For HA (Mark 15:29, RV) see AH
1, oiketerion
“a habitation” (from oiketer, “an inhabitant,” and oikos, “a dwelling”), is
used in Jude 1:6, of the heavenly region appointed by God as the dwelling place
of angeles; in 2 Cor. 5:2, RV, “habitation,” AV, “house,” figuratively of the
spiritual bodies of believers when raised or changed at the return of the Lord.
See HOUSE.
2,
katoiketerion
(kata, “down,” used intensively, and No. 1), implying more permanency than No.
1, is used in Eph. 2:22 of the church as the dwelling place of the Holy Spirit;
in Rev. 18:2 of Babylon, figuratively, as the dwelling place of demons.
3,
katoikia
“a settlement, colony, dwelling” (kata, and oikos, see above), is used in Acts
17:26, of the localities Divinely appointed as the dwelling places of the
nations.
4,
epaulis
“a farm, a dwelling” (epi, “upon,” aulis, “a place in which to pass the night,
a country house, cottage or cabin, a fold”), is used in Acts 1:20 of the
habitation of Judas.
5, skene
akin to skenoo, “to dwell in a tent or tabernacle,” is rendered “habitations”
in Luke 16:9, AV (RV, “tabernacles”), of the eternal dwelling places of the
redeemed. See TABERNACLE.
6,
skenoma
“a booth,” or “tent pitched” (akin to No. 5), is used of the Temple as God's
dwelling, as that which David desired to build, Acts 7:46 (RV, “habitation,”
AV, “tabernacle”); metaphorically of the body as a temporary tabernacle, 2 Pet.
1:13,14. See TABERNACLE.
1, hades
“the region of departed spirits of the lost” (but including the blessed dead in
periods preceding the ascension of Christ). It has been thought by some that
the word etymologically meant “the unseen” (from a, negative, and eido, “to
see”), but this derivation is questionable; a more probable derivation is from
hado, signifying “all-receiving.” It corresponds to “Sheol” in the OT. In the
AV of the OT and NT; it has been unhappily rendered “hell,” e.g., Ps. 16:10; or
“the grave,” e.g., Gen. 37:35; or “the pit,” Num. 16:30,33; in the NT the
revisers have always used the rendering “hades;” in the OT, they have not been
uniform in the translation, e.g. in Isa. 14:15 “hell” (marg., “Sheol”); usually
they have “Sheol” in the text and “the grave” in the margin. It never denotes
the grave, nor is the permanent region of the lost; in point of time it is, for
such, intermediate between decease and the doom of Gehenna. For the condition,
see Luke 16:23-31.
The word
is used four times in the Gospels, and always by the Lord, Matt. 11:23; 16:18;
Luke 10:15; 16:23; it is used with reference to the soul of Christ, Acts
2:27,31; Christ declares that He has the keys of it, Rev. 1:18; in Rev. 6:8 it
is personified, with the signification of the temporary destiny of the doomed;
it is to give up those who are therein, Rev. 20:13, and is to be cast into the
lake of fire, ver. 14.
Note: In
1 Cor. 15:55 the most authentic mss. have thanatos, “death,” in the 2nd part of
the verse, instead of “hades,” which the AV wrongly renders “grave” (“hell,” in
the marg.).
1, chalaza
akin to chalao, “to let loose, let fall,” is always used as an instrument of
Divine judgment, and is found in the NT in Rev. 8:7; 11:19; 16:21.
1, chairo
“to rejoice,” is used in the imperative mood, (a) as a salutation, only in the
Gospels; in this respect it is rendered simply “hail,” in mockery of Christ,
Matt. 26:49; 27:29; Mark 15:18; John 19:3; (b) as a greeting, by the angel
Gabriel to Mary, Luke 1:28, and, in the plural, by the Lord to the disciples
after His resurrection, Matt. 28:9.
A-1,Noun, thrix
denotes the “hair,” whether of beast, as of the camel's “hair” which formed the
raiment of John the Baptist, Matt. 3:4; Mark 1:6; or of man. Regarding the
latter (a) it is used to signify the minutest detail, as that which illustrates
the exceeding care and protection bestowed by God upon His children, Matt.
10:30; Luke 12:7; 21:18; Acts 27:34; (b) as the Jews swore by the “hair,” the
Lord used the natural inability to make one “hair” white or black, as one of
the reasons for abstinence from oaths, Matt. 5:36; (c) while long “hair” is a
glory to a woman (see B), and to wear it loose or dishevelled is a dishonor,
yet the woman who wiped Christ's feet with her “hair” (in place of the towel
which Simon the Pharisee omitted to provide), despised the shame in her
penitent devotion to the Lord (slaves were accustomed to wipe their masters'
feet), Luke 7:38,44 (RV, “hair”); see also John 11:2; 12:3; (d) the dazzling
whiteness of the head and “hair” of the Son of Man in the vision of Rev. 1:14
is suggestive of the holiness and wisdom of “the Ancient of Days;” (e) the long
“hair” of the spirit-beings described as locusts in Rev. 9:8 is perhaps
indicative of their subjection of their satanic master (cp. 1 Cor. 11:10, RV);
(f) Christian women are exhorted to refrain from adorning their “hair” for
outward show, 1 Pet. 3:3.
Note:
Goat's hair was used in tentmaking, as, e.g., in the case of Paul's occupation,
Acts 18:3; the haircloth of Cilicia, his native province, was noted, being
known in commerce as cilicium.
A-2,Noun,
kome
is used only of “human hair,” but not in the NT of the ornamental. The word is
found in 1 Cor. 11:15, where the context shows that the “covering” provided in
the long “hair” of the woman is as a veil, a sign of subjection to authority,
as indicated in the headships spoken of in 1 Cor. 11:1-10.
B-1,Verb,
komao
signifies “to let the hair grow long, to wear long hair,” a glory to a woman, a
dishonor to a man (as taught by nature), 1 Cor. 11:14,15.
