Finish <1,,5055,teleo>
"to bring to an end" (telos, "an end"), in the Passive Voice, "to be finished," is translated by the verb "to finish" in Matt. 13:53; 19:1; 26:1; John 19:28, where the RV "are ... finished" brings out the force of the perfect tense (the same word as in ver. 30, "It is finished"), which is missed in the AV; as Stier says, "the word was in His heart before He uttered it;" 2 Tim. 4:7; Rev. 10:7; 11:7; 20:3, RV, "should be finished" (AV, "fulfilled"), Rev. 20:5,7, RV, "finished" (AV, "expired"). In Rev. 15:1 the verb is rightly translated "is finished," RV, see FILL, Note (2). In 15:8 the RV, "should be finished" corrects the AV, "were fulfilled." See ACCOMPLISH.

<2,,5048,teleioo>
akin to the adjective teleios, "complete, perfect," and to No. 1, denotes "to bring to an end" in the sense of completing or perfecting, and is translated by the verb "to finish" in John 4:34; 5:36; 17:4; Acts 20:24. See CONSECRATE, FULFIL, PERFECT.

<3,,1615,ekteleo>
lit., "to finish out," i.e., "completely" (ek, "out," intensive, and No. 1), is used in Luke 14:29,30.

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

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

<6,,1274,dianuo>
is translated "had finished," in Acts 21:7, of the voyage from Tyre to Ptolemais. As this is so short a journey, and this verb is intensive in meaning, some have suggested the rendering "but we having (thereby) completed our voyage (i.e., from Macedonia, 20:6), came from Tyre to Ptolemais." In late Greek writers, however, the verb is used with the meaning "to continue," and this is the probable sense here.

<7,,1096,ginomai>
"to become, to come into existence," is translated "were finished" in Heb. 4:3, i.e., were brought to their predestined end.

Notes: (1) In Luke 14:28, apartismos denotes "a completion," and the phrase is, lit., "unto a completion." The AV has "to finish" (RV, "to complete"). See COMPLETE. (2) In Jas. 1:15, apoteleo, "to perfect," to bring to maturity, to become "fullgrown," RV (AV, "is finished"), is said of the full development of sin. (3) In Heb. 12:2 the RV suitably translates teleiotes "perfecter," for AV, "finisher."

Fire <A-1,Noun,4442,pur>
(akin to which are No. 2, pura, and puretos, "a fever," Eng., "fire," etc.) is used (besides its ordinary natural significance):

(a) of the holiness of God, which consumes all that is inconsistent therewith, Heb. 10:27; 12:29; cp. Rev. 1:14; 2:18; 10:1; 15:2; 19:12; similarly of the holy angels as His ministers, Heb. 1:7; in Rev. 3:18 it is symbolic of that which tries the faith of saints, producing what will glorify the Lord:

(b) of the Divine judgment, testing the deeds of believers, at the judgment seat of Christ, 1 Cor. 3:13,15:

(c) of the fire of Divine judgment upon the rejectors of Christ, Matt. 3:11 (where a distinction is to be made between the baptism of the Holy Spirit at Pentecost and the "fire" of Divine retribution; Acts 2:3 could not refer to baptism): Luke 3:16:

(d) of the judgments of God at the close of the present age previous to the establishment of the kingdom of Christ in the world, 2 Thess. 1:8; Rev. 18:8:

(e) of the "fire" of Hell, to be endured by the ungodly hereafter, Matt. 5:22; 13:42,50; 18:8,9; 25:41; Mark 9:43,48; Luke 3:17:

(f) of human hostility both to the Jews and to Christ's followers, Luke 12:49:

(g) as illustrative of retributive judgment upon the luxurious and tyrannical rich, Jas. 5:3:

(h) of the future overthrow of the Babylonish religious system at the hands of the Beast and the nations under him, Rev. 17:16:

(i) of turning the heart of an enemy to repentance by repaying his unkindness by kindness, Rom. 12:20:

(j) of the tongue, as governed by a "fiery" disposition and as exercising a destructive influence over others, Jas. 3:6:

(k) as symbolic of the danger of destruction, Jude 1:23.

Note: See also under FLAME.

<A-2,Noun,4443,pura>
from No. 1, denotes "a heap of fuel" collected to be set on fire (hence Eng., "pyre"), Acts 28:2,3.

Note: In Mark 14:54, the italicized phrase "of the fire" is added in the Eng. versions to indicate the light as coming from the "fire."

<B-1,Adjective,4447,purinos>
"fiery" (akin to A, No. 1), is translated "of fire" in Rev. 9:17. In the Sept., Ezek. 28:14,16.

<C-1,Verb,4448,puroo>
is translated "being on fire" (Middle Voice) in 2 Pet. 3:12. See FIERY.

<C-2,Verb,5394,phlogizo>
"to set on fire, burn up," is used figuratively, in both Active and Passive Voices, in Jas. 3:6, of the tongue, firstly, of its disastrous effects upon the whole round of the circumstances of life; secondly, of satanic agency in using the tongue for this purpose.

Firkin <1,,3355,metretes>
is a liquid measure (akin to metreo, "to measure"), equivalent to one and a half Roman amphoroe, or about nine gallons, John 2:6.

Firm <1,,949,bebaios>
"firm, steadfast, secure" (from baino, "to go"), is translated "firm" in Heb. 3:6, of the maintenance of the boldness of the believer's hope, and in Heb. 3:14, RV, of "the beginning of our confidence" (AV, "steadfast"). See STEADFAST, SURE.

