Vine's Expository Dictionary of NT Words

Fly — Furthermore

Fly

1: πέτομαι
(Strong's #4072 — Verb — petomai — pet'-om-ahee, pet-ah'-om-ahee, ptah'-om-ahee )

"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.

Foal

1: υἱός
(Strong's #5207 — Noun Masculine — huios — hwee-os' )

"a son," primarily signifying the relation of offspring to parent, is used of the "foal" of an ass in Matthew 21:5 . See SON.

Foam

A — 1: ἀφρίζω
(Strong's #875 — Verb — aphrizo — af-rid'-zo )

denotes "to foam at the mouth" (akin to aphros, "foam;" see B.), Mark 9:18, 20 .

A — 2: ἐπαφρίζω
(Strong's #1890 — Verb — epaphrizo — ep-af-rid'-zo )

"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: ἀφρός
(Strong's #876 — Noun Masculine — aphros — af-ros' )

"foam," occurs in Luke 9:39 , where it is used with the preposition meta, "with," lit., "(teareth him) with (accompanied by) foam."

Foe

1: ἐχθρός
(Strong's #2190 — — echthros — ekh-thros' )

an adjective signifying "hated, hateful, or hostile," is used also as a noun denoting "an enemy," translated "foes" in Matthew 10:36 and the AV of Acts 2:35 . See ENEMY.

Fold

1: αὐλή
(Strong's #833 — Noun Feminine — aule — ow-lay' )

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, Numbers 32:16 , preferably near a well, Exodus 2:16 ; Psalms 23:2 , and often protected by a tower, 2 Chronicles 26:10 ; Micah 4:8 . See COURT , HALL , PALACE.

Note: For the erroneous AV rendering, "fold," of poimne, "a flock," in John 10:16 , see FLOCK.

Fold Up

* For FOLD UP see ROLL , A, No. 4

Folk

* For FOLK see IMPOTENT , B, SICK , B, No. 2

Follow, Follow After

1: ἀκολουθέω
(Strong's #190 — Verb — akoloutheo — ak-ol-oo-theh'-o )

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., Matthew 4:25 ; (b) metaphorically, of "discipleship," e.g., Mark 8:34 ; Mark 9:38 ; Mark 10:21 . It is used 77 times in the Gospels, of "following" Christ, and only once otherwise, Mark 14:13 .

2: ἐξακολουθέω
(Strong's #1811 — Verb — exakoloutheo — ex-ak-ol-oo-theh'-o )

"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 Peter 1:16 , of cunningly devised fables; 2 Peter 2:2 , of lascivious doings; 2 Peter 2:15 , of the way of Balaam. In the Sept., Job 31:9 ; Is. 56:11; Jeremiah 2:2 ; Amos 2:4 .

3: ἐπακολουθέω
(Strong's #1872 — Verb — epakoloutheo — ep-ak-ol-oo-theh'-o )

"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 Timothy 5:10 ; of sins "following" after those who are guilty of them, 1 Timothy 5:24 ; of "following" the steps of Christ, 1 Peter 2:21 .

4: κατακολουθέω
(Strong's #2628 — Verb — katakoloutheo — kat-ak-ol-oo-theh'-o )

"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: παρακολουθέω
(Strong's #3877 — Verb — parakoloutheo — par-ak-ol-oo-theh'-o )

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 Timothy 4:6 , RV (AV, "attained"); similarly of "following" teaching so as to practice it, 2 Timothy 3:10 , RV, "didst follow" (AV, "hast fully known"). See ATTAIN , KNOW , TRACE , UNDERSTAND.

6: συνακολουθέω
(Strong's #4870 — Verb — sunakoloutheo — soon-ak-ol-oo-theh'-o )

"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: διώκω
(Strong's #1377 — verb — dioko — dee-o'-ko )

denotes (a) "to drive away," Matthew 23:34 ; (b) "to pursue without hostility, to follow, follow after," said of righteousness, Romans 9:30 ; the Law, Romans 9:31 ; Romans 12:13 , hospitality ("given to") lit., "pursuing" (as one would a calling); the things which make for peace, Romans 14:19 ; love, 1 Corinthians 14:1 ; that which is good, 1 Thessalonians 5:15 ; righteousness, godliness, faith, love, patience, meekness, 1 Timothy 6:11 ; righteousness, faith, love, peace, 2 Timothy 2:22 ; peace and sanctification, Hebrews 12:14 ; peace, 1 Peter 3:11 ; (c) "to follow on" (used intransitively), Philippians 3:12, 14 , RV, "I press on;" "follow after," is an inadequate meaning. See GIVE , PERSECUTE , PRESS , PURSUE.

8: καταδιώκω
(Strong's #2614 — Verb — katadioko — kat-ad-ee-o'-ko )

"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 Samuel 30:22 ; Psalms 23:6 , and with hostile intent in Genesis 31:36 .

9: γίνομαι
(Strong's #1096 — Verb — ginomai — ghin'-om-ahee )

"to become, to come into existence," is used in Revelation 8:17 ; Revelation 11:15, 19 , in the sense of taking place after, translated "there followed." See BECOME.

10: ἐπί
(Strong's #1909 — Preposition — epeimi — ep-ee' )

"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 ; Acts 16:11 ; Acts 20:15 ; Acts 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 ; John 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 Thessalonians 3:7, 9 ; Hebrews 13:7 ; 3 John 1:11 . So with the nouns mimetes, "an imitator," and summimetes, "an imitator together." See IMITATE , IMITATOR. (5) In Matthew 4:19 , deute, "come hither," with opiso, "after," is translated "come ye after," RV (AV, "follow"). (6) In Matthew 27:62 , RV, the phrase eimi meta, "to be after," is translated "(which) is (the day) after" (AV, "that followed"). (7) In 1 Peter 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.

Folly

1: ἄνοια
(Strong's #454 — Noun Feminine — anoia — an'-oy-ah )

lit. signifies "without understanding" (a, negative, nous, "mind"); hence, "folly," or, rather, "senselessness," 2 Timothy 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 Corinthians 11:1 , AV, see FOOLISHNESS (RV).

Food

1: τροφή
(Strong's #5160 — Noun Feminine — trophe — trof-ay' )

denotes "nourishment, food" (akin to trepho, "to rear, nourish, feed"); it is used literally, in the Gospels, Acts and James 2:15 ; metaphorically, in Hebrews 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., Matthew 3:4 ; Matthew 6:25 ; Matthew 10:10 ; Matthew 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 ; James 2:15 .

2: διατροφή
(Strong's #1305 — Noun Feminine — diatrophe — dee-at-rof-ay' )

"sustenance, food," a strengthened form of No. 1 (dia, "through," suggesting a sufficient supply), is used in 1 Timothy 6:8 .

3: βρῶσις
(Strong's #1035 — Noun Feminine — brosis — bro'-sis )

"eating, the act of eating" (akin to bibrosko, "to eat") is translated "food" in 2 Corinthians 9:10 . See EATING , MEAT , RUST.

4: σιτομέτριον
(Strong's #4620 — Noun Neuter — sitometrion — sit-om'-et-ron )

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

5: βρῶμα
(Strong's #1033 — Noun Neuter — broma — bro'-mah )

akin to No. 3, frequently translated "meat," and always so in the AV except in Matthew 14:15 , "victuals," is rendered "food" in the RV in Matthew 14:15 ; Luke 3:11 ; Luke 9:13 . Note: For asitia, "without food," see ABSTINENCE.

Fool, Foolish, Foolishly, Foolishness

A — 1: ἄφρων
(Strong's #878 — Adjective — aphron — af'-rone )

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 ; Luke 12:20 ; Romans 2:20 ; 1 Corinthians 15:36 ; 2 Corinthians 11:16 (twice),19 (contrasted with phronimos, "prudent"); 12:6,11; Ephesians 5:17 ; 1 Peter 2:15 .