C-1,Adjective,
trichinos
akin to A, No. 1, signifies “hairy, made of hair,” Rev. 6:12, lit., “hairy
sackcloth.” Cp. SACKCLOTH.
1, suro
“to drag, haul,” is rendered “haling” in Acts 8:3, of taking to trial or
punishment. See DRAG.
2,
katasuro
an intensive form of No. 1, lit., “to pull down” (kata), hence, “to drag away,”
is used in Luke 12:58, of haling a person before a judge.
1, hemisus
an adjective, is used (a) as such in the neuter plural, in Luke 19:8, lit.,
“the halves (of my goods);” (b) as a noun, in the neuter sing., “the half,”
Mark 6:23; “half (a time),” Rev. 12:14; “a half,” Rev. 11:9,11, RV.
1, hemithanes
from hemi, “half,” and thnesko, “to die,” is used in Luke 10:30.
1, aule
“a court,” most frequently the place where a governor dispensed justice, is
rendered “hall” in Mark 15:16; Luke 22:55, AV (RV, “court”). See COURT, FOLD,
PALACE.
2,
praitorion
is translated “common hall” in Matt. 27:27, AV (RV, “palace”); “Praetorium” in
Mark 15:16; “hall of judgment” or “judgment hall” in John 18:28,33; 19:9; Acts
23:35 (RV, “palace,” in each place); “praetorian guard,” Phil. 1:13 (AV,
“palace”). See PALACE.
1, hallelouia
signifies “Praise ye Jah.” It occurs as a short doxology in the Psalms, usually
at the beginning, e.g., Ps. 111; 112, or the end, e.g., Ps. 104; 105, or both,
e.g., Ps. 106; 135 (where it is also used in ver. 3), Ps. 146; 147; 148; 149;
150. In the NT it is found in Rev. 19:1,3,4,6, as the keynote in the song of the
great multitude in heaven. “Alleluia,” without the initial “H,” is a
misspelling.
1, hagiazo
“to make holy” (from hagios, “holy”), signifies to set apart for God, to
sanctify, to make a person or thing the opposite of koinos, “common;” it is translated
“Hallowed,” with reference to the name of God the Father in the Lord's Prayer,
Matt. 6:9; Luke 11:2. See SANCTIFY.
1, cholos
“lame,” is translated “halt” in Matt. 18:8; Mark 9:45; John 5:3; in Acts 14:8,
“cripple;” in Luke 14:21, AV, “halt,” RV, “lame;” elsewhere, “lame,” Matt.
11:5; 15:30,31; 21:14: Luke 7:22; 14:13; Acts 3:2; 8:7; Heb. 12:13; some mss.
have it in Acts 3:11 (AV, “the lame man”), RV, “he,” translating autou, as in
the best texts.
Note:
For kullos, Matt. 18:8, RV, “halt, see MAIMED, No. 2.
1, cheir
“the hand” (cp. Eng., “chiropody”), is used, besides its ordinary significance,
(a) in the idiomatic phrases, “by the hand of,” “at the hand of,” etc., to
signify “by the agency of,” Acts 5:12; 7:35; 17:25; 14:3; Gal. 3:19 (cp. Lev.
26:46); Rev. 19:2; (b) metaphorically, for the power of God, e.g., Luke 1:66;
23:46; John 10:28,29; Acts 11:21; 13:11; Heb. 1:10; 2:7; 10:31; (c) by
metonymy, for power, e.g., Matt. 17:22; Luke 24:7; John 10:39; Acts 12:11.
A-1,Adverb, engus
“near, nigh,” frequently rendered “at hand,” is used (a) of place, e.g., of the
Lord's sepulchre, John 19:42, “nigh at hand;” (b) of time, e.g., Matt. 26:18;
Luke 21:30,31, RV, “nigh,” AV, “nigh at hand;” in Phil. 4:5, “the Lord is at
hand,” it is possible to regard the meaning as that either of (a) or (b); the
following reasons may point to (b): (1) the subject of the preceding context
has been the return of Christ, 3:20,21; (2) the phrase is a translation of the
Aramaic “Maranatha,” 1 Cor. 16:22, a Christian watchword, and the use of the
title “the Lord” is appropriate; (3) the similar use of the adverb in Rev. 1:3;
22:10; (4) the similar use of the corresponding verb (see B) in Rom. 13:12;
Heb. 10:25, “drawing nigh,” RV; Jas. 5:8; cp. 1 Pet. 4:7. See NEAR, NIGH,
READY.
B-1,Verb,
engizo
See APPROACH, A.
Notes:
(1) In 2 Thess. 2:2, AV, the verb enistemi, “to be present” (en, “in,” histemi,
“to cause to stand”), is wrongly translated “is at hand;” the RV correctly
renders it, “is (now) present;” the Apostle is counteracting the error of the
supposition that “the Day of the Lord” (RV), a period of Divine and retributive
judgments upon the world, had already begun.
(2) In 2
Tim. 4:6, AV, the verb ephistemi, “to stand by, to come to or upon” (epi,
“upon,” histemi, “to make to stand”), is rendered “is at hand,” of the
Apostle's departure from this life; the RV “is come” represent the vivid force
of the statement, expressing suddenness or imminence.
A-1,Adjective, cheiragogos
lit., “a hand-leader” (cheir, “the hand,” ago, “to lead”), is used as a noun
(plural) in Acts 13:11, “some to lead him by the hand.”
B-1,Verb,
cheiragogeo
“to lead by the hand,” is used in Acts 9:8; 22:11.
1, autocheir
a noun (autos, “self,” cheir, “the hand”), is used in the plural in Acts 27:19,
“with their own hands.”
1, patroparadotos
an adjective, denoting “handed down from one's fathers,” is used in 1 Pet.
