A friend or lover of good men, or of good-I. To love, q. d. to regard with peculiar and ness. occ. Tit. i. 8. It occurs also Wisd. vii. 22. See Suicer Thesaur. Φιλαδέλφια, ας, ή, from Φιλαδελφος. Brotherly love, love to Christians as brethren. Rom. xii. 10, & al. Þiλædehøns, 8, ó, from fixos a friend, loving, and αδελφος ο brother. Full of brotherly love to all Christians, loving fellow-christians as brethren. Comp. AdExpos VI. occ. 1 Pet. iii. 8. Pavopos, 8,, from cos loving, and avyp, avdpos, a husband. ανήρ, Loving one's husband. occ. Tit. ii. 4. Plutarch and others of the Greek writers, cited by Wetstein, use the word in the same sense. Φιλανθρωπία, ας, ή, from φιλανθρωπος. See next word. Love of man, philanthropy, whether divine. occ. Tit. iii. 4;-or human, humanity occ. Acts xxviii. 2. Φιλανθρώπως, Adv. from φιλανθρωπος loving man or mankind, humane, which from φιλος loving, and άνθρωπος man. Humanely, with humanity or benevolence occ. Acts xxvii. 3. Raphelius cites the same phrase, λavoρwπws Tivi Xourbal, to treat one with humanity, from Polybius. Φιλαρτυρία, ας, ή, from φιλαρίυρος. Love of money, covetousness occ. 1 Tim. vi. 10, where Wetstein cites many of the Greek writers expressing the same sentiment. See also Suicer Thesaur. iλaplupos, e, i, j, from çixos loving, and αρΓυρος silver, money Loving money, fond of money, covetous. occ. Luke xvi. 14. 2 Tim. iii. 2. Φιλαυίας, 5, 6, froni φίλος loving, and αυτος himself. distinguishing affection See Mat. x. 37- II. To love, like, affect. Mat. xxiii. 6. Luke dovos, &,, y, from çıxos loving, and dovy pleasure. Loving pleasure, a lover of pleasure. occ. 2 Tim. iii. 4; where Wetstein cites from Demophilus the Pythagorean, IAHAOΝΟΝ και ΦΙΛΟΘΕΟΝ τον αυτον αδυναίον Eva, It is impossible for the same person to be a lover of pleasure and a lover of God." I add from Lucian a paronomasia similar to that of the Apostle, 'O: PIAOΝΕΟΙ μᾶλλον ἡ ΦΙΛΟΣΟΦΟΙ, Lovers of young men, rather than Lovers of wisdom," Amores, tom. i. p. 1042. Biλqua, alos, To, from fixew to kiss. A kiss, a token of love and friendship. Loving one's own self, i. e. either only, or Friendship, love, occ. Jam. iv. 4. Comp. Diλofeos, 8, ¿, from çıλos loving, and Oɛos IAE, w, perhaps from the Heb. n to Loving God, a lover of God. occ. 2 Tim. iii. 4. Φιλονεικία, from φιλονεικος. A contention, dispute, literally, according to it's derivation, a love of contention. occ. Luke xxii. 24. It is applied by the best Greek writers in the same sense as in the N. T. See Wetstein. Φιλονεικός, NOVEIXOS, 8, 6, y, from hos kving, and Fond of contention or disputing, conten- and evos a stranger. Loving strangers, a friend or kind to strangers, hospitable in this sense. occ. 1 Tim. iii. 2. (where see Macknight.) Tit. i. 8. 1 Pet. iv. 9. Φιλοπρωτεύω, from φιλοπρωτος afecting the pre-eminence, domineering, a word used by the Greek writers (see Wetstein), and compounded of piños loving, and wgwłos the first, chief. With a genitive, To love to be first or chief of, to love to have, or to affect, the pre-eminence over, occ. 3 John ver. 9. Dios, n, cv, from pinew to love, or immediately from the Heb. b. See under Φίλεω. name of kropos, i. e. a lover of wisdom, and called himself by this title, as we are informed by Cicero, Tuscul. Quæst. lib. v. cap. 3, and by Diogenes Laertius (in his Proeme to the Lives of the Philosophers, § 12), who adds that Pythagoras would not allow any mortal