A — 2: ἀνόητος
(Strong's #453 — Adjective — anoetos — an-o'-ay-tos )

signifies "not understanding" (a, negative, noeo, "to perceive, understand"), not applying nous, "the mind," Luke 24:25 ; in Romans 1:14 ; Galatians 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 Timothy 6:9 it is associated with evil desires, lusts. See UNWISE.

A — 3: μωρός
(Strong's #3474 — Adjective — moros — mo-ros' )

primarily denotes "dull, sluggish" (from a root muh---, "to be silly"); hence, "stupid, foolish;" it is used (a) of persons, Matthew 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 Matthew 7:26 , "a foolish man;" Matthew 23:17, 19 , "fools;" Matthew 25:2, 3, 8 , "foolish;" in 1 Corinthians 3:18 , "a fool;" the Apostle Paul uses it of himself and his fellow-workers, in 1 Corinthians 4:10 , "fools" (i.e., in the eyes of opponents); (b) of things, 2 Timothy 2:23 , "foolish and ignorant questionings;" so Titus 3:9 ; in 1 Corinthians 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 Corinthians 1:27 , "the foolish (things) of the world."

A — 4: ἀσύνετος
(Strong's #801 — Adjective — asunetos — as-oon'-ay-tos )

denotes "without discernment," or "understanding" (a negative, suniemi, "to understand"); hence "senseless," as in the RV of Romans 1:21 (AV, "foolish"), of the heart; in Romans 10:19 , AV, "foolish," RV, "void of understanding." See UNDERSTANDING.

Note: For "fools," Ephesians 5:15 , see UNWISE , No. 3.

B — 1: μωραίνω
(Strong's #3471 — Verb — moraino — mo-rah'ee-no )

is used (a) in the casual sense, "to make foolish," 1 Corinthians 1:20 ; (b) in the Passive sense, "to become foolish," Romans 1:22 ; in Matthew 5:13 ; Luke 14:34 it is said of salt that has lost its flavor, becoming tasteless. See SAVOUR.

B — 2: παραφρονέω
(Strong's #3912 — Verb — paraphroneo — par-af-ron-eh'-o )

"to be beside oneself" (from para, "contrary to," and phren, "the mind"), "to be deranged," 2 Corinthians 11:23 , RV, "as one beside himself," for AV, "as a fool."

C — 1: μωρία
(Strong's #3472 — Noun Feminine — moria — mo-ree'-ah )

denotes "foolishness" (akin to A, No. 3 and B, No. 1), and is used in 1 Corinthians 1:18, 21, 23 ; 1 Corinthians 2:14 ; 1 Corinthians 3:19 .

C — 2: ἀφροσύνη
(Strong's #877 — Noun Feminine — aphrosune — af-ros-oo'-nay )

"senselessness," is translated "foolishness" in Mark 7:22 ; 2 Corinthians 11:1, 17, 21 , "foolishness" RV (AV, "folly" and "foolishly"). See FOLLY.

Note: Morologia denotes "foolish talking," Ephesians 5:4 . See TALKING.

Foot, Feet

A — 1: πούς
(Strong's #4228 — Noun Masculine — pous — pooce )

besides its literal meaning, is used, by metonymy, of "a person in motion," Luke 1:79 ; Acts 5:9 ; Romans 3:15 ; Romans 10:15 ; Hebrews 12:13 . It is used in phrases expressing subjection, 1 Corinthians 15:27 , RV; of the humility and receptivity of discipleship, Luke 10:39 ; Acts 22:3 ; of obeisance and worship, e.g., Matthew 28:9 ; of scornful rejection, Matthew 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 Timothy 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: βάσις
(Strong's #939 — Noun Feminine — basis — bas'-ece )

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: ποδήρης
(Strong's #4158 — Adjective — poderes — pod-ay'-race )

signifies "reaching to the feet," from pous, and aro, "to fit" (akin to A, No. 1), and is said of a garment, Revelation 1:13 . In the Sept. it is used of the high priest's garment, e.g., Exodus 28:4 .

B — 2: πεζεύω
(Strong's #3978 — Verb — pezos — ped-zyoo'-o )

an adjective, "on foot," is used in one of its forms as an adverb in Matthew 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").

Footstool

1: ὑποπόδιον
(Strong's #5286 — Noun Neuter — hupopodion — hoop-op-od'-ee-on )

from hupo, "under," and pous, "a foot," is used (a) literally in James 2:3 , (b) metaphorically, of the earth as God's "footstool," Matthew 5:35 ; of the foes of the Lord, Matthew 22:44 (in some mss.); Mark 12:36 , "underneath" (in some mss.); Luke 20:43 ; Acts 2:35 ; Acts 7:49 ; Hebrews 1:13 ; Hebrews 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 Matthew 22:44 , "(till I put Thine enemies) underneath thy feet."

For and Forasmuch

* For FOR and FORASMUCH (preposition, conjunction, or participle not dealt with in this resource)

Forbade

* For FORBADE see FORBID

Forbear, Forbearance

A — 1: ἀνέχω
(Strong's #430 — Verb — anecho — an-ekh'-om-ahee )

"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 Ephesians 4:2 ; Colossians 3:13 . See BEAR. Cp. B, No. 1, below.

A — 2: ἀνίημι
(Strong's #447 — Verb — aniemi — an-ee'-ay-mee )

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 Ephesians 6:9 ("giving up your threatening," T.K. Abbott). See LEAVE , LOOSE.

A — 3: φείδομαι
(Strong's #5339 — Verb — pheidomai — fi'-dom-ahee )

"to spare" (its usual meaning), "to refrain from doing something," is rendered "I forbear" in 2 Corinthians 12:6 . See SPARE.

A — 4: στέγω
(Strong's #4722 — Verb — stego — steg'-o )

properly denotes "to protect by covering;" then, "to conceal;" then, by covering, "to bear up under;" it is translated "forbear" in 1 Thessalonians 3:1, 5 . See BEAR.

Note: In 1 Corinthians 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: ἀνοχή
(Strong's #463 — Noun Feminine — anoche — an-okh-ay' )

"a holding back" (akin to A, No. 1), denotes "forbearance," a delay of punishment, Romans 2:4 ; Romans 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 Romans 2:4 it represents a suspense of wrath which must eventually be exercised unless the sinner accepts God's conditions; in Romans 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 Corinthians 10:1 , "gentleness." Synonymous with this are makrothumia, "longsuffering," and hupomone, "patience" (see Colossians 1:11 ). Anoche and makrothumia are used together in Romans 2:4 . See also Ephesians 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 Hebrews 6:15 the verb makrothumeo is used of Abraham's patience under the pressure of trying circumstances (cp. also James 5:7, 8 ). Makrothumia and hupomone are often found together, e.g., 2 Corinthians 6:4, 6 ; 2 Timothy 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, Exodus 34:6 , Sept., Romans 2:4 ; 1 Peter 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 Thessalonians 1:3 ; it is not used of God." * [* From Notes on Thessalonians, by Hogg and Vine, pp. 183,184.]

C — 1: ἀνεξίκακος
(Strong's #420 — Adjective — anexikakos — an-ex-ik'-ak-os )

denotes "patiently forbearing evil," lit., "patient of wrong," (from anecho, A, No. 1 and kakos, "evil"), "enduring;" it is rendered "forbearing" in 2 Timothy 2:24 .

C — 2: ἐπιεικής
(Strong's #1933 — Adjective — epieikes — ep-ee-i-kace' )

an adjective (from epi, used intensively, and eikos, "reasonable"), is used as a noun with the article in Philippians 4:5 , and translated "forbearance" in the RV; AV, "moderation," RV, marg., "gentleness," "sweet reasonableness" (Matthew Arnold). See GENTLE.