1:18, RV, for AV, “received by tradition from your fathers” (from pater, “a
father,” and paradidomi, “to hand down”).
1, soudarion
a Latin word, sudarium (from sudor, “sweat”), denotes (a) “a cloth for wiping
the face,” etc., Luke 19:20; Acts 19:12; (b) “a headcovering for the dead,”
John 11:44; 20:7. See NAPKIN.
1, pselaphao
“to feel, touch, handle,” is rendered by the latter verb in Luke 24:39, in the
Lord's invitation to the disciples to accept the evidence of His resurrection
in His being bodily in their midst; in 1 John 1:1, in the Apostle's testimony
(against the gnostic error that Christ had been merely a phantom) that he and
his fellow Apostles had handled Him. See FEEL.
2,
thingano
signifies (a) “to touch, to handle” (though “to handle” is rather stronger than
the actual significance compared with No 1). In Col. 2:21 the RV renders it
“touch,” and the first verb (hapto, “to lay hold of”) “handle,” i.e., “handle
not, nor taste, nor touch;” “touch” is the appropriate rendering; in Heb. 12:20
it is said of a beast's touching Mount Sinai; (b) “to touch by way of
injuring,” Heb. 11:28. See TOUCH. In the Sept., Exod. 19:12.
Note:
The shortened form found in the passages mentioned is an aorist (or point)
tense of the verb.
3, doloo
“to corrupt,” is used in 2 Cor. 4:2, “handling (the Word of God) deceitfully,”
in the sense of using guile (dolos); the meaning approximates to that of
adulterating (cp. kapeleuo, in 2 Cor. 2:17).
4,
antimazo
“to dishonor, insult,” is rendered “handled shamefully” in Mark 12:4. Some mss.
have the alternative verb antimao. See DESPISE, DISHONOR.
5,
orthotomeo
“to cut straight,” as in road-making (orthos, “straight,” temno, “to cut”), is
used metaphorically in 2 Tim. 2:15, of “handling aright (the word of truth),”
RV (AV, “rightly dividing”). The stress is on orthos; the Word of God is to be
“handled” strictly along the lines of its teaching. If the metaphor is taken from
plowing, cutting a straight furrow, the word would express a careful
cultivation, the Word of God viewed as ground designed to give the best results
from its ministry and in the life. See DIVIDE. In the Sept., in Prov. 3:6;
11:5, the knowledge of God's wisdom and the just dealing of the upright are
enjoined as producing a straight walk in the life.
For HANDMAID and HANDMAIDEN see under BONDMAN
For LAY HANDS ON (krateo in Matt. 18:28; 21:46; piazo in John 8:20), see HOLD and APPREHEND.
1, cheiropoietos
“made by hand,” of human handiwork (cheir, and poieo, “to make”), is said of
the temple in Jerusalem, Mark 14:58; temples in general, Acts 7:48 (RV,
“houses”); 17:24; negatively, of the heavenly and spiritual tabernacle, Heb.
9:11; of the holy place in the earthly tabernacle, Heb. 9:24; of circumcision,
Eph. 2:11. In the Sept., of idols, Lev. 26:1,30; Isa. 2:18; 10:11; 16:12; 19:1;
21:9; 31:7; 46:6.
2,
acheiropoietos
“not made by hands” (a, negative, and No. 1), is said of an earthly temple,
Mark 14:58; of the resurrection body of believers, metaphorically as a house, 2
Cor. 5:1; metaphorically, of spiritual circumcision, Col. 2:11. This word is
not found in the Sept.
· For HANDWRITING see BOND
1, kremannumi
is used (a) transitively in Acts 5:30; 10:39; in the Passive Voice, in Matt.
18:6, of a millstone about a neck, and in Luke 23:39, of the malefactors; (b)
intransitively, in the Middle Voice, in Matt. 22:40, of the dependence of “the
Law and the prophets” (i.e., that which they enjoin) upon the one great
principle of love to God and one's neighbor (as a door “hangs” on a hinge, or
as articles “hang” on a nail); in Acts 28:4, of the serpent “hanging” from
Paul's hand; in Gal. 3:13 the word is used in a quotation from the Sept. of
Deut. 21:23.
2, ekkremannumi
“to hang from, or upon” (ek, and No. 1), is used in the Middle Voice
(ekkremamai) metaphorically in Luke 19:48, RV, “(the people all) “hung” upon
(Him, listening),” AV, “were very attentive.” In the Sept., Gen. 44:30.
3, pariemi
signifies (a) “to disregard, leave alone, leave undone,” Luke 11:42 (some mss.
have aphiemi, here); (b) “to relax, loosen,” and, in the Passive Voice, “to be
relaxed, exhausted,” said of hands that “hang” down in weakness, Heb. 12:12.
4, perikeimai
signifies “to lie round” (peri, “around,” keimai, “to lie”); then, “to be
hanged round,” said of “a great millstone” (lit., “a millstone turned by an
ass”), Mark 9:42, RV, and marg., to be “hung” round the neck of him who causes
one of Christ's “little ones” to stumble; in Luke 17:2, “a millstone.” See
BOUND (to be).
5, apancho
signifies “to strangle;” in the Middle Voice, to “hang” oneself Matt. 27:5. In
the Sept. it is said of Ahithophel (2 Sam. 17:23).
1, ei ara
denotes “if therefore,” “if accordingly” (i.e., if in these circumstances),
e.g., Mark 11:13, of Christ and the fig tree (not “if perchance,” but marking a
correspondence in point of fact).
2, ei arage>
denotes “if in consequence,” e.g., Acts 17:27, “if haply” they might feel after
God, in consequence of seeking Him.
