Dict: all - phi

tcr.html:

PHILADELPHIA @ a city of Asia Minor- kjv@Revelation:1:11, kjv@Revelation:3:7

PHILEMON @
See Book of Philemon

PHILIP @ (a) The Apostle- kjv@Matthew:10:3; kjv@John:1:43; kjv@John:6:5; kjv@John:12:21; kjv@John:14:8 - A Personal Worker- kjv@John:1:45; kjv@John:12:21,22 - Tested by Christ- kjv@John:6:5 - Slow to apprehend Truth- kjv@John:14:8 (b) "The Evangelistic Deacon"- kjv@Acts:6:5 - Broadminded- kjv@Acts:8:5 - Led of the "Spirit"- kjv@Acts:8:26 - Preacher of the "Word"- kjv@Acts:8:34 - Had a godly household- kjv@Acts:21:8 (c) The Brother of Herod- kjv@Matthew:14:3; kjv@Mark:6:17; kjv@Luke:3:1,19 Herods, HERODS OF THE NEW TESTAMENT, THE

PHILIPPI @ a city of Macedonia- kjv@Acts:16:12; kjv@Acts:20:6; kjv@1Thessalonians:2:2

PHILISTIA @ the country of the Philistines- kjv@Genesis:21:34; kjv@Exodus:13:17; kjv@Joshua:13:2; kjv@2Kings:8:2

PHILISTINES @ kjv@Genesis:21:32; kjv@Genesis:26:18; kjv@Joshua:13:3; kjv@Judges:3:31; kjv@Judges:10:7; kjv@Judges:14:4; kjv@Judges:15:3; kjv@Judges:16:14 kjv@1Samuel:4:1; kjv@1Samuel:5:2; kjv@1Samuel:6:1; kjv@1Samuel:7:8; kjv@1Samuel:10:5; kjv@1Samuel:12:9; kjv@1Samuel:13:5; kjv@1Samuel:14:1

PHILOSOPHY, VANITY OF HUMAN @ kjv@Acts:17:18; kjv@1Corinthians:1:19; kjv@1Corinthians:2:6; kjv@Colossians:2:8 Knowledge

(2), KNOWLEDGE Wisdom

(8), WISDOM

PHINEHAS @ the high priest, son of Eleazar- kjv@Exodus:6:25; kjv@Numbers:25:7; kjv@Numbers:31:6; kjv@Joshua:22:13; kjv@Judges:20:28 - Son of Eli. SEE Hophni, HOPHNI

smith:

PHICHOL - P>@ - (strong), chief captain of the army of Abimelech, king of the Philistines of Gerar in the days of both Abraham, kjv@Genesis:21:22-32) and Isaac. kjv@Genesis:28:26) (B.C. 1900.)

PHILADELPHIA - P>@ - strictly Philadelphi’a (brotherly love), a town on the confines of Lydia and Phrygia Catacecaumene, 25 southeast of Sardis, and built by Attalus II., king of Pergamos, who died B.C. 138. It was situated on the lower slopes of Tmolus, and is still represented by a town called Allah-shehr (city of God). Its elevation Isaiah:952 feet above the sea. The original population of Philadelphia. Seems to have been Macedonian; but there was, as appears from kjv@Leviticus:3:9) a synagogue of Hellenizing Jews there, as well as a Christian church. (It was the seat of one of "the seven churches of Asia.") The locality was subject to constant earthquakes, which in the time of Strabo rendered even the town walls of Philadelphia unsafe. The expense of reparation was constant, and hence perhaps the poverty of the members of the church. kjv@Revelation:3:8) (The church was highly commended.) kjv@Revelation:3:7-13) Even Gibbon bears the following well-known testimony to the truth of the prophecy, "Because thou hast kept the word of my patience, I also will keep thee in the hour of temptation": "At a distance from the sea, forgotten by the (Greek) emperor encompassed, all sides by the Turks, her valiant citizens defended their religion and freedom above fourscore years. Among the Greek colonies and churches of Asia, Philadelphia is still erect, a column in a scene of ruins." "The modern town (Allah-shehr , city of God), although spacious, containing 3000 houses and 10,000 inhabitants, is badly built; the dwellings are mean and the streets filthy. The inhabitants are mostly Turks. A few ruins are found, including remains of a wall and about twenty-five churches. In one place are four strong marble pillars, which once supported the dome of a church. One of the old mosques is believed by the native Christians to have been the church in which assembled the primitive Christians addressed in the Apocalypse." Whitney’s Bible Geography.)

PHILEMON - P>@ - the name of the Christian to whom Paul addressed his epistle in behalf of Onesimus. He was a native probably of Colosse, or at all events lived in that city when the apostle wrote to him: first, because Onesimus was a Colossian, kjv@Colossians:4:9) and secondly because Archippus was a Colossian, kjv@Colossians:4:17) whom Paul associates with Philemon at the beginning of his letter. kjv@Philemon:1:1-2) It is related that Philemon became bishop of Colosse, and died as a martyr under Nero. It is evident from the letter to him that Philemon was a man of property and influence, since he is represented as the head of a numerous household, and as exercising an expensive liberality toward his friends and the poor in general. He was indebted to the apostle Paul as the medium of his personal participation in the gospel. It is not certain under what circumstances they became known to each other. It is evident that on becoming a disciple he gave no common proof of the sincerity and power of his faith. His character as shadowed forth in the epistle to him, is one of the noblest which the sacred record makes known to us.

PHILEMON, THE EPISTLE OF PAUL TO - P>@ - is one of the letters which the apostle wrote during his first captivity at Rome A.D. 63 or early in A.D. 64. Nothing is wanted to confirm the genuineness of the epistle: the external testimony is unimpeachable; nor does the epistle itself offer anything to conflict with this decision. The occasion of the letter was that Onesimus, a slave of Philemon, had run away from him to Rome, either desiring liberty or, as some suppose, having committed theft. kjv@Philemon:1:18) Here he was converted under the instrumentality of Paul. The latter; intimately connected with the master and the servant, was naturally anxious to effect a reconciliation between them. He used his influence with Onesimus, ver. 12, to induce him to return to Colosse and place himself again at the disposal of his master. On his departure, Paul put into his hand this letter as evidence that Onesirnus was a true and approved disciple of Christ, and entitled as such to received, not as a servant but above a servant, as a brother in the faith. The Epistle to Philemon has one peculiar feature
its aesthetical character it may be termed
which distinguishes it from all the other epistles. The writer had peculiar difticulties to overcame; but Paul, it is confessed, has shown a degree of self-denial and a fact in dealing with them which in being equal to the occasion could hardly be greater.

PHILETUS - P>@ - (beloved) was possibly a disciple of Hymenaeus, with whom he is associated in ( kjv@2Timothy:2:17) and who is named without him in an earlier epistle. ( kjv@1Timothy:1:20) (A.D. 68-64) Thep appear to have been persons who believed the Scripture of the Old Testament, but misinterpreted them, allegorizing away the doctrine of the resurrection and resolving it all into figure and metaphor. The delivering over unto Satan. seems to have been a form of excommunication declaring the person reduced to the state of a heathen; and in the apostolic age it was accompanied with supernatural or miraculous effects upon the bodies of the persons so delivered.

PHILIP - P>@ - (lover of horses) the apostle was of Bethsaida, the city of Andrew and Peter, kjv@John:1:44) and apparently was among the Galilean peasants of that district who flocked to hear the preaching of the Baptist. The manner in which St. John speaks of him indicates a previous friendship with the sons of Jona and Zebedee, and a consequent participation in their messianic hopes. The close union of the two in John:6 and 12 suggests that he may have owed to Andrew the first tidings that the hope had been fulfilled. The statement that Jesus found him kjv@John:1:43) implies a previous seeking. In the lists of the twelve apostles, in the Synoptic Gospel, his name is as uniformly at the head of the second group of four as the name of Peter is at that of the first, kjv@Matthew:10:3; kjv@Mark:5:18; kjv@Luke:6:14) and the facts recorded by St. John give the reason of this priority. Philip apparently was among the first company of disciples who were with the Lord at the commencement of his ministry at the marriage at Cana, on his first appearance as a prophet in Jerusalem, kjv@John:2. The first three Gospels tell us nothing more of him individually. St.John with his characteristic fullness of personal reminiscences, records a few significant utterances. kjv@John:6:5-9 kjv@John:12:20-22 kjv@John:14:8 ) No other fact connected with the name of Philip is recorded in the Gospels. He is among the company of disciples at Jerusalem after the ascension kjv@Acts:1:13) and on the day of Pentecost. After this all is uncertain and apocryphal, According tradition he preached in Phrygia, and died at Hierapolis.

PHILIP THE EVANGELIST - P>@ - is first mentioned in the account of the dispute between the Hebrew and Hellenistic disciples in kjv@Acts:6. He is one of the deacons appointed to superintend the daily distribution of food and alms, and so to remove all suspicion of partiality. The persecution of which Saul was the leader must have stopped the "daily ministrations" of the Church. The teachers who had been most prominent were compelled to take flight, and Philip was among them. It is noticeable that the city of Samaria, is the first scene of his activity. kjv@Acts:8. He is the precursor of St. Paul in his work, as Stephen had been in his teaching. The scene which brings Philip and Simon the sorcerer into contact with each other, kjv@Acts:8:9-13) which the magician has to acknowledge a power over nature greater than his own, is interesting. This step is followed by another. On the road from Jerusalem to Gaza he meets the Ethiopian eunuch. kjv@Acts:8:26) ff. The History that follows is interesting as one of the few records in the New Testament of the process of individual conversion. A brief sentence tells us that Philip continued his work as a preacher at Azotus (Ashdod) and among the other cities that had formerly belonged to the Philistines, and, following the coast-line, came to Caesarea. Then for a long period
not less than eighteen or nineteen years
we lose sight of him. The last glimpse of him in the New Testament is in the account of St. Paul’s journey to Jerusalem. It is to his house as to one well known to them, that St. Paul and his companions turn for shelter. He has four daughters, who possess the gift of prophetic utterance and who apparently give themselves to the work of teaching instead of entering on the life of home. kjv@Acts:21:8-9) He is visited by the prophets and elders of Jerusalem. One tradition places the scene of his death at Hierapolis in Phrygia. According to another, he died bishop of Tralles. The house in which he and-his daughters had lived was pointed out to travellers in the time of Jerome.

PHILIPPI - P>@ - (named from Philip of Macedonia), a city of Macedonia about nine miles from the sea, to the northwest of the island of Thasos which is twelve miles distant from its port Neapolis, the modern Kavalla . It is situated in a plain between the ranges of Pangaeus and Haemus. The Philippi which St. Paul visited was a Roman colony founded by Augustus after the famous battle of Philippi, fought here between Antony and Octavius and Brutus and Cassius, B.C. 42. The remains which strew the ground near the modern Turkish village Bereketli are no doubt derived from that city. The original town, built by Philip of Macedonia, was probably not exactly on the same site. Philip, when he acquired possession of the site, found there a town named Datus or Datum , which was probably in its origin a factory of the Phoenicians, who were the first that worked the gold-mines in the mountains here, as in the neighboring Thasos. The proximity of the goldmines was of course the origin of so large a city as Philippi, but the plain in which it lies is of extraordinary fertility. The position, too, was on the main road from Rome to Asia, the Via Egnatia , which from Thessalonica to Constantinople followed the same course as the existing post-road. On St. Paul’s visits to Philippi, see the following article. At Philippi the gospel was first preached in Europe. Lydia was the first convert. Here too Paul and Silas were imprisoned. kjv@Acts:16:23) The Philippians sent contributions to Paul to relieve his temporal wants.