<2,,4731,stereos>
"solid, hard, stiff," is translated "firm" in 2 Tim. 2:19, RV, "the firm (foundation of God)," AV, "(standeth) sure;" stereos is not part of the predicate; "solid (food)" in Heb. 5:12,14, RV; "steadfast" in 1 Pet. 5:9. See SOLID, STEADFAST, STRONG.

Note: Cp. stereoo, "to make strong, establish," Acts 3:7,16; 16:5, and stereoma, "steadfastness," Col. 2:5.

First <A-1,Adjective,4413,protos>
the superlative degree of pro, "before," is used (I) "of time or place," (a) as a noun, e.g., Luke 14:18; Rev. 1:17; opposite to "the last," in the neuter plural, Matt. 12:45; Luke 11:26; 2 Pet. 2:20; in the neuter singular, opposite to "the second," Heb. 10:9; in 1 Cor. 15:3, en protois, lit., "in the first (things, or matters)" denotes "first of all;" (b) as an adjective, e.g., Mark 16:9, used with "day" understood, lit., "the first (day) of (i.e., after) the Sabbath," in which phrase the "of" is objective, not including the Sabbath, but following it (cp. B, No. 3); in John 20:4,8; Rom. 10:19, e.g., equivalent to an English adverb; in John 1:15, lit., "first of me," i.e., "before me" (of superiority); (II) "of rank or dignity," see CHIEF, Cp. B, Nos. 3 and 4.

<B-1,Adverb,4386,proteron>
the comparative degree of pro (see No. 1), "former, before," denotes "first" in Heb. 7:27; in 4:6, RV, "before" (AV, "first"), speaking of Israel as having heard God's good tidings previously to the ministry of the Gospel; in Gal. 4:13, "I preached ... unto you the first time" means on the former of his two previous visits.

<B-2,Adverb,509,anothen>
"from above," is rendered "from the first" in Luke 1:3, RV; it may mean "from their beginning, or source."

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

<B-4,Adverb,4412,proton>
the neuter of the adjective protos, is used as an adverb, signifying "first, firstly," e.g., of time, matt. 8:21; of order, Rom. 3:2 (AV, "chiefly"); in John 7:51, RV, "except it first hear from himself" (the AV, "before it hear him," follows the mss. which have No. 1).

<C-1,Numeral,3391,mia>
a grammatically feminine form of heis, "one," is translated "first" in certain occurrences of the phrase "on the first day of the week," e.g., Luke 24:1; 1 Cor. 16:2; cp. A, and see DAY; also in Titus 3:10, of a "first" admonition to a heretical man. See ONE.

<D-1,Noun,746,arche>
"a beginning," is translated "first" in Heb. 5:12, "of the first (principles of the oracles of God)," lit. "(the principles) of the beginning (of the oracles of God);" in Heb. 6:1 "the first (principles) of Christ," lit., "(the account) of the beginning of Christ," i.e., the elementary teaching concerning Christ. In Acts 26:4, where the word is preceded by apo, "from," the AV has "at the first," the RV, "from the beginning."

Notes: (1) In Jude 1:6 arche has the meaning "principality," as in the RV and the AV margin.

(2) In 2 Cor. 8:12 prokeimai, "to be present," lit., "to lie beforehand" (pro, "before," keimaim "to lie"), RV renders "(if the readiness) is there," for AV, "if there be first (a willing mind)." See SET, A, No. 23.

First-begotten, Firstborn <1,,4416,prototokos>
"firstborn" (from protos, "first," and tikto, "to beget"), is used of Christ as born of the Virgin Mary, Luke 2:7; further, in His relationship to the Father, expressing His priority to, and preeminence over, creation, not in the sense of being the "first" to be born. It is used occasionally of superiority of position in the OT; see Exod. 4:22; Deut. 21:16,17, the prohibition being against the evil of assigning the privileged position of the "firstborn" to one born subsequently to the "first" child.

The five passages in the NT relating to Christ may be set forth chronologically thus: (a) Col. 1:15, where His eternal relationship with the Father is in view, and the clause means both that He was the "Firstborn" before all creation and that He Himself produced creation (the genitive case being objective, as ver. 16 makes clear); (b) Col. 1:18; Rev. 1:5, in reference to His resurrection; (c) Rom. 8:29, His position in relationship to the church; (d) Heb. 1:6, RV, His Second Advent (the RV "when He again bringeth in," puts "again" in the right place, the contrast to His First Advent, at His birth, being implied); cp. Ps. 89:27: The word is used in the plural, in Heb. 11:28, of the firstborn sons in the families of the Egyptians, and in Ps. 12:23, of the members of the Church.

Note: With (a) cp. John 1:30, "He was before me," lit., "He was first (protos) of me," i.e., "in regard to me," expressing all that is involved in His preexistence and priority.

Firstfruit(s) <1,,536,aparche>
denotes, primarily, "an offering of firstfruits" (akin to aparchomai, "to make a beginning;" in sacrifices, "to offer firstfruits"). "Though the English word is plural in each of its occurrences save Rom. 11:16, the Greek word is always singular. Two Hebrew words are thus translated, one meaning the "chief" or "principal part," e.g., Num. 18:12; Prov. 3:9; the other, "the earliest ripe of the crop or of the tree," e.g., Exod. 23:16; Neh. 10:35; they are found together, e.g., in Exod. 23:19, "the first of the firstfruits."

"The term is applied in things spiritual, (a) to the presence of the Holy Spirit with the believer as the firstfruits of the full harvest of the Cross, Rom. 8:23; (b) to Christ Himself in resurrection in relation to all believers who have fallen asleep, 1 Cor. 15:20,23; (c) to the earliest believers in a country in relation to those of their countrymen subsequently converted, Rom. 16:5; 1 Cor. 16:15; (d) to the believers of this age in relation to the whole of the redeemed, 2 Thess. 2:13 (see Note below); Jas. 1:18. Cp. Rev. 14:4." * [* From Notes on Thessalonians, by Hogg and Vine, p. 271.]