3, me pote
lit., “lest ever,” “lest haply,” e.g., Luke 14:29, of laying a foundation, with
the possibility of being unable to finish the building; Acts 5:39, of the
possibility of being found fighting against God; Heb. 3:12 RV, “lest haply,” of
the possibility of having an evil heart of unbelief. The RV usually has “lest
haply” (AV “lest at any time”), e.g., Matt. 4:6; 5:25; 13:15; Mark 4:12; Luke
4:11; 21:34; Heb. 2:1; in Matt. 25:9, the RV has “peradventure;” in 2 Tim.
2:25, AV and RV, have “if peradventure;” in John 7:26 the RV has “Can it be
that,” for the word “Do” in the AV.
4, me pos
denotes “lest in any way,” “by any means,” e.g., 2 Cor. 9:4, AV, “lest haply,”
RV, “lest by any means.”
5, me pou
denotes “lest somehow;” the RV has “lest haply” in Acts 27:29 (some mss. have
No. 4, here).
1,sumbaino
lit., “to go or come together” (sun, “with,” baino, “to go”), signifies “to
happen together,” of things or events, Mark 10:32; Luke 24:14; Acts 3:10; 1
Cor. 10:11; 1 Pet. 4:12; 2 Pet. 2:22; “befell” in Acts 20:19; in Acts 21:35,
“so it was.” See BEFALL.
Notes: (1) In Phil. 1:12, the phrase ta kat' (i.e., kata) eme, lit.,
“the things relating to me,” is rendered “the things which happened unto me.”
(2) In Luke 24:35, the phrase
A-1,Adjective,
makarios
“blessed, happy,” is rendered “happy” in the RV, in two places only, as in the
AV, Acts 26:2; Rom. 14:22 (where “blessed” would have done); also the
comparative “happier” in 1 Cor. 7:40. Elsewhere the RV uses “blessed” for AV
“happy,” e.g., John 13:17; 1 Pet. 3:14; 4:14. See BLESSED.
B-1,Verb, makarizo
“to call blessed,” Luke 1:48, is rendered “we count ... happy” in Jas. 5:11.
See BLESSED.
A-1,Adjective,
skleros
from skello, “to dry,” signifies “trying, exacting:” See AUSTERE.
A-2,Adjective, duskolos
primarily means “hard to satisfy with food” (dus, a prefix like Eng., un, or
mis, indicating “difficulty, opposition, injuriousness,” ect., the opposite of,
eu, “well,” and kolon, “food”); hence, “difficult,” Mark 10:24, of the
“difficulty,” for those who trust in riches, to enter into the Kingdom of God.
B-1,Noun, skelerotes
akin to A, No. 1, is rendered “hardness” in Rom 2:5.
B-2,Noun, porosis
denotes “a hardening,” a covering with a poros, a kind of stone, indicating “a
process” (from poroo, C, No. 1), and is used metaphorically of dulled spiritual
perception, Mark 3:5, RV, “at the hardening of their hearts;” Rom. 11:25, RV,
“a hardening” (AV, “blindness”), said of the state of Israel; Eph. 4:18, RV,
“hardening,” of the heart of Gentiles. See BLINDNESS.
Note: See also under HARDSHIP and HEART (hardness of).
C-1,Verb, poroo
“to make hard, callous, to petrify” (akin to B, No. 2), is used metaphorically,
of the heart, Mark 6:52; 8:17; John 12:40; of the mind (or thoughts), 2 Cor.
3:14, of those in Israel who refused the revealed will and ways of God in the
Gospel, as also in Rom. 11:7, RV, “hardened” (AV, “blinded”), in both places.
See BLINDNESS.
C-2,Verb, skleruno
“to make dry or hard” (akin to A, No. 1 and B, No. 1), is used in Acts 19:9; in
Rom. 9:18, illustrated by the case of Pharaoh, who first persistently
“hardened” his heart (see the RV marg. of Ex. 7:13,22; 8:19; text of Ex. 8:32;
9:7), all producing the retributive “hardening” by God, after His much
long-suffering, Ex. 9:12, etc., in Heb. 3:8,13,15; 4:7, warnings against the
“hardening” of the heart.
1, duskolos
the adverbial form of HARD, A, No. 2, is used in Matt. 19:23; Mark 10:23; Luke
18:24 of the danger of riches.
2, mogis
“with labor, pain, trouble” (akin to mogos, “toil”), is found in some mss. in
Luke 9:39, instead of No. 3.
3, molis
“with difficulty, scarcely, hardly” (akin to molos, “toil”), is used as an
alternative for No. 2, and occurs in the most authentic mss. in Luke 9:39; it
is rendered “hardly” in Acts 27:8, AV. See DIFFICULTY.
1, kakopatheo
“to suffer evil,” is translated “suffer hardship” in three places in the RV, 2
Tim. 2:3 (in some mss.; see No. 2), AV, “endure hardness;” 2 Tim. 2:9, AV,
“suffer trouble;” 2 Tim. 4:5, AV, “endure affliction;” in Jas. 5:13, RV,
“suffering” (AV, “afflicted”). See AFFLICT, ENDURE, SUFFER. In the Sept., Jonah
4:10.
2, sunkakopatheo
“to suffer hardship with,” is so rendered in 2 Tim. 1:8, RV, AV, “be thou
partaker of the afflictions” (of the Gospel), and, in the best mss., in 2 Tim.
2:3, “suffer hardship with me.” See AFFLICTION, No. 3, Note.
1, porne
“a prostitute, harlot” (from pernemi, “to sell”), is used (a) literally, in
Matt. 21:31,32, of those who were the objects of the mercy shown by Christ; in
Luke 15:30, of the life of the Prodigal; in 1 Cor. 6:15,16, in a warning to the
Corinthian church against the prevailing licentiousness which had made Corinth
a byword; in Heb. 11:31; Jas. 2:25, of Rahab; (b) metaphorically, of mystic
Babylon, Rev. 17:1,5 (AV, “harlots”),15,16; 19:2, RV, for AV, “whore.”
A-1,Noun, kakos
“evil,” is rendered “harm” in Acts 16:28; 28:5. See EVIL.
