judas); Rom. 9:29; 2 Pet. 3:2; Jude 1:17;
some inferior mss. have it in Heb. 10:15. See FOREWARN, SPEAK,
TELL.

        Note: In Acts 3:24 some mss. have prokatangello (see
FORESHEW); the most authentic have katangello, RV, "told."

$$T0001110
\Forewarn\
<1,,4302,prolego>
with verbal forms as mentioned above, is translated "I forewarn"
and "I did forewarn," in the RV of Gal. 5:21, AV, "I tell (you)
before" and "I have told (you) in time past;" here, however, as
in 2 Cor. 13:2; 1 Thess. 3:4 (see below), the RV marg.,
"plainly" is to be preferred to "beforehand" or "before" (see
under FORETELL); the meaning in Gal. 5:21 is not so much that
Paul prophesied the result of the practice of the evils
mentioned, but that he had told them before of the consequence
and was now repeating his warning, as leaving no possible room
for doubt or misunderstanding; in 1 Thess. 3:4, the subject told
before was the affliction consequent upon the preaching of the
Gospel; in 1 Thess. 4:6, "we forewarned," the warning was as to
the consequences of whatsoever violates chastity.

        Note: In Luke 12:5 the verb hupodeiknumi, "to shew,
teach, make known," is translated "will warn" in the RV (AV,
"forewarn"). See EXAMPLE (B, NO. 2), SHEW, WARN.

$$T0001111
\Forfeit\
<1,,2210,zemioo>
in the Active Voice, signifies "to damage;" in the Passive, "to
suffer loss, forfeit," Matt. 16:26; Mark 8:36, of the "life,"
RV; AV, and RV marg., "soul;" in each place the RV has
"forfeit," for AV, "lose;" Luke 9:25, "his own self" (RV.
"forfeit," AV, "be cast away;" here the preceding word "lose"
translates apollumi, "to destroy"). What is in view here is the
act of "forfeiting" what is of the greatest value, not the
casting away by Divine judgment, though that is involved, but
losing or penalizing one's own self, with spiritual and eternal
loss. The word is also used in 1 Cor. 3:15; 2 Cor. 7:9; Phil.
3:8. See CAST, LOSE, LOSS (suffer).

$$T0001112
\Forget, Forgetful\
<A-1,Verb,2990,lanthano>
"to escape notice," is translated "they (wilfully) forget" in 2
Pet. 3:5, RV, lit., "this escapes them (i.e., their notice,
wilfully on their part)," AV, "they willingly are ignorant of;"
in ver. 2 Pet. 3:8, RV, "forget not," lit., "let not this one
thing escape you" (your notice), AV, "be not ignorant of." See
HIDE, IGNORANT, UNAWARES.

<A-2,Verb,1950,epilanthanomai>
"to forget, or neglect" (epi, "upon," used intensively, and No.
1), is said (a) negatively of God, indicating His remembrance of
sparrows, Luke 12:6, and of the work and labor of love of His
saints, Heb. 6:10; (b) of the disciples regarding taking bread,
Matt. 16:5: Mark 8:14; (c) of Paul regarding "the things which
are behind," Phil. 3:13; (d) of believers, as to showing love to
strangers, Heb. 13:2, RV, and as to doing good and
communicating, ver. Heb. 13:16; (e) of a person who, after
looking at himself in a mirror, forgets what kind of person he
is, Jas. 1:24.

<A-3,Verb,1585,eklanthanomai>
"to forget utterly" (ek, "out," intensive), is used in the
Middle Voice in Heb. 12:5, of "forgetting" an exhortation.

<B-1,Noun,3024,lethe>
"forgetfulness" (from letho, "to forget," an old form of
lanthano, see A, No. 1; cp. Eng. "lethal," "lethargy," and the
mythical river "Lethe," which was supposed to cause
forgetfulness of the past to those who drank of it), is used
with lambano, "to take," in 2 Pet. 1:9, "having forgotten,"
lit., "having taken forgetfulness" (cp. 2 Tim. 1:5, lit.,
"having taken reminder"), a periphrastic expression for a single
verb.