man to be truly wise, but God only. occ. Acts xvii. 18. osoglos, 8, 6, y, from $1205 loving, and 50gf natural or tender affection, which see under Asoplos. I. Properly, Loving with that 50 or tender affection which is natural between parents and children. Thus sometimes used in the profane writers. See Wetstein and Scapula. So Josephus, Ant. lib. vii. cap. 10. § 5, says of David, quoEL YA? α) ΦΙΛΟΣΤΟΡΓΟΣ, being naturally d/fectionate to his children." II. Loving with tender affection, resembling that between near relations, affectionate. occ. Rom. xii. 10. laxvos, 8, ó, ý, from çıxas loving, and TEXvo a child. Loving one's children, occ. Tit. ii. 4. or fond of, honour, ambitious, which from pikes loving, and in honour. Loving or beloved with peculiar and di-solueguas, epas, from giclpos loving, stinguishing regard. It is properly an adjective, and is thus often used in the Greek writers, but in the N. T. is applied substantively, 205, 8, 6, Afriend. See Mat. xi. 19. Luke xi. 5, 6. xiv. 10. John iii. 29. xv. 14. Jam. ii. 23. On John xix. 12, observe that the friend of Casar, was a title of honour frequently conferred on the Roman governours, as well as on the allies of Rome. See Wetstein and Kypke. To be ambitious, to make it one's ambition, to esteem it an honour, to be extremely desirous," magno studio conor quidpiam efficere, contendo, æmulor, certo," IV'etstein on Rom. xv. 20; who confirms his interpretation by citations from the Greek writers. occ. Rom. xv. 20. 2 Cor. v. 9. 1 Thess. iv. 11. Comp. Kypke on Rom. Poççores, Adv. from pipewy. Friendly, in a kind or hospitable manner. occ. Acts xxviii. 7. The Greek writers often apply the word in the same sense, particularly to the entertainment of strungers. See Wetstein and Kypke. 77, 75, 7, A female friend. occ. Luke XV. 9. Φιλοσοφία, ας, ή, from Φιλοσοφος, which see. Philosophy, the doctrine or tenets of the Heathen or Gentile Philosophers, occ. Col. ii. 8, where see Whitby and Mac-oppwv, ovos, &, q 8 to Çikov or ta gina knight. Φιλοσόφος, θ, δ, q. φίλος σοφίας, * a friend of wisdom. a friend A Philosopher. Those who professed the *" (Hanc sapientiam scilicet) qui expetunt, Philosophi nominantur: nec quidquam aliud est philosophia, si interpretari velis, quàm studium sapienCicero, De Offic. lib. ii. cap. 2. @gory, one who thinks or intends what is friendly. Friendly-minded, friendly, benign. occ. 1 Pet ii. 8, where Griesbach on the authority of fourteen or fifteen MSS, two of which ancient, and of several old versions, for iλogoves reads Tamsivo@goves. Pinow, w, from piuos a muzzle for a beast's be derived either from mouth, which may the Chald. the mouth, or from the Heb. or Arabic na to restrain, hinder,. stifie, stifle, particularly (in Arab.) the voice. See Castell's Lexic. Heptaglott. in Onb. I. To muzzle, as an ox. occ. 1 Cor. ix. 9. 1 Tim. v. 18. See Wolfius on I Cor. and Heb. and Eng. Lexicon under on I. II. To stop the mouth, i. e. reduce to silence, occ. Mat. xxii. 34. 