Notes: (1) In Jas. 1:15 the qualifying phrase, "a kind of," may suggest a certain falling short, on the part of those mentioned, of what they might be. (2) In 2 Thess. 2:13, instead of ap' arches, "from the beginning," there is an alternative reading, well supported, viz., aparchen, "(God chose you) as firstfruits."

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

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

<3,,3795,opsarion>
is a diminutive of opson, "cooked meat," or "a relish, a dainty dish, especially of fish;" it denotes "a little fish," John 6:9,11; 21:9,10,13.

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

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

Fit (Adjective and Verb), Fitly, Fitting <A-1,Adjective,2111,euthetos>
"ready for use, fit, well adapted," lit., "well placed" (eu, "well," tithemi, "to place"), is used (a) of persons, Luke 9:62, negatively, of one who is not fit for the kingdom of God; (b) of things, Luke 14:35, of salt that has lost its savor; rendered "meet" in Heb. 6:7, of herbs. See MEET.

<A-2,Adjective,701,arestos>
"pleasing" (akin to aresko, "to please"), is translated "(it is not) fit," RV (AV, "reason"), in Acts 6:2. See PLEASE, REASON.

<B-1,Verb,433,aneko>
properly, "to have come up to" (ana, "up," and heko, "to arrive"), is translated "is fitting," in Col. 3:18, RV. See BEFITTING.

<B-2,Verb,2520,katheko>
"to come or reach down to" (kata, "down"), hence, "to befit, be proper," is translated "is (not fit)" in Acts 22:22; in Rom. 1:28, RV, "fitting" (AV, "convenient"). See CONVENIENT.

<B-3,Verb,2675,kataritzo>
"to make fit, to equip, prepare" (kata, "down," artos, "a joint"), is rendered "fitted" in Rom. 9:22, of vessels of wrath; here the Middle Voice signifies that those referred to "fitted" themselves for destruction (as illustrated in the case of Pharaoh, the self-hardening of whose heart is accurately presented in the RV in the first part of the series of incidents in the Exodous narrative, which records Pharaoh's doings; only after repeated and persistent obstinacy on his part is it recorded that God hardened his heart.) See FRAME, JOIN, PERFECT, PREPARE, RESTORE.

<B-4,Verb,4883,sunarmologeo>
"to fit or frame together" (sun, "with," harmos, "a joint, in building," and lego, "to choose"), is used metaphorically of the various parts of the church as a building, Eph. 2:21, "fitly framed together;" also of the members of the church as the body of Christ, 4:16, RV, "fitly framed ... together."

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

Fix <1,,4741,sterizo>
"to set forth, make fast, fix," is translated "fixed" in Luke 16:26, of the great gulf separating Hades or Sheol from the region called "Abraham's bosom." See ESTABLISH.

Flame, Flaming <1,,5395,phlox>
akin to Lat. fulgeo, "to shine," is used apart from pur, "fire," in Luke 16:24; with pur, it signifies "a fiery flame," lit., "a flame of fire," Acts 7:30; 2 Thess. 1:8, where the fire is to be understood as the instrument of Divine judgment; Heb. 1:7, where the meaning probably is that God makes His angels as active and powerful as a "flame" of fire; in Rev. 1:14; 2:18; 19:12, of the eyes of the Lord Jesus as emblematic of penetrating judgment, searching out evil.

Flattery (-ing) <1,,2850,kolakia>
akin to kolakeuo, "to flatter," is used in 1 Thess. 2:5 of "words of flattery" (RV), adopted as "a cloke of covetousness," i.e., words which "flattery" uses, not simply as an effort to give pleasure, but with motives of self-interest.

Flax <1,,3043,linon>
primarily denotes "flax" (Eng., "linen"); then, that which is made of it, "a wick of a lamp," Matt. 12:20; several ancient mss. have the word in Rev. 15:6 (AV only, "linen"). See LINEN.

Flee, Fled <1,,5343,pheugo>
"to flee from or away" (Lat., fugio; Eng., "fugitive," etc.), besides its literal significance, is used metaphorically, (a) transitively, of "fleeing" fornication, 1 Cor. 6:18; idolatry, 1 Cor. 10:14; evil doctrine, questionings, disputes of words, envy, strife, railings, evil surmisings, wranglings, and the love of money, 1 Tim. 6:11; youthful lusts, 2 Tim. 2:22; (b) intransitively, of the "flight" of physical matter, Rev. 16:20; 20:11; of death, Rev. 9:6. See ESCAPE.

<2,,1628,ekpheugo>
"to flee away, escape" (ek, "from," and No. 1), is translated "fled" in Acts 16:27 (AV only); 19:16. In Heb. 12:25 the best mss. have this verb instead of No. 1. See ESCAPE.

<3,,2703,katapheugo>
"to flee for refuge" (kata, used intensively, and No. 1), is used (a) literally in Acts 14:6; (b) metaphorically in Heb. 6:18, of "fleeing" for refuge to lay hold upon hope.

Note: For apopheugo and diapheugo, see ESCAPE.