<B-2,Noun,1953,epilesmone>
"forgetfulness" (akin to A, No. 2), is used in Jas. 1:25, "a
forgetful hearer," RV, "a hearer that forgetteth," lit., "a
hearer of forgetfulness," i.e., a hearer characterized by
"forgetfulness."

$$T0001113
\Forgive, Forgave, Forgiveness\
<A-1,Verb,863,aphiemi>
primarily, "to send forth, send away" (apo, "from," hiemi, "to
send"), denotes, besides its other meanings, "to remit or
forgive" (a) debts, Matt. 6:12; 18:27,32, these being completely
cancelled; (b) sins, e.g., Matt. 9:2, 5,6; 12:31,32; Acts 8:22
("the thought of thine heart"); Rom. 4:7; Jas. 5:15; 1 John 1:9;
2:12. In this latter respect the verb, like its corresponding
noun (below), firstly signifies the remission of the punishment
due to sinful conduct, the deliverance of the sinner from the
penalty Divinely, and therefore righteously, imposed; secondly,
it involves the complete removal of the cause of offense; such
remission is based upon the vicarious and propitiatory sacrifice
of Christ. In the OT atoning sacrifice and "forgiveness" are
often associated, e.g., Lev. 4:20,26. The verb is used in the NT
with reference to trespasses (paraptoma), e.g., Matt. 6:14,15;
sins (hamartia), e.g., Luke 5:20; debts (see above) (opheilema),
Matt. 6:12; (opheile), Matt. 18:32; (daneion), Matt. 18:27; the
thought (dianoia) of the heart, Acts 8:22. Cp. kalupto, "to
cover," 1 Pet. 4:8; Jas. 5:20; and epikalupto, "to cover over,"
Rom. 4:7, representing the Hebrew words for "atonement."

        Human "forgiveness" is to be strictly analogous to
Divine "forgiveness," e.g., Matt. 6:12. If certain conditions
are fulfilled, there is no limitation to Christ's law of
"forgiveness," Matt. 18:21,22. The conditions are repentance and
confession, Matt. 18:15-17; Luke 17:3.

        As to limits to the possibility of Divine "forgiveness,"
see Matt. 12:32, 2nd part (see BLASPHEMY) and 1 John 5:16 (see
DEATH). See FORSAKE, LAY, Note (2) at end, LEAVE, LET, OMIT,
PUT, No. 16, Note, REMIT, SEND, Note, (1), SUFFER, YIELD.

<A-2,Verb,5483,charizomai>
"to bestow a favor unconditionally," is used of the act of
"forgiveness," whether Divine, Eph. 4:32; Col. 2:13; 3:13; or
human, Luke 7:42,43 (debt); 2 Cor. 2:7,10; 12:13; Eph. 4:32 (1st
mention). Paul uses this word frequently, but No. 1 only, in
Rom. 4:7, in this sense of the word. See DELIVER.

        Note: Apoluo, "to let loose from" (apo, "from," luo, "to
loose"), "to release," is translated "forgive," "ye shall be
forgiven," Luke 6:37, AV (RV, "release," "ye shall be
released"), the reference being to setting a person free as a
quasi-judicial act. The verb does not mean "to forgive." See
DISMISS, RELEASE.

<B-1,Noun,859,aphesis>
denotes "a dismissal, release" (akin to A, No. 1); it is used of
the remission of sins, and translated "forgiveness" in Mark
3:29; Eph. 1:7; Col. 1:14, and in the AV of Acts 5:31; 13:38;
26:18, in each of which the RV has "remission." Eleven times it
is followed by "of sins," and once by "of trespasses." It is
never used of the remission of sins in the Sept., but is
especially connected with the Year of Jubilee (Lev. 25:10,
etc.). Cp. the RV of Luke 4:18, "release" (AV, "liberty"). For
the significance in connection with remission of sins and the
propitiatory sacrifice of Christ, see A, No. 1. See DELIVERANCE,
LIBERTY, RELEASE, REMISSION. Cp. the different word paresis, "a
passing over, a remission," of sins committed under the old
covenant, Rom. 3:25. The RV should be used here. This passing
over, or by, was neither forgetting nor "forgiving;" it was
rather a suspension of the just penalty; cp. Acts 17:30, "the
times of ignorance God overlooked," RV; see also, e.g., Ps.
78:38.

$$T0001114
\Form (Noun)\
<1,,3444,morphe>
denotes "the special or characteristic form or feature" of a
person or thing; it is used with particular significance in the
NT, only of Christ, in Phil. 2:6,7, in the phrases "being in the
form of God," and "taking the form of a servant." An excellent
definition of the word is that of Gifford: "morphe is therefore
properly the nature or essence, not in the abstract, but as
actually subsisting in the individual, and retained as long as
the individual itself exists. ... Thus in the passage before us
morphe Theou is the Divine nature actually and inseparably
subsisting in the Person of Christ. ... For the interpretation
of 'the form of God' it is sufficient to say that (1) it
includes the whole nature and essence of Deity, and is
inseparable from them, since they could have no actual existence
without it; and (2) that it does not include in itself anything
'accidental' or separable, such as particular modes of
manifestation, or conditions of glory and majesty, which may at
one time be attached to the 'form,' at another separated from
it. ...