PHILIPPIANS, EPISTLE TO THE - P>@ - was St. Paul from Rome in A.D. 62 or 63. St. Paul’s connection with Philippi was of a peculiar character, which gave rise to the writing of this epistle. St. Paul entered its walls A.D. 52. kjv@Acts:16:18) There, at a greater distance from Jerusalem than any apostle had yet penetrated, the long-restrained energy of St, Paul was again employed in laying the foundation of a Christian church, Philippi was endeared to St. Paul not only by the hospitality of Lydia, the deep sympathy of the converts, and the remarkable miracle which set a seal on his preaching, but, also by the successful exercise of his missionary activity after a long suspense, and by the happy consequences of his undaunted endurance of ignominies which remained in his memory, kjv@Philemon:1:30) after the long interval of eleven years. Leaving Timothy and Luke to watch over the infant church, Paul and Silas went to Thessalonica, ( kjv@1Thessalonians:2:2) whither they were followed by the alms of the Philippians, kjv@Philemon:4:16) and thence southward. After the lapse of five years, spent chiefly at Corinth and Ephesus, St. Paul passed through Macedonia, A.D. 57, on his way to Greece, and probably visited Philippi for the second time, and was there joined by Timothy. He wrote at Philippi his second Epistle to the Corinthians. On returning from Greece, kjv@Acts:20:4) he again found a refuge among his faithful Philippians, where he spent some days at Easter, A.D. 58, with St. Luke, who accompanied him when he sailed from Neapolis. Once more, in his Roman captivity, A.D. 62, their care of him revived-again. They sent Epaphroditus bearing their alms for the apostle’s support, and ready also to tender his personal service. kjv@Philemon:2:25) St. Paul’s aim in writing is plainly this: while acknowledging the alms of the Philippians and the personal services of their messenger, to give them some information respecting his own condition, and some advice respecting theirs. Strangely full of joy and thanksgiving amidst adversity, like the apostle’s midnight hymn from the depth of his Philippian dungeon, this epistle went forth from his prison at Rome. In most other epistles he writes with a sustained effort to instruct, or with sorrow, or with indignation; he is striving to supply imperfect or to correct erroneous teaching, to put down scandalous impurity or to schism in the church which he addresses. But in this epistle, though he knew the Philippians intimately and was not blind to the faults and tendencies to fault of some of them, yet he mentions no evil so characteristic of the whole Church as to call for general censure on his part or amendment on theirs. Of all his epistles to churches, none has so little of an official character as this.

PHILISTIA - P>@ - (Heb. Pelesheth) (land of sojourners). The word thus translated (in) kjv@Psalms:60:8 kjv@Psalms:87:4 kjv@Psalms:108:9 ) is in the original identical with that elsewhere rendered Palestine, which always means land of the Philistines. (Philistia was the plain on the southwest coast of Palestine. It was 40 miles long on the coast of the Mediterranean between Gerar and Joppa, and 10 miles wide at the northern end and 20 at the southern.
ED.) This plain has been in all ages remarkable for the extreme richness of its soil. It was also adapted to the growth of military power; for while the itself permitted. the use of war-chariots, which were the chief arm of offence, the occasional elevations which rise out of it offered secure sites for towns and strongholds. It was, moreover, a commercial country: from its position it must have been at all times the great thoroughfare between Phoenicia and Syria in the north and Egypt and Arabia in the south.

PHILISTINES - P>@ - (immigrants), The origin of the Philistines is nowhere expressly stated in the Bible; but as the prophets describe them as "the Philistines-from Caphtor," kjv@Amos:9:7) and "the remnant of the maritime district of Caphtor" kjv@Jeremiah:47:4) it is prima facie probable that they were the Caphtorim which came out of Caphtor" who expelled the Avim from their territory and occupied it; in their place, (2:23) and that these again were the Caphtorim mentioned in the Mosaic genealogical table among the descendants of Mizraim. kjv@Genesis:10:14) It has been generally assumed that Caphtor represents Crete, and that the Philistines migrated from that island, either directly or through Egypt, into Palestine. But the name Caphtor is more probably identified with the Egyptian Coptos. CAPHTOR, CAPHTORIM History.
The Philistines must have settled in the land of Canaan before the time of Abraham; for they are noticed in his day as a pastoral tribe in the neighborhood of Gerur. kjv@Genesis:21:32-34 kjv@Genesis:26:1 kjv@Genesis:26:8) Between the times of Abraham and Joshua the Philistines had changed their quarters, and had advanced northward into the plain of Philistia. The Philistines had at an early period attained proficiency in the arts of peace. Their wealth was abundant, kjv@Judges:16:5 kjv@Judges:16:19) and they appear in all respects to have been a prosperous people. Possessed of such elements of power, they had attained in the time of the judges an important position among eastern nations. About B.C. 1200 we find them engaged in successful war with the Sidonians. Justin 18:3. The territory of the Philistines having been once occupied by the Canaanites, formed a portion of the promised land, and was assigned the tribe of Judah. kjv@Joshua:15:2 kjv@Joshua:15:12-45-47) No portion of it, however, was conquered in the lifetime of Joshua, kjv@Joshua:13:2) and even after his death no permanent conquest was effected, kjv@Judges:3:3) though we are informed that the three cities of Gaza, Ashkelon and Ekron were taken. kjv@Judges:1:18) The Philistines soon recovered these, and commenced an aggressive policy against the Israelites, by which they gained a complete ascendancy over them. Individual heroes were raised up from time to time, such as Shamgar the son of Anath, kjv@Judges:3:31) and still more Samson, Judg 13-16, but neither of these men succeeded in permanently throwing off the yoke. The Israelites attributed their past weakness to their want, of unity, and they desired a king, with the special object of leading them against the foe. ( kjv@1Samuel:8:20) Saul threw off the yoke; and the Philistines were defeated with great slaughter at Geba. ( kjv@1Samuel:13:3) They made no attempt to regain their supremacy for about twenty-five years, and the scene of the next contest shows the altered strength of the two parties. It was no longer in the central country, but in a ravine leading down to the Philistine plain, the valley of Elah, the position of which is about 14 miles southwest of Jerusalem. On this occasion the prowess of young David secured success to Israel, and the foe was pursued to the gates of Gath and Ekron. ( kjv@1Samuel:17:1) ... The power of the Philistines was, however, still intact on their own territory. The border warfare was continued. The scene of the next conflict was far to the north, in the valley of Esdraelon. The battle on this occasion proved disastrous to the Israelites; Saul himself perished, and the Philistines penetrated across the Jordan and occupied the, forsaken cities. ( kjv@1Samuel:31:1-7) On the appointment of David to be king, he twice attacked them, and on each occasion with signal success, in the first case capturing their images, in the second pursuing them "from Geba until thou come to Gazer." (2 Samuel kjv@5:17-25; 1Chronicles:14:8-16) Henceforth the Israelites appear as the aggressors. About seven years after the defeat at Rephaim, David, who had now consolidated his power, attacked them on their own soil end took Gath with its dependencies. The whole of Philistine was included in Solomon’s empire. Later when the Philistines, joined by the Syrians and Assyrians, made war on the kingdom of Israel, Hezekiah formed an alliance with the Egyptians, as a counterpoise to the Assyrians, and the possession of Philistia became henceforth the turning-point of the struggle between the two great empires of the East. The Assyrians under Tartan, the general of Sargon, made an expedition against Egypt, and took Ashdod, as the key of that country. kjv@Isaiah:20:1 kjv@Isaiah:20:4-5) Under Senacherib, Philistia was again the scene of important operations. The Assyrian supremacy was restored by Esarhaddon, and it seems probable that the Assyrians retained their hold on Ashdod until its capture, after a long siege, by Psammetichus. It was about this time that Philistia was traversed by vast Scythian horde on their way to Egypt. The Egyptian ascendancy was not as yet re-established, for we find the next king, Necho, compelled to besiege Gaza on his return from the battle of Megiddo. After the death of Necho the contest was renewed between the Egyptians and the Chaldeans under Nebuchadnezzar, and the result was specially disastrous to the Philistines. The "old hatred" that the Philistines bore to the Jews was exhibited in acts of hostility at the time of the Babylonish captivity, kjv@Ezekiel:25:15-17) but on the return this was somewhat abated, for some of the Jews married Philistine women, to the great scandal of their rulers. kjv@Nehemiah:13:23-24) From this time the history of Philistia is absorbed in the struggles of the neighboring kingdoms. The latest notices of the Philistines as a nation occur in 1 Macc. 3-5. Institutions, religion, etc .
With regard to the institutions of the Philistines our information is very scanty, The five chief cities had, as early as the days of Joshua, constituted themselves into a confederacy, restricted however, in all probability, to matters of offence and defence. Each was under the government of a prince, kjv@Joshua:13:3; kjv@Judges:3:3) etc.; ( kjv@1Samuel:18:30 kjv@1Samuel:29:6) and each possessed its own territory. The Philistines appear to have been deeply imbued with superstition: they carried their idols with them on their campaigns, (2 Samuel kjv@5:21) and proclaimed their victories in their presence. ( kjv@1Samuel:31:9) The gods whom they chiefly worshipped were Dagon, kjv@Judges:16:23; kjv@1Samuel:5:3-5; kjv@1Chronicles:10:10) 1Macc. 10:83, Ashtaroth, ( kjv@1Samuel:31:10) Herod. kjv@1:105, and Baalzebub. ( kjv@2Kings:1:2-6)

PHILOLOGUS - P>@ - a Christian at Rome to whom St. Paul sends his salutation. kjv@Romans:18:15)