Flesh <1,,4561,sarx>
has a wider range of meaning in the NT than in the OT. Its uses in the NT may be analyzed as follows:

"(a) "the substance of the body," whether of beasts or of men, 1 Cor. 15:39; (b) "the human body," 2 Cor. 10:3; Gal. 2:20; Phil. 1:22; (c) by synecdoche, of "mankind," in the totality of all that is essential to manhood, i.e., spirit, soul, and body, Matt. 24:22; John 1:13; Rom. 3:20; (d) by synecdoche, of "the holy humanity" of the Lord Jesus, in the totality of all that is essential to manhood, i.e., spirit, soul, and body, John 1:14; 1 Tim. 3:16; 1 John 4:2; 2 John 1:7; in Heb. 5:7, "the days of His flesh," i.e., His past life on earth in distinction from His present life in resurrection; (e) by synecdoche, for "the complete person," John 6:51-57; 2 Cor. 7:5; Jas. 5:3; (f) "the weaker element in human nature," Matt. 26:41; Rom. 6:19; 8:3; (g) "the unregenerate state of men," Rom. 7:5; 8:8,9; (h) "the seat of sin in man" (but this is not the same thing as in the body), 2 Pet. 2:18; 1 John 2:16; (i) "the lower and temporary element in the Christian," Gal. 3:3; 6:8, and in religious ordinances, Heb. 9:10; (j) "the natural attainments of men," 1 Cor. 1:26; 2 Cor. 10:2,3; (k) "circumstances," 1 Cor. 7:28; the externals of life, 2 Cor. 7:1; Eph. 6:5; Heb. 9:13; (l) by metonymy, "the outward and seeming," as contrasted with the spirit, the inward and real, John 6:63; 2 Cor. 5:16; (m) "natural relationship, consanguine," 1 Cor. 10:18; Gal. 4:23, or marital, Matt. 19:5." * [* From Notes on Galatians, by Hogg and Vine, pp. 111,112.]

In Matt. 26:41; Rom. 8:4,13; 1 Cor. 5:5; Gal. 6:8 (not the Holy Spirit, here), "flesh" is contrasted with spirit; in Rom. 2:28,29, with heart and spirit; in Rom. 7:25, with the mind; cp. Col. 2:1,5. It is coupled with the mind in Eph. 2:3, and with the spirit in 2 Cor. 7:1.

Note: In Col. 2:18 the noun sarx is used in the phrase "(by his) fleshly mind," lit., "by the mind of his flesh" [see (h) above], whereas the mind ought to be dominated by the Spirit.

<2,,2907,kreas>
denotes "flesh" in the sense of meat. It is used in the plural in Rom. 14:21; 1 Cor. 8:13.

Fleshly, Fleshly <1,,4559,sarkikos>
akin to No. 1, under FLESH, signifies (a) associated with or pertaining to, "the flesh, carnal," Rom. 15:27; 1 Cor. 9:11; (b) of "the nature of the flesh, sensual," translated "fleshly" in 2 Cor. 1:12, of wisdom; in 1 Pet. 2:11, of lusts; in 2 Cor. 10:4, negatively, of the weapons of the Christian's warfare, RV, "of the flesh" (AV, "carnal"). See CARNAL.

<2,,4560,sarkinos>
denotes "of the flesh, fleshly" (the termination, inos signifying the substance or material of a thing); in 2 Cor. 3:3, RV, "(tables that are hearts) of flesh," AV, "fleshly (tables)," etc. See CARNAL.

Note: The adjectives "fleshly," "carnal" are contrasted with spiritual qualities in Rom. 7:14; 1 Cor. 3:1,3,4; 2 Cor. 1:12; Col. 2:18 (lit., "mind of flesh"). Speaking broadly, the carnal denotes the sinful element in man's nature, by reason of descent from Adam; the spiritual is that which comes by the regenerating operation of the Holy Spirit.

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

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

Flock <1,,4167,poimne>
akin to poimen, "a shepherd," denotes "a flock" (properly, of sheep), Matt. 26:31; Luke 2:8; 1 Cor. 9:7; metaphorically, of Christ's followers, John 10:16, RV, for the erroneous AV, "fold." What characterizes Christ's sheep is listening to His voice, and the "flock" must be one as He is one.

<2,,4168,poimnion>
possibly a diminutive of No. 1, is used in the NT only metaphorically, of a group of Christ's disciples, Luke 12:32; of local churches cared for by elders, Acts 20:28,29; 1 Pet. 5:2,3.

Flood <A-1,Noun,2627,kataklusmos>
"a deluge" (Eng., "cataclysm"), akin to katakluzo, "to inundate," 2 Pet. 3:6, is used of the "flood" in Noah's time, Matt. 24:38,39; Luke 17:27; 2 Pet. 2:5.

<A-2,Noun,4132,plemmura>
akin to pletho and pimplemi, "to fill, a flood of sea or river," the latter in Luke 6:48. In the Sept., Job 40:18 (ver. 23 in the EV).

<A-3,Noun,4215,potamos>
"a river, stream, torrent," is translated "flood" in Matt. 7:25,27; in Rev. 12:15,16, AV, "flood," RV, "river." See RIVER, WATER.

<B-1,Adjective,4216,potamophoretos>
signifies "carried away by a stream or river" (A, No. 3, and phero, "to carry"), Rev. 12:15, RV, "carried away by the stream" (AV, "of the flood").

Floor * For FLOOR see THRESHING FLOOR

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

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

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

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

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

Flux * For FLUX see DYSENTERY

Flute-players <1,,834,auletes>
"a flute-player" (from auleo, "to play the flute"), occurs in Matt. 9:23 (AV, "minstrel"), and Rev. 18:22 (AV, "pipers"). In the papyri writings of the time the word is chiefly associated with religious matters (Moulton and Milligan, Vocab.). Cp. MINSTREL.

Fly <1,,4072,petomai>
"to fly" (the root of which is seen in pteron and pterux, "a wing," ptilon, "a feather," etc.), is confined to the Apocalypse, 4:7; 8:13; 12:14; 14:6; 19:17. Some mss. have the verb petaomai, a frequentative form.