A-2,Noun, poneros
“evil,” generally of a more malignant sort than No. 1, is translated “harm” in
Acts 28:21. See EVIL.
A-3,Noun, atopos
see AMISS.
A-4,Noun, hubris
primarily denotes “wantonness, insolence;” then, “an act of wanton violence, an
outrage, injury,” 2 Cor. 12:10, RV, “injuries,” AV, “reproaches” (more than
reproach is conveyed by the term); metaphorically of a loss by sea, Acts 27:10,
RV, “injury,” AV, “hurt,” and Acts 27:21, RV, “injury,” AV, “harm.” See HURT,
INJURY, REPROACH.
B-1,Verb, kakoo
“to do evil to a person” (akin to A, No. 1), is rendered “harm” in 1 Pet. 3:13,
and in the RV of Acts 18:10 (AV, “hurt”). See AFFECT, EVIL.
B-2,Verb, kakopoieo
“to do harm” (A, No. 1, and poieo, “to do”), is so rendered in the RV of Mark
3:4; Luke 6:9 (AV, “to do evil”), with reference to the moral character of what
is done; in 1 Pet. 3:17, “evil doing;” 3 John 1:11, “doeth evil.”
1, akeraios
lit., “unmixed, with absence of foreign mixture” (from a, negative, and
kerannumi, “to mix”), “pure,” is used metaphorically in the NT of what is
guileless, sincere, Matt. 10:16, “harmless” (marg., “simple”), i.e., with the
simplicity of a single eye, discerning what is evil, and choosing only what
glorifies God; Rom. 16:19, “simple (unto that which is evil),” AV marg.,
“harmless;” Phil. 2:15, “harmless,” AV marg., “sincere.” The Greeks used it of
wine unmixed with water, of unalloyed metal; in the papyri writings it is used
of a loan the interest of which is guaranteed (Moulton and Milligan, Vocab.).
Trench compares it and synonymous words as follows: “as the akakos (see No. 2,
below) has no harmfulness in him, and the adolos no guile, so the akeraios no
foreign mixture, and the haplous no folds” (Syn. lvi). Haplous is said of the
single eye, Matt. 6:22; Luke 11:34.
2, akakos
the negative of kakos (see HARM, A, No. 1), “void of evil,” is rendered
“harmless” in Heb. 7:26 (RV, “guileless”), of the character of Christ as a High
Priest; in Rom. 16:18, RV, “innocent,” AV, “simple.”
A-1,Noun, kithara
whence Eng., “guitar,” denotes “a lyre” or “harp;” it is described by Josephus
as an instrument of ten strings, played by a plectrum (a smaller instrument was
played by the hand); it is mentioned in 1 Cor. 14:7; Rev. 5:8; 14:2; 15:2.
B-1,Verb, kitharizo
signifies “to play on the harp,” 1 Cor. 14:7; Rev. 14:2. In the Sept., Isa.
23:16.
1, kitharodos
denotes “one who plays and sings to the lyre” (from kithara, “a lyre,” and aoidos,
“a singer”), Rev. 14:2; 18:22.
1, therismos
akin to therizo, “to reap,” is used (a) of “the act of harvesting,” John 4:35;
(b) “the time of harvest,” figuratively, Matt. 13:30,39; Mark 4:29; (c) “the
crop,” figuratively, Matt. 9:37,38; Luke 10:2; Rev. 14:15. The beginning of
“harvest” varied according to natural conditions, but took place on the average
about the middle of April in the eastern lowlands of Palestine, in the latter
part of the month in the coast plains and a little later in high districts.
Barley “harvest” usually came first and then wheat. “Harvesting” lasted about
seven weeks, and was the occasion of festivities.
A-1,Noun, spoude
denotes (a) “haste, speed,” accompanied by “with,” Mark 6:25; Luke 1:39; (b)
“zeal, diligence, earnestness:” see BUSINESS, CARE, CAREFULNESS, DILIGENCE,
FORWARDNESS.
B-1,Verb, speudo
denotes (a) intransitively, “to hasten,” Luke 2:16, “with haste,” lit., “(they
came) hastening;” Luke 19:5,6; Acts 20:16; 22:18; (b) transitively, “to desire
earnestly,” 2 Pet. 3:12, RV, “earnestly desiring” (marg., “hastening”), AV,
“hasting” (the day of God), i.e., in our practical fellowship with God as those
who are appointed by Him as instruments through prayer and service for the accomplishment
of His purposes, purposes which will be unthwartably fulfilled both in time and
manner of accomplishment. In this way the earnest desire will find its
fulfillment.
C-1,Adverb, tacheos
“quickly,” is used in a warning to lay hands “hastily” on no man (with a
suggestion of rashness), 1 Tim. 5:22, RV (AV, “suddenly”); in John 11:31, RV,
“(she rose up) quickly” (AV, “hastily”). See QUICKLY, SHORTLY, SUDDENLY.
A-1,Verb, miseo
“to hate,” is used especially (a) of malicious and unjustifiable feelings
towards others, whether towards the innocent or by mutual animosity, e.g.,
Matt. 10:22; 24:10; Luke 6:22,27; 19:14; John 3:20, of “hating” the light
(metaphorically); John 7:7; 15:18,19,23-25; Titus 3:3; 1 John 2:9,11; 3:13,15;
4:20; Rev. 18:2, where “hateful” translates the perfect participle Passive
Voice of the verb, lit., “hated,” or “having been hated;” (b) of a right
feeling of aversion from what is evil; said of wrongdoing, Rom. 7:15; iniquity,
Heb. 1:9; “the garment (figurative) spotted by the flesh,” Jude 1:23; “the
works of the Nicolaitans,” Rev. 2:6 (and ver. 15, in some mss.; see the AV);
(c) of relative preference for one thing over another, by way of expressing
either aversion from, or disregard for, the claims of one person or thing
relatively to those of another, Matt. 6:24; and Luke 16:13, as to the
impossibility of serving two masters; Luke 14:26, as to the claims of parents
relatively to those of Christ; John 12:25, of disregard for one's life
relatively to the claims of Christ; Eph. 5:29, negatively, of one's flesh, i.e.
of one's own, and therefore a man's wife as one with him.