PHILOSOPHY - P>@ - It is the object of the following article to give some account (I.) of that development of thought among the Jews which answered to the philosophy of the West; (II.) of the systematic progress of Greek philosophy as forming a complete whole; and (III.) of the contact of Christianity with philosophy. I. THE PHILOSOPHIC DISCIPLINE OF THE JEWS.
Philosophy, if we limit the word strictly to describe the free pursuit of knowledge of which truth is the one complete end is essentially of western growth. In the East the search after wisdom has always been connected with practice. The history of the Jews offers no exception to this remark: there is no Jewish philosophy, properly so called. The method of Greece was to proceed from life to God; the method of Israel (so to speak) was to proceed from God to life. The axioms of one system are the conclusions of the other. The one led to the successive abandonment of the noblest domains of science which man had claimed originally as his own, till it left bare systems of morality; the other, in the fullness of time, prepared many to welcome the Christ
the Truth. The philosophy of the Jews, using the word in a large sense, is to be sought for rather in the progress of the national life than in special books. Step by step the idea of the family was raised into that of the people; and the kingdom furnished the basis of those wider promises which included all nations in one kingdom of heaven. The social, the political, the cosmical relations of man were traced out gradually in relation to God. The philosophy of the Jews is thus essentially a moral philosophy, resting on a definite connection with God. The doctrines of Creation and Providence, of an infinite divine person and of a responsible human will, which elsewhere form the ultimate limits of speculation, are here assumed at the outset. The Psalms, which, among the other infinite lessons which they convey, give a deep insight into the need of a personal apprehension of truth, everywhere declare the absolute sovereignty of God over the material and the moral world. One man among all is distinguished among the Jews as "the wise man". The description which is given of his writings serves as a commentary on the national view of philosophy (Kings:4:30-33) The lesson of practical duty, the full utterance of "a large heart," ibid. 29, the careful study of God’s creatures,
this is the sum of wisdom. Yet in fact the very practical aim of this philosophy leads to the revelation of the most sublime truth. Wisdom was gradually felt to be a person, throned by God and holding converse with men. kjv@Proverbs:8:1) ... She was seen to stand in open enmity with "the strange woman"), who sought to draw them aside by sensuous attractions; and thus a new step was made toward the central doctrine of Christianity:
the incarnation of the Word. Two books of the Bible, Job and Ecclesiastes, of which the latter at any rate belongs to the period of the close of the kingdom, approach more nearly than any others to the type of philosophical discussions. But in both the problem is moral and not metaphysical. The one deals with the evils which afflict "the perfect and upright;" the other with the vanity of all the pursuits and pleasures of earth. The captivity necessarily exercised a profound influence. The teaching of Persia Jewish thought. The teaching of Persia seems to have been designed to supply important elements in the education of the chosen people. But it did yet more than this. The contact of the Jews with Persia thus gave rise to a traditional mysticism. Their contact with Greece was marked by the rise of distinct sects. In the third century B.C. the great Doctor Antigonus of Socho bears a Greek name, and popular belief pointed to him as the teacher of Sadoc and Boethus the supposed founders of Jewish rationalism. At any rate we may date from this time the twofold division of Jewish speculation, The Sadducees appear as the supporters of human freedom in its widest scope; the Pharisees of a religious Stoicism. At a later time the cycle of doctrine was completed, when by a natural reaction the Essenes established as mystic Asceticism. II. THE DEVELOPMENT OF GREEK PHILOSOPHY.
The various attempts which have been made to derive western philosophy from eastern sources have signally failed. It is true that in some degree the character of Greek speculation may have been influenced, at least in its earliest-stages, by religious ideas which were originally introduced from the East; but this indirect influence does hot affect the real originality of the Greek teachers. The very value of Greek teaching lies in the fact that it was, as far as is possible, a result of simple reason, or, if faith asserts ifs prerogative, the distinction is sharply marked. Of the various classifications of the Greek schools which have been proposed, the simplest and truest seems to be that which divides the history of philosophy into three great periods, the first reaching to the era of the Sophists, the next to the death of Aristotle, the third to the Christian era. In the first period the world objectively is the great centre of inquiry; in the second, the "ideas" of things, truth, and being; in the third, the chief interest of philosophy falls back upon the practical conduct of life. After the Christian era philosophy ceased to have any true vitality in Greece, but it made fresh efforts to meet the conditions of life at Alexandria and Rome. The pre
- Socratic schools .
The first Greek philosophy was little more than an attempt to follow out in thought the mythic cosmogonies of earlier poets. What is the one permanent element which underlies the changing forms of things?
this was the primary inquiry, to which the Ionic school endeavored to find an answer. Thales (cir. B.C. 639-543) pointed to moisture (water) as the one source and supporter of life. Anaximenes (cir. B.C. 520-480) substituted air for wafer. At a much later date (cir. B.C. 460) Diogenes of Apollonia represented this elementary "air" as endowed with intelligence. The Socratic schools .
In the second period of Greek philosophy the scene and subject were both changed. A philosophy of ideas, using the term in its widest sense, succeeded a philosophy of nature, in three generations Greek speculation reached its greatest glory in the teaching of Socrates, Plato and Aristotle. The famous sentence in which Aristotle characterizes the teachings of Socrates (B.C.465-399) places his scientific position in the clearest light. There are two things, he says, which we may rightly attribute to Socrates
inductive reasoning and general definition. By the first he endeavored to discover the permanent element which underlies the changing forms of appearances and the varieties of opinion; by the second he fixed the truth which he had thus gained. But, besides this, Socrates rendered another service to truth. Ethics occupied in his investigations the primary place which had hitherto been held by Physics. The great aim of his induction was to establish the sovereignty of Virtue. He affirmed the existence of a universal law of right and wrong. He connected philosophy with action, both in detail and in general. On the one side he upheld the supremacy of Conscience, on the other the working of Providence. The post
- Socratic schools .
after Aristotle, philosophy took a new direction. Speculation became mainly personal. Epicurus (B.C. 352-270) defined the object of philosophy to be the attainment of a happy life. The pursuit of truth for its own sake he recognized as superfluous. He rejected dialectics as a useless study, and accepted the senses, in the widest acceptation of the term, as the criterion of truth. But he differed widely from the Cyrenaics in his view of happiness. The happiness at which the wise man aims is to be found, he said, not in momentary gratification, but in life-long pleasure. All things were supposed to come into being by chance, and so pass away. The individual was left master of own life. While Epicurus asserted in this manner the claims of one part of man’s nature in the conduct of life, Zeno of Citium (cir. B.C. 280), with equal partiality advocated a purely spiritual (intellectual) morality. Opposition between the two was complete. The infinite, chance-formed worlds of the one stand over against the one harmonious world of the other. On the one aide are gods regardless of material things, on the other a Being permeating and vivifying all creation. This difference necessarily found its chief expression in Ethics. III. CHRISTIANITY IN CONTACT WITH ANCIENT PHILOSOPHY.
The only direct trace of the contact of Christianity with western philosophy in the New Testament is in the account of St. Paul’s visit to Athens, kjv@Acts:17:18) and there is nothing in the apostolic writings to show that it exercised any important influence upon the early Church. Comp. ( kjv@1Corinthians:1:22-24) But it was otherwise with eastern speculation, which penetrated more deeply through the mass of the people. The "philosophy" against which the Colossians were warned, kjv@Colossians:2:8) seems undoubtedly to have been of eastern origin, containing elements similar to those which were afterward embodied in various shapes of Gnosticism, as a selfish asceticism, and a superstitions reverence for angels, kjv@Colossians:2:16-23) and in the Epistles to Timothy, addressed to Ephesians, in which city St. Paul anticipated the rise of false teaching, kjv@Acts:20:30) two distinct forms of error may be traced in addition to Judaism, due more or less to the same influence. The writings of the sub-apostolic age, with the exception of the famous anecdote of Justin Martyr (Dial. 2
1), throw little light upon the relations of Christianity and philosophy. Christian philosophy may be in one sense a contradiction in terms, for Christianity confessedly derives its first principles from revelation, and not from simple reason; but there is no less a true philosophy of Christianity, which aims to show how completely these meet the instincts and aspirations of all ages. The exposition of such a philosophy would be the work of a modern Origen.

PHINEHAS - P>@ - (mouth of brass). Son of Eleazar and grandson of Aaron. kjv@Exodus:6:25) He is memorable for having while quite a youth, by his zeal and energy at the critical moment of the licentious idolatry of Shittim, appeased the divine wrath, and put a stop to the plague which was destroying the nation. kjv@Numbers:25:7) (B.C. 1452.) For this he was rewarded by the special approbation of Jehovah and by a promise that the priesthood should remain in his family forever. kjv@Numbers:25:10-13) He was appointed to accompany as priest the expedition by which the Midianites were destroyed. ch. kjv@Numbers:31:6) Many years later he also headed the party which was despatched from Shiloh to remonstrate against the altar which the transjordanic tribes were reported to have built near Jordan. kjv@Joshua:22:13-32) In the partition of the country he received an allotment of his own
a hill on Mount Ephraim which bore his name. After Eleazar’s death he became high priest
the third of the series. In this capacity he is introduced as giving the oracle to the nation during the whole struggle with the Benjamites on the matter of Gibeah. kjv@Judges:20:28) The verse which closes the book of Joshua is ascribed to Phinehas, as the description of the death of Moses at the end of Deuteronomy is to Joshua. The tomb of Phinehas, a place of great resort to both Jews and Samaritans, is shown at Awertah , four miles southeast of Nablus . Second son of Eli. ( kjv@1Samuel:1:3 kjv@1Samuel:2:34 kjv@1Samuel:4:4 ,11,17-19; 14:3) Phinehas was killed with his brother by the Philistines when the ark was captured. (B.C. 1125.) ELI A Levite of Ezra’s time, kjv@Ezra:8:33) unless the meaning be that Eleazar was of the family of the great Phinehas.

easton:

Phicol @ great, the chief captain of the army of Abimelech, the Philistine king of Gerar. He entered into an alliance with Abraham with reference to a certain well which, from this circumstance, was called Beersheba (q.v.), "the well of the oath" kjv@Genesis:21:22-32 kjv@Genesis:26:26).

Philadelphia @ brotherly love, a city of Lydia in Asia Minor, about 25 miles south-east of Sardis. It was the seat of one of the "seven churches" kjv@Revelation:3:7-12). It came into the possession of the Turks in A.D. 1392. It has several times been nearly destroyed by earthquakes. It is still a town of considerable size, called Allahshehr, "the city of God."

Philemon @ an inhabitant of Colosse, and apparently a person of some note among the citizens kjv@Colossians:4:9; kjv@Philemon:1:2). He was brought to a knowledge of the gospel through the instrumentality of Paul

(19), and held a prominent place in the Christian community for his piety and beneficence (4-7). He is called in the epistle a "fellow-labourer," and therefore probably held some office in the church at Colosse; at all events, the title denotes that he took part in the work of spreading a knowledge of the gospel.

Philemon, Epistle to @ was written from Rome at the same time as the epistles to the Colossians and Ephesians, and was sent also by Onesimus. It was addressed to Philemon and the members of his family. It was written for the purpose of interceding for Onesimus (q.v.), who had deserted his master Philemon and been "unprofitable" to him. Paul had found Onesimus at Rome, and had there been instrumental in his conversion, and now he sends him back to his master with this letter. This epistle has the character of a strictly private letter, and is the only one of such epistles preserved to us. "It exhibits the apostle in a new light. He throws off as far as possible his apostolic dignity and his fatherly authority over his converts. He speaks simply as Christian to Christian. He speaks, therefore, with that peculiar grace of humility and courtesy which has, under the reign of Christianity, developed the spirit of chivalry and what is called 'the character of a gentleman,' certainly very little known in the old Greek and Roman civilization" (Dr. Barry). (
See SLAVE.)

Philetus @ amiable, with Hymenaeus, at Ephesus, said that the "resurrection was past already" ( kjv@2Timothy:2:17-18). This was a Gnostic heresy held by the Nicolaitanes. (
See ALEXANDER 4.)

Philip @ lover of horses.

(1.) One of the twelve apostles; a native of Bethsaida, "the city of Andrew and Peter" kjv@John:1:44). He readily responded to the call of Jesus when first addressed to him

(43), and forthwith brought Nathanael also to Jesus (45-46). He seems to have held a prominent place among the apostles kjv@Matthew:10:3; kjv@Mark:3:18; kjv@John:6:5-7 kjv@John:12:21-22 kjv@John:14:8 -9; kjv@Acts:1:13). Of his later life nothing is certainly known. He is said to have preached in Phrygia, and to have met his death at Hierapolis.