Forbid, Forbade

A — 1: κωλύω
(Strong's #2967 — Verb — koluo — ko-loo'-o )

"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 Thessalonians 2:16 ; Luke 23:2 ; 2 Peter 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 Matthew 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 ; Romans 3:34, 6, 31 ; Romans 6:2, 15 ; Romans 7:7, 13 ; Romans 9:14 ; Romans 11:1, 11 ; 1 Corinthians 6:15 ; Galatians 2:17 ; Galatians 3:21 , and in the AV of Galatians 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: ἀκωλύτως
(Strong's #209 — Adverb — akolutos — ak-o-loo'-toce )

"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).

Force

A — 1: βέβαιος
(Strong's #949 — Adjective — bebaios — beb'-ah-yos )

"firm, secure," is translated "of force" (present usage would translate it "in force") in Hebrews 9:17 , of a testament, or covenant, in relation to a death. See FIRM.

B — 1: ἁρπάζω
(Strong's #726 — Verb — harpazo — har-pad'-zo )

"to snatch away, carry off by force," is used in the next sentence in Matthew 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., Matthew 12:29 , and sunarpazo, "to seize and carry away," e.g., Acts 6:12 , and harpax, "rapacious, ravening," e.g., Matthew 7:15 .

Notes: (1) Biazo, "to force" (from bia, "force"), is used in the Passive Voice in Matthew 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 Matthew 11:12 , the corresponding noun, biastes, "violence," is rendered "men of violence," RV (see No. 2). See VIOLENCE.

Forefather

1: πρόγονος
(Strong's #4269 — Adjective — progonos — prog'-on-os )

an adjective, primarily denoting "born before" (pro, "before," and ginomai, "to become"), is used as a noun in the plural, 2 Timothy 1:3 , "forefathers" (in 1 Timothy 5:4 , "parents"). See PARENTS.

2: πρό
(Strong's #4253 | 3962 — Preposition — propator — pro )

"a forefather" (pro, "before," pater, "a father"), is used of Abraham in Romans 4:1 .

Foregoing

1: προάγω
(Strong's #4254 — Verb — proago — pro-ag'-o )

when used intransitively, signifies either to "lead the way," or "to go before, precede;" in Hebrews 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.

Forehead

1: μέτωπον
(Strong's #3359 — Noun Neuter — metopon — met'-o-pon )

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.

Foreign, Foreigner

1: ἔξω
(Strong's #1854 — Adverb — exo — ex'-o )

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 Ephesians 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 Peter 2:11 , AV, "strangers;" see also Acts 7:6, 29 . See SOJOURNER , STRANGER. Cp. allotrios, e.g., Acts 7:6 ; Hebrews 11:9, 34 ; allophulos, Acts 10:28 ; xenos, Matthew 25:35, 38, 43 ; Matthew 27:7 ; Acts 17:21 , etc.

Foreknow, Foreknowledge

A — 1: προγινώσκω
(Strong's #4267 — Verb — proginosko — prog-in-oce'-ko )

"to know before" (pro, "before," ginosko, "to know"), is used (a) of Divine knowledge, concerning (1) Christ, 1 Peter 1:20 , RV, "foreknown" (AV, "foreordained"); (2) Israel as God's earthly people, Romans 11:2 ; (3) believers, Romans 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 Peter 3:17 .

B — 1: πρόγνωσις
(Strong's #4268 — Noun Feminine — prognosis — prog'-no-sis )

"a foreknowledge" (akin to A.), is used only of Divine "foreknowledge," Acts 2:23 ; 1 Peter 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., Galatians 1:16 ; Ephesians 1:5, 11 . The Divine counsels will ever be unthwartable. Cp. FORESHEW.

Foreordain

* For FOREORDAIN see DETERMINE , No. 3, FOREKNOW, A

Forepart

* For FOREPART see FORESHIP

Forerunner

1: πρόδρομος
(Strong's #4274 — Adjective — prodromos — prod'-rom-os )

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, Isaiah 40:3 ; (cp. Luke 9:52 ; and, of John the Baptist, Matthew 11:10 , etc). In the NT it is said of Christ in Hebrews 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., Numbers 13:21 , "forerunners (of the grape);" Isaiah 28:4 , "an early (fig)."

Foresail

1: ἀρτέμων
(Strong's #736 — Noun Masculine — artemon — ar-tem'-ohn )

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.

Foresee, Foreseen

1: προοράω
(Strong's #4308 — Verb — proorao — pro-or-ah'-o )

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: προείδω
(Strong's #4275 — Verb — proeidon — pro-i'-do )

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 Galatians 3:8 , it is said of the Scripture, personified, personal activity being attributed to it by reason of its Divine source (cp. ver. Galatians 3:22 ). "What saith the Scripture?" was a common formula among the Rabbis. In the Sept., Genesis 37:18 ; Psalms 16:8 (proorao); 139:3.

3: προβλέπω
(Strong's #4265 — Verb — problepo — prob-lep'-o )

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

Foreshew

1: προκαταγγέλλω
(Strong's #4293 — Verb — prokatangello — prok-at-ang-ghel'-lo )

"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."

Foreship

1: πρῷρα
(Strong's #4408 — Adjective — prora — pro'-ra )

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."

Foretell

1: προλέγω
(Strong's #4302 — Verb — prolego — prol-eg'-o )

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 Corinthians 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); Romans 9:29 ; 2 Peter 3:2 ; Jude 1:17 ; some inferior mss. have it in Hebrews 10:15 . See FOREWARN , SPEAK , TELL.

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

Forewarn

1: προλέγω
(Strong's #4302 — Verb — prolego — prol-eg'-o )

with verbal forms as mentioned above, is translated "I forewarn" and "I did forewarn," in the RV of Galatians 5:21 , AV, "I tell (you) before" and "I have told (you) in time past;" here, however, as in 2 Corinthians 13:2 ; 1 Thessalonians 3:4 (see below), the RV marg., "plainly" is to be preferred to "beforehand" or "before" (see under FORETELL); the meaning in Galatians 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 Thessalonians 3:4 , the subject told before was the affliction consequent upon the preaching of the Gospel; in 1 Thessalonians 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.

Forfeit

1: ζημιόω
(Strong's #2210 — Verb — zemioo — dzay-mee-o'-o )

in the Active Voice, signifies "to damage;" in the Passive, "to suffer loss, forfeit," Matthew 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 Corinthians 3:15 ; 2 Corinthians 7:9 ; Philippians 3:8 . See CAST , LOSE , LOSS (suffer).

Forget, Forgetful

A — 1: λανθάνω
(Strong's #2990 — Verb — lanthano — lan-than'-o )

"to escape notice," is translated "they (wilfully) forget" in 2 Peter 3:5 , RV, lit., "this escapes them (i.e., their notice, wilfully on their part)," AV, "they willingly are ignorant of;" in ver. 2 Peter 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: ἐπιλανθάνομαι
(Strong's #1950 — Verb — epilanthanomai — ep-ee-lan-than'-om-ahee )

"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, Hebrews 6:10 ; (b) of the disciples regarding taking bread, Matthew 16:5 : Mark 8:14 ; (c) of Paul regarding "the things which are behind," Philippians 3:13 ; (d) of believers, as to showing love to strangers, Hebrews 13:2 , RV, and as to doing good and communicating, ver. Hebrews 13:16 ; (e) of a person who, after looking at himself in a mirror, forgets what kind of person he is, James 1:24 .

A — 3: ἐκλανθάνομαι
(Strong's #1585 — Verb — eklanthanomai — ek-lan-than'-om-ahee )

"to forget utterly" (ek, "out," intensive), is used in the Middle Voice in Hebrews 12:5 , of "forgetting" an exhortation.

B — 1: λήθη
(Strong's #3024 — Noun Feminine — lethe — lay'-thay )

"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 Peter 1:9 , "having forgotten," lit., "having taken forgetfulness" (cp. 2 Timothy 1:5 , lit., "having taken reminder"), a periphrastic expression for a single verb.