        The true meaning of morphe in the expression 'form of
God' is confirmed by its recurrence in the corresponding phrase,
'form of a servant.' It is universally admitted that the two
phrases are directly antithetical, and that 'form' must
therefore have the same sense in both." * [* From Gillford, "The
Incarnation," pp. 16,19,39.]

        The definition above mentioned applies to its use in
Mark 16:12, as to the particular ways in which the Lord
manifested Himself.

        Note: For the synonymous word schema, see FASHION. For
the verb morphoo, see FORMED, No. 1, below.

<2,,3446,morphosis>
"a form or outline," denotes, in the NT, "an image or impress,
an outward semblance," Rom. 2:20, of knowledge of the truth; 2
Tim. 3:5, of godliness. It is thus to be distinguished from
morphe (No. 1); it is used in almost the same sense as schema,
"fashion" (which see), but is not so purely the outward "form"
as schema is.

<3,,5179,tupos>
"the representation or pattern" of anything (for which see
ENSAMPLE), is rendered "form" in Rom. 6:17, "that form (or mold)
of teaching whereunto ye were delivered," RV. The metaphor is
that of a cast or frame into which molten material is poured so
as to take its shape. The Gospel is the mould; those who are
obedient to its teachings become conformed to Christ, whom it
presents. In Acts 23:25, it is used of a letter, RV, "form" (AV,
"manner"), with reference to the nature of the contents.

<4,,1491,eidos>
lit., "that which is seen" (eidon, "to see"), "an appearance or
external form," is rendered "form" in the RV of Luke 3:22, of
the Holy Spirit's appearance at the baptism of Christ; in John
5:37, in the Lord's testimony concerning the Father; in Luke
9:29 it is said of Christ Himself; it is translated "sight" in 2
Cor. 5:7, the Christian being guided by what he knows to be
true, though unseen; in 1 Thess. 5:22 Christians are exhorted to
abstain from "every form of evil," RV (the AV, "appearance" is
inadequate), i.e., from every kind of evil. See FASHION, SHAPE,
SIGHT.

<5,,5296,hupotuposis>
"an outline, sketch" (akin to hupotupoo, "to delineate," hupo,
"under," and No. 3), is used metaphorically to denote "a
pattern, example," "form," in 2 Tim. 1:13, "of sound words" (RV,
"pattern"); in 1 Tim. 1:16, "pattern" and "ensample." See
ENSAMPLE.

$$T0001115
\Formed\
<A-1,Verb,3445,morphoo>
like the noun (A, No. 1), refers, not to the external and
transient, but to the inward and real; it is used in Gal. 4:19,
expressing the necessity of a change in character and conduct to
correspond with inward spiritual condition, so that there may be
moral conformity to Christ. Cp. metamorphoo, "to transform,
transfigure," summorphizo and suschematizo, "to conform to."

<A-2,Verb,4111,plasso>
"to mold, to shape," was used of the artist who wrought in clay
or wax (Eng., "plastic," "plasticity"), and occurs in Rom. 9:20;
1 Tim. 2:13.

<B-1,Noun,4110,plasma>
denotes "anything molded or shaped into a form" (akin to A, No.
2), Rom. 9:20, "the thing formed." Cp. the adjective plastos,
"made up, fabricated, feigned," 2 Pet. 2:3.

$$T0001116
\Former\
<1,,4413,protos>
"first," is translated "former" in Acts 1:1, of Luke's first
treatise; in Rev. 21:4, RV, "first" (AV, "former"). See BEFORE,
FIRST.

<2,,4387,proteros>
"before, former," is translated "former" in Eph. 4:22; Heb.
10:32; 1 Pet. 1:14. See BEFORE.

$$T0001117
\Fornication, Fornicator\
<A-1,Noun,4202,porneia>
is used (a) of "illicit sexual intercourse," in John 8:41; Acts
15:20,29; 21:25; 1 Cor. 5:1; 6:13,18; 2 Cor. 12:21; Gal. 5:19;
Eph. 5:3; Col. 3:5; 1 Thess. 4:3; Rev. 2:21; 9:21; in the plural
in 1 Cor. 7:2; in Matt. 5:32; 19:9 it stands for, or includes,
adultery; it is distinguished from it in 15:19; Mark 7:21; (b)
metaphorically, of "the association of pagan idolatry with
doctrines of, and professed adherence to, the Christian faith,"
Rev. 14:8; 17:2,4; 18:3; 19:2; some suggest this as the sense in
Rev. 2:21.