(2.) One of the "seven" kjv@Acts:6:5), called also "the evangelist" (21:8-9). He was one of those who were "scattered abroad" by the persecution that arose on the death of Stephen. He went first to Samaria, where he laboured as an evangelist with much success (8:5-13). While he was there he received a divine command to proceed toward the south, along the road leading from Jerusalem to Gaza. These towns were connected by two roads. The one Philip was directed to take was that which led through Hebron, and thence through a district little inhabited, and hence called "desert." As he travelled along this road he was overtaken by a chariot in which sat a man of Ethiopia, the eunuch or chief officer of Queen Candace, who was at that moment reading, probably from the Septuagint version, a portion of the prophecies of Isaiah (53:6-7). Philip entered into conversation with him, and expounded these verses, preaching to him the glad tidings of the Saviour. The eunuch received the message and believed, and was forthwith baptized, and then "went on his way rejoicing." Philip was instantly caught away by the Spirit after the baptism, and the eunuch saw him no more. He was next found at Azotus, whence he went forth in his evangelistic work till he came to Caesarea. He is not mentioned again for about twenty years, when he is still found at Caesarea kjv@Acts:21:8) when Paul and his companions were on the way to Jerusalem. He then finally disappears from the page of history.

(3.) Mentioned only in connection with the imprisonment of John the Baptist kjv@Matthew:14:3; kjv@Mark:6:17; kjv@Luke:3:19). He was the son of Herod the Great, and the first husband of Herodias, and the father of Salome. (
See HEROD PHILIP I.)

(4.) The "tetrarch of Ituraea" kjv@Luke:3:1); a son of Herod the Great, and brother of Herod Antipas. The city of Caesarea
- Philippi was named partly after him kjv@Matthew:16:13; kjv@Mark:8:27). (
See HEROD PHILIP II.)

Philippi @

(1.) Formerly Crenides, "the fountain," the capital of the province of Macedonia. It stood near the head of the Sea, about 8 miles north-west of Kavalla. It is now a ruined village, called Philibedjik. Philip of Macedonia fortified the old Thracian town of Crenides, and called it after his own name Philippi (B.C. 359-336). In the time of the Emperor Augustus this city became a Roman colony, i.e., a military settlement of Roman soldiers, there planted for the purpose of controlling the district recently conquered. It was a "miniature Rome," under the municipal law of Rome, and governed by military officers, called duumviri, who were appointed directly from Rome. Having been providentially guided thither, here Paul and his companion Silas preached the gospel and formed the first church in Europe. (
See LYDIA.) This success stirred up the enmity of the people, and they were "shamefully entreated" kjv@Acts:16:9-40; kjv@1Thessalonians:2:2). Paul and Silas at length left this city and proceeded to Amphipolis (q.v.).

(2.) When Philip the tetrarch, the son of Herod, succeeded to the government of the northern portion of his kingdom, he enlarged the city of Paneas, and called it Caesarea, in honour of the emperor. But in order to distinguish it from the Caesarea on the sea coast, he added to it subsequently his own name, and called it Caesarea
- Philippi (q.v.).

Philippians, Epistle to @ was written by Paul during the two years when he was "in bonds" in Rome kjv@Philippians:1:7-13), probably early in the year A.D. 62 or in the end of 61. The Philippians had sent Epaphroditus, their messenger, with contributions to meet the necessities of the apostle; and on his return Paul sent back with him this letter. With this precious communication Epaphroditus sets out on his homeward journey. "The joy caused by his return, and the effect of this wonderful letter when first read in the church of Philippi, are hidden from us. And we may almost say that with this letter the church itself passes from our view. To-day, in silent meadows, quiet cattle browse among the ruins which mark the site of what was once the flourishing Roman colony of Philippi, the home of the most attractive church of the apostolic age. But the name and fame and spiritual influence of that church will never pass. To myriads of men and women in every age and nation the letter written in a dungeon at Rome, and carried along the Egnatian Way by an obscure Christian messenger, has been a light divine and a cheerful guide along the most rugged paths of life" (Professor Beet). The church at Philippi was the first-fruits of European Christianity. Their attachment to the apostle was very fervent, and so also was his affection for them. They alone of all the churches helped him by their contributions, which he gratefully acknowledges kjv@Acts:20:33-35; kjv@2Corinthians:11:7-12; kjv@2Thessalonians:3:8). The pecuniary liberality of the Philippians comes out very conspicuously kjv@Philippians:4:15). "This was a characteristic of the Macedonian missions, as 2Corinthians:8 and 9 amply and beautifully prove. It is remarkable that the Macedonian converts were, as a class, very poor ( kjv@2Corinthians:8:2); and the parallel facts, their poverty and their open-handed support of the great missionary and his work, are deeply harmonious. At the present day the missionary liberality of poor Christians is, in proportion, really greater than that of the rich" (Moule's Philippians, Introd.). The contents of this epistle give an interesting insight into the condition of the church at Rome at the time it was written. Paul's imprisonment, we are informed, was no hindrance to his preaching the gospel, but rather "turned out to the furtherance of the gospel." The gospel spread very extensively among the Roman soldiers, with whom he was in constant contact, and the Christians grew into a "vast multitude." It is plain that Christianity was at this time making rapid advancement in Rome. The doctrinal statements of this epistle bear a close relation to those of the Epistle to the Romans. Compare also kjv@Philippians:3:20 with kjv@Ephesians:2:12 kjv@Ephesians:2:19, where the church is presented under the idea of a city or commonwealth for the first time in Paul's writings. The personal glory of Christ is also set forth in almost parallel forms of expression in kjv@Philippians:2:5-11, compared with kjv@Ephesians:1:17-23 kjv@Ephesians:2:8; and kjv@Colossians:1:15-20. "This exposition of the grace and wonder of His personal majesty, personal self-abasement, and personal exaltation after it," found in these epistles, "is, in a great measure, a new development in the revelations given through St. Paul" (Moule). Other minuter analogies in forms of expression and of thought are also found in these epistles of the Captivity.

Philistia @ =Palestine (q.v.), "the land of the Philistines" kjv@Psalms:60:8 kjv@Psalms:87:4 kjv@Psalms:108:9 ). The word is supposed to mean "the land of wanderers" or "of strangers."

Philistines @ kjv@Genesis:10:14, R.V.; but in A.V., "Philistim"), a tribe allied to the Phoenicians. They were a branch of the primitive race which spread over the whole district of the Lebanon and the valley of the Jordan, and Crete and other Mediterranean islands. Some suppose them to have been a branch of the Rephaim ( kjv@2Samuel:21:16-22). In the time of Abraham they inhabited the south-west of Judea, Abimelech of Gerar being their king kjv@Genesis:21:32-34 kjv@Genesis:26:1). They are, however, not noticed among the Canaanitish tribes mentioned in the Pentateuch. They are spoken of by Amos (9:7) and Jeremiah (47:4) as from Caphtor, i.e., probably Crete, or, as some think, the Delta of Egypt. In the whole record from Exodus to Samuel they are represented as inhabiting the tract of country which lay between Judea and Egypt kjv@Exodus:13:17 kjv@Exodus:15:14-15; kjv@Joshua:13:3; 1Samuel:4). This powerful tribe made frequent incursions against the Hebrews. There was almost perpetual war between them. They sometimes held the tribes, especially the southern tribes, in degrading servitude kjv@Judges:15:11; kjv@1Samuel:13:19-22); at other times they were defeated with great slaughter ( kjv@1Samuel:14:1-47; 17). These hostilities did not cease till the time of Hezekiah ( kjv@2Kings:18:8), when they were entirely subdued. They still, however, occupied their territory, and always showed their old hatred to Israel kjv@Ezekiel:25:15-17). They were finally conquered by the Romans. The Philistines are called Pulsata or Pulista on the Egyptian monuments; the land of the Philistines (Philistia) being termed Palastu and Pilista in the Assyrian inscriptions. They occupied the five cities of Gaza, Ashkelon, Ashdod, Ekron, and Gath, in the south-western corner of Canaan, which belonged to Egypt up to the closing days of the Nineteenth Dynasty. The occupation took place during the reign of Rameses III. of the Twentieth Dynasty. The Philistines had formed part of the great naval confederacy which attacked Egypt, but were eventually repulsed by that Pharaoh, who, however, could not dislodge them from their settlements in Palestine. As they did not enter Palestine till the time of the Exodus, the use of the name Philistines in kjv@Genesis:26:1 must be proleptic. Indeed the country was properly Gerar, as in ch. 20. They are called Allophyli, "foreigners," in the Septuagint, and in the Books of Samuel they are spoken of as uncircumcised. It would therefore appear that they were not of the Semitic race, though after their establishment in Canaan they adopted the Semitic language of the country. We learn from the Old Testament that they came from Caphtor, usually supposed to be Crete. From Philistia the name of the land of the Philistines came to be extended to the whole of "Palestine." Many scholars identify the Philistines with the Pelethites of kjv@2Samuel:8:18.

Phinehas @ mouth of brass, or from old Egypt, the negro.

(1.) Son of Eleazar, the high priest kjv@Exodus:6:25). While yet a youth he distinguished himself at Shittim by his zeal against the immorality into which the Moabites had tempted the people kjv@Numbers:25:1-9), and thus "stayed the plague" that had broken out among the people, and by which twenty-four thousand of them perished. For his faithfulness on that occasion he received the divine approbation (10-13). He afterwards commanded the army that went out against the Midianites (31:6-8). When representatives of the people were sent to expostulate with the two and a half tribes who, just after crossing Jordan, built an altar and departed without giving any explanation, Phinehas was their leader, and addressed them in the words recorded in kjv@Joshua:22:16-20. Their explanation follows. This great altar was intended to be all ages only a witness that they still formed a part of Israel. Phinehas was afterwards the chief adviser in the war with the Benjamites. He is commemorated in kjv@Psalms:106:30-31. (
See ED

(2.) One of the sons of Eli, the high priest ( kjv@1Samuel:1:3 kjv@1Samuel:2:12). He and his brother Hophni were guilty of great crimes, for which destruction came on the house of Eli

(31). He died in battle with the Philistines ( kjv@1Samuel:4:4 kjv@1Samuel:4:11); and his wife, on hearing of his death, gave birth to a son, whom she called "Ichabod," and then she died (19-22).