Foal <1,,5207,huios>
"a son," primarily signifying the relation of offspring to parent, is used of the "foal" of an ass in Matt. 21:5. See SON.

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

<A-2,Verb,1890,epaphrizo>
"to foam out, or up" (epi, "up," and No. 1), is used metaphorically in Jude 1:13, of the impious libertines, who had crept in among the saints, and "foamed" out their own shame with swelling words. The metaphor is drawn from the refuse borne on the crest of waves and cast up on the beach.

<B-1,Noun,876,aphros>
"foam," occurs in Luke 9:39, where it is used with the preposition meta, "with," lit., "(teareth him) with (accompanied by) foam."

Foe <1,,2190,echthros>
an adjective signifying "hated, hateful, or hostile," is used also as a noun denoting "an enemy," translated "foes" in Matt. 10:36 and the AV of Acts 2:35. See ENEMY.

Fold <1,,833,aule>
first signifies "an open courtyard" before a house; then, "an enclosure" in the open, "a sheepfold," John 10:1,16. In the papyri "the word is extremely common, denoting the court attached to a house" (Moulton and Milligan, Vocab.). The "sheepfold" was usually surrounded by a stone wall, Numb. 32:16, preferably near a well, Exod. 2:16; Ps. 23:2, and often protected by a tower, 2 Chron. 26:10; Mic. 4:8. See COURT, HALL, PALACE.

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

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

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

Follow, Follow after <1,,190,akoloutheo>
to be an akolouthos, "a follower," or "companion" (from the prefix a, here expressing "union, likeness," and keleuthos, "a way;" hence, "one going in the same way"), is used (a) frequently in the literal sense, e.g., Matt. 4:25; (b) metaphorically, of "discipleship," e.g., Mark 8:34; 9:38; 10:21. It is used 77 times in the Gospels, of "following" Christ, and only once otherwise, Mark 14:13.

<2,,1811,exakoloutheo>
"to follow up, or out to the end" (ek, "out," used intensively, and No. 1), is used metaphorically, and only by the Apostle Peter in his Second Epistle: in 2 Pet. 1:16, of cunningly devised fables; 2 Pet. 2:2, of lascivious doings; 2 Pet. 2:15, of the way of Balaam. In the Sept., Job 31:9; Is. 56:11; Jer. 2:2; Amos 2:4.

<3,,1872,epakoloutheo>
"to follow after, close upon" (epi, "upon," and No. 1). is used of signs "following" the preaching of the Gospel. Mark 16:20; of "following" good works, 1 Tim 5:10; of sins "following" after those who are guilty of them, 1 Tim. 5:24; of "following" the steps of Christ, 1 Pet. 2:21.

<4,,2628,katakoloutheo>
"to follow behind or intently after" (kata, "after," used intensively, and No. 1), is used of the women on their way to Christ's tomb, Luke 23:55; of the demon-possessed maid in Philippi in "following" the missionaries, Acts 16:17.

<5,,3877,parakoloutheo>
lit. signifying "to follow close up, or side by side," hence, "to accompany, to conform to" (para, "beside," and No. 1), is used of signs accompanying "them that believe," Mark 16:17; of tracing the course of facts, Luke 1:3, RV; of "following" the good doctrine, 1 Tim. 4:6, RV (AV, "attained"); similarly of "following" teaching so as to practice it, 2 Tim. 3:10, RV, "didst follow" (AV, "hast fully known"). See ATTAIN, KNOW, TRACE, UNDERSTAND.

<6,,4870,sunakoloutheo>
"to follow along with, to accompany a leader" (sun, "with," and No. 1), is given its true rendering in the RV of Mark 5:37, "He suffered no man to follow with Him;" in Mark 14:51, of the young man who "followed with" Christ (inferior mss. have No. 1 here); Luke 23:49, of the women who "followed with" Christ from Galilee.

<7,,1377,dioko>
denotes (a) "to drive away," Matt. 23:34; (b) "to pursue without hostility, to follow, follow after," said of righteousness, Rom. 9:30; the Law, Rom. 9:31; 12:13, hospitality ("given to") lit., "pursuing" (as one would a calling); the things which make for peace, Rom. 14:19; love, 1 Cor. 14:1; that which is good, 1 Thess. 5:15; righteousness, godliness, faith, love, patience, meekness, 1 Tim. 6:11; righteousness, faith, love, peace, 2 Tim. 2:22; peace and sanctification, Heb. 12:14; peace, 1 Pet. 3:11; (c) "to follow on" (used intransitively), Phil. 3:12,14, RV, "I press on;" "follow after," is an inadequate meaning. See GIVE, PERSECUTE, PRESS, PURSUE.

<8,,2614,katadioko>
"to follow up or closely," with the determination to find (kata, "down," intensive, giving the idea of a hard, persistent search, and No. 7), Mark 1:36, "followed after (Him)," is said of the disciples in going to find the Lord who had gone into a desert place to pray. The verb is found, e.g., in 1 Sam. 30:22; Ps. 23:6, and with hostile intent in Gen. 31:36.

<9,,1096,ginomai>
"to become, to come into existence," is used in Rev. 8:17; 11:15,19, in the sense of taking place after, translated "there followed." See BECOME.

<10,,1909,epeimi>
"to come upon," or, of time, "to come on or after" (epi, "upon," and eimi, "to go"), is used in the present participle as an adjective, in reference to a day, in Acts 7:26; 16:11; 20:15; 21:18; a night, Acts 23:11, RV, "following," in each place (AV, "next").