Note: In 1 John 3:15, he who “hates” his brother is called a murderer;
for the sin lies in the inward disposition, of which the act is only the
outward expression.
B-1,Adjective, stugetos
“hateful” (from stugeo, “to hate,” not found in the NT), is used in Titus 3:3.
C-1,Noun, echthra
“hatred:” see ENMITY.
C-2,Noun, theostuges
from theos, “God,” and stugeo (see B), is used in Rom. 1:30, AV, and RV, marg.,
“haters of God,” RV, “hateful to God;” the former rendering is appropriate to
what is expressed by the next words, “insolent,” “haughty,” but the RV text
seems to give the true meaning. Lightfoot quotes from the Epistle of Clement of
Rome, in confirmation of this, “those who practice these things are hateful to
God.”
1, huperephanos
“showing oneself above others” (huper, “over,” phainomai, “to appear”), though
often denoting preeminent, is always used in the NT in the evil sense of
“arrogant, disdainful, haughty;” it is rendered “haughty” in Rom. 1:30; 2 Tim.
3:2, RV, AV, “proud,” but “proud” in both versions in Luke 1:51; Jas. 4:6; 1
Pet. 5:5; in the last two it is set in opposition to tapeinos, “humble, lowly.”
Cp. the noun huperephania, Mark 7:22, “pride.”
* (Note: The following are distinct from the word when it is auxiliary to the tenses of other verbs.)
1, echo
the usual verb for “to have,” is used with the following meanings: (a) “to
hold, in the hand,” etc., e.g., Rev. 1:16; 5:8; (b) “to hold fast, keep,” Luke
19:20; metaphorically, of the mind and conduct, e.g., Mark 16:8; John 14:21;
Rom. 1:28; 1 Tim. 3:9; 2 Tim. 1:13; (c) “to hold on, cling to, be next to,”
e.g., of accompaniment, Heb. 6:9, “things that accompany (salvation),” lit.,
“the things holding themselves of salvation” (RV, marg., “are near to”); of
place, Mark 1:38, “next (towns),” lit., “towns holding nigh;” of time, e.g.,
Luke 13:33, “(the day) following,” lit., “the holding (day);” Acts 13:44; 20:15;
21:26; (d) “to hold, to count, consider, regard,” e.g., Matt. 14:5; 21:46; Mark
11:32; Luke 14:18; Philem. 1:17; (e) “to involve,” Heb. 10:35; Jas. 1:4; 1 John
4:18; (f) “to wear,” of clothing, arms, etc., e.g., Matt. 3:4; 22:12; John
18:10; (g) “to be with child,” of a woman, Mark 13:17; Rom. 9:10 (lit., “having
conception”); (h) “to possess,” the most frequent use, e.g., Matt. 8:20; 19:22;
Acts 9:14; 1 Thess. 3:6; (i) of complaints, disputes, Matt. 5:23; Mark 11:25;
Acts 24:19; Rev. 2:4,20; (j) of ability, power, e.g., Luke 12:4; Acts 4:14
(lit., “had nothing to say”); (k) of necessity, e.g., Luke 12:50; Acts
23:17-19; (l) “to be in a certain condition,” as, of readiness, Acts 21:12
(lit., “I have readily”); of illness, Matt. 4:24, “all that were sick” (lit.,
“that had themselves sickly”); Mark 5:23, “lieth (lit., “hath herself”) at the
point of death;” Mark 16:18, “they shall recover” (lit., “shall have themselves
well”); John 4:52, “he began to amend” (lit., “he had himself better”); of evil
works, 1 Tim. 5:25, “they that are otherwise,” (lit., “the things having
otherwise”); to be so, e.g., Acts 7:1, “are these things so?” (lit., “have
these things thus?”); of time, Acts 24:25, “for this time” (lit., “the thing
having now”).
2, apecho
denotes “to have in full, to have received” (apo, “from,” and No. 1), Matt.
6:2,5,16, RV, “have received,” for AV, “have;” Luke 6:24, AV and RV, “have
received,” but Phil. 4:18, “I have;” Philem. 1:15, “(that) thou shouldest have
(him)” (AV, “receive”). Deissmann, in Light from the Ancient East, and Moulton
and Milligan (Vocab. of Gk. Test.) show that the verb was constantly used “as a
technical expression in drawing up a receipt. Consequently in the Sermon on the
Mount we are led to understand 'they have received their reward' as 'they have
signed the receipt of their reward: their right to receive their reward is
realized, precisely as if they had already given a receipt for it.'“
Is there not a hint of this in Paul's word to Philemon concerning
receiving Onesimus (Philem. 1:17)? Philemon would give the Apostle a receipt
for his payment in sending him. This is in keeping with the metaphorical terms
of finance in Philem 1:18,19. See ABSTAIN.
3, ginomai
“to begin to be, come to pass, happen,” is rendered “have” in Matt. 18:12;
“had” in Acts 15:2; “shall have” in 1 Cor. 4:5, lit., “praise shall be,” or
come to pass. See BECOME.
4, metalambano
“to have,” or “get a share of,” is rendered “I have (a convenient season),” in
Acts 24:25. See EAT, PARTAKE, RECEIVE, TAKE.
5, huparcho
“to be in existence, to be ready, at hand,” is translated by the verb “to have”
in Acts 3:6, lit., “silver and gold is not to me” (in the next clause, “such as
I have,” echo is used); Acts 4:37, “having (land),” lit., “(land) being (to
him);” Matt. 19:21, “that (thou) hast,” lit., “(things that) are (thine),”
i.e., “thy belongings;” similarly Luke 12:33,44; 14:33. See BEING.