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torrey:

Philistines @ Descended from Casluhim kjv@Genesis:10:13 kjv@Genesis:10:14
Originally dwelt in the land of Caphtor kjv@Jeremiah:47:4 kjv@Amos:9:7
Conquered the Avims and took from them the west coast of Canaan kjv@Deuteronomy:2:23
Called
The Caphtorims kjv@Deuteronomy:2:23
The Cherethites kjv@1Samuel:30:14 kjv@Zephaniah:2:5
Country of
Called Philistia kjv@Psalms:87:4 kjv@Psalms:108:9
Divided into five sates of lordships kjv@Joshua:13:3 kjv@Judges:3:3 kjv@1Samuel:6:16
Had many flourishing cities kjv@1Samuel:6:17
Given by God to the Israelites kjv@Joshua:13:2 kjv@Joshua:13:3 kjv@Joshua:15:45 kjv@Joshua:15:47
Were a great people and governed by kings in the patriarchal age kjv@Genesis:21:22 kjv@Genesis:21:34 kjv@Genesis:26:8
Character of
Proud kjv@Zechariah:9:6
Idolatrous kjv@Judges:16:23 kjv@1Samuel:5:2
Superstitious kjv@Isaiah:2:6
Warlike kjv@1Samuel:17:1 kjv@1Samuel:28:1
Men of great strength and stature amongst kjv@1Samuel:17:4-7 kjv@2Samuel:21:16 kjv@2Samuel:21:18-20
Some of, left to prove Israel kjv@Judges:3:1-3
Always confederated with the enemies of Israel kjv@Psalms:83:7 kjv@Isaiah:9:11 kjv@Isaiah:9:12
Shamgar slew six hundred of, and delivered Israel kjv@Judges:3:31
Oppressed Israel after the death of Jair for eighteen years kjv@Judges:10:7 kjv@Judges:10:8
Oppressed Israel after the death of Abdon forty years kjv@Judges:13:1
Samson
Promised as a deliverer from kjv@Judges:13:5
Intermarried with kjv@Judges:14:1 kjv@Judges:14:10
Slew thirty, near Askelon kjv@Judges:14:19
Burned vineyards &:c of kjv@Judges:15:3-5
Slew many for burning his wife kjv@Judges:15:7 kjv@Judges:15:8
Slew a thousand with the jawbone of an ass kjv@Judges:15:15 kjv@Judges:15:16
Blinded and imprisoned by kjv@Judges:16:21
Pulled down the house of Dagon and destroyed immense numbers of kjv@Judges:16:29 kjv@Judges:16:30
Defeated Israel at Ebenezer kjv@1Samuel:4:1 kjv@1Samuel:4:2
Defeated Israel and took the ark kjv@1Samuel:4:3-11
Put the ark into Dagon's house kjv@1Samuel:5:1-4
Plagued for retaining the ark kjv@1Samuel:5:6-12
Sent back the ark and were healed kjv@1Samuel:6:1-18
Miraculously routed at Mizpeh kjv@1Samuel:7:7-14
Jonathan smote a garrison of, at Geba and provoked them kjv@1Samuel:13:3 kjv@1Samuel:13:4
Invaded the land of Israel with a great army kjv@1Samuel:13:5 kjv@1Samuel:13:17-23
Jonathan and his armour-bearer smote a garrison of, at the passages kjv@1Samuel:14:1-14
Miraculously discomfited kjv@1Samuel:14:15-23
Saul constantly at war with kjv@1Samuel:14:52
Defied Israel by their champion kjv@1Samuel:17:4-10
Defeated Israel at Ephesdammim and pursued to Ekron kjv@1Samuel:17:1 kjv@1Samuel:17:52
David
Slew Goliath the champion of kjv@1Samuel:17:40-50
Procured Saul's daughter for and hundred foreskins of kjv@1Samuel:18:25-27
Often defeated during Saul's reign kjv@1Samuel:19:8 kjv@1Samuel:23:1-5
Fled to, for safety kjv@1Samuel:27:1-7
Gained the confidence of Achish king of kjv@1Samuel:28:2 kjv@1Samuel:29:9
Distrusted by kjv@1Samuel:29:2-7
Often defeated in the course of his reign kjv@2Samuel:5:17-23 kjv@2Samuel:8:1 kjv@2Samuel:21:15-22 kjv@2Samuel:23:8-12
Had a guard composed of kjv@2Samuel:8:18 kjv@Ezekiel:25:16 kjv@Zephaniah:2:5
Gathered all their armies to Aphek against Israel kjv@1Samuel:28:1 kjv@1Samuel:29:1
Ziklag a town of, taken and plundered by the Amalekites kjv@1Samuel:30:1 kjv@1Samuel:30:2 kjv@1Samuel:30:16
Israel defeated by, and Saul slain kjv@1Samuel:31:1-10
Besieged in Gibbethon by Nadab kjv@1Kings:15:27
Sent by God against Jehoram kjv@2Chronicles:21:16 kjv@2Chronicles:21:17
Defeated by Uzziah kjv@2Chronicles:26:6 kjv@2Chronicles:26:7
Distressed Judah under Ahaz kjv@2Chronicles:28:18 kjv@2Chronicles:28:19
Defeated by Hezekiah kjv@2Kings:18:8
Israel condemned for imitating kjv@Judges:10:6 kjv@Amos:6:2 kjv@Amos:9:7
Prophecies respecting
Union with Syria against Israel kjv@Isaiah:9:11 kjv@Isaiah:9:12
Punishment with other nations kjv@Jeremiah:25:20
Dismay at ruin of Tyre kjv@Zechariah:9:3 kjv@Zechariah:9:5
Base men to be their rulers kjv@Zechariah:9:6
Hatred and revenge against Israel to be fully recompensed kjv@Ezekiel:25:15-17 kjv@Amos:1:6-8
Utter destruction by Pharaoh king of Egypt kjv@Jeremiah:47:1-4 kjv@Zephaniah:2:5 kjv@Zephaniah:2:6
Destruction and desolation of their cities kjv@Jeremiah:47:5 kjv@Zephaniah:2:4
Their country to be a future possession to Israel kjv@Obadiah:1:19 kjv@Zephaniah:2:7
To help in Israel's restoration kjv@Isaiah:11:14

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naves:

PHICHOL @
- Chief captain of the Philistines kjv@Genesis:21:22-32; kjv@Genesis:26:26

PHILADELPHIA @ -(A city of Lydia)
- One of the seven congregations in kjv@Revelation:1:11; kjv@Revelation:3:7-13

PHILANTHROPY @
- General scriptures concerning kjv@Isaiah:58:6-12
-
See ALMS
-
See BENEFICENCE
-
See CHARITABLENESS
-
See LIBERALITY
-
See NEIGHBOR
-
See POOR

PHILEMON @ -(A Christian man in Colossae)
- Paul's letter to kjv@Philemon:1:25

PHILETUS @
- An heretical teacher at Rome kjv@2Timothy:2:17-18

PHILIP @

-1. The brother of Herod Antipas and the husband of Herodias kjv@Matthew:14:3; kjv@Mark:6:17; kjv@Luke:3:19

-2. Tetrarch of Iturea kjv@Luke:3:1

-3. One of the seven servants (Greek: diakonos) kjv@Acts:6:5 .Successfully preaches in Samaria kjv@Acts:8:4-14 .Expounds the Scriptures to the Ethiopian eunuch whom he immerses kjv@Acts:8:27-38 .Caught away by the Spirit to Azotus, preaches in the cities, and goes to Caesarea kjv@Acts:8:39-40 .Lives at Caesarea, and entertains Paul kjv@Acts:21:8 .Has four daughters (prophetesses) kjv@Acts:21:9-10

-4. One of the twelve apostles kjv@Matthew:10:3; kjv@Mark:3:18; kjv@Luke:6:14; kjv@Acts:1:13 .Call of kjv@John:1:43 .Brings Nathanael to Jesus kjv@John:1:45-50 .Assists in caring for the multitude whom Jesus miraculously feeds kjv@John:6:5-7 .Brings certain Greeks to Jesus who desire to see him kjv@John:12:20-22 .Asks Jesus to show the Father kjv@John:14:8-13

PHILIPPI @ -(A city of Macedonia)
- Paul preaches in kjv@Acts:16:12-40; kjv@Acts:20:1-6; kjv@1Thessalonians:2:2
- Contributes to the maintenance of Paul kjv@Philippians:4:10-18
- Paul sends Epaphroditus to kjv@Philippians:2:25
- Paul writes a letter to the Christians of kjv@Philippians:1:1

PHILISTIA @
- The sea coast in the west of the territories of the tribes of Dan and Simeon kjv@Psalms:60:8; kjv@Psalms:87:4; kjv@Psalms:108:9

PHILISTINES @
- Descendants of Mizraim kjv@Genesis:10:14; kjv@1Chronicles:1:12; kjv@Jeremiah:47:4; kjv@Amos:9:7
- Called CHERETHITES kjv@1Samuel:30:14-16; kjv@Ezekiel:25:16; kjv@Zephaniah:2:5
- Called CASLUHIM kjv@Genesis:10:14; kjv@1Chronicles:1:12
- Called CAPHTORIM kjv@Jeremiah:47:4; kjv@Amos:9:7
- Territory of kjv@Exodus:13:17; kjv@Exodus:23:31; kjv@Deuteronomy:2:23; kjv@Joshua:13:3; kjv@Joshua:15:47
- Lords of kjv@Joshua:13:3; kjv@Judges:3:3; kjv@Judges:16:5 kjv@Judges:16:30 kjv@1Samuel:5:8 kjv@1Samuel:5:11 kjv@1Samuel:6:4 kjv@1Samuel:6:12 kjv@1Samuel:7:7; kjv@1Samuel:29:2 kjv@1Samuel:29:6, 7
- Kings of .Abimelech I Genesis:20 .Abimelech II Genesis:26 .Achish kjv@1Samuel:21:10-15; kjv@1Samuel:27:2-12; kjv@1Samuel:28:1-2; 29
- Allowed to remain in Canaan kjv@Judges:3:3-4
- Shamgar kills six-hundred men with an ox goad kjv@Judges:3:31
- For their history during the leadership of Samson see kjv@Judges:13; 14; 15; 16
- Defeat the Israelites; take the ark of the covenant; suffer plagues, and return the ark kjv@1Samuel:4:6
- Army of kjv@1Samuel:13:5
- Defeated .By Samuel 1Samuel:7 .By Saul and Jonathan kjv@1Samuel:9:16; 13; 14
- Their champion, Goliath, killed by David 1Samuel:17
- David kills two-hundred men kjv@1Samuel:18:22-30
- David finds refuge among 1Samuel:27
- Defeat the Israelites and kill Saul and his sons kjv@1Samuel:31; 1Chronicles:10:1
- Defeated by David kjv@2Samuel:5:17-25; kjv@2Samuel:23:9-16; kjv@1Chronicles:14:8-16
- Pay taxes to Jehoshaphat kjv@2Chronicles:17:11
- Defeated by Hezekiah kjv@2Kings:18:8
- Prophecies against kjv@Isaiah:9:11-12; kjv@Isaiah:14:29-31; kjv@Jeremiah:25:17-20; 47; kjv@Ezekiel:25:15-17; kjv@Amos:1:6-8; kjv@Zephaniah:2:4-7; kjv@Zechariah:9:5-7

PHILOLOGUS @
- A disciple in Rome kjv@Romans:16:15

PHILOSOPHY @
- The nature of things kjv@Ecclesiastes:1; 2; 3; 4; 5; 6; 7
- A philosophical discussion about wisdom Job:28
- Philosophical inductions and deductions relating to God and His providence kjv@Job:5:8-20; 9; kjv@Job:10:2-21; kjv@Job:12:6-24; kjv@Job:33:12-30; 37
- Reveals the mysteries of providence kjv@Proverbs:25:2; kjv@Romans:1:19-20
- Is not sufficient for an adequate knowledge of God kjv@1Corinthians:1:21-22
- Is not enough for salvation through the atonement of Jesus Christ kjv@1Corinthians:2:6-10
- Employment of, was not Paul's method of preaching the gospel kjv@1Corinthians:1:17-19 kjv@1Corinthians:1:21; kjv@1Corinthians:2:1-5 kjv@1Corinthians:2:13
- Greek schools of kjv@Acts:17:18
- Rabbinical kjv@Colossians:2:8 kjv@Colossians:2:16-19 kjv@1Timothy:6:20
-
See REASON
-
See also GOD,_MISCELLANEOUS_SCRIPTURES_RELATING_TO