<A-2,Noun,4205,pornos>
denotes "a man who indulges in fornication, a fornicator," 1
Cor. 5:9,10,11; 6:9; Eph. 5:5, RV; 1 Tim. 1:10, RV; Heb. 12:16;
13:4, RV; Rev. 21:8; 22:15, RV (AV, "whoremonger").

<B-1,Verb,4203,porneuo>
"to commit fornication," is used (a) literally, Mark 10:19; 1
Cor. 6:18; 10:8; Rev. 2:14,20, see (a) and (b) above; (b)
metaphorically, Rev. 17:2; 18:3,9.

<B-2,Verb,1608,ekporneuo>
a strengthened form of No. 1 (ek, used intensively), "to give
oneself up to fornication," implying excessive indulgence, Jude
1:7.

$$T0001118
\Forsake\
<A-1,Verb,2641,kataleipo>
a strengthened form of leipo, "to leave," signifies (a) "to
leave, to leave behind," e.g., Matt. 4:13; (b) "to leave
remaining, reserve," e.g., Luke 10:40; (c) "to forsake," in the
sense of abandoning, translated "to forsake" in the RV of Luke
5:28; Acts 6:2; in Heb. 11:27; 2 Pet. 2:15, AV and RV. In this
sense it is translated "to leave," in Mark 10:7; 14:52; Luke
15:4; Eph. 5:31. See LEAVE, RESERVE.

<A-2,Verb,1459,enkataleipo>
from en, "in," and No. 1, denotes (a) "to leave behind, among,
leave surviving," Rom. 9:29; (b) "to forsake, abandon, leave in
straits, or helpless," said by, or of, Christ, Matt. 27:46; Mark
15:34; Acts 2:27,31 (No. 1 in some mss.); of men, 2 Cor. 4:9; 2
Tim. 4:10,16; by God, Heb. 13:5; of things, by Christians
(negatively), Heb. 10:25. See LEAVE.

<A-3,Verb,863,aphiemi>
sometimes has the significance of "forsaking," Mark 1:18; 14:50
(RV, "left"); so Luke 5:11. See FORGIVE.

<A-4,Verb,657,apotasso>
primarily, "to set apart" (apo, off, "from," tasso, "to
arrange"), is used in the Middle Voice, meaning (a) "to take
leave of," e.g., Mark 6:46, (b) "to renounce, forsake," Luke
14:33, AV, "forsaketh," RV, "renounceth" ("all that he hath").
See BID FAREWELL, RENOUNCE, SEND, Note (2) at end, TAKE, Note
(14).

<B-1,Noun,646,apostasia>
"an apostasy, defection, revolt," always in NT of religious
defection, is translated "to forsake" in Acts 21:21, lit.,
"(thou teachest) apostasy (from Moses);" in 2 Thess. 2:3,
"falling away." See FALL.

$$T0001119
\Forsomuch\
* For FORSOMUCH see + p. 9

$$T0001120
\Forswear\
<1,,1964,epirkeo>
signifies "to swear falsely, to undo one's swearing, forswear
oneself" (epi, "against," orkos, "an oath"), Matt. 5:33. Cp.
epiorkos, "a perjured person, a perjurer," 1 Tim. 1:10, "false
swearers."

$$T0001121
\Forth\
<1,,1854,exo>
"outside, without" (from, ek, "out of, from"), frequently
signifies "forth," especially after verbs of motion, e.g., John
11:43; 19:4,13. See OUTWARD, STRANGE, WITHOUT.

        Notes: (1) For the word "forth" in combination with
various verbs, see, e.g., BREAK, BRING, COME, PUT. (2) In Matt.
26:16, the RV omits "forth," as the similar apo tote, "from
then," simply means "from that time;" in the similar phrase
"from that day forth," Matt. 22:46; John 11:53, there is no word
in the original representing "forth." (3) In John 2:11 the RV
rightly omits "forth."

$$T0001122
\Forthwith\
<1,,1824,exautes>
"at once" (from, ek, "out of," and autes, the genitive case of
autos, "self or very," agreeing with "hour" understood, i.e.,
"from that very hour"), is translated "forthwith" in the RV in
Mark 6:25 (AV, "by and by"); Acts 10:33 (AV, "immediately");
11:11 (ditto); 21:32 (ditto); 23:30 (AV, "straightway"); Phil.
2:23 (AV, "presently"). The word is frequent in the period of
the koine Greek (see Preface). See IMMEDIATELY, PRESENTLY,
STRAIGHTWAY.

