Thayer's Greek Lexicon

Φ

φάγος — φόρτος

φάγος

(5314) φάγος, φαγου, ὁ (φάγω), a voracious man, a glutton (it is a substantive, and differs from φάγος the adjective; cf. φυγος, φειδος; see Fritzsche on Mark, p. 790ff, but cf. Lipsius , Gram. Untersuch., p. 28; Winer 's Grammar, § 16, 3 c. α. (and § 6, 1 i.; especially Chandler § 230)): joined with οἰνοπότης, Matthew 11:19; Luke 7:34.

φάγω

(5315) φάγω, see ἐσθίω . See related Strong's entry Strong's 2068.

φαίνω

(5316) φαίνω; (1 aorist active subjunctive 3 person singular φανῇ, L T WH in Revelation 8:12; Revelation 18:23 (see below and ἀναφαίνω ; Winer s Grammar, § 15, under the word; Buttmann , 41 (35))); passive, present φαίνομαι; 2 aorist ἐφαινην; 2 future φανήσομαι and (in 1 Peter 4:18) φανοῦμαι (cf. Kühner, § 343, under the word; (Veitch , under the word)); (φάω); in Greek writings from Homer down; to bring forth into the light, cause to shine; to show. In Biblical Greek:

1. Active intransitively, to shine, shed light (which the Greeks (commonly (cf. Liddell and Scott, under the word, A. II.)) express by the passive), the Sept. for הֵאִיר: τό φῶς φαίνει, John 1:5; 1 John 2:8; ὁ λύχνος, John 5:35; 2 Peter 1:19 (1 Macc. 4:50; Genesis 1:17); ἥλιος, Revelation 1:16; ὁ ἥλιος καί ἡ σελήνη, Revelation 21:23; ἡ ἡμέρα, Revelation 8:12 Rec.

2. Passive,

a. to shine, be bright or resplendent: ἡ ἡμέρα, Revelation 8:12 Tr ((see above); Revelation 18:23 R G Tr — but see Veitch , under the word; moreover, the following examples should be brought under the next head; see Meyer on Philippians 2:15); ὡς φωστῆρες, Philippians 2:15; ὁ ἀστήρ, Matthew 2:7; ἡ ἀστραπή, Matthew 24:27.

b. to become evident, to be brought forth into light, come to view, appear: Matthew 24:30; opposed to ἀφανίζεσθαι, James 4:14; of the appearance of angels: τίνι, Matthew 1:20; Matthew 2:13, Matthew 2:19 (2 Macc. 3:33 2Macc. 10:29 2Macc. 11:8; of God, Josephus , Antiquities 7, 7, 3; for נִקְרָה in reference to the same, Numbers 23:3); of those restored to life, Luke 9:8; τίνι, Mark 16:9; of growing vegetation, to come to light, Matthew 13:26; universally, to appear, be seen: φαινομενα, Hebrews 11:3; impersonally, φαίνεται, it is seen, exposed to view: οὐδέποτε ἐφάνη οὕτως ἐν τῷ Ἰσραήλ, never was it seen in such (i. e. so remarkable) a fashion — never was such a sight seen — in Israel, Matthew 9:33.

c. to meet the eyes, strike the sight, become clear or manifest, with a predicate nominative (be seen to be) (cf. Buttmann , § 144, 15 a., 18): Matthew 6:16, Matthew 6:18; Matthew 23:27; 2 Corinthians 13:7; ἵνα (namely, ἡ ἁμαρτία) φανῇ ἁμαρτία (equivalent to ἁμαρτωλός), Romans 7:13; with the dative of the person added, Matthew 6:5 (namely, προσευχόμενοι praying); to be seen, appear: ὁ ἁμαρτωλός ποῦ φανεῖται; i. e. he will nowhere be seen, will perish, 1 Peter 4:18.

d. to appear to the mind, seem to one's judgment or opinion: τί ὑμῖν φαίνεται (A. V. what think ye), Mark 14:64 (1 Esdr. 2:18 (21)); ἐφάνησαν ἐνώπιον αὐτῶν ὡσεί ληροι, Luke 24:11 (Winer s Grammar, § 33 f.; Buttmann , § 133, 3. Synonym: see δοκέω , at the end.)

Φάλεκ

(5317) Φάλεκ (L text Tr WH Φάλεκ (but see Tdf. Proleg., p. 104); L marginal reading Φάλεγ), ὁ, Peleg (פֶּלֶג, 'division'), son of Eber (Genesis 10:25): Luke 3:35.

φανερός

(5318) φανερός, φανερά, φανερόν (φαίνομαι), from (Pindar ), Herodotus down, apparent, manifest evident, known (opposed to κρυπτός and ἀπόκρυφος): Galatians 5:19; ἐν πᾶσιν, among all, 1 Timothy 4:15 Rec. ; ἐν αὐτοῖς, in their minds, Romans 1:19; τίνι, dative of the person, manifest to one, of a person or thing that has become known, Acts 4:16; Acts 7:13; (1 Timothy 4:15 GL T Tr WH ); φανερόν γίνεσθαι: Mark 6:14; (Luke 8:17); 1 Corinthians 3:13; 1 Corinthians 14:25; ἐν ὑμῖν, among you, 1 Corinthians 11:19; ἐν with a dative of the place, Philippians 1:13 (see πραιτώριον , 3); φανερόν ποιεῖν τινα (A. V. to make one known, i. e.) disclose who and what he is, Matthew 12:16; Mark 3:12; εἰς φανερόν ἐλθεῖν, to come to light, come to open view, Mark 4:22; Luke 8:17; ἐν τῷ φανερῷ, in public, openly (opposed to ἐν τῷ κρύπτω), Matthew 6:4 Rec. , 6 R G , (Matthew 6:18 Rec. ); Romans 2:28 (here A. V. outward, outwardly). manifest i. e. to be plainly recognized or known: followed by ἐν with a dative of the thing in (by) which, 1 John 3:10. (Synonym: see δῆλος , at the end.)

φανερόω

(5319) φανερόω, φανερῷ; future φανερώσω; 1 aorist ἐφανέρωσά; passive, present φανεροῦμαι; perfect πεφανερωμαι; 1 aorist ἐφανερωθην; 1 future φανερωθήσομαι; (φανερός); to make manifest or visible or known what has been hidden or unknown, to manifest, whether by words, or deeds, or in any other way;

a. with an accusative of the thing: passive, Mark 4:22; Ephesians 5:13; Revelation 3:18; τά ἔργα τίνος, passive, John 3:21; with ἐν τίνι added, John 9:3; τήν δόξαν αὐτοῦ, of Christ, John 2:11; namely, τήν γνῶσιν, 2 Corinthians 11:6 L T Tr WH ; τάς βουλάς τῶν καρδιῶν, of God as judge, 1 Corinthians 4:5; τήν ὀσμήν τῆς γνώσεως αὐτοῦ δἰ ἡμῶν ἐν παντί τόπῳ, 2 Corinthians 2:14; τήν σπουδήν ὑμῶν ἐνώπιον τοῦ Θεοῦ; passive, 2 Corinthians 7:12; τήν ζωήν τοῦ Ἰησοῦ ἐν τῷ σώματι, ἐν τῇ θνητῇ σαρκί, passive, 2 Corinthians 4:10; χάρις τοῦ Θεοῦ φανερωθεισα διά τῆς ἐπιφανείας τοῦ Χριστοῦ, 2 Timothy 1:10; passive used of something hitherto non-existent but now made actual and visible, realized, 1 John 3:2 (German verwirklicht werden, in die Erscheinung treten); ὁδός, Hebrews 9:8 (cf. iter per Alpes patefieri volebat, Caesar bell. gall. 3, 1); to bring to light or make manifest, by the advent, life, death, resurrection, of Jesus Christ: τό μυστήριον, passive, Romans 16:26; with τοῖς ἁγίοις added, Colossians 1:26; to make known by teaching: τό ὄνομα τοῦ Θεοῦ τοῖς ἀνθρώποις, John 17:6; τό μυστήριον τοῦ Χριστοῦ, Colossians 4:4; τόν λόγον αὐτοῦ, of God giving instruction through the preachers of the gospel, Titus 1:3; τό γνωστόν τοῦ Θεοῦ αὐτοῖς, of God teaching the Gentiles concerning himself by the works of nature, Romans 1:19; passive, διακιοσυνη Θεοῦ (made known in the gospel (cf. δικαιοσύνη , 1 c., p. 149b hot.)), Romans 3:21; passive, to become manifest, be made known: ἐν τούτῳ namely, ὅτι etc. herein that, etc. (see οὗτος , I. 2 b.), 1 John 4:9; τά δικαιώματα τοῦ Θεοῦ, Revelation 15:4.

b. with an accusative of the person, to expose to view, make manifest, show one: ἑαυτόν τῷ κόσμῳ, of Christ coming forth from his retirement in Galilee and showing himself publicly at Jerusalem, John 7:4; τοῖς μαθηταῖς, of the risen Christ, John 21:1; passive, to be made manifest, to show oneself, appear: ἔμπροσθεν τοῦ βήματος τοῦ Χριστοῦ, 2 Corinthians 5:10; of Christ risen from the dead, τοῖς μαθηταῖς αὐτοῦ, John 21:14; Mark 16:14; with ἐν ἑτέρα μορφή added, Mark 16:12 (absolutely φανερωθεις, the Epistle of Barnabas 15, 9 [ET]); of Christ previously hidden from view in heaven but after his incarnation made visible on earth as a man among men, Hebrews 9:26 (opposed to δεύτερον ὀφθήσεσθαι, of his future return from heaven, Hebrews 9:28); 1 Peter 1:20; 1 John 3:5, 1 John 3:8; with ἐν σαρκί added, 1 Timothy 3:16 (the Epistle of Barnabas 5, 6 [ET]; 6, 7 [ET]. 9. 14 etc.); ἡ ζωή (the life embodied in Christ; the centre and source of life) ἐφανερώθη, 1 John 1:2; of Christ now hidden from sight in heaven but hereafter to return visibly, Colossians 3:4 (cf. Colossians 3:3); 1 Peter 5:4; 1 John 2:28; (cf. Westcott on the Epistles of St. John, pp. 79f). of Christians, who after the Saviour's return will be manifested ἐν δόξῃ (see δόξα , III. 4 b.), Colossians 3:4. Passive, to become known, to be plainly recognized, thoroughly understood: who and what one is, τίνι, John 1:31; what sort of person one is, τῷ Θεῷ, 2 Corinthians 5:11; ἐν ταῖς συνειδήσεσιν ὑμῶν, ibid.; φανεροῦμαι followed by ὅτι, 2 Corinthians 3:3; 1 John 2:19; ἐν παντί φανερωθέντες ἐν πᾶσιν εἰς ὑμᾶς, in every way made manifest (such as we are) among all men to you-ward, 2 Corinthians 11:6 (but L T Tr WH give the active φανερώσαντες, we have made it manifest). (Herodotus , Dionysius Halicarnassus , Dio Cassius , Josephus ) (Synonym: see ἀποκαλύπτω , at the end.)

φανερῶς

(5320) φανερῶς (see φανερός ) (from Aeschylus and Herodotus down), adverb, manifestly; i. e.

a. plainly, clearly: ἰδεῖν τινα, Acts 10:3.

b. openly: Mark 1:45; opposed to ἐν κρύπτω, John 7:10.