PHINEHAS @
- High priest kjv@Exodus:6:25; kjv@1Chronicles:6:4-50
- Religious zeal of, in killing the Israelitish woman who had committed abomination kjv@Numbers:25:7-15; kjv@Psalms:106:30
- Chief of the Korahite Levites kjv@1Chronicles:9:19-20
- Sent to sound the trumpets in the battle with the Midianites kjv@Numbers:31:6
- Sent, with other princes of the Israelites west of the Jordan River to inquire of the Israelites on the east of the Jordan River what the monument they had erected signified kjv@Joshua:22:13-32
- Inheritance allotted to kjv@Joshua:24:33
- Mediator in behalf of the people kjv@Judges:20:28

filter-bible-link.pl:

hitchcock:

kjv@STRING:Aphiah <HITCHCOCK>@ speaking, blowing - HITCHCOCK-A

kjv@STRING:Apphia <HITCHCOCK>@ productive; fruitful - HITCHCOCK-A

kjv@STRING:Casiphia <HITCHCOCK>@ money; covetousness - HITCHCOCK-C

kjv@STRING:Chephirah <HITCHCOCK>@ a little lioness - HITCHCOCK-C

kjv@STRING:Haruphite <HITCHCOCK>@ slender; sharp - HITCHCOCK-H

kjv@STRING:Hophin <HITCHCOCK>@ he that covers; my fist - HITCHCOCK-H

kjv@STRING:Japhia <HITCHCOCK>@ enlightening; appearing - HITCHCOCK-J

kjv@STRING:Josiphiah <HITCHCOCK>@ increase of the Lord; the Lord-J's finishing - HITCHCOCK

kjv@STRING:Memphis <HITCHCOCK>@ abode of the good - HITCHCOCK-M

kjv@STRING:Mephibosheth <HITCHCOCK>@ out of my mouth proceeds reproach - HITCHCOCK-M

kjv@STRING:Naphish <HITCHCOCK>@ the soul; he that rests, refreshes himself, or respires - HITCHCOCK-N

kjv@STRING:Nephish <HITCHCOCK>@ same as Naphish - HITCHCOCK-N

kjv@STRING:Nephishesim <HITCHCOCK>@ diminished; torn in pieces - HITCHCOCK-N

kjv@STRING:Nephusim <HITCHCOCK>@ same as Nephishesim - HITCHCOCK-N

kjv@STRING:Ophir <HITCHCOCK>@ fruitful region - HITCHCOCK-O

kjv@STRING:Phichol <HITCHCOCK>@ the mouth of all, or every tongue - HITCHCOCK-P

kjv@STRING:Philadelphia <HITCHCOCK>@ love of a brother - HITCHCOCK-P

kjv@STRING:Philemon <HITCHCOCK>@ who kisses - HITCHCOCK-P

kjv@STRING:Philetus <HITCHCOCK>@ amiable; beloved - HITCHCOCK-P

kjv@STRING:Philip <HITCHCOCK>@ warlike; a lover of horses - HITCHCOCK-P

kjv@STRING:Philippi <HITCHCOCK>@ same as Philip, in the plural - HITCHCOCK-P

kjv@STRING:Philistines <HITCHCOCK>@ those who dwell in villages - HITCHCOCK-P

kjv@STRING:Philologus <HITCHCOCK>@ a lover of letters, or of the word - HITCHCOCK-P

kjv@STRING:Phinehas <HITCHCOCK>@ bold aspect; face of trust or protection - HITCHCOCK-P

kjv@STRING:Ramathaim-zophim <HITCHCOCK>@ the two watch-towers - HITCHCOCK-R

kjv@STRING:Rephidim <HITCHCOCK>@ beds; places of rest - HITCHCOCK-R

kjv@STRING:Saphir <HITCHCOCK>@ delightful - HITCHCOCK-S

kjv@STRING:Sapphira <HITCHCOCK>@ that relates or tells - HITCHCOCK-S

kjv@STRING:Seraphim <HITCHCOCK>@ burning; fiery - HITCHCOCK-S

kjv@STRING:Shephi <HITCHCOCK>@ beholder; honeycomb; garment - HITCHCOCK-S

kjv@STRING:Shiphi <HITCHCOCK>@ multitude - HITCHCOCK-S

kjv@STRING:Teraphim <HITCHCOCK>@ images; idols - HITCHCOCK-T

kjv@STRING:Theophilus <HITCHCOCK>@ friend of God - HITCHCOCK-T

kjv@STRING:Trophimus <HITCHCOCK>@ well educated; well brought up - HITCHCOCK-T

kjv@STRING:Zophim <HITCHCOCK>@ place for a watchman - HITCHCOCK-Z

tcr:

strongs:

H40 <STRHEB>@ אבימלך 'ăbîymelek ab-ee-mel'-ek From H1 and H4428; father of (the) king; {Abimelek} the name of two Philistine kings and of two Israelites: - Abimelech.

H1043 <STRHEB>@ בּית ענת bêyth ‛ănâth bayth an-awth' An orthographical variation for H1042; {Beth-Anath} a place in Palestine: - Beth-anath.

H1073 <STRHEB>@ בּכּרה bakkûrâh bak-koo-raw' By orthographical variation for H1063; a first ripe fig: - first-ripe.

H1326 <STRHEB>@ בּתה bâthâh baw-thaw' Probably an orthographical variation for H1327; desolation: - waste.

H1555 <STRHEB>@ גּלית golyath gol-yath' Perhaps from H1540; exile; {Goljath} a Philistine: - Goliath.

H1642 <STRHEB>@ גּרר gerâr gher-awr' Probably from H1641; a rolling country; {Gerar} a Philistine city: - Gerar.

H1661 <STRHEB>@ גּת gath gath The same as H1660; {Gath} a Philistine city: - Gath.

H1689 <STRHEB>@ דּבלה diblâh dib-law' Probably an orthographical error for H7247; {Diblah} a place in Syria: - Diblath.

H1712 <STRHEB>@ דּגון dâgôn daw-gohn' From H1709; the fish god; {Dagon} a Philistine deity: - Dagon.

H1721 <STRHEB>@ רדנים דּדנים dôdânîym rôdânîym {do-daw-neem'} ro-daw-neem' The second form is used by orthographical error in . A plural of uncertain derivation; {Dodanites} or descendants of a son of Javan: - Dodanim.

H1728 <STRHEB>@ דּוּג davvâg dav-vawg' An orthographical variation of H1709 as a denominative (H1771); a fisherman: - fisher.

H1807 <STRHEB>@ דּלילה delîylâh del-ee-law' From H1809; languishing: - {Delilah} a Philistine woman: - Delilah.

H1833 <STRHEB>@ דּמשׁק demesheq dem-eh'-shek By orthographical variation from H1834; damask (as a fabric of Damascus): - in Damascus.

H1836 <STRHEB>@ דּן dên dane (Chaldee); an orthographical variation of H1791; this: - [afore-] {time} + after this {manner} here {[-after]} one . . . {another} {such} there {[-fore]} {these} this ({matter}) + {thus} where {[-fore]} which.

H111 <STRHEB>@ אדד 'ădad ad-ad' Probably an orthographical variation for H2301; Adad (or {Hadad}) an Edomite: - Hadad.

H153 <STRHEB>@ אדרע 'edrâ‛ ed-raw' (Chaldee); an orthographical variation for H1872; an {arm} that {is} (figuratively) power: - force.

H165 <STRHEB>@ אהי 'ĕhîy e-hee' Apparently an orthographical variation for H346; where. (Used in ). I will be is often the rendering of the same Hebrew form from H1961: - I will be ( ) [which is often the rendering of the same Hebrew form from H1961].

H2126 <STRHEB>@ זינא zîynâ' zee-naw' From H2109; well fed; or perhaps an orthographical error for H2124; {Zina} an Israelite: - Zina.

H2130 <STRHEB>@ זיפי zîyphîy zee-fee' Patrial from H2128; a Ziphite or inhabitant of Ziph: - {Ziphim} Ziphite.

H2360 <STRHEB>@ חוּרי chûray khoo-rah'ee Probably an orthographical variation for H2359; {Churai} an Israelite: - Hurai.

H2601 <STRHEB>@ חנמאל chănam'êl khan-am-ale' Probably by orthographical variation for H2606; {Chanamel} an Israelite: - Hanameel.

H2602 <STRHEB>@ חנמל chănâmâl khan-aw-mawl' Of uncertain derivation; perhaps the aphis or plant louse: - frost.

H2644 <STRHEB>@ חפא châphâ' khaw-faw' An orthographical variation of H2645; properly to {cover} that {is} (in a sinister sense) to act covertly: - do secretly.

H2695 <STRHEB>@ חצרו chetsrô khets-ro' By an orthographical variation for H2696; inclosure; {Chetsro} an Israelite: - {Hezro} Hezrai.

H2741 <STRHEB>@ חרוּפי chărûphîy khar-oo-fee' A patrial from (probably) a collateral form of H2756; a Charuphite or inhabitant of Charuph (or Chariph): - Haruphite.

H211 <STRHEB>@ אופר אפיר אופיר 'ôphîyr 'ôphîyr 'ôphir {o-feer'} {o-feer'} o-feer' Of uncertain derivation; {Ophir} the name of a son of {Joktan} and of a gold region in the East: - Ophir.

H276 <STRHEB>@ אחזּת 'ăchûzzath akh-ooz-zath' A variation of H272; possession; {Achuzzath} a Philistine: - Ahuzzath.

H3131 <STRHEB>@ יוספיה yôsiphyâh yo-sif-yaw' From active participle of H3254 and H3050; Jah (is) adding; {Josiphjah} an Israelite: - Josiphiah.

H3240 <STRHEB>@ ינח yânach yaw-nakh' A primitive root; to deposit; by implication to allow to stay. (The Hiphil forms with the dagesh are here referred {to} in accordance with the older grammarians; but if any distinction of the kind is to be {made} these should rather be referred to {H5117} and the others here): - {bestow} cast {down} lay ({down} {up}) leave ({off}) let alone ({remain}) {pacify} {place} {put} set ({down}) {suffer} {withdraw} withhold. (The Hiphil forms with the dagesh are here referred {to} in accordance with the older grammarians; but if any distinction of the kind is to be {made} these should rather be referred to {H5117} and the others here.)

H3309 <STRHEB>@ יפיע yâphîya‛ yaw-fee'-ah From H3313; bright; {Japhia} the name of a {Canaanite} an {Israelite} and a place in Palestine: - Japhia.

H3430 <STRHEB>@ ישׁבּו בּנב yishbô benôb yish-bo' beh-nobe' From H3427 and {H5011} with a pronominal suffix and a preposition interposed; his dwelling (is) in Nob; {Jishbo-be-Nob} a Philistine: - Ishbi-benob [from the margin].

H3703 <STRHEB>@ כּספיא kâsiphyâ' kaw-sif-yaw' Perhaps from H3701; silvery; {Casiphja} a place in Babylon: - Casiphia.

H3716 <STRHEB>@ כּפירה kephîyrâh kef-ee-raw' Feminine of H3715; the village (always with the article); {Kephirah} a place in Palestine: - Chephirah.

H3724 <STRHEB>@ כּפר kôpher ko'-fer From H3722; properly a {cover} that {is} (literally) a village (as covered in); (specifically) bitumen (as used for {coating}) and the henna plant (as used for dyeing); figuratively a redemption price: - {bribe} {camphire} {pitch} {ransom} {satisfaction} sum of {money} village.

H3731 <STRHEB>@ כּפתּור כּפתּר kaphtôr kaphtôr {kaf-tore'} kaf-tore' Apparently the same as H3730; Caphtor (that {is} a wreath shaped {island}) the original seat of the Philistines: - Caphtor.

H350 <STRHEB>@ אי־כבוד 'îy-kâbôd ee-kaw-bode' From H336 and H3519; (there is) no {glory} that {is} inglorious; {Ikabod} a son of Phineas: - I-chabod.