<2,,2112,eutheos>
"at once, straightway" (from the adjective, euthus, "straight"),
is translated "forthwith," in the AV of Matt. 13:5; 26:49; (it
occurs in some mss. in Mark 5:13; the RV omits it); Acts 12:10;
21:30 (RV, "straightway," in each place). See IMMEDIATELY,
SHORTLY, STRAIGHTWAY.

<3,,2117,euthus>
an alternative adverb to No. 2, is translated "forthwith" in the
AV of Mark 1:29; 1:43 (in the best mss.), and John 19:34 (RV,
"straightway"). See ANON, IMMEDIATELY, STRAIGHTWAY. Note:
Parachrema, a synonymous word denoting "instantly, on the spot,"
is not translated "forthwith" in AV or RV. See IMMEDIATELY.

$$T0001123
\Forty\
<1,,5062,tessarakonta>
is used in circumstances in Scripture which indicate the number
as suggesting probation, separation or judgment, e.g., Matt.
4:2; Acts 1:3; Heb. 3:9,17. Note: Tessarakontaetes, "forty
years" (etos, "a year"), is found in Acts 7:23; 13:18.

$$T0001124
\Forward (be), Forwardness\
* Notes: (1) The verb thelo, "to will, wish," is translated "to
be forward," in the AV of 2 Cor. 8:10, which the RV corrects to
"to will." (2) In Gal. 2:10, spoudazo, "to be zealous," is so
rendered in the RV (AV, "I was forward"). (3) In 2 Cor. 8:17,
the corresponding adjective spoudaios, "earnest," is so rendered
in the RV (AV, "forward"). So in ver. 2 Cor. 8:8, the noun
spoude, "earnestness," is thus rendered in the RV (AV,
"forwardness"). (4) In 9:2, RV, the noun prothumia, "readiness"
(pro, "before," thumos, "impulse"), is so rendered (AV,
"forwardness of mind"). (5) For the combination of this word
with verbs see GO, PUT, SET, STRETCH.

$$T0001125
\Foster-brother\
<1,,4939,suntrophos>
primarily denotes "one nourished or brought up with another"
(sun, "with," trepho, "to rear"); it is rendered
"foster-brother" in Acts 13:1, RV. It has, however, been found
in Hellenistic usage as a court term, signifying an intimate
friend of a king (Deissmann), and this would seem to be the
meaning regarding Manaen and Herod the Tetrarch.

$$T0001126
\Foul\
<1,,169,akathartos>
denotes "unclean, impure" (a, negative, and kathairo, "to
purify"), (a) ceremonially, e.g., Acts 10:14,28; (b) morally,
always, in the Gospels, of unclean spirits; it is translated
"foul" in the AV of Mark 9:25; Rev. 18:2, but always "unclean"
in the RV. Since the word primarily had a ceremonial
significance, the moral significance is less prominent as
applied to a spirit, than when poneros, "wicked," is so applied.
Cp. akatharsia, "uncleanness." See UNCLEAN.

        Note: In Rev. 17:4 the best mss. have this word in the
plural, RV, "the unclean things" (akathartes, "filthiness," in
some mss.).

$$T0001127
\Foundation (to lay), Founded\
<A-1,Noun,2310,themelios | themelion>
is properly an adjective denoting "belonging to a foundation"
(connected with tithemi, "to place"). It is used (1) as a noun,
with lithos, "a stone," understood, in Luke 6:48,49; 14:29; Heb.
11:10; Rev. 21:14,19; (2) as a neuter noun in Acts 16:26, and
metaphorically, (a) of "the ministry of the Gospel and the
doctrines of the faith," Rom. 15:20; 1 Cor. 3:10,11,12; Eph.
2:20, where the "of" is not subjective (i.e., consisting of the
apostles and prophets), but objective, (i.e., laid by the
apostles, etc.); so in 2 Tim. 2:19, where "the foundation of
God" is "the foundation laid by God," -- not the Church (which
is not a "foundation"), but Christ Himself, upon whom the saints
are built; Heb. 6:1; (b) "of good works," 1 Tim. 6:19.