φανέρωσις

(5321) φανέρωσις, φανερωσεως, ἡ (φανερόω), manifestation: with a genitive of the object, 1 Corinthians 12:7; 2 Corinthians 4:2. ((Aristotle , de plantis 2, 1 and 9; also for אוּרִים (the Sept. δελωσις) Leviticus 8:8 manuscript Venet.) Ecclesiastical writings, Hesychius ) (Synonym: see ἀποκαλύπτω , at the end.)

φανός

(5322) φανός. φανου, ὁ (φαίνω), a torch (A. V. lantern; Hesychius Ἀττικοι δέ λυχνουκον ἐκάλουν ὁ ἡμεῖς νῦν φανον; cf. Phryn., p. 59 and Lob.'s note; Rutherford, New Phryn., p. 131; Athen. 15, p. 699 d. and following, and Casaubon's notes, chapter 18: see λαμπάς and references): John 18:8. (Aristophanes , Xenophon , Dionysius Halicarnassus , Plutarch , others.)

Φανουήλ

(5323) Φανουήλ (פְּנוּאֵל, i. e. πρόσωπον Θεοῦ), indeclinable, Phanuel, the father of Anna the prophetess: Luke 2:36.

φαντάζω

(5324) φαντάζω: (φαίνω); present passive participle φανταζόμενος; from Aeschylus and Herodotus down; to cause to appear, make visible, expose to view, show: τό φανταζόμενον, the appearance, sight, Hebrews 12:21.

φαντασία

(5325) φαντασία, φαντασίας, ἡ, show, showy appearance, display, pomp: Acts 25:23. (Polybius 15, 25, 5, etc.; (Diodorus 12, 83); others.)

φάντασμα

(5326) φάντασμα, φαντασματος, τό (φαντάζω), an appearance; specifically, an apparition, spectre: Matthew 14:26; Mark 6:49. (Aeschylus , Euripides , Plato , Dionysius Halicarnassus , Plutarch , others; Wis. 17:14 (15).)

φάραγξ

(5327) φάραγξ, φάραγγος, ἡ, a valley shut in by cliffs and precipices; a ravine: Luke 3:5. (Alcman , Euripides , Thucydides , Demosthenes , Polybius , others; the Sept. .)

Φαραώ

(5328) Φαραώ (פַּרְעֹה; in Josephus , Antiquities 2, 13 and 14 Φαραωθης (also Φαραων, Φαρωνος, 8, 6, 2, etc.)), ὁ (indeclinable, Buttmann , 15 (14)), Pharaoh, the common title of the ancient kings of Egypt (ὁ φαραων κατ' Αἰγυπτίους βασιλέα σημαίνει, Josephus , Antiquities 8, 6, 2 (according to Ebers (in Riehm , under the word Pharao) the name is only the Hebrew form of the Egyptian per-aa denoting (as even Horapollo 1, 62 testifies) great house, a current title of kings akin to the Turkish sublime porte; others besides; see BB. DD. , under the word)): Acts 7:13, Acts 7:21; Romans 9:17; Hebrews 11:24; Φαραώ, with βασιλεύς Αἰγύπτου added in apposition (as if Φαραώ were a proper name, as sometimes in the O. T.: מִצְרַיִם מֶלֶך פַּרעֹה, 1 Kings 3:1; 1 Kings 9:16; ; Isaiah 36:6, etc.; 1 Esdr. 1:23), Acts 7:10. Cf. Vaihinger in Herzog xi., p. 490ff; (Ebers in Riehm as above).

Φαρές

(5329) Φάρες (on its accent see Tdf. Proleg., p. 104), ὁ (פֶּרֶץ a breach, Genesis 38:29),Perez (A. V. Phares), a son of Judah by Tamar his daughter-in-law: Matthew 1:3; Luke 3:33.

Φαρισαῖος

(5330) Φαρισαῖος, Φαρισαίου, ὁ, a Pharisee, a member of the sect or party of the Pharisees (Syriac )SYrP [], rabbinic writings פְּרוּשִׁין, from פָּרַשׁ, 'to separate', because deviating in their life from the general usage; Suidas , under the word, quotes Cedrenus as follows, Φαρισαῖοι, οἱ ἐρμηνευόμενοι ἀφωρισμένοι. παρά τό μερίζειν καί ἀφορίζειν ἑαυτούς τῶν ἄλλων ἁπάντων εἰς τέ τό καθαρωτατον τοῦ βίου καί ἀκριβεστατον, καί εἰς τά τοῦ νόμου ἐντάλματα). The first and feeble beginnings of this sect seem to be traceable to the age immediately succeeding the return from exile. In addition to the books of the O. T. the Pharisees recognized in oral tradition (see παράδοσις , 2) a standard of belief and life (Josephus , Antiquities 13, 10, 6; Matthew 15:1; Mark 7:3). They sought for distinction and praise by the observance of external rites and by the outward forms of piety, such as ablutions, fastings, prayers, and alms-giving; and, comparatively negligent of genuine piety, they prided themselves on their fancied good works. They held strenuously to a belief in the existence of good and evil angels, and to the expectation of a Messiah; and they cherished the hope that the dead, after a preliminary experience either of reward or of penalty in Hades, would be recalled to life by him and be requited each according to his individual deeds. In opposition to the usurped dominion of the Herods and the rule of the Romans, they stoutly upheld the theocracy and their country's cause, and possessed great influence with the common people. According to Josephus (Antiquities 17, 2, 4) they numbered more than 6,000. They were bitter enemies of Jesus and his cause; and were in turn severely rebuked by him for their avarice, ambition, hollow reliance on outward works, and affectation of piety in order to gain notoriety: Matthew 3:7; Matthew 5:20; Matthew 7:29 Lachmann; Matthew 9:11,Matthew 9:14,Matthew 9:34; Matthew 12:2,Matthew 12:14,Matthew 12:24,Matthew 12:38 Lachmann omits; Matthew 15:1,Matthew 15:12; Matthew 16:1,Matthew 16:6,Matthew 16:11; Matthew 19:3; Matthew 21:45; (Matthew 22:15,Matthew 22:34,Matthew 22:41); Matthew 23:2,Matthew 23:13-15,Matthew 23:23,Matthew 23:25-27,Matthew 23:29; Matthew 27:62; Mark 2:16, Mark 2:18, Mark 2:24; Mark 3:6; Mark 7:1, Mark 7:3, Mark 7:5; Mark 8:11, Mark 8:15; (Mark 9:11 L in brackets T ); Mark 10:2; Mark 12:13: Luke 5:17, Luke 5:21, Luke 5:30, Luke 5:33; Luke 6:2, Luke 6:7; Luke 7:30, Luke 7:36, Luke 7:39; Luke 11:37-39, Luke 11:42-44 (but in Luke 11:44 G T Tr WH omit; L brackets the clause),Luke 11:53; Luke 1:1-80 Luke 2:1; Luke 13:31; Luke 14:1,Luke 14:3; Luke 15:2; Luke 16:14; Luke 17:20; Luke 18:10; Luke 19:39; John 1:24; John 3:1; John 4:1; John 7:32, John 7:45, John 7:47; John 8:3, John 8:13 (9:(John 9:13),John 9:15,John 9:40; John 11:46,John 11:57; John 12:19,John 12:42; John 18:3; Acts 5:34; Acts 15:5; Acts 23:6-9; Acts 26:5; Philippians 3:5. Cf. Winer s RWB, under the word, Pharisäer; Reuss in Herzog xi., p. 496, and the works referred to above under the word Σαδδουκαῖος, at the end (especially Sieffert's dissertation in Herzog edition 2 (vol. xiii., p. 210ff) and the copious references at its close). An admirable idea of the opinions and practices of the Pharisees may be gathered also from Paret, Ueber d. Pharisäismus des Josephus , in the Theol. Studien und Kritiken for 1856, No. 4, p. 809ff.

φαρμακεία

(5331) φαρμακεία (WH κια, so T (except in Galatians 5:20; cf. the Proleg., p. 88); see Iota), φαρμακείας, ἡ (φαρμακεύω);

a. the use or the administering of drugs (Xenophon , mem. 4, 2, 17).

b. poisoning (Plato , Polybius , others): Revelation 9:21 (here WH text Tr marginal reading φαρμακῶν; many interpretations refer the passage to the next entry).

c. sorcery, magical arts, often found in connection with idolatry and fostered by it: Galatians 5:20 (where see Lightfoot ) (Wis. 12:4 Wis. 18:13; for כְּשָׁפִים, Isaiah 47:9; for לָטִים, Exodus 7:22; Exodus 8:18; for לְהָטִים, Exodus 7:11); tropically, of the deceptions and seductions of idolatry, Revelation 18:23.

φαρμακεύς

(5332) φαρμακεύς, φαρμακεως, ὁ (φάρμακον), one who prepares or uses magical remedies; a sorcerer: Revelation 21:8 Rec. (Sophicles, Plato , Josephus , Lucian , Plutarch , others.)

φάρμακος

(5333) φάρμακος, φαρμακη, φάρμακον (φαρμάσσω (to use a φάρμακον)) (from Aristophanes down);

1. pertaining to magical arts.

2. ὁ φάρμακος, a substantive, i. e. φαρμακεύς, which see: Revelation 21:8 G L T Tr WH ; Revelation 22:15. (The Sept. several times for מְכַשֵּׁף.)

φάσις

(5334) φάσις, φασεως, ἡ (from φαίνω);

1. in the Attic orators, "the exposure of (informing against) those who have embezzled the property of the state, or violated the laws respecting the importation or exportation of merchandise, or defrauded their wards".

2. universally, a disclosure of secret crime (κοινῶς δέ φασεις ἐκαλουντο πᾶσαι αἱ μηνυσεις τῶν λανθανοντων ἀδικημάτων, Pollux 8, 6, 47): Susanna, 55, Theod. ; of information by report (A. V. tidings), Acts 21:31.

φάσκω

(5335) φάσκω; imperfect ἐφασκον; (ΦΑΩ, φημί); from Homer down; to affirm, allege, to pretend or profess: followed by the accusative with the infinitive, Acts 24:9; Acts 25:19; with the infinitive and an accusative referring to the subject, Revelation 2:2 Rec. ; followed by an infinitive with a subject nominative, Romans 1:22.

φάτνη

(5336) φάτνη, φάτνης, ἡ ((πατέομαι to eat; Vanicek , p. 445)), a crib, manger: Luke 2:7, Luke 2:12, Luke 2:16; Luke 13:15. (From Homer down; the Sept. for אֵבוּס, Job 39:9; Proverbs 14:4; Isaiah 1:3; plural for רְפָתִים, Habakkuk 3:17.)

φαῦλος

(5337) φαῦλος, φαύλῃ, φαῦλον (akin to German faul andflau ), easy, slight, ordinary, mean, worthless, of no account; ethically, bad, wicked, base (Theognis , (?), Euripides , Xenophon , Plato , Plutarch ): James 3:16; φαῦλον τί λέγειν περί τίνος, Titus 2:8; φαῦλα πράσσειν (R. V. to do ill), John 3:20; τά φαῦλα πράσσειν opposed to τά ἀγαθά ποιεῖν, John 5:29; φαῦλον (opposed to ἀγαθόν πράσσειν, Romans 9:11 L T Tr WH ; 2 Corinthians 5:10 T Tr text WH . (See Trench , Synonyms, § lxxxiv.)

φέγγος

(5338) φέγγος, φέγγους, τό (akin to φαίνειν), from Aeschylus and Pindar down, light: of the moon, Matthew 24:29; Mark 13:24; of a candle or lamp, Luke 11:33 R G T Tr marginal reading (cf. ἀστραπή , Luke 11:36). (Joel 2:10; Joel 3:15 (Joel 4:20); Ezekiel 1:4, Ezekiel 1:13, Ezekiel 1:27; Hosea 7:6.)