B — 2: ἐπιλησμονή
(Strong's #1953 — Noun Feminine — epilesmone — ep-ee-lace-mon-ay' )

"forgetfulness" (akin to A, No. 2), is used in James 1:25 , "a forgetful hearer," RV, "a hearer that forgetteth," lit., "a hearer of forgetfulness," i.e., a hearer characterized by "forgetfulness."

Forgive, Forgave, Forgiveness

A — 1: ἀφίημι
(Strong's #863 — Verb — aphiemi — af-ee'-ay-mee )

primarily, "to send forth, send away" (apo, "from," hiemi, "to send"), denotes, besides its other meanings, "to remit or forgive" (a) debts, Matthew 6:12 ; Matthew 18:27, 32 , these being completely cancelled; (b) sins, e.g., Matthew 9:2, 5, 6 ; Matthew 12:31, 32 ; Acts 8:22 ("the thought of thine heart"); Romans 4:7 ; James 5:15 ; 1 John 1:9 ; 1 John 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., Leviticus 4:20, 26 . The verb is used in the NT with reference to trespasses (paraptoma), e.g., Matthew 6:14, 15 ; sins (hamartia), e.g., Luke 5:20 ; debts (see above) (opheilema), Matthew 6:12 ; (opheile), Matthew 18:32 ; (daneion), Matthew 18:27 ; the thought (dianoia) of the heart, Acts 8:22 . Cp. kalupto, "to cover," 1 Peter 4:8 ; James 5:20 ; and epikalupto, "to cover over," Romans 4:7 , representing the Hebrew words for "atonement."

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

As to limits to the possibility of Divine "forgiveness," see Matthew 12:32, 2 nd 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: χαρίζομαι
(Strong's #5483 — Verb — charizomai — khar-id'-zom-ahee )

"to bestow a favor unconditionally," is used of the act of "forgiveness," whether Divine, Ephesians 4:32 ; Colossians 2:13 ; Colossians 3:13 ; or human, Luke 7:42, 43 (debt); 2 Corinthians 2:7, 10 ; 2 Corinthians 12:13 ; Ephesians 4:32 (1st mention). Paul uses this word frequently, but No. 1 only, in Romans 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: ἄφεσις
(Strong's #859 — Noun Feminine — aphesis — af'-es-is )

denotes "a dismissal, release" (akin to A, No. 1); it is used of the remission of sins, and translated "forgiveness" in Mark 3:29 ; Ephesians 1:7 ; Colossians 1:14 , and in the AV of Acts 5:31 ; Acts 13:38 ; Acts 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 (Leviticus 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, Romans 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., Psalms 78:38 .

Form

1: μορφή
(Strong's #3444 — Noun Feminine — morphe — mor-fay' )

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 Philippians 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: μόρφωσις
(Strong's #3446 — Noun Feminine — morphosis — mor'-fo-sis )

"a form or outline," denotes, in the NT, "an image or impress, an outward semblance," Romans 2:20 , of knowledge of the truth; 2 Timothy 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: τύπος
(Strong's #5179 — Noun Masculine — tupos — too'-pos )

"the representation or pattern" of anything (for which see ENSAMPLE), is rendered "form" in Romans 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: εἶδος
(Strong's #1491 — Noun Neuter — eidos — i'-dos )

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 Corinthians 5:7 , the Christian being guided by what he knows to be true, though unseen; in 1 Thessalonians 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: ὑποτύπωσις
(Strong's #5296 — Noun Feminine — hupotuposis — hoop-ot-oop'-o-sis )

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

Formed

A — 1: μορφόω
(Strong's #3445 — Verb — morphoo — mor-fo'-o )

like the noun (A, No. 1), refers, not to the external and transient, but to the inward and real; it is used in Galatians 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: πλάσσω
(Strong's #4111 — Verb — plasso — plas'-so )

"to mold, to shape," was used of the artist who wrought in clay or wax (Eng., "plastic," "plasticity"), and occurs in Romans 9:20 ; 1 Timothy 2:13 .

B — 1: πλάσμα
(Strong's #4110 — Noun Neuter — plasma — plas'-mah )

denotes "anything molded or shaped into a form" (akin to A, No. 2), Romans 9:20 , "the thing formed." Cp. the adjective plastos, "made up, fabricated, feigned," 2 Peter 2:3 .

Former

1: πρῶτος
(Strong's #4413 — Adjective — protos — pro'-tos )

"first," is translated "former" in Acts 1:1 , of Luke's first treatise; in Revelation 21:4 , RV, "first" (AV, "former"). See BEFORE , FIRST.

2: πρότερος
(Strong's #4387 — Adjective — proteros — prot'-er-os )

"before, former," is translated "former" in Ephesians 4:22 ; Hebrews 10:32 ; 1 Peter 1:14 . See BEFORE.

Fornication, Fornicator

A — 1: πορνεία
(Strong's #4202 — Noun Feminine — porneia — por-ni'-ah )

is used (a) of "illicit sexual intercourse," in John 8:41 ; Acts 15:20, 29 ; Acts 21:25 ; 1 Corinthians 5:1 ; 1 Corinthians 6:13, 18 ; 2 Corinthians 12:21 ; Galatians 5:19 ; Ephesians 5:3 ; Colossians 3:5 ; 1 Thessalonians 4:3 ; Revelation 2:21 ; Revelation 9:21 ; in the plural in 1 Corinthians 7:2 ; in Matthew 5:32 ; Matthew 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," Revelation 14:8 ; Revelation 17:2, 4 ; Revelation 18:3 ; Revelation 19:2 ; some suggest this as the sense in Revelation 2:21 .

A — 2: πόρνος
(Strong's #4205 — Noun Masculine — pornos — por'-nos )

denotes "a man who indulges in fornication, a fornicator," 1 Corinthians 5:9, 10, 11 ; 1 Corinthians 6:9 ; Ephesians 5:5 , RV; 1 Timothy 1:10 , RV; Hebrews 12:16 ; Hebrews 13:4 , RV; Revelation 21:8 ; Revelation 22:15 , RV (AV, "whoremonger").

B — 1: πορνεύω
(Strong's #4203 — Verb — porneuo — porn-yoo'-o )

"to commit fornication," is used (a) literally, Mark 10:19 ; 1 Corinthians 6:18 ; 1 Corinthians 10:8 ; Revelation 2:14, 20 , see (a) and (b) above; (b) metaphorically, Revelation 17:2 ; Revelation 18:3, 9 .

B — 2: ἐκπορνεύω
(Strong's #1608 — Verb — ekporneuo — ek-porn-yoo'-o )

a strengthened form of No. 1 (ek, used intensively), "to give oneself up to fornication," implying excessive indulgence, Jude 1:7 .

Forsake

A — 1: καταλείπω
(Strong's #2641 — Verb — kataleipo — kat-al-i'-po )

a strengthened form of leipo, "to leave," signifies (a) "to leave, to leave behind," e.g., Matthew 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 Hebrews 11:27 ; 2 Peter 2:15 , AV and RV. In this sense it is translated "to leave," in Mark 10:7 ; Mark 14:52 ; Luke 15:4 ; Ephesians 5:31 . See LEAVE , RESERVE.

A — 2: ἐγκαταλείπω
(Strong's #1459 — Verb — enkataleipo — eng-kat-al-i'-po )

from en, "in," and No. 1, denotes (a) "to leave behind, among, leave surviving," Romans 9:29 ; (b) "to forsake, abandon, leave in straits, or helpless," said by, or of, Christ, Matthew 27:46 ; Mark 15:34 ; Acts 2:27, 31 (No. 1 in some mss.); of men, 2 Corinthians 4:9 ; 2 Timothy 4:10, 16 ; by God, Hebrews 13:5 ; of things, by Christians (negatively), Hebrews 10:25 . See LEAVE.

A — 3: ἀφίημι
(Strong's #863 — Verb — aphiemi — af-ee'-ay-mee )

sometimes has the significance of "forsaking," Mark 1:18 ; Mark 14:50 (RV, "left"); so Luke 5:11 . See FORGIVE.