<A-2,Noun,2602,katabole>
lit., "a casting down," is used (a) of "conceiving seed," Heb.
11:11; (b) of "a foundation," as that which is laid down, or in
the sense of founding; metaphorically, of "the foundation of the
world;" in this respect two phrases are used, (1) "from the
foundation of the world," Matt. 25:34 (in the most authentic
mss. in 13:35 there is no phrase representing "of the world");
Luke 11:50; Heb. 4:3; 9:26; Rev. 13:8; 17:8; (2) "before the
foundation of the world," John 17:24; Eph. 1:4; 1 Pet. 1:20. The
latter phrase looks back to the past eternity.

<B-1,Verb,2311,themelioo>
"to lay a foundation, to found" (akin to A, No. 1), is used (a)
literally, Matt. 7:25; Luke 6:48; Heb. 1:10; (b) metaphorically,
Eph. 3:17, "grounded (in love);" Col. 1:23 (ditto, "in the
faith"); 1 Pet. 5:10, AV, "settle." See GROUND, SETTLE.

$$T0001128
\Fountain\
<1,,4077,pege>
"a spring or fountain," is used of (a) "an artificial well," fed
by a spring, John 4:6; (b) metaphorically (in contrast to such a
well), "the indwelling Spirit of God," John 4:14; (c) "springs,"
metaphorically in 2 Pet. 2:17, RV, for AV, "wells;" (d) "natural
fountains or springs," Jas. 3:11,12; Rev. 8:10; 14:7; 16:4; (e)
metaphorically, "eternal life and the future blessings accruing
from it," Rev. 7:17; 21:6; (f) "a flow of blood," Mark 5:29.

$$T0001129
\Four (-th), Fourteen (-th), Four Hundred\
<1,,5064,tessares>
"four," is not found in the NT outside the Gospels, the Acts and
Apocalypse; in the last it is very frequent. Tetartos, "fourth,"
is found in Matt. 14:25; Mark 6:48 and seven times in the
Apocalypse; also in Acts 10:30, "four days ago," lit., "from a
fourth day." Dekatessares, "fourteen" (lit., "ten-four"), is
found in Matt. 1:17; 2 Cor. 12:2; Gal. 2:1; tessareskaidekatos,
"fourteenth" (lit., "four-and-tenth"), Acts 27:27,33;
tetrakosia, "four hundred," Acts 5:36; 7:6; 13:20; Gal. 3:17. In
Acts 7:6 the 400 years refers to Abraham's descendants and to
the sojourning and the bondage. This agrees with Gen. 15:13. In
Exod. 12:40 the 430 years dates from the call of Abraham
himself. Likewise the giving of the Law was 430 years from the
promise in Gen. 12:3, which agrees with Gal. 3:17. In John 11:39
tetartaios, lit., "a fourth day (one)," is rendered "four days."

$$T0001130
\Fourfold\
<1,,5073,tetraploos>
an adjective, is found in Luke 19:8.

$$T0001131
\Fourfooted\
<1,,5074,tetrapous>
from tetra, "four" (used in compound words), and pous, "a foot,"
is used of "beasts," Acts 10:12; 11:6; Rom. 1:23.

$$T0001132
\Fourscore\
<1,,3589,ogdoekonta>
from ogdoos, "eighth," is found in Luke 2:37; 16:7.

$$T0001133
\Foursquare\
<1,,5068,tetragonos>
"four-cornered" (from tetra, see above, and gonia, "a corner, or
angle"), is found in Rev. 21:16.

$$T0001134
\Fowl\
* For FOWL see BIRD

$$T0001135
\Fox\
<1,,258,alopex>
is found in Matt. 8:20; Luke 9:58; metaphorically, of Herod, in
Luke 13:32.

$$T0001136
\Fragments\
* For FRAGMENTS see PIECE, No. 4

$$T0001137
\Frame (Verb)\
<1,,2675,katartizo>
"to fit, to render complete," is translated "have been framed"
in Heb. 11:3, of the worlds or ages. See FIT.