[SYNONYMS: αὐγή, φέγγος, φῶς: φῶς light — the general term, (of the light of a fire in Mark 14:54; Luke 22:56); φέγγος a more concrete and emphatic term (cf. Luke 11:33), the bright sunshine, the beam of light, etc.; αὐγή a still stronger term, suggesting the fiery nature of the light; used of shooting, heating, rays. A Greek spoke of ἡλίου, φῶς, φέγγος, αὐγή; or, φωτὸς φέγγος, αὐγή; or, φέγγους αὐγή; but these formulas are not reversible. Schmidt, chapter 33; cf. Trench, § xlvi.]

φείδομαι

(5339) φείδομαι; future φείσομαι; 1 aorist ἐφεισάμην; deponent middle; from Homer down; the Sept. for חָמַל, חוּס, חָשַׂך (to keep back); to spare: absolutely 2 Corinthians 13:2; τίνος, to spare one (Winer s Grammar, § 30, 10 d.; Buttmann , § 132, 15), Acts 20:29; Romans 8:32; Romans 11:21; 1 Corinthians 7:28; 2 Corinthians 1:23; 2 Peter 2:4; to abstain (A. V. forbear), an infinitive denoting the act abstained from being supplied from the context: καυχᾶσθαι, 2 Corinthians 12:6 (μή φειδου — namely, διδάσκειν — εἰ ἔχεις διδάσκειν, Xenophon , Cyril 1, 6, 35; with the infinitive added, λέγειν κακά, Euripides , Or. 393; δρασαι τί τῶν τυραννικων, Plato , de rep. 9, p. 574 b.).

φειδομένως

(5340) φειδομένως (from the participle φειδόμενος), adverb, sparingly: 2 Corinthians 9:6 (mildly, Plutarch , Alex. 25).

φαιλόνης

(5341) ϕελόνης see φαιλόνης.

Related entry: φαιλόνης (so Rec.^eras ^st ) or φελόνης (with most manuscripts including the Sinaiticus manuscript, Rec.^bez ^elz G L T Tr (WH (cf. their Introductory § 404 and Appendix, p. 151{a}; W. Dindosf in Stephanus ' Thesaurus under the word φαινόλης, col. 583))), by metathesis for the more common φαινόλης (found in (Epictetus 4, 8, 24); Artemidorus Daldianus, oneir. 2, 3; 5, 29; Pollux 7 (13) 61; Athen. 3, p. 97), φαιλονου, ὁ, Latinpaenula , a traveling cloak, used for protection against stormy weather: 2 Timothy 4:13, where others erroneously understand it to mean a case or receptacle for books as even the Syriac renders it )BtK tYB .*

φέρω

(5342) φέρω; (allied to German führen. fahren (English bear, etc. Scotch bairn, etc. etc.; cf. Curtius , § 411)); imperfect ἔφερον; passive, present φέρομαι; imperfect ἐφερομην; future active οἴσω (John 21:18; Revelation 21:26); 1 aorist ἤνεγκα, participle ἐνέγκας; 2 aorist infinitive ἐνεγκεῖν (Matthew 7:18 T WH ); 1 aorist passive ἠνέχθην (2 Peter 1:17, 2 Peter 1:21); (cf. WH s Appendix, p. 164; Buttmann , 68 (60); Winer s Grammar, 90 (85f); especially Veitch , p. 668f); from Homer down; the Sept. for הֵבִיא and נָשָׂא; to bear, i. e.:

1. to carry;

a. to carry some burden: τόν σταυρόν ὄπισθεν τίνος, Luke 23:26; to bear with oneself (which the Greek writings express by the middle) (A. V. to bring): τί, Luke 24:1; John 19:39.

b. to move by bearing; passive, like the Latin feror equivalent to moveor , to be conveyed or borne, with a suggestion of speed or force (often so in secular authors from Homer down): of persons borne in a ship over the sea (A. V. to be driven), Acts 27:15, Acts 27:17; of a gust of wind, to rush, Acts 2:2 (cf. Jeremiah 18:14); φωνή ἐνεχθεισα, was brought, came, 2 Peter 1:17, 2 Peter 1:18 (see ὑπό , I. 2 a.); of the mind, to be moved inwardly, prompted, ὑπό πνεύματος ἁγίου, 2 Peter 1:21; φέρομαι ἐπί τί (R. V. press on), Hebrews 6:1.

c. according to a less frequent use to bear up, i. e. uphold (keep from falling): φέρων τά πάντα τῷ ῤήματι τῆς δυνάμεως αὐτοῦ, of God (the Son) the preserver of the universe, Hebrews 1:3 (so in the Targums and rabbinical writings סְבַל is often used, e. g. עולָמו סובֵל, of God; οὐ δυνήσομαι ἐγώ μόνος φέρειν τόν λαόν τοῦτον, Numbers 11:14, cf. Numbers 11:11; add, Deuteronomy 1:9, for נָשָׂא; ὁ τά μή (μέν) ὄντα φέρων καί τά πάντα γεννων, Philo , rer. div. haer. § 7; from native Greek writings we have φέρειν τήν πόλιν, Plutarch , Lucull. 6; cf. Bleek, Brief a. d. Hebrew ii. 1, p. 70f).

2. to bear i. e. endure (examples without number in Greek writings from Homer down; cf. Passow , under the word, B. I. 3; (Liddell and Scott, under the word A. III.)): τόν ὀνειδισμόν, Hebrews 13:13; τί, to endure the rigor of a thing, Hebrews 12:20; τινα, to bear patiently one's conduct, or to spare one (abstain from punishing or destroying), Romans 9:22.

3. to bring, bring to, bring forward;

a. properly: τινα, Acts 5:16; τί, Mark (Mark 6:27 R G T Tr WH ); Acts 11:2 T Tr WH , Mark 12:16; Luke 15:23; Acts 4:34, Acts 4:37; Acts 5:2; 2 Timothy 4:13; τινα πρός τινα, Mark 1:32; Mark 2:3 (T Tr marginal reading WH ); Mark 9:17 (Winer 's Grammar, 278 (262)), 19f; (τινα ἐπί τινα, Luke 12:11 Tr marginal reading); τινα τίνι, Mark 7:32; Mark 8:22; (τινα ἐπί τίνος, Luke 5:18); τί τίνι, Mark 12:15; John 2:8; with ὧδε added, Matthew 14:18 (here Tr marginal reading brackets ὧδε); Matthew 17:17; τί πρός τινα, Mark 11:7 (T Tr WH ); τί εἰς with an accusative of the place, Revelation 21:24, Revelation 21:26; τί ἐπί πίνακι, Matthew 14:11; Mark 6:28 (Mark 6:27, Lachmann); ἀπό τίνος (a part of (see ἀπό , I. 3)), John 21:10; φέρω τίνι φαγεῖν, An. 4:33.

b. to move to, apply: τόν δάκτυλόν, τήν χεῖρα, ὧδε, εἰς with an accusative of the place (A. V. reach), John 20:27. figuratively, φέρεται ὑμῖν τί, a thing is offered (literally, 'is being brought') to you: ἡ χάρις, 1 Peter 1:13.

c. to bring by announcing: διδαχήν, 2 John 1:10 (τίνι ἀγγελιην, μυθον, λόγον, φημην, etc., in Homer , Pindar , others); to announce (see Passow , under the word, p. 2231b; (Liddell and Scott, under the word, A. IV. 4)): θάνατον, Hebrews 9:16.

d. to bear i. e. bring forth, produce;

α. properly: καρπόν (Matthew 7:18 T WH , 18b T ); Mark 9:8 (on ἐν ἑξήκοντα, etc. WH text, see ἐν , I. 5 f.); John 12:24; John 15:2, John 15:4, John 15:8, John 15:16; (Homer , Odyssey 4, 229; Hesiod , Works, 117; Xenophon , mem. 2, 1, 28; others).

β. to bring forward in speech: προφητεία, 2 Peter 1:21 (A. V. came); κρίσιν κατά τίνος, 2 Peter 2:11; (κατηγορίαν κατά τίνος, John 18:29 R G L Tr (but here T WH omit κατά)); αἰτιώματα κατά τίνος, Acts 25:7 R G (but G omits κατά τίνος); αἰτίαν, Acts 25:18 L T Tr WH ; (τασας αἰτίας, reasons, Demosthenes , p. 1328, 22; ἀπολογισμους, Polybius 1, 32, 4).

e. to lead, conduct (A. V. bring, carry, etc. (German führen)): ἐπί with an accusative of the place, Mark 15:22; Acts 14:13; (ἐκεῖ) ὅπου, John 21:18; metaphorically, a gate is said φέρειν (Latin ferre (English lead)) εἰς τήν πόλιν, Acts 12:10 (ὁδός φέρουσαν εἰς ἱρόν, Herodotus 2, 122; διά τῆς ἀγορᾶς ἐς τό πρός ἠω, id. 2, 138 (cf. Liddell and Scott, under the word, A. VII.)). (Compare: ἀναφέρω, ἀποφέρω, διαφέρω, εἰσφέρω, παρεισφέρω, ἐκφέρω, ἐπιφέρω, καταφέρω, παραφέρω, περιφέρω, προφέρω, προσφέρω, συνφέρω, ὑποφέρω. Synonym: cf. Schmidt , chapter 105.)

φεύγω

(5343) φεύγω; future φεύξομαι; 2 aorist ἔφυγον; from Homer down; the Sept. for נוּס and בָּרַח; to flee, i. e.

a. to flee away, seek safety by flight: absolutely, Matthew 8:33; Matthew 26:56; Mark 5:14; Mark 14:50; Luke 8:34; John 10:12 (13 (here G T Tr text WH omit; L Tr marginal reading brackets the clause)); Acts 7:29; followed by εἰς with an accusative of the place, Matthew 2:13; Matthew 10:23; (Matthew 24:16, here R G T WH marginal reading ἐπί); Mark 13:14; Luke 21:21; (John 6:15 Tdf. ); Revelation 12:6; followed by ἐπί with an accusative of the place, Matthew 24:16 (here L Tr WH text εἰς); ἐκ τοῦ πλοίου, Acts 27:30; followed by ἀπό with a genitive of the place, in a purely local sense, to leave by fleeing, as in Greek writings (cf. Winer s Grammar, 223 (210); (Buttmann , § 131, 1)), Mark 16:8: by ἀπό with a genitive of the person inspiring fear or threatening danger (after the Hebrew), John 10:5; James 4:7: poetically, φεύξεται ἀπ' αὐτῶν ὁ θάνατος, death shall flee from them, opposed to ζητησουσι θάνατον, Revelation 9:6.

b. metaphorically, to flee (to shun or avoid by flight) something abhorrent, especially vices: with an accusative of the thing, 1 Corinthians 6:18 (Wis. 1:5; 4 Macc. 8:18); opposed to διώκειν, 1 Timothy 6:11; 2 Timothy 2:22; Hebraistically followed by ἀπό with a genitive of the thing, 1 Corinthians 10:14 (ἀπό ἁμαρτίας, Sir. 21:2).

c. to be saved by flight, to escape safe out of danger: absolutely Hebrews 12:25 R G ; with an accusative of the thing, Hebrews 11:34; Hebraistically followed by ἀπό with a genitive — of the thing, Matthew 3:7; Matthew 23:33; Luke 3:7; of the person Mark 14:52 (T Tr text WH omit; L Tr marginal reading brackets ἀπ' αὐτῶν).

d. poetically, to flee altar equivalent to vanish: πᾶσα νῆσος ἔφυγε καί ὄρη οὐχ εὑρέθησαν, Revelation 16:20; with the Hebraistic addition ἀπό προσώπου τίνος (as in Deuteronomy 28:7; Joshua 7:4; Joshua 8:5; 2 Chronicles 10:2, etc.; see πρόσωπον , 1 b., p. 551b middle), Revelation 20:11. (Compare the synonyms: ἀποφεύγω (emphasizes the inner endeavor or aversion), διαφεύγω (suggests the space which the flight must traverse), ἐκφεύγω (looks rather to the physical possibility), καταφεύγω (points to the place or the person where refuge is sought); Schmidt , Syn., chapter 109.)