A — 4: ἀποτάσσω
(Strong's #657 — Verb — apotasso — ap-ot-as'-som-ahee )

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: ἀποστασία
(Strong's #646 — Noun Feminine — apostasia — ap-os-tas-ee'-ah )

"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 Thessalonians 2:3 , "falling away." See FALL.

Forsomuch

* For FORSOMUCH see + p. 9

Forswear

1: ἐπιορκέω
(Strong's #1964 — Verb — epirkeo — ep-ee-or-keh'-o )

signifies "to swear falsely, to undo one's swearing, forswear oneself" (epi, "against," orkos, "an oath"), Matthew 5:33 . Cp. epiorkos, "a perjured person, a perjurer," 1 Timothy 1:10 , "false swearers."

Forth

1: ἔξω
(Strong's #1854 — Adverb — exo — ex'-o )

"outside, without" (from, ek, "out of, from"), frequently signifies "forth," especially after verbs of motion, e.g., John 11:43 ; John 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 Matthew 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," Matthew 22:46 ; John 11:53 , there is no word in the original representing "forth." (3) In John 2:11 the RV rightly omits "forth."

Forthwith

1: ἐξαυτῆς
(Strong's #1824 — Adverb — exautes — ex-ow'-tace )

"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"); Philippians 2:23 (AV, "presently"). The word is frequent in the period of the koine Greek (see Preface). See IMMEDIATELY , PRESENTLY , STRAIGHTWAY.

2: εὐθέως
(Strong's #2112 — Adverb — eutheos — yoo-theh'-oce )

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

3: εὐθύς
(Strong's #2117 — Adjective — euthus — yoo-thoos' )

an alternative adverb to No. 2, is translated "forthwith" in the AV of Mark 1:29 ; Mark 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.

Forty

1: τεσσαράκοντα
(Strong's #5062 — Adjective — tessarakonta — tes-sar-ak'-on-tah )

is used in circumstances in Scripture which indicate the number as suggesting probation, separation or judgment, e.g., Matthew 4:2 ; Acts 1:3 ; Hebrews 3:9, 17 . Note: Tessarakontaetes, "forty years" (etos, "a year"), is found in Acts 7:23 ; Acts 13:18 .

Forward, Forwardness

* Notes: (1) The verb thelo, "to will, wish," is translated "to be forward," in the AV of 2 Corinthians 8:10 , which the RV corrects to "to will." (2) In Galatians 2:10 , spoudazo, "to be zealous," is so rendered in the RV (AV, "I was forward"). (3) In 2 Corinthians 8:17 , the corresponding adjective spoudaios, "earnest," is so rendered in the RV (AV, "forward"). So in ver. 2 Corinthians 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.

Foster-Brother

1: σύντροφος
(Strong's #4939 — Adjective — suntrophos — soon'-trof-os )

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.

Foul

1: ἀκάθαρτος
(Strong's #169 — Adjective — akathartos — ak-ath'-ar-tos )

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

Foundation, Founded

A — 1: θεμέλιος
(Strong's #2310 — Adjective — themelios | themelion — them-el'-ee-os )

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 ; Luke 14:29 ; Hebrews 11:10 ; Revelation 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," Romans 15:20 ; 1 Corinthians 3:10, 11, 12 ; Ephesians 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 Timothy 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; Hebrews 6:1 ; (b) "of good works," 1 Timothy 6:19 .

A — 2: καταβολή
(Strong's #2602 — Noun Feminine — katabole — kat-ab-ol-ay' )

lit., "a casting down," is used (a) of "conceiving seed," Hebrews 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," Matthew 25:34 (in the most authentic mss. in 13:35 there is no phrase representing "of the world"); Luke 11:50 ; Hebrews 4:3 ; Hebrews 9:26 ; Revelation 13:8 ; Revelation 17:8 ; (2) "before the foundation of the world," John 17:24 ; Ephesians 1:4 ; 1 Peter 1:20 . The latter phrase looks back to the past eternity.

B — 1: θεμελιόω
(Strong's #2311 — Verb — themelioo — them-el-ee-o'-o )

"to lay a foundation, to found" (akin to A, No. 1), is used (a) literally, Matthew 7:25 ; Luke 6:48 ; Hebrews 1:10 ; (b) metaphorically, Ephesians 3:17 , "grounded (in love);" Colossians 1:23 (ditto, "in the faith"); 1 Peter 5:10 , AV, "settle." See GROUND , SETTLE.

Fountain

1: πηγή
(Strong's #4077 — Noun Feminine — pege — pay-gay' )

"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 Peter 2:17 , RV, for AV, "wells;" (d) "natural fountains or springs," James 3:11, 12 ; Revelation 8:10 ; Revelation 14:7 ; Revelation 16:4 ; (e) metaphorically, "eternal life and the future blessings accruing from it," Revelation 7:17 ; Revelation 21:6 ; (f) "a flow of blood," Mark 5:29 .

Four, Fourteen, Four Hundred

1: τέσσαρες
(Strong's #5064 — Adjective — tessares — tes'-sar-es, tes'-sar-ah )

"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 Matthew 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 Matthew 1:17 ; 2 Corinthians 12:2 ; Galatians 2:1 ; tessareskaidekatos, "fourteenth" (lit., "four-and-tenth"), Acts 27:27, 33 ; tetrakosia, "four hundred," Acts 5:36 ; Acts 7:6 ; Acts 13:20 ; Galatians 3:17 . In Acts 7:6 the 400 years refers to Abraham's descendants and to the sojourning and the bondage. This agrees with Genesis 15:13 . In Exodus 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 Genesis 12:3 , which agrees with Galatians 3:17 . In John 11:39 tetartaios, lit., "a fourth day (one)," is rendered "four days."

Fourfold

1: τετραπλόος
(Strong's #5073 — Adjective — tetraploos — tet-rap-lo'-os )

an adjective, is found in Luke 19:8 .

Fourfooted

1: τετράπους
(Strong's #5074 — Adjective — tetrapous — tet-rap'-ooce )

from tetra, "four" (used in compound words), and pous, "a foot," is used of "beasts," Acts 10:12 ; Acts 11:6 ; Romans 1:23 .

Fourscore

1: ὀγδοήκοντα
(Strong's #3589 — Noun — ogdoekonta — og-do-ay'-kon-tah )

from ogdoos, "eighth," is found in Luke 2:37 ; Luke 16:7 .

Foursquare

1: τετράγωνος
(Strong's #5068 — Adjective — tetragonos — tet-rag'-on-nos )

"four-cornered" (from tetra, see above, and gonia, "a corner, or angle"), is found in Revelation 21:16 .

Fowl

* For FOWL see BIRD

Fox

1: ἀλώπηξ
(Strong's #258 — Noun Feminine — alopex — al-o'-pakes )

is found in Matthew 8:20 ; Luke 9:58 ; metaphorically, of Herod, in Luke 13:32 .

Fragments

* For FRAGMENTS see PIECE , No. 4

Frame

1: καταρτίζω
(Strong's #2675 — Verb — katartizo — kat-ar-tid'-zo )

"to fit, to render complete," is translated "have been framed" in Hebrews 11:3 , of the worlds or ages. See FIT.

2: συναρμολογέω
(Strong's #4883 — Verb — sunarmologeo — soon-ar-mol-og-eh'-o )

"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," Ephesians 2:21 ; as a body, Ephesians 4:16 , RV, "fitly framed," (for AV, "fitly joined").

Frankincense

1: ἐπόπτης
(Strong's #2030 — Noun Masculine — libanos — ep-op'-tace )

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, Exodus 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, Matthew 2:11 . In Revelation 18:13 it is listed among the commodities of Babylon. The "incense" of Revelation 8:3 should be "frankincense." Cp. INCENSE.

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.

Fraud

1: ἀπό
(Strong's #575 5302 — preposition — aphustereo — apo' )

"to keep back, deprive" (apo, "from," hustereo, "to be lacking"), is used in James 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, Deuteronomy 24:15 .