H397 <STRHEB>@ אכישׁ 'âkîysh aw-keesh' Of uncertain derivation; {Akish} a Philistine king: - Achish.

H4582 <STRHEB>@ מעוך mâ‛ôk maw-oke' From H4600; oppressed; {Maok} a Philistine: - Maoch.

H4644 <STRHEB>@ מף môph mofe Of Egyptian origin; {Moph} the capital of Lower Egypt: - Memphis. Compare H5297.

H4648 <STRHEB>@ מפבשׁת מפיבשׁת mephîybôsheth mephibôsheth {mef-ee-bo'-sheth} mef-ee-bo'-sheth Probably from H6284 and H1322; dispeller of shame (that {is} of Baal); {Mephibosheth} the name of two Israelites: - Mephibosheth.

H4709 <STRHEB>@ מצפּה mitspâh mits-paw' Feminine of H4708; {Mitspah} the name of two places in Palestine. (This seems rather to be only an orthographical variation of H4708 when ‘in pause´ .): - Mitspah. [This seems rather to be only an orthographical variationof H4708 when in pause.]

H5300 <STRHEB>@ נפוּשׁסיםo nephûshsîym nef-oo-shes-eem' For H5304; {Nephushesim} a Temple Servant: - Nephisesim [from the margin].

H5303 <STRHEB>@ נפל נפיל nephîyl nephil {nef-eel'} nef-eel' From H5307; {properly} a {feller} that {is} a bully or tyrant: - giant.

H5304 <STRHEB>@ נפיסיםo nephîysîym nef-ee-seem' Plural from an unused root meaning to scatter; expansions; {Nephisim} a Temple Servant: - Nephusim [from the margin].

H5305 <STRHEB>@ נפישׁ nâphîysh naw-feesh' From H5314; refreshed; {Naphish} a son of {Ishmael} and his posterity: - Naphish.

H5593 <STRHEB>@ סף saph saf The same as H5592; {Saph} a Philistine: - Saph. Compare H5598.

H5598 <STRHEB>@ ספּי sippay sip-pah'ee From H5592; bason like; {Sippai} a Philistine: - Sippai. Compare H5593.

H5601 <STRHEB>@ ספּיר sappîyr sap-peer' From H5608; a gem (perhaps as used for scratching other {substances}) probably the sapphire: - sapphire.

H552 <STRHEB>@ אמנם 'ûmnâm oom-nawm' An orthographical variation of H551: - in (very) deed; of a surety.

H6369 <STRHEB>@ פּיכל pîykôl pee-kole' Apparently from H6310 and H3605; mouth of all; {Picol} a Phillistine: - Phichol.

H6372 <STRHEB>@ פּינחס pîynechâs pee-nekh-aws' Apparently from H6310 and a variation of H5175; mouth of a serpent; {Pinechas} the name of three Israelites: - Phinehas.

H6429 <STRHEB>@ פּלשׁת pelesheth pel-eh'-sheth From H6428; {rolling} that {is} migratory; {Pelesheth} a region of Syria: - {Palestina} {Palestine} {Philistia} Philistines.

H6430 <STRHEB>@ פּלשׁתּי pelishtîy pel-ish-tee' Patrial from H6429; a Pelishtite or inhabitant of Pelesheth: - Philistine.

H6825 <STRHEB>@ צפי צפו tsephô tsephîy {tsef-o'} tsef-ee' From H6822; observant; Tsepho or {Tsephi} an Idumaean: - {Zephi} Zepho.

H6837 <STRHEB>@ צפיון tsiphyôn tsif-yone' From H6822; watch tower; {Tsiphjon} an Israelite: - Ziphion. Compare H6827.

H6839 <STRHEB>@ צפים tsôphîym tso-feem' Plural of active participle of H6822; watchers; {Tsophim} a place East of Jordan: - Zophim.

H6849 <STRHEB>@ צפעה tsephi‛âh tsef-ee-aw' Feminine from the same as H6848; an outcast thing: - issue.

H6885 <STRHEB>@ צרפי tsôrephîy tso-ref-ee' From H6884; refiner; Tsorephi (with the {article}) an Israelite: - goldsmith´ s.

H647 <STRHEB>@ אפיח 'ăphîyach af-ee'-akh Perhaps from H6315; breeze; {Aphiach} an Israelite: - Aphiah.

H663 <STRHEB>@ אפיק אפק 'ăphêq 'ăphîyq {af-ake'} af-eek' From H662 (in the sense of strength); fortress; Aphek (or {Aphik}) the name of three places in Palestine: - {Aphek} Aphik.

H7384 <STRHEB>@ ריפת rîyphath ree-fath' The second form is probably by orthographical error; of foreign origin; {Riphath} a grandson of Jepheth and his descendants: - Riphath.

H7436 <STRHEB>@ רמתים צופים râmâthayim tsôphîym raw-maw-thah'-yim tso-feem' From the dual of H7413 and the plural of the active participle of H6822; double height of watchers; Ramathajim {Tsophim} a place in Palestine: - Ramathaim-zophim.

H7445 <STRHEB>@ רננה renânâh ren-aw-naw' From H7442; a shout (for joy): - joyful ({voice}) {singing} triumphing.

H7508 <STRHEB>@ רפידים rephîydîym ref-ee-deem' Plural of the masculine of the same as H7507; ballusters; {Rephidim} a place in the Desert: - Rephidim.

H7958 <STRHEB>@ שׂליו שׂלוo ώelâv ώelâyv {sel-awv'} sel-awv' By orthographical variation from H7951 through the idea of sluggishness; the quail collectively (as slow in flight from its weight): - quails.

H720 <STRHEB>@ ארוד 'ărôd ar-ode' An orthographical variation of H719; fugitive; {Arod} an Israelite: - Arod.

H728 <STRHEB>@ אניּה אורנה ארונהo 'ăravnâh 'ôrnâh 'anîyâh {ar-av-naw'} {ore-naw'} ar-nee-yaw' All forms by orthographical variation for H711; Aravnah (or Arnijah or {Ornah}) a Jebusite: - Araunah.

H741 <STRHEB>@ אראיל 'ări'êyl ar-ee-ale' Either by transposition for H739 or more {probable} an orthographical variation for H2025; the altar of the Temple: - altar.

H8195 <STRHEB>@ שׁפי שׁפו shephô shephîy {shef-o'} shef-ee' From H8192; baldness (compare H8205); Shepho or {Shephi} an Idumaean: - {Shephi} Shepho.

H8208 <STRHEB>@ שׁפיר shâphîyr shaf-eer' From H8231; beautiful; {Shaphir} a place in Palestine: - Saphir.

H8230 <STRHEB>@ שׁפעי shiph‛îy shif-ee' From H8228; copious; {Shiphi} an Israelite: - Shiphi.

H8309 <STRHEB>@ שׁרמהo sherêmâh sher-ay-maw' Probably by orthographical error for H7709; a common: - field.

H8444 <STRHEB>@ תּצאה תּוצאה tôtsâ'âh tôtsâ'âh {to-tsaw-aw'} to-tsaw-aw' From H3318; (only in plural collective) {exit} that {is} (geographical) {boundary} or (figuratively) {deliverance} (actively) source: - border ({-s}) going (-s) forth ({out}) {issues} outgoings.

H8605 <STRHEB>@ תּפלּה tephillâh tef-il-law' From H6419; {intercession} supplication; by implication a hymn: - prayer.

H8655 <STRHEB>@ תּרפים terâphîym ter-aw-feme' Plural perhaps from H7495; a healer; Teraphim (singular or plural) a family idol: - idols ({-atry}) {images} teraphim.

H840 <STRHEB>@ אשׂראל 'ăώar'êl as-ar-ale' By orthographical variation from H833 and H410; right of God; {Asarelah} an Israelite: - Asareel.

H844 <STRHEB>@ אשׂריאל 'aώrîy'êl as-ree-ale' An orthographical variation for H840; {Asriel} the name of two Israelites: - {Ashriel} Asriel.

H932 <STRHEB>@ בּהן bôhan bo'-han An orthographical variation of H931; thumb; {Bohan} an Israelite: - Bohan.

G1474 <STRGRK>@ ἐδαφίζω edaphizō ed-af-id'-zo From G1475; to raze: - lay even with the ground.

G1779 <STRGRK>@ ἐνταφιάζω entaphiazō en-taf-ee-ad'-zo From a compound of G1722 and G5028; to inswathe with cerements for interment: - bury.

G1780 <STRGRK>@ ἐνταφιασμός entaphiasmos en-taf-ee-as-mos' From G1779; preparation for interment: - burying.

G1946 <STRGRK>@ Ἐπικούρειος Epikoureios ep-ee-koo'-ri-os From Ἐπίκουρος Epikouros (compare G1947; a noted philosopher); an Epicurean or follower of Epicurus: - Epicurean.

G2055 <STRGRK>@ ἐρίφιον eriphion er-if'-ee-on From G2056; a kidling that is (generally) goat (symbolically wicked person): - goat.

G2109 <STRGRK>@ εὐεργετέω euergeteō yoo-erg-et-eh'-o From G2110; to be philanthropic: - do good.

G2110 <STRGRK>@ εὐεργέτης euergetēs yoo-erg-et'-ace From G2095 and the base of G2041; a worker of good that is (specifically) a philanthropist: - benefactor.

G2185 <STRGRK>@ ἐφικνέομαι ephikneomai ef-ik-neh'-om-ahee From G1909 and a cognate of G2240; to arrive upon that is extend to: - reach.

G2186 <STRGRK>@ ἐφίστημι ephistēmi ef-is'-tay-mee From G1909 and G2476; to stand upon that is be present (in various applications friendly or otherwise usually literally): - assault come (in to unto upon) be at hand (instant) present stand (before by over).

G2321 <STRGRK>@ Θεόφιλος Theophilos theh-of'-il-os From G2316 and G5384; friend of God; Theophilus a Christian: - Theophilus.

G2686 <STRGRK>@ κατασοφίζομαι katasophizomai kat-as-of-id'-zom-ahee Middle voice from G2596 and G4679; to be crafty against that is circumvent: - deal subtilly with.

G2705 <STRGRK>@ καταφιλέω kataphileō kat-af-ee-leh'-o From G2596 and G5368; to kiss earnestly: - kiss.

G2721 <STRGRK>@ κατεφίστημι katephistēmi kat-ef-is'-tay-mee From G2596 and G2186; to stand over against that is rush upon (assault): - make insurrection against.

G2852 <STRGRK>@ κολαφίζω kolaphizō kol-af-id'-zo From a derivative of the base of G2849; to rap with the fist: - buffet.

G2893 <STRGRK>@ κουφίζω kouphizō koo-fid'-zo From κοῦφος kouphos (light in weight); to unload: - lighten.

G2894 <STRGRK>@ κόφινος kophinos kof'-ee-nos Of uncertain derivation; a (small) basket: - basket.

G293 <STRGRK>@ ἀμφίβληστρον amphiblēstron am-fib'-lace-tron From a compound of the base of G297 and G906; a (fishing) net (as thrown about the fish): - net.

G294 <STRGRK>@ ἀμφιέννυμι amphiennumi am-fee-en'-noo-mee From the base of G297 and ἕννυμι hennumi (to invest); to enrobe: - clothe.

G295 <STRGRK>@ Ἀμφίπολις Amphipolis am-fip'-ol-is From the base of G297 and G4172; a city surrounded by a river; Amphipolis a place in Macedonia: - Amphipolis.