Φῆλιξ

(5344) Φῆλιξ (Lachmann Φῆλιξ (so Tr in Acts 24:22 (by mistake?)); cf. Lipsius , Grammat. Untersuch., p. 37; Buttmann , 13 (12); (Tdf. Proleg., p. 104; and references under the word κῆρυξ)) (literally, 'happy', 'fortunate'), Φήλικος, ὁ (Claudius (but in Tacitus , hist. 5, 9 called Antonius)) Felix, the eleventh procurator of Judaea (apparently between A.D. 52 and 60). He was a freedman of Claudius and his mother Antonia, and the brother of Pallas, the powerful favorite of the emperor. He first married Drusilla ((?) see Dict. of Greek and Rom. Biogr. under the word, 4), the granddaughter of Cleopatra and Antony; and afterward Drusilla, the daughter of Derod Agrippa. According to Tacitus , "per omnem saevitiam ac libidinem jus regium servili ingenio exercuit ," and by his cruelty and injustice he stimulated the rage of the turbulent Jews against the Roman rule. When he had retired from the province and come to Rome, the Jews of Caesarea accused him before the emperor, but through the intercession of his brother Pallas he was acquitted by Nero (cf. Tacitus , hist. 5, 9, 5f; annal. 12, 54; Suetonius , vit. Claudii, 28; Josephus , Antiquities 20, 7, 1f and 8, 5f; 7, 9; b. j. 2, 13): Acts 23:24, Acts 23:26; Acts 24:3, Acts 24:22, Acts 24:24, Acts 24:27; Acts 25:14. Cf. Winer s RWB, under the word; Paret in Herzog iv. 354; (V. Schmidt in Herzog edition 2, iv. 518f); Overbeck in Schenkel ii., 263f; Schürer , Neutest. Zeitgesch., p. 303f § 19, 4; (Farrar, St. Paul, chapter xli.).

φήμη

(5345) φήμη, φήμης, ἡ (φημί), fame, report: Matthew 9:26; Luke 4:14. ((From Homer down.))

φημί

(5346) φημί; imperfect ἔφην; (from φάω, to bring forth into the light (cf. Curtius , § 407)); hence (from Homer down) properly, to make known one's thoughts, to declare; to say: ἔφη, he said (once on a time), Matthew 26:61; historical writers, in quoting the words of anyone, prefix φησίν, ἔφη (Latinait, inquit ): Luke 22:58; Acts 8:36, and often: φησίν and ἔφη are used of a person replying, Matthew 13:29; Luke 7:40; John 1:23; John 9:38; Acts 7:2, etc.; of one who asks a question, Matthew 27:23; Acts 16:30; Acts 21:37; ἔφη μεγάλη τῇ φωνή, Acts 26:24; ἀποκριθείς ἔφη, Matthew 8:8; (φησίν is interjected into the recorded speech of another (cf. Winer 's Grammar, § 61, 6), Matthew 14:8; Acts 25:5, Acts 25:22; Acts 26:25; also ἔφη, Acts 23:35; φησίν, like the Latinait, inquit , is employed especially in the later Greek usage with an indefinite subject (`impersonally') (cf.man sagt, on dit , they say) (inserted in a sentence containing the words of another (cf. Winer 's Grammar, as above)): 2 Corinthians 10:10 where L Tr marginal reading WH marginal reading φασίν (cf. Passow , ii, p. 2238a; (Liddell and Scott, under the word, II. 1); Buttmann , § 129, 19; (Winer 's Grammar, § 58, 9{b}. β.; § 64, 3)). φησίν namely, ὁ Θεός, 1 Corinthians 6:16 (here Lachmann brackets φησίν); Hebrews 8:5; (Winer 's Grammar, 522 (486f)). The constructions of the verb are the following: ἔφη αὐτῷ, αὐτοῖς, he replied to him, to them, Matthew 4:7; Matthew 13:28; Matthew 21:27, etc.; Mark (Mark 9:12 T Tr text WH ); Matthew 14:29; Luke 7:44; Acts 26:32; ἀποκριθείς αὐτῷ ἔφη, Luke 23:3; ἔφη πρός τινα, Luke 22:70; Acts 10:28; Acts 16:37; Acts 26:1; with an accusative of the thing, 1 Corinthians 10:15, 1 Corinthians 10:19; followed by ὅτι, 1 Corinthians 10:19; τοῦτο etc. ὅτι, 1 Corinthians 7:29 (Rec.^bez ^elz ; others omit ὅτι); 1 Corinthians 15:50; followed by an accusative with an infinitive, Romans 3:8. (On its alleged omission, see Winer 's Grammar, § 64, 7 a. Compare: σύμφημι.)

Φῆστος

(5347) Φῆστος, Φήστου, ὁ (Porcius) Festus, a procurator of Judaea, the successor of Felix (c. A.D. 60 ) (see Φῆλιξ (and references, especially Schürer , p. 308f)): Acts 24:27; Acts 25:1, Acts 25:4, Acts 25:9, Acts 25:12-14, Acts 25:22-24; Acts 26:24, Acts 26:32. (Josephus , Antiquities 20, 8, 9 and 9, 1; b. j. 2, 14, 1.)

φθάνω

(5348) φθάνω: 1 aorist ἔφθασα (Winer 's Grammar, § 15 under the word); perfect ἐφθακα (1 Thessalonians 2:16 L text WH marginal reading); from Homer down;

1. to come before, precede, anticipate: ἡμεῖς οὐ μή φθάσωμεν (see μή , IV. 2) τούς κοιμηθέντας, we shall not get the start of those who have fallen asleep, i. e. we shall not attain to the fellowship of Christ sooner than the dead, nor have precedence in blessedness, 1 Thessalonians 4:15; ἔφθασεν ἐπ' αὐτούς ἡ ὀργή, (God's penal) wrath came upon them unexpectedly, 1 Thessalonians 2:16; ἔφθασεν ἐφ' ὑμᾶς ἡ βασιλεία τοῦ Θεοῦ, the kingdom of God has come upon you sooner than you expected, Matthew 12:28; Luke 11:20; (but all the preceding examples except the first are referred by the majority of recent interpretations to the following heading; — a meaning especially common when the verb is construed with prepositions).

2. in the Alex. (and other later) writings the idea of priority disappears, to come to, arrive at: εἰς τί, Philippians 3:16; to reach, attain to, a thing, Romans 9:31; ἄχρι τίνος, 2 Corinthians 10:14; (τίνι, to a thing, Tobit 5:19; ἕως τοῦ οὐρανοῦ, Test xii. Patr. , p. 530 (i. e. test. Rub. 5 at the end); ἡ μεγαλωσύνη σου ἐμεγαλύνθη καί ἔφθασεν εἰς τόν οὐρανόν, Daniel 4:19, Theod. (cf. 17, 25; φθάνειν ἕως τῶν οὐρανῶν, 2 Chronicles 28:9; ἔφθασεν ὁ μήν ὁ ἕβδομος, 2 Esdr. 3:1; Philo de mund. opif. § 1; de legg. alleg. 3:76; de confus. lingg. § 29; Plutarch , apotheg. Lacon. § 28; de Alex. s. virt. s. fort. orat. 2:5. Cf. Sophocles Lexicon, under the word; Geldart, Modern Greek, p. 206; Winer 's Grammar, § 2, 1 b.)). (Compare: προφθάνω.)

φθαρτός

(5349) φθαρτός, φθαρτη, φθαρτόν (φθείρω), corruptible, perishable (Vulg. corruptibilis ): 1 Corinthians 9:23; 1 Peter 1:23; ἄνθρωπος, i. e. mortal, opposed to ὁ ἄφθαρτος Θεός, Romans 1:23; οὐ φθαρτοῖς ἀργυρίῳ ἤ χρυσίῳ, not with corruptible things, with silver or gold, 1 Peter 1:18 (Winer 's Grammar, § 59, 5 at the end) (χρυσός καί ἄργυρος, ὀυσιαι φθαρται, Philo de cherub. § 14; οὐκ ἄργυρον οὐδέ χρυσόν τινα, ἤ ἄλλο τῶν ἐν ὕλαις φθαρταις, de congr. erudit. grat. § 20); neuter τό φθαρτόν, that which is liable to corruption (τό φθαρτόν τοῦτο this corruptible (A. V. )), 1 Corinthians 15:53. (Diodorus 1, 6; Philo de legg. alleg. 2, 1; de cherub. § 2; (Aristotle ), Plutarch , Sextus Empiricus , others; 2 Macc. 7:16; Wis. 9:15 Wis. 14:8.)

φθέγγομαι

(5350) φθέγγομαι; 1 aorist participle φθεγξάμενος; (φέγγος (but cf. Vanicek , p. 1176), ΦΑΩ); deponent middle; from Homer down;

1. to give out a sound, noise, or cry; used by the Greeks of any sort of sound or voice, whether of man or animal or inanimate object — as of thunder, musical instruments, etc.; (φθέγγεσθαι denotes sound in its relation to the hearer rather than to its cause; the μέγα λαλῶν is a braggart, the μέγα φθεγγόμενος. is a lofty orator; Schmidt , Syn., chapter 1 § 53).

2. to proclaim; to speak, utter: Acts 4:18; ὑπέρογκα, 2 Peter 2:18 (ἄδικα, Wis. 1:8); ὑποζύγιον, ἄφωνον ἐν ἀνθρωπίνῃ φωνή φθεγξάμενον, 2 Peter 2:16. (Compare: ἀποφθέγγομαι.)

φθείρω

(5351) φθείρω; future φθερῶ; 1 aorist ἐφθειρα; passive, present φθείρομαι; 2 aorist ἐφθάρην; 2 future φθαρήσομαι; (akin to German verderben); the Sept. for שִׁחֵת; (from Homer down); to corrupt, to destroy: properly, τόν ναόν τοῦ Θεοῦ (in the opinion of the Jews the temple was corrupted, or 'destroyed', when anyone defiled or in the slightest degree damaged anything in it, or if its guardians neglected their duties; cf. Deyling, Observations, sacrae, vol. ii, p. 505ff), dropping the figure, to lead away a Christian church from that state of knowledge and holiness in which it ought to abide, 1 Corinthians 3:17; τινα, to punish with death, 1 Corinthians 3:17{b}; equivalent to to bring to want or beggary (cf. our ruin (A. V. corrupt)), 2 Corinthians 7:2; passive, to be destroyed, to perish: ἐν τίνι, by a thing, Jude 1:10; ἐν with a dative denoting the condition, ἐν τῇ φθορά αὐτῶν, 2 Peter 2:12 L T Tr WH . in an ethical sense, to corrupt, deprave: φθείρουσιν ἔθη χρηστά ὁμιλίαι κακαί (a saying of Menander (see ἦθος , 2), which seems to have passed into a proverb (see Wetstein at the passage; Gataker, Advers. misc. l. i. c. 1, p. 174f)), 1 Corinthians 15:33; the character of the inhabitants of the earth, Revelation 19:2; passive, φθείρομαι ἀπό τίνος, to be so corrupted as to fall away from a thing (see ἀπό , I. 3 d.), 2 Corinthians 11:3; φθειρόμενον κατά τάς ἐπιθυμίας (R. V. waxeth corrupt etc.), Ephesians 4:22. (Compare: διαφθείρω, καταφθείρω.)