<2,,4883,sunarmologeo>
"to fit or frame together" (sun, "with," harmos, "a joint,"
lego, "to choose"), is used metaphorically of the church as a
spiritual temple, the parts being "fitly framed together," Eph.
2:21; as a body, Eph. 4:16, RV, "fitly framed," (for AV, "fitly
joined").

$$T0001138
\Frankincense\
<1,,2030,libanos>
from a Semitic verb signifying "to be white," is a vegetable
resin, bitter and glittering, obtained by incisions in the bark
of the arbor thuris, "the incense tree," and especially imported
through Arabia; it was used for fumigation at sacrifices, Exod.
30:7, etc., or for perfume, Song of Sol., 3:6. The Indian
variety is called looban. It was among the offerings brought by
the wise men, Matt. 2:11. In Rev. 18:13 it is listed among the
commodities of Babylon. The "incense" of Rev. 8:3 should be
"frankincense." Cp. INCENSE.

$$T0001139
\Frankly\
* Note: In Luke 7:42, the verb charizomai, "to forgive" (as a
matter of grace), is rendered "frankly forgave," so as to bring
out the force of the grace in the action. Older versions had
"forgave," and to this the RV returns.

$$T0001140
\Fraud\
<1,,575 5302,aphustereo>
"to keep back, deprive" (apo, "from," hustereo, "to be
lacking"), is used in Jas. 5:4, "is kept back by fraud" (some
mss. have apostereo, "to defraud"). The word is found in a
papyrus writing of A.D. 42, of a bath insufficiently warmed
(Moulton and Milligan, Vocab.). The Law required the prompt
payment of the laborer, Deut. 24:15.

$$T0001141
\Free, Freedom, Freely, Freeman, Freedman, Freewoman\
<A-1,Adjective,1658,eleutheros>
primarily of "freedom to go wherever one likes," is used (a) of
"freedom from restraint and obligation" in general, Matt. 17:26;
Rom. 7:3; 1 Cor. 7:39, RV, "free," of the second marriage of a
woman; 9:1,19; 1 Pet. 2:16, from the Law, Gal. 4:26; from sin,
John 8:36; with regard to righteousness, Rom. 6:20 (i.e.,
righteousness laid no sort of bond upon them, they had no
relation to it); (b) in a civil sense, "free" from bondage or
slavery, John 8:33; 1 Cor. 7:21,22, 2nd part (for ver. 22, 1st
part, see C, No. 2); 1 Cor. 12:13; Gal. 3:28; Eph. 6:8; Rev.
13:16; 19:18; as a noun, "freeman," Col. 3:11, RV; Rev. 6:15;
"freewoman," Gal. 4:22,23,30,31. RV.

        Notes: (1) In Matt. 15:6; Mark 7:11, the words "he shall
be free," AV, have nothing to represent them in the Greek. (2)
In Heb. 13:5, RV, "be ye free from the love of money," is an
abbreviated rendering of the adjective aphilarguros ("not loving
money") with the noun tropos, "turn (of mind);" hence the marg.,
"let your turn of mind be free, etc.," for AV, "let your
conversation be without covetousness."

<B-1,Verb,1659,eleutheroo>
"to make free" (akin to A), is used of deliverance from (a) sin,
John 8:32,36; Rom. 6:18,22; (b) the Law, Rom. 8:2; Gal. 5:1
(see, however, under C); (c) the bondage of corruption, Rom.
8:21. See DELIVER.

        Note: In Rom. 6:7, the verb dikaioo, translated "is
freed," signifies "to justify," as in the RV, "is justified,"
i.e., in the legal sense; death annuls all obligations. The
death penalty which Christ endured holds good for the believer,
through his identification with Christ in His death; having been
crucified as to his unregenerate nature, and justified from sin,
he walks in newness of life in Christ.

<C-1,Noun,1657,eleutheria>
"liberty" (akin to A and B), is rendered "freedom" in Gal. 5:1,
"with freedom did Christ set us free." The combination of the
noun with the verb stresses the completeness of the act, the
aorist (or point) tense indicating both its momentary and
comprehensive character; it was done once for all. The RV margin
"for freedom" gives perhaps the preferable meaning, i.e., "not
to bring us into another form of bondage did Christ liberate us
from that in which we were born, but in order to make us free
from bondage."

        The word is twice rendered "freedom" in the RV of Gal.
5:13 (AV, "liberty"). The phraseology is that of manumission
from slavery, which among the Greeks was effected by a legal
fiction, according to which the manumitted slave was purchased
by a god; as the slave could not provide the money, the master
paid it into the temple treasury in the presence of the slave, a
document being drawn up containing the words "for freedom." No
one could enslave him again, as he was the property of the god.
Hence the word apeleutheros, No. 2. The word is also translated
"freedom" in 1 Pet. 2:16, RV. In 2 Cor. 3:17 the word denotes
"freedom" of access to the presence of God. See LIBERTY.