Notes: (1) In Luke 13:33, the present participle, Middle Voice, of the verb echo, "to have, to be next," is used with the article, the word hemera, "a day," being understood, signifying "the day following." (2) In John 1:43; 6:22 the adverb epaurion with the article, "on the morrow," is translated "the day following" in the AV. See MORROW. (3) In Acts 21:1 the adverb hexes, in order, next, is translated "the day following" (AV). (4) Mimeomai, "to imitate, be an imitator," is so translated always in the RV, where the AV uses the verb "to follow;" it is always used in a good sense, 2 Thess. 3:7,9; Heb. 13:7; 3 John 1:11. So with the nouns mimetes, "an imitator," and summimetes, "an imitator together." See IMITATE, IMITATOR. (5) In Matt. 4:19, deute, "come hither," with opiso, "after," is translated "come ye after," RV (AV, "follow"). (6) In Matt. 27:62, RV, the phrase eimi meta, "to be after," is translated "(which) is (the day) after" (AV, "that followed"). (7) In 1 Pet. 1:11, the phrase meta tauta, lit., "after these things," is translated "that should follow," said of glories after the sufferings of Christ. (8) In Luke 22:49, the phrase to esomenon, lit. "the (thing) about to be" (from eimi, "to be"), is translated "what would follow." (9) In Acts 3:24, the adverb kathexes, "successively, in order," is translated "(them) that followed after," i.e., those who succeeded (him), lit., "the (ones) successively (to him)." Cp. Note (3) above. See AFTERWARD.

Folly <1,,454,anoia>
lit. signifies "without understanding" (a, negative, nous, "mind"); hence, "folly," or, rather, "senselessness," 2 Tim. 3:9; in Luke 6:11 it denotes violent or mad rage, "madness." See MADNESS. Cp. anoetos, "foolish."

Note: For aphrosune, rendered "folly" in 2 Cor. 11:1, AV, see FOOLISHNESS (RV).

Food <1,,5160,trophe>
denotes "nourishment, food" (akin to trepho, "to rear, nourish, feed"); it is used literally, in the Gospels, Acts and Jas. 2:15; metaphorically, in Heb. 5:12,14, RV, "(solid) food," AV, "(strong) meat," i.e., deeper subjects of the faith than that of elementary instruction. The word is always rendered "food" in the RV, where the AV has "meat;" e.g., Matt. 3:4; 6:25; 10:10; 24:45; Luke 12:23; John 4:8; Acts 2:46, "did take their food," RV (AV, "did eat their meat"); Acts 9:19, "took food;" Acts 27:33,34,36. The AV also has "food" in Acts 14:17; Jas. 2:15.

<2,,1305,diatrophe>
"sustenance, food," a strengthened form of No. 1 (dia, "through," suggesting a sufficient supply), is used in 1 Tim. 6:8.

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

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

<5,,1033,broma>
akin to No. 3, frequently translated "meat," and always so in the AV except in Matt. 14:15, "victuals," is rendered "food" in the RV in Matt. 14:15; Luke 3:11; 9:13. Note: For asitia, "without food," see ABSTINENCE.

Fool, Foolish, Foolishly, Foolishness <A-1,Adjective,878,aphron>
signifies "without reason" (a, negative, phren, "the mind"), "want of mental sanity and sobriety, a reckless and inconsiderate habit of mind" (Hort), or "the lack of commonsense perception of the reality of things natural and spiritual ... or the imprudent ordering of one's life in regard to salvation" (G. Vos, in Hastings' Bible Dic.); it is mostly translated "foolish" or "foolish ones" in the RV; Luke 11:40; 12:20; Rom. 2:20; 1 Cor. 15:36; 2 Cor. 11:16 (twice),19 (contrasted with phronimos, "prudent"); 12:6,11; Eph. 5:17; 1 Pet. 2:15.

<A-2,Adjective,453,anoetos>
signifies "not understanding" (a, negative, noeo, "to perceive, understand"), not applying nous, "the mind," Luke 24:25; in Rom. 1:14; Gal. 3:1,3 it signifies "senseless," an unworthy lack of understanding; sometimes it carries a moral reproach (in contrast with sophron, "sober-minded, self-controlled") and describes one who does not govern his lusts, Titus 3:3; in 1 Tim. 6:9 it is associated with evil desires, lusts. See UNWISE.

<A-3,Adjective,3474,moros>
primarily denotes "dull, sluggish" (from a root muh---, "to be silly"); hence, "stupid, foolish;" it is used (a) of persons, Matt. 5:22, "Thou fool;" here the word means morally worthless, a scoundrel, a more serious reproach than "Raca;" the latter scorns a man's mind and calls him stupid; moros scorns his heart and character; hence the Lord's more severe condemnation; in Matt. 7:26, "a foolish man;" Matt. 23:17,19, "fools;" Matt. 25:2,3,8, "foolish;" in 1 Cor. 3:18, "a fool;" the Apostle Paul uses it of himself and his fellow-workers, in 1 Cor. 4:10, "fools" (i.e., in the eyes of opponents); (b) of things, 2 Tim. 2:23, "foolish and ignorant questionings;" so Titus 3:9; in 1 Cor. 1:25, "the foolishness of God," not moria, "foolishness" as a personal quality (see C, No. 1), but adjectivally, that which is considered by the ignorant as a "foolish" policy or mode of dealing, lit., "the foolish (thing);" so in ver. 1 Cor. 1:27, "the foolish (things) of the world."

<A-4,Adjective,801,asunetos>
denotes "without discernment," or "understanding" (a negative, suniemi, "to understand"); hence "senseless," as in the RV of Rom. 1:21 (AV, "foolish"), of the heart; in Rom. 10:19, AV, "foolish," RV, "void of understanding." See UNDERSTANDING.