φθινοπωρινός

(5352) φθινοπωρινός, φθινοπωρινη, φθινοπωρινον, (φθινόπωρον, late autumn; from φθίνω to wane, waste away, and ὀπώρα autumn), autumnal (Polybius 4, 37, 2; Aristotle , h. a. 5, 11; (Strabo ), Plutarch ): δένδρα φθινοπωρινά autumn trees, i. e. trees such as they are at the close of autumn, dry, leafless and without fruit, hence, ἄκαρπα is added; used of unfruitful, worthless men, Jude 1:12 (cf. Lightfoot A Fresh Revision etc., p. 134f).

φθόγγος

(5353) φθόγγος, φθογγου, ὁ (φθέγγομαι, which see), a musical sound, whether vocal or instrumental (Wis. 19:17): 1 Corinthians 14:7; Romans 10:18, in this latter passive, Paul transfers what is said in Psalms 18:5 (Psalms 19:5) to the voices of the preachers of the gospel. (Homer , Tragg., Xenophon , Plato , others.)

φθονέω

(5354) φθονέω, φθόνῳ; (φθόνος); from Homer down; to envy: τίνι, one, Galatians 5:26 (here L text Tr marginal reading WH marginal reading read the accusative; see Buttmann , § 132, 15 Rem.; Winer 's Grammar, § 31, 1 b.).

φθόνος

(5355) φθόνος, φθόνου, ὁ, from (Pindar and) Herodotus down, envy: Romans 1:29; Galatians 5:21; 1 Timothy 6:4; Titus 3:3; 1 Peter 2:1; διά φθόνον, for envy, i. e. prompted by envy (see διαφθονος B. II. 2b.), Matthew 27:18; Mark 15:10; Philippians 1:15 (Dio Cassius , 44, 36); πρός φθόνον ἐπιποθεῖ τό πνεῦμα ὁ κατῴκησεν (but see κατοικίζω ) ἐν ἡμῖν; doth the Spirit which took up its abode within us (i. e. the Holy Spirit) long enviously? (see πρός , I. 3 g.), James 4:5 (but T (WH in second marginal reading) drop the interrogative); see on the passage Grimm in the Theol. Studien und Kritiken for 1854, p. 934ff. (Synonym: see ζῆλος , 2 at the end.)

φθορά

(5356) φθορά, φθορᾶς, ἡ (φθείρω), from Aeschylus and Herodotus down:

1. corruption, destruction, perishing (opposed to γένεσις, origin, often in Plato , Aristotle , Plutarch ; opposed to σωτηρία, Plato , Phileb., p. 35 e.; for שַׁחַת, Psalms 102:4 (Psalms 103:4); Jonah 2:7): Romans 8:21 (on which see δουλεία ); 2 Peter 2:12 (some (cf. R. V. marginal reading) take φθορά here actively: εἰς φθοράν, to destroy); ἐν φθορά, in a state of corruption or decomposition (of the body at burial), 1 Corinthians 15:42; by metonymy, that which is subject to corruption, what is perishable, opposed to ἀφθαρσία, 1 Corinthians 15:50; in the Christian sense, the loss of salvation, eternal misery (which elsewhere is called ἀπώλεια), Colossians 2:22 (see ἀπόχρησις ); opposed to ζωή αἰώνιος, Galatians 6:8, cf. Schott ad loc.

2. in the N. T. in an ethical sense, corruption i. e. moral decay: 2 Peter 1:4; 2 Peter 2:12{b} (some take the word here actively (R. V. text in their destroying), others refer it to 1 above), 2 Peter 2:19; with τῆς ζωῆς added, Wis. 14:12.

φιάλη

(5357) φιάλη, φιαλης, ἡ, from Homer down, the Sept. for מִזְרָק, a broad, shallow bowl, deep saucer (Dict. of Antiq. under the word Patera; B. D. American edition under the word, Vial): Revelation 5:8; Revelation 15:7; Revelation 16:1-4, Revelation 16:8, Revelation 16:10, Revelation 16:12, Revelation 16:17; Revelation 17:1; Revelation 21:9.

φιλάγαθος

(5358) φιλάγαθος, φιλάγαθον (from φίλος and ἀγαθός), loving goodness: Titus 1:8. (Sap. vii. 22; Plutarch , praec. conjug. c. 17; also compound Thes. c. Rom c. 2; (φιλάγαθος οὐ φίλαυτος, Aristotle , magn. mor. ii. 14, p. 1212b 18; Polybius 6, 53, 9; Philo de vit. Moys. ii., § 2).)

Φιλαδέλφεια

(5359) Φιλαδέλφεια (T WH -ια (cf. Tdf. Proleg., p. 87), see Iota), -ας, ἡ, Philadelphia (now Alahshar, Allahshir (or Ala-Shehr i. e. "The White City" (Sayce))), al. "the pied or striped city" (cf. Bp. Lghtft. Apost. Fathers, Pt. II. vol. ii. sect. i. p. 245) a city of Lydia in Asia Minor, situated near the eastern base of Mount Tmolus, founded and named by the Pergamene king Attalus II. Philadelphus. After the death of king Attalus III. Philometor, B. C. 133, it together with his entire kingdom came by his will under the jurisdiction of the Romans: Revelation 1:11; Revelation 3:7.

φιλαδελφία

(5360) φιλαδελφία, φιλαδελφίας, ἡ (φιλάδελφος), the love of brothers (or sisters), brotherly love (properly, 4 Macc. 13:22; 14:1; (Philo , leg. ad Gaium § 12); Josephus , Antiquities 4, 2, 4; Lucian , dial. deor. 26, 2; Plutarch , libell. περί φιλαδελφίας; (cf. Babrius 47, 15)); in the N. T. "the love which Christians cherish for each other as 'brethren'" (see ἀδελφός , 4); (love of the brethren) (Vulg. caritas or amor fraternitatis ): Romans 12:10; 1 Thessalonians 4:9; Hebrews 13:1; 1 Peter 1:22; 2 Peter 1:7, cf. 1 John 5:1.

φιλάδελφος

(5361) φιλάδελφος, φιλαδελφον (φίλος and ἀδελφός), loving brother or sister (Sophocles , Plutarch , Anthol. ); in a broader sense, loving one like a brother, Xenophon , mem. 2, 3, 17; loving one's fellow-countrymen, of an Israelite, 2 Macc. 15:14; of a Christian loving Christians, 1 Peter 3:8 (R. V. loving as brethren).

φίλανδρος

(5362) φίλανδρος, φιλανδρον (φίλος and ἀνήρ) (from Aeschylus down (in other senses)), loving her husband: Titus 2:4 (φιλανδροι καί σώφρονες γυναῖκες, Plutarch , praec. conj. c. 28).

φιλανθρωπία

(5363) φιλανθρωπία, φιλανθρωπίας, ἡ (φιλάνθρωπος), from Xenophon , and Plato down, love of mankind, benevolence (Vulg. humanitas ) (R. V. kindness): Acts 28:2; Titus 3:4. (Cf. Field, Otium Norv. Pars 3:ad the passages cited.)

φιλανθρώπως

(5364) φιλανθρώπως, adverb, humanely, kindly: Acts 27:3. (Isocrates , Demosthenes , Polybius , Diodorus , Plutarch , others; 2 Macc. 9:27.)

φιλαργυρία

(5365) φιλαργυρία, φιλαργυριας, ἡ (φιλάργυρος), love of money, avarice: 1 Timothy 6:10. (Isocrates , Polybius , Cebes () tab. c. 23; Diodorus 5, 26; ((Diogenes Laërtius 6, 50; Stobaeus , flor. 10, 38; Philo de mat. nom. § 40); Plutarch , Lucian , Herodian , 6, 9, 17 (8); 4 Macc. 1:26.) (Cf. Trench , Synonyms, § xxiv.)

φιλάργυρος

(5366) φιλάργυρος, φιλαργυρον (φίλος and ἄργυρος), loving money, avaricious: Luke 16:14; 2 Timothy 3:2. (Sophocles , Xenophon , Plato , others.)

φίλαυτος

(5367) φίλαυτος, φιλαυτον. (φίλος and αὐτός), loving oneself; too intent on one's own interests, selfish: 2 Timothy 3:2. (Aris. tot. ((cf. φιλάγαθος ); rhet. 1, 11, 26 (where cf. Cope) ἀνάγκη πάντας φιλαυτους αἰναι ἐ μᾶλλον ἤ ἧττον; Philo , legg. alleg. 1, 15; Plutarch , (Epictetus ), Lucian , Sextus Empiricus ; διά τό φύσει πάντας εἶναι φιλαυτους, Josephus , Antiquities 3, 8, 1.) (Cf. Trench , Synonyms, § xciii.)

φιλέω

(5368) φιλέω, φιλῶ; imperfect 3 person singular ἐφίλει; 1 aorist ἐφίλησα; perfect πεφίληκα; (φίλος); from Homer down;

1. to love; to be friendly to one (the Sept. several times for אָהַב): τινα, Matthew 10:37; John 5:20 (here L marginal reading ἀγαπᾷ); John 11:3,John 11:36; John 15:19; John 16:27; John 20:2; John 21:15-17; 1 Corinthians 16:22; Revelation 3:19; with ἐν πίστει added, with a love founded in and springing from faith, Titus 3:15; τί, to love i. e. delight in, long for, a thing: τήν πρωτοκλισίαν, Matthew 23:6; ἀσπασμούς, Luke 20:46; τήν ψυχήν, to be desirous of preserving one's life (opposed to μισεῖν, to hate it when it cannot be kept without denying Christ), John 12:25; with nouns denoting virtues or vices: τό ψεῦδος, Revelation 22:15 (σοφίαν, Proverbs 29:3; Proverbs 8:17); followed by an infinitive, like the Latinamo facere , to love to do, i. e. to do with pleasure: Matthew 6:5 (Isaiah 56:10; Pindar Nem. 1,15; Aeschylus septem 619; Agam. 763; Suppl. 769; Euripides , Iph. Taur. 1198; Rhes. 394; Xenophon , hipparch. 7, 9; Aelian v. h. 14, 37).

2. to kiss: τινα, Matthew 26:48; Mark 14:44; Luke 22:47 (often in the Greek writings; the Sept. for נָשַׁק, Genesis 27:26, and often).