1 Pet. ii. 15. μ00pai, guai, pass. To be reduced to silence, to be silent, speechless, occ. Mat. xxii. 12. So Wetstein cites from Lucian, 'Oi de exθρος ΕΠΕΦΙΜΩΝΤΟ, His enemies were struck dumb," De Mort. Peregrin. tom. ii. p. 766. I add that Josephus uses the verb in the same sense, De Bel. Prom. § 5, and lib. i. cap. xxii. § 3, and cap. xxxi. § 2, and lib. v. cap. 1. § 5. Comp. also Kypke on Mat. and 1 Pet. III. It is applied to Christ's commanding an evil Spirit not to speak by the organs of a Demoniac, occ. Mark i. 25. Luke iv. 35; and the raging sea to be still, occ. Mark iv. 39. Φλογίζω, from φλοξ, φλοιος. To set in a flame, set on fire. occ. Jam. iii. 6, twice. o, aofos,, from wspλola perf. mid. of Chefw to burn, shine, as fire, which may not improbably be derived from the Heb n to cleave, cut, or break in pieces, comp. under IIup; or rather, since aufw seems to be properly a neut. V. (see Homer, Il. xxi. lin. 13. Pindar, Olymp. ii. lin. 131.) from ab to divide, as the flame itself does in burning. A bright burning fire or flame. Luke ΠΥΡ δ' ΩΣ ΟΦΘΑΛΜΩΝ απελαμπετο- So Homer, of Minerva, Il. i. lin. 200", - ΔΕΙΝΩ δε ΟΙ ΟΣΣΕ ΦΑΑΝΘΕΝ. Her eyes shone dreadful- *See Pope's Note, and Dammi Lexic. col. 1810, Comp. Suetonius, in August. cap. 79, and see more in Elsner and Wetstein. Pλvapew, w, from phuapos. With an accusative of the person, To prate, to chatter, to talk in an idle trifling manner against any one. Raphelius (whom see) cites from Herodotus the Ionic V. φλυηρεω in the sense of talking idly or falsely. But I cannot produce any Greek writer in whom it is joined with an accusative, as in St. John. Wolfius says it is thus construed in imitation of other verbs of speaking, as κακως λεξειν ΤΙΝΑ, to speak evil of any one. occ. 3 John ver. 10. Pauapos, 8, 6, 7, from gauw to boil, bubble, POPL. And perhaps the verb pauw is itself formed from the sound, as bullio in Latin, and bubble in English. A prater, a tattler, an idle or trifling talker, one who boils over, as it were, with impertinent talk, occ. 1 Tim. v. 13; where see Raphelius and Wetstein, and Suicer Thesaur. begos, a, ov, from gobos. Dreadful, terrible, horrid, occ. Heb. x, 27, 31. xii. 21. Φοβέω, ω, from φοβος. I. To put to flight, in fugam verto. Thus used in Homer, Il. xvii. lin. 596, -ΕΦΟΒΗΣΕ δ' Αχαιός, He put the Greeks to flight. II. To terrify, affright. Thus applied by in Oscos: And for the application of & to Miner-III. In the N. T. Boccoμal, suai, To be va's own eyes, comp. lin. 104, Όσσε δε Οι συρι λαμπετουν εικίην. terrified, affrighted, afraid, whether intransitively, Mat. xiv. 27, 30, & al. or transitively, with an accusative, To be afraid of, to fear, Mat. xiv. 5. xxi. 26, 46. Luke xii. 5. Heb. xi. 23, 27; or joined with an infinitive, Mat. i. 20. ii. 22, & al. On Mat. x. 28, Luke xii. 4, 5, we may observe how similar is the sentiment in the Treatise on the Maccabees, ascribed to Josephus, § 13, My poβηθώμεν τον δοκενία αποκτειναι το σώμα, Μείας γαρ ψυχης κινδυνος εν αιωνιῳ βα σανισμῳ κείμενος τοις παραβαίνεσι την εντολήν το Θε8. Let us not fear him who seems to kill the body. For the great danger of the soul consists in eternal torment to those who transgress the command of God." Had not this writer read one or both the Evangelists? See what soon after follows, cited under Koλos I. IV. Transitively, with an accusative, To fear, reverence. See Mark vi. 20. Luke i. 50. Acts x. 2. Eph. v. doblgov, 8, To, from polew to terrify, affright. 