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

<B-1,Verb,3471,moraino>
is used (a) in the casual sense, "to make foolish," 1 Cor. 1:20; (b) in the Passive sense, "to become foolish," Rom. 1:22; in Matt. 5:13; Luke 14:34 it is said of salt that has lost its flavor, becoming tasteless. See SAVOUR.

<B-2,Verb,3912,paraphroneo>
"to be beside oneself" (from para, "contrary to," and phren, "the mind"), "to be deranged," 2 Cor. 11:23, RV, "as one beside himself," for AV, "as a fool."

<C-1,Noun,3472,moria>
denotes "foolishness" (akin to A, No. 3 and B, No. 1), and is used in 1 Cor. 1:18,21,23; 2:14; 3:19.

<C-2,Noun,877,aphrosune>
"senselessness," is translated "foolishness" in Mark 7:22; 2 Cor. 11:1,17,21, "foolishness" RV (AV, "folly" and "foolishly"). See FOLLY.

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

Foot, Feet <A-1,Noun,4228,pous>
besides its literal meaning, is used, by metonymy, of "a person in motion," Luke 1:79; Acts 5:9; Rom. 3:15; 10:15; Heb. 12:13. It is used in phrases expressing subjection, 1 Cor. 15:27, RV; of the humility and receptivity of discipleship, Luke 10:39; Acts 22:3; of obeisance and worship, e.g., Matt. 28:9; of scornful rejection, Matt. 10:14; Acts 13:51. Washing the "feet" of another betokened the humility of the service and the comfort of the guest, and was a feature of hospitality, Luke 7:38; John 13:5; 1 Tim. 5:10 (here figuratively).

Note: In Acts 7:5 bema, "a step," is used with podos, the genitive case of pous, lit., "the step of a foot," i.e., "a foot breadth," what the "foot" can stand on, "(not so much as) to set his foot on."

<A-2,Noun,939,basis>
lit., "a step" (akin to baino, "to go"), hence denotes that with which one steps, "a foot," and is used in the plural in Acts 3:7.

<B-1,Adjective,4158,poderes>
signifies "reaching to the feet," from pous, and aro, "to fit" (akin to A, No. 1), and is said of a garment, Rev. 1:13. In the Sept. it is used of the high priest's garment, e.g., Ex. 28:4.

<B-2,Adjective,3978,pezos>
an adjective, "on foot," is used in one of its forms as an adverb in Matt. 14:13; Mark 6:33, in each place signifying "by land," in contrast to "by sea." Cp. pezeuo, "to go on foot," Acts 20:13, RV, "to go by land" (marg., "on foot").

Notes: (1) In Acts 20:18, the RV "set foot in" expresses more literally the verb epibaino (lit., "to go upon") than the AV "came into." So again in Acts 21:4 (some mss. have anabaino here). (2) In Luke 8:5, katapateo, "to tread down" (kata, "down," pateo, "to tread, trample"), is translated "was trodden under foot," RV (AV, "was trodden down").

Footstool <1,,5286,hupopodion>
from hupo, "under," and pous, "a foot," is used (a) literally in Jas. 2:3, (b) metaphorically, of the earth as God's "footstool," Matt. 5:35; of the foes of the Lord, Matt. 22:44 (in some mss.); Mark 12:36, "underneath" (in some mss.); Luke 20:43; Acts 2:35; 7:49; Heb. 1:13; 10:13. The RV, adhering to the literal rendering, translates the phrase "the footstool of My (Thy, His) feet," for the AV, "My (etc.) footstool," but in Matt. 22:44, "(till I put Thine enemies) underneath thy feet."

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

Forbade * For FORBADE see FORBID

Forbear, Forbearance <A-1,Verb,430,anecho>
"to hold up" (ana, "up," echo, "to have or hold"), is used in the Middle Voice in the NT, signifying "to bear with, endure;" it is rendered "forbearing (one another)" in Eph. 4:2; Col. 3:13. See BEAR. Cp. B, No. 1, below.

<A-2,Verb,447,aniemi>
lit., "to send up or back" (ana, "up," hiemi, "to send"), hence, "to relax, loosen," or, metaphorically, "to desist from," is translated "forbearing" (threatening) in Eph. 6:9 ("giving up your threatening," T.K. Abbott). See LEAVE, LOOSE.

<A-3,Verb,5339,pheidomai>
"to spare" (its usual meaning), "to refrain from doing something," is rendered "I forbear" in 2 Cor. 12:6. See SPARE.

<A-4,Verb,4722,stego>
properly denotes "to protect by covering;" then, "to conceal;" then, by covering, "to bear up under;" it is translated "forbear" in 1 Thess. 3:1, 5. See BEAR.

Note: In 1 Cor. 9:6, the verb ergazomai, "to work," is used in the present infinitive, with a; negative, and translated "to forbear working" (lit., "not working").

<B-1,Noun,463,anoche>
"a holding back" (akin to A, No. 1), denotes "forbearance," a delay of punishment, Rom. 2:4; 3:25, in both places of God's "forbearance" with men; in the latter passage His "forbearance" is the ground, not of His forgiveness, but of His pretermission of sins, His withholding punishment. In Rom. 2:4 it represents a suspense of wrath which must eventually be exercised unless the sinner accepts God's conditions; in Rom. 3:25 it is connected with the passing over of sins in times past, previous to the atoning work of Christ.

Note: Cp. the noun epieikeia, Acts 24:4, "clemency;" 2 Cor. 10:1, "gentleness." Synonymous with this are makrothumia, "longsuffering," and hupomone, "patience" (see Col. 1:11). Anoche and makrothumia are used together in Rom. 2:4. See also Eph. 4:2 (where A, No. 1, is used in this combination). Trench (Syn.) and Abbott-Smith (Lex.) state that huponone expresses patience with regard to adverse things, makrothumia patience with regard to antagonistic persons. It must be observed, however, that in Heb. 6:15 the verb makrothumeo is used of Abraham's patience under the pressure of trying circumstances (cp. also Jas. 5:7,8). Makrothumia and hupomone are often found together, e.g., 2 Cor. 6:4,6; 2 Tim. 3:10.