6, antiballo
lit., “to throw in turn, exchange” (anti. “corresponding to,” ballo, “to
throw”), hence, metaphorically, “to exchange thoughts,” is used in Luke 24:27,
“ye have,” i.e., “ye exchange.”
7, eimi
“to be, is often used in its various forms with some case of the personal
pronoun, to signify “to be to, or of, a person,” e.g., Matt. 19:27, “(what
then) shall we have,” lit., “what then shall be to us?;” Acts 21:23, “we have
four men,” lit., “there are to us, etc.”
8, enduo
“to put on,” is rendered “having on” in Eph. 6:14. See CLOTHE.
Notes: (1) In John 5:4 (in those mss. which contain the passage),
katecho, “to hold fast,” is used in the Passive Voice, in the phrase
“whatsoever disease he had,” lit., “(by whatsoever disease) he was held.” (2)
In Mark 12:22, in some mss., lambano, “to take” or “receive,” is translated
“had,” in the statement “the seven had her;” in Acts 25:16, RV, “have had” (AV,
“have”); in Heb. 11:36, “had.” (3) In Matt. 27:19, “Have thou nothing to do
with that righteous man” translates what is lit. “nothing to thee and that
righteous man,” the verb being omitted. Similarly with the phrase, “What have I
to do with thee?” lit., “what (is) to me and thee?” Mark 5:7; Luke 8:28; John
2:4, where Westcott translates it “What is there to Me and to thee?;” Ellicott,
“What is that to Me and to thee,” i.e., “What is My concern and thine in the
matter?” There is certainly nothing disparaging in the question. On the
contrary, it answers what must have been the thought in Mary's heart, and
suggests that while there is no obligation either on Him or her, yet the need
is a case for rendering help. For the construction with the plural pronoun see
Matt. 8:29; Mark 1:24; Luke 4:34. (4) In Heb. 4:13, “with whom we have to do”
is, lit., “with whom (is) the account (logos) to us.” (5) In Heb. 13:5, “such
things as ye have” is, lit., “the (things) present.” (6) In Mark 5:26, “all
that she had” is, lit., “all the (things) with her.” (7) For Luke 15:31, AV,
“all that I have,” lit., “all my (things),” see RV. (8) For eneimi, Luke 11:41,
“ye have,” see WITHIN, Note (h).
1, portheo
“to destroy, ravage, lay waste,” is used of the persecution inflicted by Saul
of Tarsus on the church in Jerusalem, Acts 9:21, and Gal. 1:23, RV, “made
havoc,” for AV, “destroyed;” Gal. 1:13, ditto, for AV, “wasted.” See DESTROY,
Note.
2, lumainomai
“to maltreat, outrage” (lume, “an outrage”), is translated “made havock” in
Acts 8:3, AV (RV, “laid waste.”)
·
For HAY see GRASS
1, paradidomi
“to give over, deliver,” signifies “to risk, to hazard,” in Acts 15:26, of
Barnabas and Paul, who “hazarded” their lives for the name of the Lord Jesus.
See BETRAY.
2, paraboleuomai
lit., “to throw aside” (para, “aside,” ballo, “to throw”), hence, “to expose
oneself to danger, to hazard one's life,” is said of Epaphroditus in Phil.
2:30, RV, “hazarding.” Some mss. have parabouleuomai here, “to consult amiss,”
AV, “not regarding.”
* Note: This pronoun is generally part of the translation of a verb. Frequently it translates the article before nouns, adjectives, numerals, adverbs, prepositional phrases and the participial form of verbs. Apart from these it translate one of the following;
1, autos
“he himself and no other,” emphatic, e.g., Matt. 1:21, where the RV brings out
the emphasis by the rendering “it is He;” Matt. 3:11 (last clause), where the
repeated “He” brings out the emphasis; in some cases it can be marked only by a
circumlocution which would not constitute a translation, e.g., Matt. 8:24; this
use is very frequent, especially in the Gospels, the Epistles of John and the
Apocalypse; see also, e.g., Eph. 2:14; 4:11; 5:23,27. See SAME, SELF, THIS,
VERY.
2, houtos
“this, this person here,” is always emphatic; it is used with this meaning,
sometimes to refer to what precedes, e.g., Matt. 5:19, “he (shall be called
great);” John 6:46, “he (hath seen);” often rendered “this,” e.g., Rom. 9:9, or
“this man,” e.g., Matt. 27:58, RV; Jas. 1:25; “the same,” e.g., Luke 9:48. See
THAT, THIS, THESE.
3, ekeinos
denotes “that one, that person” (in contrast to No. 2); its use marks special
distinction, favorable or unfavorable; this form of emphasis should always be
noted; e.g., John 2:21 “(But) He (spake);” John 5:19, “(what things soever) He
(doeth);” John 7:11; 2 Cor. 10:18, lit., “for not he that commendeth himself,
he (ekeinos) is approved;” 2 Tim. 2:13, “He (in contrast to “we”) abideth
faithful;” 1 John 3:3, “(even as) He (is pure);” 1 John 3:5, “He (was
manifested);” 1 John 3:7, “He (is righteous);” 1 John 3:16, “He laid down;” 1
John 4:17, “(as) He (is).” See OTHER, THAT, THIS.
Note: The indefinite pronoun tis, “anyone, any man,” is rendered “he”
in Acts 4:35, AV (RV, rightly, “any one”); in Heb. 10:28, RV, “a man.”
1, autos
see No. 1, above.
2, heauton
“oneself, himself,” a reflexive of No. 1, is rendered “he himself” in Luke
23:2; Acts 25:4.