3. As to the distinction between ἀγαπᾶν and φιλεῖν: the former, by virtue of its connection with ἄγαμαι, properly denotes a love founded in admiration, veneration, esteem, like the Latindiligere , to be kindly disposed to one, wish one well; but φιλεῖν denotes an inclination prompted by sense and emotion, Latinamare ; ὁ μή τοῦ δεόμενος οὐδέ τί ἀγαπωη ἄν. ὁ δέ μή ἀγαπωη (ἀγαπῶν (?)), ὀυδ' ἄν φίλοι, Plato , Lysias , p. 215 b.; ἐφιλησατε αὐτόν (Julius Caesar) ὡς πατέρα καί ἠγαπησατε ὡς εὐεργέτην, Dio Cassius , 44, 48; ut scires, eum a me non diligt solum, verum etiam amari, Cicero , ad fam. 13, 47; L. Clodius valde me diligit vel, ut ἐμφατικωτερον dicam, valde me amat, id. ad Brut. 1. Hence, men are said ἀγαπᾶν God, not φιλεῖν; and God is said ἀγαπῆσαι τόν κόσμον (John 3:16), and φιλεῖν the disciples of Christ (John 16:27); Christ bids us ἀγαπᾶν (not φιλεῖν) τούς ἐχθρούς (Matthew 5:44), because love as an emotion cannot be commanded, but only love as a choice. Wisdom says, τούς ἐμέ φιλοῦντας ἀγαπῶ, Proverbs 8:17. As a futher aid in judging of the different, between the two words compare the following passages: John 11:3, John 11:5, John 11:36; John 21:15-17; (even in some eases where they might appear to be used interchangeably (e. g. John 14:28; John 16:27) the difference can still be traced). From what has been said, it is evident that ἀγαπᾶν is not, and cannot be, used of sexual love (but it is so used occasionally by the later writers; cf. Plutarch , Pericl. 24, 12, p. 165 e.; symp. 7, p. 180 b. ὁ ἐρώμενος τόν ἐραστην ἀγαπᾷ; cf. Stephanus Thesaurus i., p. 209 a.; Sophocles ' Lexicon, under the word ἀγαπάω, 2; Woolsey in the Andover Rev. for Aug. 1885, p. 170f). Cf. Tittmann, Syn. N. T. i., p. 50ff; Cremer , under the word ἀγαπάω (4te Aufl., p. 9f); Trench , § xii.; (Schmidt , chapter 136, especially § 6; Cope, Aristotle , rhet. vol. 1m Appendix A. (also given in the Journ. of Philol. for 1868, p. 88ff); also Höhne in (Luthardt's) Zeitschr. f. kirchl. Wissensch. as above with for 1882, p. 6ff; especially Woolsey as above Compare: καταφιλέω.)

φιλήδονος

(5369) φιλήδονος, φιληδον (φίλος and ἡδονή), loving pleasure: 2 Timothy 3:4. (Polybius 40, 6, 10; Plutarch , Lucian , others.)

φίλημα

(5370) φίλημα, φιληματος, τό, from Aeschylus down, a kiss (see φιλέω , 2): Luke 7:45; Luke 22:48 (Proverbs 27:6; Song of Solomon 1:2); ἅγιον, the kiss with which, as a sign of fraternal affection, Christians were accustomed to welcome or dismiss their companions in the faith: Romans 16:16; 1 Corinthians 16:20; 2 Corinthians 13:12; 1 Thessalonians 5:26; it is also called φίλημα ἀγάπης, 1 Peter 5:14. Cf. Kahle, De osculo sancto (Regiom. 1867); (B. D. , under the word Kiss; also Dict. of Christ. Antiq. under the word Kiss).

Φιλήμων

(5371) Φιλημον, Φιλημονος, ὁ, Philemon, of Colossae, converted to Christianity by Paul (Philemon 1:19), and the recipient of the lovely little letter which bears his name in the N. T.: Philemon 1:1. (BB. DD. , under the word; especially Lightfoot 's Commentary on Colossians and Philemon, Introduction.)

Φίλητος

(5372) Φίλητος ((Chandler § 325; but) R L T Tr Φίλητος, see Τυχικός (Tdf. Proleg., p. 103)), Φιλητου, ὁ, Philetus, a heretic: 2 Timothy 2:17.

φιλία

(5373) φιλία, φιλίας, ἡ (φίλος), friendship: with a genitive of the object, James 4:4. ((Theognis , Herodotus , others.))

Φιλιππήσιος

(5374) Φιλιππήσιος, Φιλιππησιου, ὁ, a Philippian: Philippians 4:15.

Φίλιπποι

(5375) Φίλιπποι, Φιλίππων, οἱ (on the plural cf. Winer s Grammar, § 27, 3), Philippi, a city of Macedonia Prima (see B. D. , under the word Macedonia), situated on (near) the northern coast of the Aegean Sea, between the rivers Strymon and Nestus, and the cities Neapolis and Ampbipolis. It took its name from Philip I. of Macedon, who built it up from a village called Κρηνιδες, and adorned and fortified it: Acts 16:12 (on this passage, see κολωνία ); Acts 20:6; Philippians 1:1; 1 Thessalonians 2:2. (See Lightfoot 's Commentary on Philippians, Introduction, iii.)

Φίλιππος

(5376) Φίλιππος, Φιλίππου, ὁ, Philip;

1. a son of Herod the Great by his fifth wife, Cleopatra of Jerusalem (Josephus , Antiquities 17, 1, 3), and by far the best of his sons. He was tetrarch of Gaulanitis, Trachonitis, Auranitis, Batanaea. and (according to the disputed statement of Luke 3:1) of Ituraea also (cf. Schürer as below; but see B. D. American edition, under the word Ituraea); and the founder of the cities of Caesarea Philippi (in the Decapolis) and Julias. After having lived long in celibacy, he married Salome, the daughter of Herod (Philip, the disinherited; see below) his halfbrother (Josephus , Antiquities 18, 5, 4). He ruled mildly, justly and wisely thirty-seven years, and in A.D. 34 died without issue, leaving a grateful memory of his reign in the minds of his subjects (Josephus , Antiquities 18, 2, 1 and 4, 6; b. j. 2, 9, 1): Matthew 16:13; Mark 8:27; Luke 3:1; cf. Keim , in Schenkel iii., p. 40ff; Schürer , Neutest. Zeitgesch. § 17, a.; (BB. DD. ). In Matthew 14:3; Mark 6:17. and Luke 3:19 Rec. it is said that his wife was Herodias (see Ἡρῳδιάς ); thus Herod, the son of Herod the Great by Mariamne the daughter of the high priest Simon (Josephus , Antiquities 18, 5, 1; b. j. 1, 28, 4), who lived as a private citizen in comparative obscurity and was the first husband of Herodias (Josephus , Antiquities 18, 5, 4), seems to have been confounded with Philip, who as a ruler was better known (cf. Volkmar, Ueber ein. histor. Irrthum in den Evangg., in Zeller's Theol. Jahrbb. for 1846, p. 363ff). Many interpreters (see especially Krebs , Observations, etc., p. 37f; (Deyling, Observations, sacr. vol. ii. (2nd edition), p. 342ff)), in vindication of the Evangelists, make the somewhat improbable conjecture that the first husband of Herodias had two names, one a family name Herod, the other a proper name Philip; (yet so Winer , RWB, under the word Philippus, 5; BB. DD. ; Gerlach in the Zeitschr. f. Luth. Theol. for 1869, p. 32f; Meyer on Matthew, the passage cited; Weiss on Mark, the passage cited).

2. Philip of Bethsaida (in Galilee), one of the apostles: Matthew 10:8; Mark 3:18; Luke 6:14; John 1:43-48(John 1:44-49); John 6:5,John 6:7; John 12:21; John 14:8; Acts 1:13.

3. Philip, one of the seven deacons of the church at Jerusalem, and also an 'evangelist' (εὐαγγελιστής. which see): Acts 6:5; Acts 8:5-40; Acts 21:8.

φιλόθεος

(5377) φιλόθεος, φιλοθεον (φίλος and Θεός), loving (A. V. lovers of) God: 2 Timothy 3:4. ((Aristotle , rhet. 2, 17, 6), Philo , Lucian , others.)

Φιλόλογος

(5378) Φιλόλογος, Φιλολογου, ὁ (literally, 'fond of talk'), Philologus, a certain Christian: Romans 16:15. (Cf. Lightfoot s Commentary on Philip., note on Caesar's Household § 10.)

φιλονεικία

(5379) φιλονεικία, φιλονεικίας, ἡ (φιλόνεικος, which see), love of strife, eagerness to contend (Plato , Plutarch , Lucian , others; 4 Macc. 1:26); contention: Luke 22:24. (2 Macc. 4:4; Thucydides 8, 76; Josephus , Antiquities 7, 8, 4; Antoninus 3, 4; in a good sense, emulation, Xenophon , Plato , Demosthenes , Plutarch , others.)

φιλόνεικος

(5380) φιλόνεικος, φιλονεικον (φίλος, and νεῖκος strife), fond of strife, contentious: 1 Corinthians 11:16. (Pindar , Plato , Polybius , Josephus , Plutarch , others; in a good sense, emulous, Xenophon , Plato , Plutarch , others.)

φιλοξενία

(5381) φιλοξενία, φιλοξενίας, ἡ (φιλόξενος, which see), love to strangers, hospitality: Romans 12:13; Hebrews 13:2. (Plato , Polybius , others.)

φιλόξενος

(5382) φιλόξενος, φιλόξενον (φίλος and ξένος), from Homer down, hospitable, generous to guests (given to hospitality): 1 Timothy 3:2; Titus 1:8; 1 Peter 4:9.

φιλοπρωτεύω

(5383) φιλοπρωτεύω; (φιλόπρωτος, fond of being first, striving after the first place; from φίλος and πρῶτος: Artemidorus Daldianus, oneir. 2, 32; Plutarch (Alcib. 2, 2); mor., p. 471 e. (i. e. de tranquil. an. 12; p. 793 e. i. e. an seni sit etc. 18, 8)); to aspire after pre-eminence, to desire to be first: 3 John 1:9. (Several times in ecclesiastical writings.)

φίλος

(5384) φίλος, φίλη, φίλον, from Homer down, friendly (cf. Liddell and Scott, under the word, I. and II.): φίλον εἶναι τίνι, to be friendly to one, wish him well, Acts 19:31;

1. ὁ φίλος, the Sept. for רֵעַ, אֹהֵב, a substantive, a friend: Luke 7:6; Luke 11:5; Luke 15:6; Luke 16:9; Luke 23:12; Acts 27:3; 3 John 1:15(14): joined with συγγενεῖς, Luke 21:16; an associate, opposed to δοῦλος, John 15:15; φίλοι ἀναγκαιοι (A. V. near friends) Latinnecessitate conjuncti , Acts 10:24; φίλε, friend, in kindly address, Luke 14:10; with a genitive of the subject, ὁ φίλος τίνος, Luke 11:6,(8); Luke 12:4; Luke 14:12; Luke 15:29; John 11:11; John 15:13; specifically, he who associates familiarly with one, a companion, Matthew 11:19; Luke 7:34; ὁ φίλος τοῦ νυμφίου, the rabbinical שׁושְׁבֵּן (which see in Buxtorf or Levy) (i. e. 'son of gladness'), one of the bridegroom's friends who on his behalf asked the hand of the bride and rendered him various services in closing the marriage and celebrating the nuptials (B. D. , under the word Marriage, III.; Edersheim, Jewish Social Life, p. 152), John 3:29; φίλος τοῦ Καίσαρος, on Caesar's side, loyal to his interests, John 19:12; Θεοῦ, especially dear to God, peculiarly favored with his intimacy, James 2:23 ((cf. Harnack and Lightfoot on Clement of Rome , 1 Corinthians 10:1-33, 1 Corinthians 10:1 [ET]; Rönsch in the Zeitschr. f. wissenschaftl. Theol. for 1873, p. 583f); also in secular authors cf. Grimm, Exeget. Hdbch. on Wis. 7:27, p. 164); with a genitive of the thing, one who finds his pleasure in a thing, φίλος τοῦ κόσμου, James 4:4.