"Longsuffering is that quality of self-restraint in the face of provocation which does not hastily retaliate or promptly punish; it is the opposite of anger and is associated with mercy, and is used of God, Exod. 34:6, Sept., Rom. 2:4; 1 Pet. 3:20. Patience is the quality that does not surrender to circumstances or succumb under trial; it is the opposite of despondency and is associated with hope, in 1 Thess. 1:3; it is not used of God." * [* From Notes on Thessalonians, by Hogg and Vine, pp. 183,184.]

<C-1,Adjective,420,anexikakos>
denotes "patiently forbearing evil," lit., "patient of wrong," (from anecho, A, No. 1 and kakos, "evil"), "enduring;" it is rendered "forbearing" in 2 Tim. 2:24.

<C-2,Adjective,1933,epieikes>
an adjective (from epi, used intensively, and eikos, "reasonable"), is used as a noun with the article in Phil. 4:5, and translated "forbearance" in the RV; AV, "moderation," RV, marg., "gentleness," "sweet reasonableness" (Matthew Arnold). See GENTLE.

Forbid, Forbade <A-1,Verb,2967,koluo>
"to hinder, restrain, withhold, forbid" (akin to kolos, "docked, lopped, clipped"), is most usually translated "to forbid," often an inferior rendering to that of hindering or restraining, e.g., 1 Thess. 2:16; Luke 23:2; 2 Pet. 2:16, where the RV has "stayed;" in Acts 10:47 "forbid." In Luke 6:29, the RV has "withhold not (thy coat also)." See HINDER, KEEP, Note (7), STAY, SUFFER, A, Note (3), WITHHOLD, WITHSTAND, No. 1.

Notes: (1) The strengthened form diakoluo (dia, "through," used intensively) is used in Matt. 3:14, where, for the AV, "forbad" the RV has "would have hindered him" ["forbad" is unsuitable with reference to the natural and persistent (dia) effort to prevent Christ from being baptized.]

(2) The phrase me genoito, lit., "let it not be" (me, negative, and ginomai, "to become"), is idiomatically translated "God forbid" in Luke 20:16; Rom. 3:34,6,31; 6:2,15; 7:7,13; 9:14; 11:1,11; 1 Cor. 6:15; Gal. 2:17; 3:21, and in the AV of Gal. 6:14; here the RV has "far be it from me (to glory)," which the American RV uses in the OT. In Paul's Epistles it is almost entirely used to express the Apostle's repudiation of an inference which he apprehends may be drawn from his argument.

<B-1,Adverb,209,akolutos>
"without hindrance" (a, negative, and A, No. 1, is translated "none forbidding him," in Acts 28:31. From the 2nd century A.D. onwards the word is found constantly in legal documents (Moulton and Milligan, Vocab., who draw attention to the triumphant note on which the word brings the Acts to a close).

Force <A-1,Adjective,949,bebaios>
"firm, secure," is translated "of force" (present usage would translate it "in force") in Heb. 9:17, of a testament, or covenant, in relation to a death. See FIRM.

<B-1,Verb,726,harpazo>
"to snatch away, carry off by force," is used in the next sentence in Matt. 11:12, to that referred to under No. 1, "men of violence (AV 'the violent') take it by force," the meaning being, as determined by the preceding clause, that those who are possessed of eagerness and zeal, instead of yielding to the opposition of religious foes, such as the scribes and Pharisees, press their way into the kingdom, so as to possess themselves of it. It is elsewhere similarly rendered in John 6:15, of those who attempted to seize the Lord, and in Acts 23:10, of the chief captain's command to the soldiers to rescue Paul. See CATCH, PLUCK, PULL. Cp. diarpazo, "to plunder," e.g., Matt. 12:29, and sunarpazo, "to seize and carry away," e.g., Acts 6:12, and harpax, "rapacious, ravening," e.g., Matt. 7:15.

Notes: (1) Biazo, "to force" (from bia, "force"), is used in the Passive Voice in Matt. 11:12, of the kingdom of heaven as 'suffering violence;' so in Luke 16:16, "entereth violently into it," here in the Middle Voice, expressive of the special interest which the doer of the act has in what he is doing. This meaning is abundantly confirmed by the similar use in the papyri. Moulton and Milligan (Vocab.) remark that Luke's statement can be naturally rendered "everyone is entering it violently." See VIOLENCE.

(2) In Matt. 11:12, the corresponding noun, biastes, "violence," is rendered "men of violence," RV (see No. 2). See VIOLENCE.

Forefather <1,,4269,progonos>
an adjective, primarily denoting "born before" (pro, "before," and ginomai, "to become"), is used as a noun in the plural, 2 Tim. 1:3, "forefathers" (in 1 Tim. 5:4, "parents"). See PARENTS.

<2,,4253 | 3962,propator>
"a forefather" (pro, "before," pater, "a father"), is used of Abraham in Rom. 4:1.

Foregoing <1,,4254,proago>
when used intransitively, signifies either to "lead the way," or "to go before, precede;" in Heb. 7:18, it is used of the commandment of the Law (ver. 16), as preceding the bringing in of "a better hope" (RV, "foregoing"). See BRING, GO.

Forehead <1,,3359,metopon>
from meta, "with," and ops, "an eye," occurs only in the Apocalypse, 7:3; 9:4; 13:16; 14:1,9; 17:5; 20:4; 22:4.