33. A dreadful or terrible sight or appearance. occ. Luke xxi. 11, where see Wetstein. These fearful or dreadful sights are particularly related by Josephus, De Bel. lib. vi. cap. 5. § 3. Comp. Tacitus, Hist. lib. v. cap. 13. See also Bp. Newtens's Dissertations on the Prophecies, vol. ii. p. 246, &c. 8vo. and Lardner's Collection of Testimonies, vol. i, p. 104. &c. obos, 8, i, from wsgoba perf. mid. of ceCopas to flee, or run away from (Homer, Il. v. lin. 223, 232, & al.), which perhaps from the Heb. Nan to take shelter, the notion being somewhat varied, and the aspirate changed into the aspirate, as in the Greek pwλsos (which see) from Heb. n. I. A fleeing or running away through fear. Thus often used in Homer, as Il. xi. lin. 402. Il. xvii. lin. 597, & al. See Dammi Lexic. col. 2525. II. Fear, terrour, affright. Mat. xiv. 26. xxviii. 4. Heb. ii. 15, & al. freq. Comp. 1 John v. 18. III. It denotes the object of fear or terrour. 2 Cor. v. 11. Rom. xiii. 3, where Kypke shews that Menander and Euripides have likewise used it for what is to be feared, formidable, the abstract for the concrete. IV. Fear, reverential fear, reverence, Acts ix. 31. Rom. ii. 18. xiii. 7. ■ Pet. i. 17. ii. 18. iii. 2. I. A palm-tree. occ. John xii. 13. It seems to have been so called from Poving Phanicia, because the Greek first became acquainted with this species of trees from that country, whose Greek name sometimes comprehended the neighbouring region of Judea, which abounded with them, as both* Pliny and ↑ Tacitus remark. The appellation of the country may, I think, be best deduced from that of it's inhabitants, Poxes, which, I apprehend with the learned Bochurt, vol. i. 346, &c. is from the Heb. py", Sons of Anak, softened after the Grecian manner. pay seems to be the title which the Phænicians themselves affected: For what can be more probable than that they who were of the cursed race of Canaan should be desirous (especially after the victories of Joshua) to drop that opprobrious denomination, and should assume, instead of it, the name of that branch of the Canaanites which, we learn from Scripture, was the most warlike and famous among them? See Num. xiii. 28, 33. Deut. ii. 10, 11. ix. 2, and Bochart as above. II. A branch of the palm-tree, a palm-branch, occ. Rev. vii. 9, where Wetstein cites from Pollux, Το μεντοι φοινικος και ὁ κλαδος ομώνυμως φοινιξ καλείται, The branch of the palm-tree is called by the same name φοινιξ." The palm-tree is in Heb. called from it's straight, upright growth, for which it seems more remarkable than any other tree, and which sometimes rises to more than a hundred feet. Thus Xenophon, who was well acquainted with the eastern countries (Cyropæd. lib. vii. p. 403, edit. Hutchinson, 8vo.) mentions φοινιξι palm-trees, ο μείον η πλεθριαιος not less than a plethron (about 100 feet) in length;" adding, Eiri yag silOVES ʼn TOๆ σείοι το μήκος πεφυκότες, for some of them grow even to a greater height.” And in the same place he immediately subjoins, και γαρ δη πιεζόμενοι οι φοινικές "Judæa verò inclyta est vel magis palmis." Nat. Hist. lib. xiii. cap. 4. + Speaking of Judea," Exuberant fruges nostrum ad morem ; præterque eas, Balsamum & Palma." Hist. lib. v. cap. 6. Comp. Shaw's Travels, p. 343. + See Bochart, vol. i, 300, 301. ὑπο Bro ẞapes, avw xupleviai, wokep 31 0901 xave, for indeed palm-trees being pressed by a great weight bend upwards like asses of burden." From which passage probably arose that great, though common, mistake, that the palm-tree, when growing, will support a considerable weight hung upon it, and bend the contrary way, as if resisting it's pressure. But Xenophon is there speaking of palm-trees when felled and used as timber; and * Strabo, Plutarch and ↑ Aulus Gellius mention the same fact, not of the palmtree, when growing, but of it's