G297 <STRGRK>@ ἀμφότερος amphoteros am-fot'-er-os Comparative of ἀμφί amphi (around); (in plural) both: - both.

G3557 <STRGRK>@ νοσφίζομαι nosphizomai nos-fid'-som-ahee Middle voice from νοσφί nosphi (apart or clandestinely); to sequestrate for oneself that is embezzle: - keep back purloin.

G3566 <STRGRK>@ νυμφίος numphios noom-fee'-os From G3565; a bride groom (literally or figuratively): - bridegroom.

G3789 <STRGRK>@ ὄφις ophis of'-is Probably from G3700 (through the idea of sharpness of vision); a snake figuratively (as a type of sly cunning) an artful malicious person especially Satan: - serpent.

G3834 <STRGRK>@ πανουργία panourgia pan-oorg-ee'-ah From G3835; adroitness that is (in a bad sense) trickery or sophistry: - (cunning) craftiness subtilty.

G4375 <STRGRK>@ προσφιλής prosphilēs pros-fee-lace' From a presumed compound of G4314 and G5368; friendly towards that is acceptable: - lovely.

G4436 <STRGRK>@ Πύθων Puthōn poo'-thone From Πυθώ Puthō (the name of the region where Delphi the seat of the famous oracle was located); a Python that is (by analogy with the supposed diviner there) inspiration (soothsaying): - divination.

G4476 <STRGRK>@ ῥαφίς rhaphis hraf-ece' From ῥάπτω rhaptō a primary word (to sew; perhaps rather akin to the base of G4474 through the idea of puncturing); a needle: - needle.

G4551 <STRGRK>@ Σαπφείρη Sappheirē sap-fi'-ray Feminine of G4552; Sapphire an Israelitess: - Sapphira.

G4552 <STRGRK>@ σάπφειρος sappheiros sap'-fi-ros Of Hebrew origin [H5601]; a sapphire or lapis-lazuli gem: - sapphire.

G4678 <STRGRK>@ σοφία sophia sof-ee'-ah From G4680; wisdom (higher or lower worldly or spiritual): - wisdom.

G4679 <STRGRK>@ σοφίζω sophizō sof-id'-zo From G4680; to render wise; in a sinister acceptation to form sophisms that is continue plausible error: - cunningly devised make wise.

G4770 <STRGRK>@ Στωΐκός Stōikos sto-ik-os' From G4745; a stoic (as occupying a particular porch in Athens) that is adherent of a certain philosophy: - Stoick.

G4785 <STRGRK>@ συγκαταψηφίζω sugkatapsēphizō soong-kat-aps-ay-fid'-zo From G4862 and a compound of G2596 and G5585; to count down in company with that is enroll among: - number with.

G4804 <STRGRK>@ συζητητής suzētētēs sood-zay-tay-tace' From G4802; a disputant that is sophist: - disputer.

G4860 <STRGRK>@ συμψηφίζω sumpsēphizō soom-psay-fid'-zo From G4862 and G5585; to compute jointly: - reckon.

G4911 <STRGRK>@ συνεφίστημι sunephistēmi soon-ef-is'-tay-mee From G4862 and G2186; to stand up together that is to resist (or assault) jointly: - rise up together.

G5161 <STRGRK>@ Τρόφιμος Trophimos trof'-ee-mos From G5160; nutritive; Trophimus a Christian: - Trophimus.

G5357 <STRGRK>@ φιάλη phialē fee-al'-ay Of uncertain affinity; a broad shallow cup (phial): - vial.

G5358 <STRGRK>@ φιλάγαθος philagathos fil-ag'-ath-os From G5384 and G18; fond of good that is a promoter of virtue: - love of good men.

G5359 <STRGRK>@ Φιλαδέλφεια Philadelpheia fil-ad-el'-fee-ah From Φιλάδέλφος Philadelphos (the same as G5361) a king of Pergamos; Philadelphia a place in Asia Minor: - Philadelphia.

G5360 <STRGRK>@ φιλαδελφία philadelphia fil-ad-el-fee'-ah From G5361; fraternal affection: - brotherly love (kindness) love of the brethren.

G5361 <STRGRK>@ φιλάδελφος philadelphos fil-ad'-el-fos From G5384 and G80; fond of brethren that is fraternal: - love as brethren.

G5362 <STRGRK>@ φίλανδρος philandros fil'-an-dros From G5384 and G435; fond of man that is affectionate as a wife: - love their husbands.

G5363 <STRGRK>@ φιλανθρωπία philanthrōpia fil-an-thro-pee'-ah From the same as G5364; fondness of mankind that is benevolence (philanthropy): - kindness love towards man.

G5364 <STRGRK>@ φιλανθρώπως philanthrōpōs fil-an-thro'-poce Adverb from a compound of G5384 and G444; fondly to man (philanthropically) that is humanely: - courteously.

G5365 <STRGRK>@ φιλαργυρία philarguria fil-ar-goo-ree'-ah From G5366; avarice: - love of money.

G5366 <STRGRK>@ φιλάργυρος philarguros fil-ar'-goo-ros From G5384 and G696; fond of silver (money) that is avaricious: - covetous.

G5367 <STRGRK>@ φίλαυτος philautos fil'-ow-tos From G5384 and G846; fond of self that is selfish: - lover of own self.

G5368 <STRGRK>@ φιλέω phileō fil-eh'-o From G5384; to be a friend to (fond of [an individual or an object]) that is have affection for (denoting personal attachment as a matter of sentiment or feeling; while G25 is wider embracing especially the judgment and the deliberate assent of the will as a matter of principle duty and propriety: the two thus stand related very much as G2309 and G1014 or as G2372 and G3563 respectively; the former being chiefly of the heart and the latter of the head); specifically to kiss (as a mark of tenderness): - kiss love.

G5369 <STRGRK>@ φιλήδονος philēdonos fil-ay'-don-os From G5384 and G2237; fond of pleasure that is voluptuous: - lover of pleasure.

G5370 <STRGRK>@ φίλημα philēma fil'-ay-mah From G5368; a kiss: - kiss.

G5371 <STRGRK>@ Φιλήμων Philēmōn fil-ah'-mone From G5368; friendly; Philemon a Christian: - Philemon.

G5372 <STRGRK>@ Φιλητός Philētos fil-ay-tos' From G5368; amiable; Philetus an opposer of Christianity: - Philetus.

G5373 <STRGRK>@ φιλία philia fil-ee'-ah From G5384; fondness: - friendship.

G5374 <STRGRK>@ Φιλιππήσιος Philippēsios fil-ip-pay'-see-os From G5375; a Philippesian (Philippian) that is native of Philippi: - Philippian.

G5375 <STRGRK>@ Φίλιπποι Philippoi fil'-ip-poy Plural of G5376; Philippi a place in Macedonia: - Philippi.

G5376 <STRGRK>@ Φίλιππος Philippos fil'-ip-pos From G5384 and G2462; fond of horses; Philippus the name of four Israelites: - Philip.

G5377 <STRGRK>@ φιλόθεος philotheos fil-oth'-eh-os From G5384 and G2316; fond of God that is pious: - lover of God.

G5378 <STRGRK>@ Φιλόλογος Philologos fil-ol'-og-os From G5384 and G3056; fond of words that is talkative (argumentative learned philological); Philologus a Christian: - Philologus.

G5379 <STRGRK>@ φιλονεικία philoneikia fil-on-i-kee'-ah From G5380; quarrelsomeness that is a dispute: - strife.

G5380 <STRGRK>@ φιλόνεικος philoneikos fil-on'-i-kos From G5384 and νεῖκος neikos (a quarrel; probably akin to G3534); fond of strife that is disputatious: - contentious.

G5381 <STRGRK>@ φιλονεξία philonexia fil-on-ex-ee'-ah From G5382; hospitableness: - entertain strangers hospitality.

G5382 <STRGRK>@ φιλόξενος philoxenos fil-ox'-en-os From G5384 and G3581; fond of guests that is hospitable: - given to (lover of use) hospitality.

G5383 <STRGRK>@ φιλοπρωτεύω philoprōteuō fil-op-rot-yoo'-o From a compound of G5384 and G4413; to be fond of being first that is ambitious of distinction: - love to have the preeminence.

G5384 <STRGRK>@ φίλος philos fee'-los Properly dear that is a friend; actively fond that is friendly (still as a noun an associate neighbor etc.): - friend.

G5385 <STRGRK>@ φιλοσοφία philosophia fil-os-of-ee'-ah From G5386; philosophy that is (specifically) Jewish sophistry: - philosophy.

G5386 <STRGRK>@ φιλόσοφος philosophos fil-os'-of-os From G5384 and G4680; fond of wise things that is a philosopher: - philosopher.

G5387 <STRGRK>@ φιλόστοργος philostorgos fil-os'-tor-gos From G5384 and στοργή storgē (cherishing one´ s kindred especially parents or children); fond of natural relatives that is fraternal towards fellow Christians: - kindly affectioned.

G5388 <STRGRK>@ φιλότεκνος philoteknos fil-ot'-ek-nos From G5384 and G5043; fond of one´ s children that is maternal: - love their children.

G5389 <STRGRK>@ φιλοτιμέομαι philotimeomai fil-ot-im-eh'-om-ahee Middle voice from a compound of G5384 and G5092; to be fond of honor that is emulous (eager or earnest to do somethng.): - labour strive study.

G5390 <STRGRK>@ φιλοφρόνως philophronōs fil-of-ron'-oce Adverb from G5391; with friendliness of mind that is kindly: - courteously.

G5391 <STRGRK>@ φιλόφρων philophrōn fil-of'-rone From G5384 and G5424; friendly of mind that is kind: - courteous.

G5392 <STRGRK>@ φιμόω phimoō fee-mo'-o From φιμός phimos (a muzzle); to muzzle: - muzzle.

G5585 <STRGRK>@ ψηφίζω psēphizō psay-fid'-zo From G5586; to use pebbles in enumeration that is (genitive case) to compute: - count.

G682 <STRGRK>@ Ἀπφία Apphia ap-fee'-a Probably of foreign origin; Apphia a woman of Colossae: - Apphia.

G863 <STRGRK>@ ἀφίημι aphiēmi af-ee'-ay-mee From G575 and ἵημι hiēmi (to send; an intensive form of εἶμι eimi (to go)); to send forth in various applications: - cry forgive forsake lay aside leave let (alone be go have) omit put (send) away remit suffer yield up.

G864 <STRGRK>@ ἀφικνέομαι aphikneomai af-ik-neh'-om-ahee From G575 and the base of G2425; to go (that is spread) forth (by rumor): - come abroad.

G865 <STRGRK>@ ἀφιλάγαθος aphilagathos af-il-ag'-ath-os From G1 (as a negative particle) and G5358; hostile to virtue: - depiser of those that are good.

G866 <STRGRK>@ ἀφιλάργυρος aphilarguros af-il-ar'-goo-ros From G1 (as a negative particle) and G5366; unavaricious: - without covetousness not greedy of filthy lucre.

G867 <STRGRK>@ ἄφιξις aphixis af'-ix-is From G864; properly arrival that is (by implication) departure: - departing.

G868 <STRGRK>@ ἀφίστημι aphistēmi af-is'-tay-mee From G575 and G2476; to remove that is (actively) instigate to revolt; usually (reflexively) to desist desert etc.: - depart draw (fall) away refrain withdraw self.