2. Feminine, φίλη, ἡ, a (female) friend: Luke 15:9.

φιλοσοφία

(5385) φιλοσοφία, φιλοσοφίας, ἡ (from φιλόσοφος), properly, love (and pursuit) of wisdom; used in the Greek writings of either zeal for or skill in any art or science, any branch of knowledge, see Passow , under the word (cf. Liddell and Scott, under the word). Once in the N. T. of the theology, or rather theosophy, of certain Jewish-Christian ascetics, which busied itself with refined and speculative inquiries into the nature and classes of angels, into the ritual of the Mosaic law and the regulations of Jewish tradition respecting practical life: Colossians 2:8; see Grimm on 4 Macc. 1:1, p. 298f; (Lightfoot on Colossians, the passage cited, and Prof. Westcott in B. D. , under the word Philosophy).

φιλόσοφος

(5386) φιλόσοφος, φιλοσοφου, ὁ (φίλος and σοφός), a philosopher, one given to the pursuit of wisdom or learning (Xenophon , Plato , others); in a narrower sense, one who investigates and discusses the causes of things and the highest good: Acts 17:18. (See references under the preceding word.)

φιλόστοργος

(5387) φιλόστοργος, φιλοστοργον (φίλος, and στοργή the mutual love of parents and children; also of husbands and wives), loving affection, prone to love, loving tenderly; used chiefly of the reciprocal tenderness of parents and children: τῇ φιλαδελφία (dative of respect) εἰς ἀλλήλους (R. V. in love of the brethren tenderly affectioned one to another), Romans 12:10. (Xenophon , Plutarch , Lucian , Aelian , others) Cf. Fritzsche, Commentary on Romans, vol. iii., p. 69.

φιλότεκνος

(5388) φιλότεκνος, φιλοτεκνον (φίλος and τέκνον), loving one's offspring or children: joined with φίλανδρος (as in Plutarch , mor., p. 769 c.), of women, Titus 2:4. (4 Macc. 15:3-5; Herodotus 2, 66; Aristophanes , Euripides , Aristotle , Plutarch , Lucian , others.)

φιλοτιμέομαι

(5389) φιλοτιμέομαι, φιλοτιμοῦμαι; (φιλότιμος, and this from φίλος and τιμή); deponent passive (with future middle); frequent in Greek writings from Andocides (), Lysias , Xenophon , Plato down;

a. to be fond of honor; to be actuated by love of honor; from a love of honor to strive to bring something to pass;

b. followed by an infinitive, to be ambitious to etc., 1 Thessalonians 4:11; Romans 15:20; to strive earnestly, make it one's aim, 2 Corinthians 5:9.

φιλοφρόνως

(5390) φιλοφρόνως (φιλόφρων, which see), adverb, kindly, in a friendly manner (A. V. courteously): Acts 28:7. (2 Macc. 3:9; 4 Macc. 8:5; occasionally in Greek writings from (Sophocles and) Herodotus down.)

φιλόφρων

(5391) φιλόφρων, φιλοφρον (φίλος and φρήν), from Pindar and Aeschylus down, friendly, kind: 1 Peter 3:8 Rec.

φιμόω

(5392) φιμόω, φίμω (infinitive φιμοιν, 1 Peter 2:15 WH (see their Appendix, p. 166 and Introductory § 410; Buttmann , 44 (38); see ἀποδεκατόω ); future φιμώσω; 1 aorist ἐφιμωσα: passive, perfect imperative 2 person singular πεφίμωσο; 1 aorist ἐφιμώθην; (φιμός a muzzle); to close the mouth with a muzzle, to muzzle: properly, βοῦν, the ox, 1 Corinthians 9:9 R G L WH text (see κημόω ); 1 Timothy 5:18, from Deuteronomy 25:4 where for חָסַם; (universally, to fasten, compress, τῷ ξύλῳ τόν αὐχένα τίνος, Aristophanes nub. 592); metaphorically, to stop the mouth, make speechless, reduce to silence: τινα, Matthew 22:34; 1 Peter 2:15; passive, to become speechless, hold one's peace, Matthew 22:12; Mark 1:25; Mark 4:39; Luke 4:35, (Josephus , b. j. prooem. § 5; book 1, 22, 3; Lucian , de morte peregr. 15; universally, to be kept in check, 4 Macc. 1:35).

Φλέγων

(5393) Φλέγων (i. e. 'burning'), Φλεγοντος, ὁ, Phlegon, a Christian at Rome: Romans 16:14.

φλογίζω

(5394) φλογίζω; (φλόξ, which see); to ignite, set on fire (Sir. 3:30; Exodus 9:24; Psalms 96:3 (Psalms 97:3); to burn up, 1 Macc. 3:5; Sophocles Philoct. 1199): in figurative discourse, to operate destructively, have a most pernicious power, James 3:6; in the passive of that in which the destructive influences are kindled, ibid. (see πῦρ , p. 558{b} top).

φλόξ

(5395) φλόξ, genitive φλογός, ἡ (φλέγω (to burn; cf. Latin 'flagro', etc.)), from Homer down, the Sept. for לַהַב and לֶהָבָה, a flame: Luke 16:24; on the phrases φλόξ πυρός and πῦρ φλογός see πῦρ , p. 558{a}.

φλυαρέω

(5396) φλυαρέω, φλυάρω; (φλύαρος, which see); to utter nonsense, talk idly, prate (Herodotus , Xenophon , Plato , Isocrates , Plutarch , others); to bring forward idle accusations, make empty charges, Xenophon , Hell. 6, 3, 12; joined with βλασφημεῖν, Isocrates 5, 33: τινα λόγοις πονηροῖς, to accuse one falsely with malicious words, 3 John 1:10 (A. V. prating against etc.).

φλύαρος

(5397) φλύαρος, φλυαρον (φλύω, 'to boil up,' 'throw up bubbles', of water; and since bubbles are hollow and useless things, 'to indulge in empty and foolish talk'); of persons, uttering or doing silly things, garrulous, babbling (A. V. tattlers): 1 Timothy 5:13 (Dionysius Halicarnassus , de comp. verb. 26, vol. 5:215, 3; others); of things, foolish, trifling, vain: φιλοσοφία, 4 Macc. 5:10. (Plato , Josephus , Vita §31; often in Plutarch ; Aeschylus dial. Socrates 3, 13; others.)

φοβερός

(5398) φοβερός, φοβερά, φοβερόν (φοβέω), from Aeschylus down, (fearful i. e.):

1. (actively) inspiring fear, terrible, formidable; the Sept. for נורָא.

2. (passively) affected with fear, timid; in the N. T., only in the former (active) sense: Hebrews 10:27, Hebrews 10:31; Hebrews 12:21.

φοβέω

(5399) φοβέω, φόβῳ: passive, present φοβοῦμαι; imperfect ἐφοβούμην; 1 aorist ἐφοβήθην; future φοβηθήσομαι; (φόβος); from Homer down; to terrify, frighten, Wis. 17:9; to put to flight by terrifying (to scare away). Passive:

1. to be put to flight, to flee (Homer ).

2. to fear, be afraid; the Sept. very often for יָרֵא; absolutely to be struck with fear, to be seized with alarm: of those who fear harm or injury, Matthew 10:31; Matthew 14:30; Matthew 25:25; Mark 5:33, Mark 5:36; Mark 10:32; Mark 16:8; Luke 8:50; Luke 12:7, Luke 12:32; John 12:15; John 19:8; Acts 16:38; Acts 22:29; (Romans 13:4); Hebrews 13:6; 1 John 4:18; opposed to ὑψηλοφρονεῖν, Romans 11:20; of those startled by strange sights or occurrences, Matthew 14:27; Matthew 17:7; Matthew 28:5, Matthew 28:10; Mark 6:50; Luke 1:13, Luke 1:30; Luke 2:10; Luke 9:34; (Luke 24:36 L in brackets); John 6:19, John 6:20; Acts 18:9; Acts 27:24 (but in the last two passages perhaps the exhortation has a wider reference); Revelation 1:17; with σφόδρα added, Matthew 17:6; Matthew 27:54; of those struck with amazement, (Matthew 9:8 L T Tr WH ); Mark 5:15; Luke 5:10; Luke 8:25, Luke 8:35. with an accusative of the contents (cognate accusative) (see ἀγαπάω , under the end): φόβον μέγαν, literally, to 'fear a great fear,' fear exceedingly, Mark 4:41; Luke 2:9 (1 Macc. 10:8); φόβον αὐτῶν, the fear which they inspire (see φόβος , 1), 1 Peter 3:14 (Isaiah 8:12; τοῦ Τανταλου, to be filled with the same fear as Tantalus, Schol. ad Euripides , Or. 6); with the synonymous πτόησιν (which see), 1 Peter 3:6. τινα, to fear one, be afraid of one, lest he do harm, be displeased, etc.: Matthew 10:26; Matthew 14:5; Matthew 21:26, Matthew 21:46; Mark 11:18, Mark 11:32 (cf. Buttmann , § 151, 11); Mark 12:12; Luke 19:21; Luke 20:19; Luke 22:2; John 9:22; Acts 5:26 (cf. Buttmann , § 139, 48; Winer 's Grammar, 505 (471)); Acts 9:26; Romans 13:3; Galatians 2:12; τόν Θεόν, God, the judge and avenger, Matthew 10:28; Luke 12:5; Luke 23:40 (Exodus 1:17, Exodus 1:21; 1 Samuel 12:18); τί, to fear danger from something, Hebrews 11:23, Hebrews 11:27; to fear (dread to undergo) some suffering, Revelation 2:10. in imitation of the Hebrew (מִן יָרֵא), followed by ἀπό τίνος (cf. Buttmann , § 147, 3): Matthew 10:28; Luke 12:4 (Jeremiah 1:8, Jeremiah 1:17; Jeremiah 10:2; Leviticus 26:2; Leviticus 1:1-17 Macc. 2:62 1 Macc. 8:12; Judges 5:23), as in the Greek writings, φοβοῦμαι μή, to fear lest, with the subjunctive aorist: Acts (Acts 23:10 L T Tr WH ); Acts 27:17; μήπως, lest perchance, Acts 27:29 (here L μήπω (which see 2), others μήπου (which see)); 2 Corinthians 11:3; 2 Corinthians 12:20; φοβηθῶμεν (equivalent to let us take anxious care) μήποτε τίς δοκῇ, lest anyone may seem (see δοκέω , 2 at the end), Hebrews 4:1; φοβοῦμαι ὑμᾶς, μήπως κεκοπίακα, Galatians 4:11 (see μήπως , 1 b.); φοβοῦμαι with an infinitive to fear (i. e. hesitate) to do something (for fear of harm), Matthew 1:20; Matthew 2:22; Mark 9:32; Luke 9:45 (for numerous examples in the Greek writings from Aeschylus down see Passow , under the word, 2, vol. ii., p. 2315{a}; (Liddell and Scott, under the word, Buttmann , II. 4)).

3. to reverence, venerate, to treat with deference or reverential obedience: τινα, Mark 6:20; Ephesians 5:33; τόν Θεόν, used of his devout worshippers, Luke 1:50; Luke 18:2, Luke 18:4; Acts 10:2, Acts 10:22, Acts 10:35; (Colossians 3:22 Rec. ); 1 Peter 2:17; Revelation 14:7; Revelation 19:5; also τόν κύριον, Colossians 3:22 (G L T Tr WH ); Revelation 15:4; τό ὄνομα τοῦ Θεοῦ, Revelation 11:18 (Deuteronomy 4:10; Deuteronomy 5:29; Deuteronomy 6:2, Deuteronomy 6:13, Deuteronomy 6:14; Deuteronomy 13:4; Deuteronomy 14:22(23); Proverbs 3:7; Psalms 33:10 (Psalms 34:10), and many other passages; very often in Sir., cf. Wahl, Clavis Apocr. V. T., under the word, at the end); οἱ φοβούμενοι τόν Θεόν specifically, of proselytes: Acts 13:16, Acts 13:26 (see σέβω ). Compare: ἐκφοβέω.