Free, Freedom, Freely, Freeman, Freedman, Freewoman

A — 1: ἐλεύθερος
(Strong's #1658 — Adjective — eleutheros — el-yoo'-ther-os )

primarily of "freedom to go wherever one likes," is used (a) of "freedom from restraint and obligation" in general, Matthew 17:26 ; Romans 7:3 ; 1 Corinthians 7:39 , RV, "free," of the second marriage of a woman; 9:1,19; 1 Peter 2:16 , from the Law, Galatians 4:26 ; from sin, John 8:36 ; with regard to righteousness, Romans 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 Corinthians 7:21, 22, 2 nd part (for ver. 22,1st part, see C, No. 2); 1 Corinthians 12:13 ; Galatians 3:28 ; Ephesians 6:8 ; Revelation 13:16 ; Revelation 19:18 ; as a noun, "freeman," Colossians 3:11 , RV; Revelation 6:15 ; "freewoman," Galatians 4:22, 23, 30, 31 . RV.

Notes: (1) In Matthew 15:6 ; Mark 7:11 , the words "he shall be free," AV, have nothing to represent them in the Greek. (2) In Hebrews 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: ἐλευθερόω
(Strong's #1659 — Verb — eleutheroo — el-yoo-ther-o'-o )

"to make free" (akin to A), is used of deliverance from (a) sin, John 8:32, 36 ; Romans 6:18, 22 ; (b) the Law, Romans 8:2 ; Galatians 5:1 (see, however, under C); (c) the bondage of corruption, Romans 8:21 . See DELIVER.

Note: In Romans 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: ἐλευθερία
(Strong's #1657 — Noun Feminine — eleutheria — el-yoo-ther-ee'-ah )

"liberty" (akin to A and B), is rendered "freedom" in Galatians 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 Galatians 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 Peter 2:16 , RV. In 2 Corinthians 3:17 the word denotes "freedom" of access to the presence of God. See LIBERTY.

C — 2: ἀπελεύθερος
(Strong's #558 — Noun Masculine — apeleutheros — ap-el-yoo'-ther-os )

"a freed man" (apo, "from," and A), is used in 1 Corinthians 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), Romans 5:15, 16 ; Romans 6:23 , see GIFT.

D — 1: δωρεάν
(Strong's #1432 — Adjective — dorean — do-reh-an' )

from dorea, "a gift," is used as an adverb in the sense "freely," in Matthew 10:8 ; Romans 3:24 ; 2 Corinthians 11:7 (RV, "for nought"); Revelation 21:6 ; Revelation 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," Romans 8:32 ; 1 Corinthians 2:12 , see GIVE. (4) In 2 Thessalonians 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," Ephesians 1:6 , see ACCEPT , Note. (6) For "have drunk freely," John 2:10 , RV, see DRINK , B, No. 2.

Freight

1: ἐκβολή
(Strong's #1546 — Noun Feminine — ekbole — ek-bol-ay' )

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., Exodus 11:1 ; Jonah 1:5 .

Frequent

* For FREQUENT, 2 Corinthians 11:23 , see ABUNDANT, D

Fresh

1: νέος
(Strong's #3501 — Adjective — neos — neh'-os, neh-o'-ter-os )

"new" (in respect of time, as distinct from kainos, "new," in respect of quality), is translated "fresh" in the RV of Matthew 9:17 ; Mark 2:22 ; Luke 5:38 , with reference to wineskins. See NEW.

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

Friend

A — 1: φίλος
(Strong's #5384 — Adjective — philos — fee'-los )

primarily an adjective, denoting "loved, dear, or friendly," became used as a noun, (a) masculine, Matthew 11:19 ; fourteen times in Luke (once feminine, Luke 15:9 ); six in John; three in Acts; two in James, James 2:23 , "the friend of God;" James 4:4 , "a friend of the world;" 3 John 1:14 (twice); (b) feminine, Luke 15:9 , "her friends."

A — 2: ἑταῖρος
(Strong's #2083 — Noun Masculine — hetairos — het-ah'ee-ros )

"a comrade, companion, partner," is used as a term of kindly address in Matthew 20:13 ; Matthew 22:12 ; Matthew 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 Matthew 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: πείθω
(Strong's #3982 — Verb — peitho — pi'-tho )

"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.

Friendship

1: φιλία
(Strong's #5373 — Noun Feminine — philia — fil-ee'-ah )

akin to philos, "a friend" (see above), is rendered in James 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 .

Fro and From

* For FRO and FROM see + p. 9

Frog

1: βάτραχος
(Strong's #944 — Noun Masculine — batrachos — bat'-rakh-os )

is mentioned in Revelation 16:13 . Quacks were represented as "frogs" and were associated metaphorically with serpents.

Froward

* For FROWARD see CROOKED

Fruit, Fruitful, Unfruitful

A — 1: καρπός
(Strong's #2590 — Noun Masculine — karpos — kar-pos' )

"fruit," is used (I) of the fruit of trees, fields, the earth, that which is produced by the inherent energy of a living organism, e.g., Matthew 7:17 ; James 5:7, 18 ; plural, e.g., in Luke 12:17 [for the next verse, see Note (1) below] and 2 Timothy 2:6 ; of the human body, Luke 1:42 ; Acts 2:30 ; (II) metaphorically, (a) of works or deeds, "fruit" being the visible expression of power working inwardly and invisibly, the character of the "fruit" being evidence of the character of the power producing it, Matthew 7:16 . As the visible expressions of hidden lusts are the works of the flesh, so the invisible power of the Holy Spirit in those who are brought into living union with Christ (John 15:2-8, 16 ) produces "the fruit of the Spirit," Galatians 5:22 , the singular form suggesting the unity of the character of the Lord as reproduced in them, namely, "love, joy, peace, longsuffering, kindness, goodness, faithfulness, meekness, temperance," all in constrast with the confused and often mutually antagonistic "works of the flesh." So in Philippians 1:11 , marg., "fruit of righteousness." In Hebrews 12:11 , "the fruit of righteousness" is described as "peaceable fruit," the outward effect of Divine chastening; "the fruit of righteousness is sown in peace," James 3:18 , i.e., the seed contains the fruit; those who make peace, produce a harvest of righteousness; in Ephesians 5:9 , "the fruit of the light" (RV, and see context) is seen in "goodness and righteousness and truth," as the expression of the union of the Christian with God (Father, Son and Holy Spirit); for God is good, Mark 10:18 , the Son is "the righteous One," Acts 7:52 , the Spirit is "the Spirit of truth," John 16:13 ; (b) of advantage, profit, consisting (1) of converts as the result of evangelistic ministry, John 4:36 ; Romans 1:13 ; Philippians 1:22 ; (2) of sanctification, through deliverance from a life of sin and through service to God, Romans 6:22 , in contrast to (3) the absence of anything regarded as advantageous as the result of former sins, ver. Romans 6:21 ; (4) of the reward for ministration to servants of God, Philippians 4:17 ; (5) of the effect of making confession to God's Name by the sacrifice of praise, Hebrews 13:15 .

A — 2: γίνομαι
(Strong's #1096 — Verb — genema — ghin'-om-ahee )

from ginomai, "to come into being," denotes "fruit" (a) as the produce of the earth, e.g., the vine; in the following the best mss. have this noun, Matthew 26:29 ; Mark 14:25 ; Luke 22:18 ; [12:18 in some mss.; see Note (1)]; (b) metaphorically, as "the fruits of ... righteousness" (i.e., of material ministrations to the needy), 2 Corinthians 9:10 .

Notes: (1) In Luke 12:18 some mss. have gennemata, a mistake for genemata; the best have sitos, "corn." (2) Genema is to be distinguished from gennema, "offspring" (from gennao, "to beget"), Matthew 3:7 ; Matthew 12:34 ; Matthew 23:33 ; Luke 3:7 .