Aoxov, Evac or Lignum, i. e. of it's beams or wood. However, the straight and lofty growth of this tree, it's longevity and great fecundity, the permanency and per petual flourishing of it's leaves, and their form resembling the solar rays, make it a very proper emblem of the natural, and thence of the divine light. Hence in the Holy Place or Sanctuary of the Temple (the emblem of Christ's body) palm-trees were engraved on the walls and doors between the coupled cherubs. See 1 K. vi. 29, 32, 35. Ezek. xli. 18,| 19, 20, 25, 26. Hence at the Feast of Tabernacles, branches of palm-trees were to be used among others in making their booths. Comp. Lev. xxiii. 40. Neh. viii. 15. And hence, perhaps, the prophetess Deborah particularly chose to dwell under a pal-n-tree, Jud. iv. 5." "The branches of this tree were also used as emblems of victory both by Believers | and Idolaters. The reason given by Plutarch and Aulus Gellius, why they were so among the latter, is the nature of the wood, which so powerfully resists incumbeat pressure: But, doubtless, Believers, by bearing palm-branches after a victory, or in triumph, meant to acknowledge the Divine Author of their support and success, and to carry on their thoughts to the Divine Light, the Great Conqueror of sin and death (see 1 Mac. xiii. 5t. 2 Mac. x. 7.). And probably the Idolaters also Lib. xv. p. 1063, edit. Amstel. See Note in Hutchinson's Xenophon Cyropæd. as above, and Suicer Thesaur. under a II. § See Plutarch, Sympos, lib. viii. probl. 4, towards the middle. originally used palms on such occasions, not without respect to Apollo, or the Sun, to whom they were consecrated ¶." After what has been said, there can be little difficulty in understanding the import of the palm-branches mentioned in the N. T. The multitudes carrying them before Christ, John xii. 13, was expressing by things and actions what they do in words at ver. 14, Hosanna! i. e. Save us! Blessed is the King of Israel (the Messiah that cometh in the name of the Lord: The Saints in Rev. vii. 9, bearing them in their hands was in like manner ascribing Salvation to their God, who sate on the throne, and to the Lamb, as at ver. 10, and a celebrating spiritually of the Feast of Tabernacles, as predicted Zech. xiv. 16. See Vitringa on Rev. Povsus, aos, ó, from povos murder. Povos, &, d, from ecora perf. mid. of ce to murder, which from paw the same, or immediately from the Heb. 5 or the mouth or edge, of a sword namely, a phrase frequently occurring in the O. T. Murder, particularly slaughter, slaying of killing by the sword. So Hesychins &vos o dia aqulys Savalos, Mat. xv. 19. Heb. xi. 37, where observe that the LXX use the same phrase, ɛv @ovw payalças, for the Heb. n, with the edge of the sword, Exod. xvii. 13. Num. xxi. 24. Deut. xiii. 15. xx. 13. I. sew, w, from wacopa perf. mid. of Capu to bear. To bear, carry, occ. 1 Cor. xv. 49, twice. II. To beur, wear. occ. Mat. xi. 8. John xix. 5. Jam. ii. 3. Comp. Rom. xiii. 4, and under Μαχαιρα 11. OPON, 8, 79. Latin. A word formed from the Latin forum, which is a derivative from fero to carry, or from the Greek wacosa perf. mid. of Cepu to bear, bring. Forum in Latin properly signifies a market-place, whither things are carried to be sold, but with a proper name often denotes a market-town or burgh, as Forum Julii, Forum Claudii, See more in Heb. and Eng. Lexicon under 72 II. V. and the authors there cited. Forum |