φόβητρον

(5400) φόβητρον (or φοβηθρον (so L Tr WH ; see WH 's Appendix, p. 149)), φοβητρου, τό (φοβέω), that which strikes terror, a terror (cause of) fright: Luke 21:11. (Plato , Ax., p. 367 a.; Hippocrates , Lucian , others (but always in plural (Liddell and Scott)); for חָגָא, Isaiah 19:17.)

φόβος

(5401) φόβος, φοβοῦ, ὁ (φέβομαι; like φόρος, τρόμος, πόνος, from φέρω, τρέμω, πένομαι), from Homer down, the Sept. for יִרְאָה, פַּחַד, אֵימָה (terror), חִתִּית (terror);

1. fear, dread, terror; in a subjective sense (οὐδέν ἐστι φόβος εἰ μή προδοσία τῶν ἀπό λογισμοῦ βοηθημάτων, Wis. 17:11; προσδοκίαν λέγω κακοῦ τοῦτο, εἴτε φόβον, εἴτε δέος καλεῖτε, Plato , Protag., p. 358 d.): universally, 1 John 4:18; φόβος ἐπί τινα πίπτει (Acts 19:17 L Tr ); Revelation 11:11 Rec. ; ἐπιπίπτει, Luke 1:12; Acts 19:17 (R G T WH ; Revelation 11:11 L T Tr WH ); ἐγένετο, Luke 1:65; Acts 5:5, Acts 5:11; λαμβάνει τινα, Luke 7:16 (Homer Iliad 11, 402); γίνεται τίνι, Acts 2:43; πλησθῆναι φοβοῦ, Luke 5:26; συνέχεσθαι φόβῳ, Luke 8:37; ἔχειν φόβον, 1 Timothy 5:20 (Herodotus 8, 12); κατεργάζεσθαι; τίνι φόβον, 2 Corinthians 7:11; φοβεῖσθαι φόβον (see φοβέω , 2), Mark 9:41; Luke 2:9; with a genitive of the object added, 1 Peter 3:14 (so Winer 's Grammar, § 32, 2; others subject. genitive); ἀπό φοβοῦ, for fear, Luke 21:26; ἀπό τοῦ φοβοῦ, for the fear, with which they were struck, Matthew 14:26; with a genitive of the object added, Matthew 28:4; εἰς φόβον, unto (that ye may) fear, Romans 8:15; μετά φοβοῦ, Matthew 28:8; with καί τρόμου added, 2 Corinthians 7:15; Ephesians 6:5; Philippians 2:12; ἐν φόβῳ καί ἐν τρόμῳ (see τρόμος ), 1 Corinthians 2:3; τινα ἐν φόβῳ σῴζειν (Rec. ), ἐλεαν (L T Tr WH ), with anxious heed lest ye be defiled by the wickedness of those whom ye are rescuing, Jude 1:23; plural φόβοι, feelings of fear, fears (Winer 's Grammar, 176 (166)), 2 Corinthians 7:5; φόβος τίνος, genitive of the object (our fear of one): τῶν Ἰουδαίων, John 7:13; John 19:38; John 20:19; βασανισμοῦ, Revelation 18:10, Revelation 18:15; θανάτου, Hebrews 2:15 (Xenophon , mem. l, 4, 7). In an objective sense, that which strikes terror: φόβος ἀγαθῶν ἔργων, or more correctly (with L T Tr WH ) τῷ ἀγαθῷ ἔργῳ, a terror to (or for), Romans 13:3.

2. reverence, respect (for authority, rank, dignity): Romans 13:7; 1 Peter 2:18; 1 Peter 3:16 (15); ἡ ἐν φόβῳ ἀναστροφή, behavior coupled with (cf. ἐν , I. 5 e.) reverence for one's husband, 1 Peter 3:2; φόβος with a genitive of the object: τοῦ κυρίου, Acts 9:31; 2 Corinthians 5:11; Χριστοῦ, Ephesians 5:21 (not Rec. ); Θεοῦ, Romans 3:18; 2 Corinthians 7:1; (Ephesians 5:21 Rec. ); Θεοῦ is omitted as suggested by the context, 1 Peter 1:17; (often in the O. T. יְהוָה יִרְאַת and אֱלֹהִים יִרְאַת). (Synonyms: see δειλία , δέος , at the end; cf. φοβέω .)

Φοίβη

(5402) Φοίβη, Φοιβης, ἡ (literally, 'bright', 'radiant'), Phoebe or Phebe, a deaconess of the church at Cenchreae, near Corinth Romans 16:1 ((see διάκονος , 2 at the end)).

Φοινίκη

(5403) Φοινίκη, Φοινίκης, ἡ, Phoenice or Phoenicia, in the apostolic age a tract of the province of Syria, situated on the coast of the Mediterranean between the river Eleutherus and the promontory of Carmel, some thirty miles long and two or three broad (but see BB. DD. , under the word): Acts 11:19; Acts 15:3; Acts 21:2.

φοῖνιξ/φοίνιξ

(5404) φοῖνιξ (or, as some prefer to write it, φοῖνιξ; cf. Winer 's Grammar, § 6, 1 c.; (and references under the word κῆρυξ)), κηρικος, ὁ;

I. as an appellative, a palm-tree (from Homer down; the Sept. for תָּמָר): τά βαΐα τῶν φοιν. (see βάϊον ), the branches of the palmtrees, John 12:13; but φοίνικες itself (A. V. palms) is put for the branches in Revelation 7:9 (2 Macc. 10:7 2Macc. 14:4; (so Aristotle , magn. mor. § 34, p. 1196{a}, 36)).

II. a proper name, Phoenix, a city and haven of Crete (B. D. (especially Amos edition) under the word Phenice): Acts 27:12.

Φοῖνιξ

(5405) *For 5405 see Strong's definition.

φονεύς

(5406) φονεύς, φονεως, ὁ (φόνος), from Homer down, a murderer, a homicide: Matthew 22:7; Acts 7:52; Acts 28:4; 1 Peter 4:15; Revelation 21:8; Revelation 22:15; ἀνήρ φονεύς (cf. ἀνήρ , 3), Acts 3:14.

φονεύω

(5407) φονεύω; future φονεύσω; 1 aorist ἐφόνευσα; (φονεύς); from (Pindar , Aeschylus ), Herodotus down; the Sept. mostly for רָצֵח, also for הָרַג, הִכָּה, etc.; to kill, slay, murder; absolutely, to commit murder (A. V. kill): Matthew 5:21; James 4:2; οὐ (which see 6) φονεύσεις, Matthew 5:21; Matthew 19:18; Romans 13:9 (Exodus 20:15 [Exodus 20:13]); μή φονεύσῃς, Mark 10:19; Luke 18:20; James 2:11. τινα: Matthew 23:31, Matthew 23:35; James 5:6.

φόνος

(5408) φόνος, φόνου, ὁ (ΦΑΝΩ; cf. φόβος , at the beginning), from Homer down, murder, slaughter: Mark 15:7; Luke 23:19, Luke 23:25; Acts 9:1; Romans 1:29; ἐν φόνῳ μαχαίρας, Hebrews 11:37 (Exodus 17:13; Numbers 21:24; Deuteronomy 13:15; Deuteronomy 20:13); plural φόνοι, murders: Matthew 15:19; Mark 7:21; Galatians 5:21 (T WH omit; L Tr brackets φόνοι); Revelation 9:21.

φορέω

(5409) φορέω, φορῶ; future φορέσω (1 Corinthians 15:49 R G WH marginal reading); 1 aorist ἐφορεσα (later forms for the earlier φορήσω and ἐφόρησα, cf. Alexander Buttmann (1873) Ausf. Spr. ii. 315; Kühner (and especially Veitch ) under the word; Winer s Grammar, § 13, 3{c}; (Buttmann , 37 (32))); (frequent. of φέρω, and differing from it by denoting not the simple and transient act of bearing, but a continuous or habitual bearing; cf. Lob. ad Phryn. , p. 585f; Hermann on Sophocles Electr. 715; (Trench , § lviii.; Schmidt , chapter 105, 6); accordingly, ἀγγελιην φέρειν means 'to carry a (single) message', Herodotus 3, 53 and 122; ἀγγελιην φορηιν, 'to serve as (fill the office of) a messenger', Herodotus 3, 34; hence, we are said φόρειν those things which we carry about with us or wear, as e. g. our clothing); from Homer down; to bear constantly, wear: of clothing, garments, armor, etc., Matthew 11:8; John 19:5; Romans 13:4 (on this last passage, see μάχαιρα , 2); 1 Corinthians 15:49 (see above, and WH . Introductory § 404); James 2:3 (Sir. 11:5 Sir. 40:4).

φόρον

(5410) Φόρον, Φόρου, τό, Latin forum ; see Ἀππιος . See related Strong's entry Strong's 675.

φόρος

(5411) φόρος, φόρου, ὁ (from φέρω, hence, properly, ὁ φέρεται; cf. φόβος ), from Herodotus down, the Sept. for מַס and (2 Esdr. 4:20 2Esdr. 6:8; Nehemiah 5:4) for מִדָּה, tribute, especially the annual tax levied upon houses, lands, and persons (cf. Thomas Magister , Ritschl edition, p. 387, 13; Grotius as quoted in Trench , § 107:7; see τέλος , 2): φόρον, φόρους διδόναι, Καίσαρι, Luke 20:22; Luke 23:2 (1 Macc. 8:4, 7); ἀποδιδόναι, Romans 13:7; τέλειν, Romans 13:6.

φορτίζω

(5412) φορτίζω; perfect passive participle πεφορτισμένος; (φόρτος, which see); to place a burden upon, to load: φορτίζειν τινα φορτίον (on the double accusative see Buttmann , 149 (130)), to load one with a burden (of rites and unwarranted precepts), Luke 11:46; πεφορτισμένος 'heavy laden' (with the burdensome requirements of the Mosaic law and of tradition, and with the consciousness of sin), Matthew 11:28. (Ezekiel 16:33; Hesiod , Works, 692; Lucian , navig. 45; Anthol. 10, 5, 5; ecclesiastical writings) (Compare: ἀποφορτίζομαι.)

φορτίον

(5413) φορτίον, φορτίου, τό (diminutive of φόρτος, but diminutive only in form not in significance; cf. Alexander Buttmann (1873) Ausf. Spr. ii; p. 440; (Winer s Grammar, § 2, 1 d. at the end)), from Hesiod down, the Sept. for מַשָׂא, a burden, load: of the freight or lading of a ship (often so in Greek writings from Hesiod , Works, 645, 695 down), Acts 27:10 G L T Tr WH . Metaphorically: of burdensome rites, plural (Matthew 23:4); Luke 11:46; of the obligations Christ lays upon his followers, and styles a 'burden' by way of contrast to the precepts of the Pharisees the observance of which was most oppressive, Matthew 11:30 (αὐτός μόνος δύναται βαστάσαι Ζηνωνος φορτίον, (Diogenes Laërtius 7, 5, 4 (171); see ζυγός , 1 b.); of faults, the consciousness of which oppresses the soul, Galatians 6:5 (yet cf. Lightfoot at the passage Synonym: see ὄγκος , at the end.)

φόρτος

(5414) φόρτος, φόρτου, ὁ (from φέρω), from Homer down, a load, burden: Acts 27:10 Rec. (of a ship's lading).