A — 3: ὀπώρα
(Strong's #3703 — Noun Feminine — opora — op-o'-rah )

primarily denotes "late summer or early autumn," i.e., late July, all August and early September. Since that is the time of "fruit-bearing," the word was used, by metonymy, for the "fruits" themselves, Revelation 18:14 .

Note: Cp. phthinoporinos, "autumnal," in Jude 1:12 , "autumn trees," bearing no "fruit" when "fruit" should be expected.

B — 1: καρποφόρος
(Strong's #2593 — Adjective — karpophoros — kar-pof-or'-os )

denotes "fruitful" (A, No. 1, and phero, "to bear"), Acts 14:17 . Cp. C, below.

B — 2: ἄκαρπος
(Strong's #175 — Adjective — akarpos — ak'-ar-pos )

"unfruitful" (a, negative, and A, No. 1), is used figuratively (a) of "the word of the Kingdom," rendered "unfruitful" in the case of those influenced by the cares of the world and the deceitfulness of riches, Matthew 13:22 ; Mark 4:19 ; (b) of the understanding of one praying with a "tongue," which effected no profit to the church without an interpretation of it, 1 Corinthians 14:14 ; (c) of the works of darkness, Ephesians 5:11 ; (d) of believers who fail "to maintain good works," indicating the earning of one's living so as to do good works to others, Titus 3:14 ; of the effects of failing to supply in one's faith the qualities of virtue, knowledge, temperance, patience, godliness, love of the brethren, and love, 2 Peter 1:8 . In Jude 1:12 it is rendered "without fruit," of ungodly men, who oppose the Gospel while pretending to uphold it, depicted as "autumn trees" (see Note under A, No. 3). In the Sept., Jeremiah 2:6 .

C — 1: καρποφορέω
(Strong's #2592 — Verb — karpophoreo — kar-pof-or-eh'-o )

"to bear or bring forth fruit" (see B, No. 1), is used (a) in the natural sense, of the "fruit of the earth," Mark 4:28 ; (b) metaphorically, of conduct, or that which takes effect in conduct, Matthew 13:23 ; Mark 4:20 ; Luke 8:15 ; Romans 7:4, 5 (the latter, of evil "fruit," borne "unto death," of activities resulting from a state of alienation from God); Colossians 1:6 in the Middle Voice; Colossians 1:10 .

Note: For "bring forth fruit to perfection," Luke 8:14 , see PERFECTION , B.

Frustrate

* For FRUSTRATE, Galatians 2:21 , see VOID

Fulfill, Fulfilling, Fulfillment

A — 1: πληρόω
(Strong's #4137 — Verb — pleroo — play-ro'-o )

signifies (1) "to fill" (see FILL); (2) "to fulfill, complete," (a) of time, e.g., Mark 1:15 ; Luke 21:24 ; John 7:8 (AV, "full come"); Acts 7:23 , RV, "he was well-nigh forty years old" (AV, "was full" etc.), lit., "the time of forty years was fulfilled to him;" Acts 7:30 , AV, "were expired;" Acts 9:23 ; Acts 24:27 (AV, "after two years;" RV, "when two years were fulfilled"); (b) of number, Revelation 6:11 ; (c) of good pleasure, 2 Thessalonians 1:11 ; (d) of joy, Philippians 2:2 ; in the Passive Voice, "to be fulfilled," John 3:29 ; John 17:13 ; in the following the verb is rendered "fulfilled" in the RV, for the AV, "full," John 15:11 ; John 16:24 ; 1 John 1:4 ; 2 John 1:12 ; (e) of obedience, 2 Corinthians 10:6 ; (f) of works, Revelation 3:2 ; (g) of the future Passover, Luke 22:16 ; (h) of sayings, prophecies, etc., e.g., Matthew 1:22 (twelve times in Matt., two in Mark, four in Luke, eight in John, two in Acts); James 2:23 ; in Colossians 1:25 the word signifies to preach "fully," to complete the ministry of the Gospel appointed. See FILL.

A — 2: ἀναπληρόω
(Strong's #378 — Verb — anapleroo — an-ap-lay-ro'-o )

"to fill up, fill completely" (ana, "up, up to," and No. 1), is used (a) of Isaiah's prophecy of Israel's rejection of God, fulfilled in the rejection of His Son, Matthew 13:14 ; (b) of the status of a person in a church, RV, "filleth the place," for AV, "occupieth the room," 1 Corinthians 14:16 ; (c) of an adequate supply of service, 1 Corinthians 16:17 , "supplied;" Philippians 2:30 , "to supply;" (d) of sins, 1 Thessalonians 2:16 ; (e) of the law of Christ; Galatians 6:2 . See FILL , OCCUPY , SUPPLY.

A — 3: τελέω
(Strong's #5055 — Verb — teleo — tel-eh'-o )

"to end" (akin to telos, "an end"), signifies, among its various meanings, "to give effect to," and is translated "fulfill," of the Law, intentionally, James 2:8 , or unconsciously, Romans 2:27 ; of the prophetic Scriptures concerning the death of Christ, Acts 13:29 ; prohibitively, of the lust of the flesh, Galatians 5:16 . See ACCOMPLISH , FINISH.

Notes: (1) In regard to this word in Revelation 15:1, 8 , the RV, "finished," corrects the AV, "filled up," and "fulfilled," as the judgments there indicated finish the whole series of those consisting of the wrath of God; so in Revelation 20:3 , of the thousand years of the Millennium (cp. Revelation 20:5, 7 ). (2) In Revelation 17:17 , the RV has "should be accomplished," for AV, "shall be fulfilled." (3) In Luke 22:37 the AV has "be accomplished" (RV, "be fulfilled").

A — 4: συντελέω
(Strong's #4931 — Verb — sunteleo — soon-tel-eh'-o )

"to complete," is translated "fulfilled" in the AV of Mark 13:4 (RV, "accomplished"). See COMPLETE.

A — 5: τελειόω
(Strong's #5048 — Verb — teleioo — tel-i-o'-o )

"to bring to an end, fulfill," is rendered "to fulfill," of days. Luke 2:43 ; of the Scripture, John 19:28 . See FINISH.

A — 6: πληροφορέω
(Strong's #4135 — Verb — plerophoreo — play-rof-or-eh'-o )

"to bring in full measure," from pleroo (see No. 1), and phoreo, "to bring;" hence, "to fulfill," of circumstances relating to Christ, Luke 1:1 , RV, "have been fulfilled" (AV "are most surely believed"); of evangelical ministry, 2 Timothy 4:5 , "fulfill" (AV, "make full proof"); so in 2 Timothy 4:17 , RV, "fully proclaimed" (AV, "fully known"). See ASSURE , PERSUADE.

A — 7: ἐκπληρόω
(Strong's #1603 — Verb — ekpleroo — ek-play-ro'-o )

a strengthened form of No. 1, occurs in Acts 13:33 .

Notes: (1) Poieo, "to do," is so rendered in the RV, for AV "fulfill," in Acts 13:22 ; Ephesians 2:3 ; Revelation 17:17 [for the end of this verse see Note (2) under teleo, above]. (2) Ginomai, "to become, to take place," is rendered "fulfilled" in the AV of Matthew 5:18 ; Matthew 24:34 ; Luke 21:32 , RV, "accomplished," in each place.

B — 1: πλήρωμα
(Strong's #4138 — Noun Neuter — pleroma — play'-ro-mah )

stands for the result of the action expressed in pleroo, "to fill." It is used to signify (a) "that which has been completed, the complement, fullness," e.g., John 1:16 ; Ephesians 1:23 ; some suggest that the "fullness" here points to the body as the filled receptacle of the power of Christ (words terminating in ma are frequently concrete in character; cp. dikaioma in Romans 5:18 , act of righteousness); in Mark 8:20 the rendering "basketfuls" (RV) represents the plural of this word, lit., "the fulnesses of (how many baskets);" (b) "that which fills up," Matthew 9:16 ; Mark 2:21 (see FILL); (c) "a filling up, fulfillment," Romans 13:10 , of the fulfilling of the Law. See FULLNESS (below).