<C-2,Noun,558,apeleutheros>
"a freed man" (apo, "from," and A), is used in 1 Cor. 7:22, "the
Lord's freedman." See the illustration above under No. 1. Here
the fuller word brings out the spiritual emancipation in
contrast to the natural "freedman."

        Note: (1) In Acts 22:28, the word politeia, rendered
"freedom" (AV), denotes citizenship, as in the RV (see
CITIZENSHIP); in the next sentence the Greek is, lit., "But I
was even born;" the necessary word to be supplied is "Roman,"
from the previous verse; hence the RV, "But I am a Roman born."
(2) For "free gift" (charisma), Rom. 5:15,16; 6:23, see GIFT.

<D-1,Adverb,1432,dorean>
from dorea, "a gift," is used as an adverb in the sense
"freely," in Matt. 10:8; Rom. 3:24; 2 Cor. 11:7 (RV, "for
nought"); Rev. 21:6; 22:17. Here the prominent thought is the
grace of the Giver. See CAUSE.

        Notes: (1) In Acts 26:26 parrhesiazomai, "to be bold in
speech," is translated, "to speak freely." (2) In Acts 2:29 the
noun parrhesia with the preposition meta, "with," is rendered
"freely," lit., "with free-spokenness." (3) For charizomai, "to
give freely," Rom. 8:32; 1 Cor. 2:12, see GIVE. (4) In 2 Thess.
3:1, AV, the verb trecho, "to run," is rendered "may have free
course;" this the RV corrects to "may run." (5) For charitoo,
"to bestow freely," Eph. 1:6, see ACCEPT, Note. (6) For "have
drunk freely," John 2:10, RV, see DRINK, B, No. 2.

$$T0001142
\Freight\
<1,,1546,ekbole>
lit., "a throwing out" (from ekballo, "to throw out"), denotes
"a jettison, a throwing out of cargo," Acts 27:18, lit., "they
made a throwing out," RV, "they began to throw the freight
overboard," AV, "they lightened the ship." In the Sept., Exod.
11:1; Jonah 1:5.

$$T0001143
\Frequent\
* For FREQUENT, 2 Cor. 11:23, see ABUNDANT, D

$$T0001144
\Fresh\
<1,,3501,neos>
"new" (in respect of time, as distinct from kainos, "new," in
respect of quality), is translated "fresh" in the RV of Matt.
9:17; Mark 2:22; Luke 5:38, with reference to wineskins. See
NEW.

        Note: Glukus, "sweet," is used in Jas. 3:11,12 (in this
verse, AV, "fresh," RV, "sweet," as in both elsewhere); Rev.
10:9,10. See SWEET.

$$T0001145
\Friend (make one's)\
<A-1,Noun,5384,philos>
primarily an adjective, denoting "loved, dear, or friendly,"
became used as a noun, (a) masculine, Matt. 11:19; fourteen
times in Luke (once feminine, Luke 15:9); six in John; three in
Acts; two in James, Jas. 2:23, "the friend of God;" Jas. 4:4, "a
friend of the world;" 3 John 1:14 (twice); (b) feminine, Luke
15:9, "her friends."

<A-2,Noun,2083,hetairos>
"a comrade, companion, partner," is used as a term of kindly
address in Matt. 20:13; 22:12; 26:50. This, as expressing
comradeship, is to be distinguished from No. 1, which is a term
of endearment. Some mss. have the word in Matt. 11:16; the best
have heterois, others, AV and RV, "fellows." See FELLOW.

        Notes: (1) The phrase hoi para autou, in Mark 3:21, "his
friends," lit. means "the (ones) beside Him," i.e., those
belonging to him. (2) In Mark 5:19, "thy friends" represents the
phrase hoi soi, lit., "the (ones) to thee," i.e., "thine own."

<B-1,Verb,3982,peitho>
"to persuade, influence," is rendered "having made ... their
friend" in Acts 12:20, of the folks of Tyre and Sidon in winning
the good will of Blastus, Herod's chamberlain, possibly with
bribes. See ASSURE, B, No. 3.

$$T0001146
\Friendship\
<1,,5373,philia>
akin to philos, "a friend" (see above), is rendered in Jas. 4:4,
"the friendship (of the world)." It involves "the idea of loving
as well as being loved" (Mayor); cp. the verb in John 15:19.

$$T0001147
\Fro and From\
* For FRO and FROM see + p. 9

$$T0001148
\Frog\
<1,,944,batrachos>
is mentioned in Rev. 16:13. Quacks were represented as "frogs"
and were associated metaphorically with serpents.

$$T0001149
\Froward\
* For FROWARD see CROOKED