B — 2: τελώνιον
(Strong's #5058 — Noun Neuter — teleiosis — tel-o'-nee-on )

a fulfillment, is so rendered in Luke 1:45 , RV (AV, "performance"). See PERFECTION.

Full

A — 1: πλήρης
(Strong's #4134 — Adjective — pleres — play'-race )

denotes "full," (a) in the sense of "being filled," materially, Matthew 14:20 ; Matthew 15:37 ; Mark 8:19 (said of baskets "full" of bread crumbs); of leprosy, Luke 5:12 ; spiritually, of the Holy Spirit, Luke 4:1 ; Acts 6:3 ; Acts 7:55 ; Acts 11:24 ; grace and truth, John 1:14 ; faith, Acts 6:5 ; grace and power, Acts 6:8 ; of the effects of spiritual life and qualities, seen in good works, Acts 9:36 ; in an evil sense, of guile and villany, Acts 13:10 ; wrath, Acts 19:28 ; (b) in the sense of "being complete," "full corn in the ear," Mark 4:28 ; of a reward hereafter, 2 John 1:8 .

A — 2: μεστός
(Strong's #3324 — Adjective — mestos — mes-tos' )

probably akin to a root signifying "to measure," hence conveys the sense of "having full measure," (a) of material things, a vessel, John 19:29 ; a net, John 21:11 ; (b) metaphorically, of thoughts and feelings, exercised (1) in evil things, hypocrisy, Matthew 23:28 ; envy, murder, strife, deceit, malignity, Romans 1:29 ; the utterances of the tongue, James 3:8 ; adultery, 2 Peter 2:14 ; (2) in virtues, goodness, Romans 15:14 ; mercy, etc., James 3:17 .

B — 1: γέμω
(Strong's #1073 — Verb — gemo — ghem'-o )

"to be full, to be heavily laden with," was primarily used of a ship; it is chiefly used in the NT of evil contents, such as extortion and excess, Matthew 23:25 ; dead men's bones, Matthew 23:27 ; extortion and wickedness, Luke 11:39 ; cursing, Romans 3:14 ; blasphemy, Revelation 17:3 ; abominations, Revelation 17:4 ; of Divine judgments, Revelation 15:17 ; Revelation 21:9 ; (RV, "laden," AV, "full"); of good things, Revelation 4:6, 8 ; Revelation 5:8 .

Notes: (1) Gemizo (see FILL , A, No. 9) is always rendered "to fill" in RV. (2) For Acts 2:13 , AV, see FILL , No. 11. (3) For "fullgrown," Hebrews 5:14 , RV, see AGE , No. 2; for James 1:15 , RV, see FINISH , Note (2).

Fuller

1: γναφεύς
(Strong's #1102 — Noun Masculine — gnapheus — gnaf-yuce' )

akin to knapto, "to card wool," denotes "a clothcarder, or dresser" (gnaphos, "the prickly teasel-cloth;" hence, "a carding comb"); it is used of the raiment of the Lord in Mark 9:3 .

Fullgrown

* For FULLGROWN see AGE , B, No. 2, FINISH, Note (2)

Fullness

1: πλήρωμα
(Strong's #4138 — Noun Neuter — pleroma — play'-ro-mah )

denotes "fullness," that of which a thing is "full;" it is thus used of the grace and truth manifested in Christ, John 1:16 ; of all His virtues and excellencies, Ephesians 4:13 ; "the blessing of Christ," Romans 15:29 , RV (not as AV); the conversion and restoration of Israel, Romans 11:12 ; the completion of the number of Gentiles who receive blessing through the Gospel, Romans 11:25 ; the complete products of the earth, 1 Corinthians 10:26 ; the end of an appointed period, Galatians 4:4 ; Ephesians 1:10 ; God, in the completeness of His Being, Ephesians 3:19 ; Colossians 1:19 ; Colossians 2:9 ; the church as the complement of Christ, Ephesians 1:23 . In Mark 6:43 , "basketfuls," RV, is, lit., "fullnesses of baskets." For Matthew 9:16 ; Mark 2:21 see FILL , (B); for Mark 8:20 see FULFILL , B.

Note: For plerophoria, "fullness," Hebrews 6:11 , RV, see ASSURANCE.

Fully

* For FULLY see ASSURED, COME , KNOW , PERSUADE , PREACH , RIPE

Furlong

1: στάδιον
(Strong's #4712 — Noun Neuter — stadion — stad'-ee-on )

denotes (a) "a stadium," i.e., a measure of length, 600 Greek feet, or one-eighth of a Roman mile, Matthew 14:24 (in the best mss.); Luke 24:13 ; John 6:19 ; John 11:18 ; Revelation 14:20 ; Revelation 21:16 ; (b) "a race course," the length of the Olympic course, 1 Corinthians 9:24 .

Furnace

1: κάμινος
(Strong's #2575 — Noun Feminine — kaminos — kam'-ee-nos )

"an oven, furnace, kiln" (whence Lat. caminus, Eng., chimney), used for smelting, or for burning earthenware, occurs in Matthew 13:42, 50 ; Revelation 1:15 ; Revelation 9:2 .

Furnish

1: στρωννύω
(Strong's #4766 — Verb — stronnumi — strone'-noo-mee )

or stronnuo, "to spread," is used of "furnishing a room," Mark 14:15 ; Luke 22:12 ; of "making a bed," Acts 9:34 ; in Matthew 21:8 ; Mark 11:8 , "spread" (AV, "strawed," twice). See SPREAD.

2: ἐξαρτίζω
(Strong's #1822 — Verb — exartizo — ex-ar-tid'-zo )

"to fit out, to prepare perfectly, to complete for a special purpose" (ex, "out," used intensively, and artios, "joined," artos, "a joint"), is used of "accomplishing" days, Acts 21:5 , i.e., of "terminating" a space of time; of being "completely furnished," by means of the Scriptures, for spiritual service, 2 Timothy 3:17 . See ACCOMPLISH.

:
( — — — )

Matthew 21:10 , "furnished" RV, "filled." See FILL , No. 5.

Further

1: ἔτι
(Strong's #2089 — Adverb — eti — et'-ee )

"yet, still, further," is used (a) of time, most usually translated "yet," e.g., Matthew 12:46 ; or negatively, "any more," "no more," e.g., Hebrews 8:12 ; (b) of degree, translated "further," or "any further," Matthew 26:65 ; Mark 5:35 ; Mark 14:63 ; Luke 22:71 ; Hebrews 7:11 ; in Acts 21:28 , RV, "moreover" (AV, "further"). See LONGER , MORE , MOREOVER , STILL , THENCEFORTH , YET.

2: πορρωτέρον
(Strong's #4208 — Adverb — porroteron — por-rho-ter'-o )

the comparative degree of porro, "far off," signifies "further," Luke 24:28 . See FAR.

Note: In Acts 27:28 , brachu, "a little," is rendered "a little further," AV (RV, "after a little space").

Furtherance

* Notes: (1) In Philippians 1:12, 25 , AV, prokope, "a striking forward" (pro, "forward," kopto, "to cut"), is translated "furtherance;" "progress" in RV, as in 1 Timothy 4:15 . Originally the word was used of a pioneer cutting his way through brushwood. See PROGRESS. (2) In Philippians 1:5 the RV "(for your fellowship) in furtherance of the Gospel," and in Philippians 2:22 , "in furtherance of the Gospel," are, lit., "unto the Gospel."

Furthermore

1: εἶτα
(Strong's #1534 — Adverb — eita — i'-tah )

which is chiefly used of time or enumerations, signifying "then" or "next," is once used in argument, signifying "furthermore," Hebrews 12:9 . See AFTERWARD , THEN.

Note: In 1 Thessalonians 4:1 the AV "furthermore" translates the phrase to loipon, lit., "for the rest," RV, "finally." See FINALLY.