1, hos
the relative pronoun “who,” is sometimes rendered “he that,” e.g., Matt. 10:38;
with the particle an, expressing possibility, uncertainty or a condition,
signifying “whosoever,” Mark 3:29, AV (RV, “whosoever”); Mark 4:25; 9:40 (with
an, in the best mss.). See WHATSOEVER, WHICH, WHO, WHOSOEVER.
2, hosge
“who even” (No. 1, and the particle ge), indicates a greater in regard to a
less, Rom. 8:32, “He that (spared not).”
Notes: (1) In Rev. 13:10, ei tis, “if anyone,” is rendered “if any man”
in the RV, for AV, “he that.”
(2) In Matt. 23:12, hostis, No. 1, combined with the indefinite pronoun
tis (see prceding note), is properly rendered “whosoever,” RV, for AV, “he
that.”
1, kephale
besides its natural significance, is used (a) figuratively in Rom. 12:20, of
heaping coals of fire on a “head” (see COALS); in Acts 18;6, “Your blood be
upon your own heads,” i.e., “your blood-guiltiness rest upon your own persons,”
a mode of expression frequent in the OT, and perhaps here directly connected
with Ezek. 3:18,20; 33:6,8; see also Lev. 20:16; 2 Sam. 1:16; 1 Kings 2:37; (b)
metaphorically, of the authority or direction of God in relation to Christ, of
Christ in relation to believing men, of the husband in relation to the wife, 1
Cor. 11:3; of Christ in relation to the Church, Eph. 1:22; 4:15; 5:23; Col.
1:18; 2:19; of Christ in relation to principalities and powers, Col. 2:10. As
to 1 Cor. 11:10, taken in connection with the context, the word “authority”
probably stands, by metonymy, for a sign of authority (RV), the angels being
witnesses of the preeminent relationship as established by God in the creation
of man as just mentioned, with the spiritual significance regarding the
position of Christ in relation to the Church; cp. Eph. 3:10; it is used of
Christ as the foundation of the spiritual building set forth by the Temple,
with its “corner stone,” Matt. 21:42; symbolically also of the imperial rulers
of the Roman power, as seen in the apocalyptic visions, Rev. 13:1,3; 17:3,7,9.
1, kephalioo |
kephalaioo>
from kephalion, a diminutive of kephale, usually meant “to sum up, to bring
under heads;” in Mark 12:4 it is used for “wounding on the head,” the only
place where it has this meaning.
1, katakremnizo
signifies “to throw over a precipice” (kata, “down,” kremnos, “a steep bank,”
etc.), said of the purpose of the people of Nazareth to destroy Christ, Luke
4:29.
2, prenes
an adjective denoting “headlong, prone,” is used with the verb ginomai, “to
become,” in Acts 1:18, of the death of Judas, “falling headlong;” various
suggestions have been made as to the actual details; some ascribe to the word
the meaning “swelling up.”
1, propetes
lit. means “falling forwards” (from pro, “forwards,” and pipto, “to fall”); it
is used metaphorically to signify “precipitate, rash, reckless,” and is said
(a) of persons, 2 Tim. 3:4; “headstrong” is the appropriate rendering; (b) of
things, Acts 19:36, RV, “(nothing) rash” (AV, “rashly”).
A-1,Verb, therapeuo
primarily signifies “to serve as a therapon, and attendant;” then, “to care for
the sick, to treat, cure, heal” (Eng., “therapeutics”). It is chiefly used in
Matthew and Luke, once in John (John 5:10), and, after the Acts, only Rev.
13:3,12. See CURE.
A-2,Verb, iaomai
“to heal,” is used (a) of physical treatment 22 times; in Matt. 15:28, AV,
“made whole,” RV, “healed;” so in Acts 9:34; (b) figuratively, of spiritual
“healing,” Matt. 13:15; John 12:40; Acts 28;27; Heb. 12:13; 1 Pet. 2:24;
possibly, Jas. 5:16 includes both (a) and (b); some mss. have the word, with
sense (b), in Luke 4:18. Apart from this last, Luke, the physician, uses the
word fifteen times. See WHOLE.
A-3,Verb, sozo
“to save,” is translated by the verb “to heal” in the AV of Mark 5:23; Luke
8:36 (RV, “to make whole;” so AV frequently); the idea is that of saving from
disease and its effects. See SAVE.
A-4,Verb, diasozo
“to save thoroughly” (dia, “through,” and No. 3), is translated “heal” in Luke
7:3, AV (RV, “save”). See ESCAPE.
B-1,Noun, therapeia
akin to A, No. 1, primarily denotes “care, attention,” Luke 12:42 (see
HOUSEHOLD); then, “medical service, healing” (Eng., “therapy”), Luke 9:11; Rev.
22:2, of the effects of the leaves of the tree of life, perhaps here with the
meaning “health.”
B-2,Noun, iama
akin to A, No. 2, formerly signified “a means of healing;” in the NT, “a
healing” (the result of the act), used in the plural, in 1 Cor. 12:9,28,30, RV,
“healings;” of Divinely imparted gifts in the churches in apostolic times.
B-3,Noun, iasis
akin to A, No. 2, stresses the process as reaching completion, Luke 13:32,
“cures,” of the acts of Christ in the days of His flesh; Acts 4:22,30, “to
heal,” lit. 'unto healing.'
1, hugianio
denotes “to be healthy, sound, in good health” (Eng., “hygiene”), rendered
“mayest be in health,” in 3 John 1:2; rendered “safe and sound” in Luke 15:27.
See SAFE, D, No. 2, SOUND, WHOLE, B, No. 1.
Note: In Acts 27:34, soteria, “salvation, safety,” is translated
“health” in the AV; the RV, gives the right meaning, “safety.”
1, soreuo
“to heap one thing on another,” is said “heaping” coals of fire on the head,
Rom. 12:20 (for the meaning see COALS); in 2 Tim. 3:6 it is used metaphorically
of women “laden” (or overwhelmed) with sins. See LADEN. In the Sept. Prov.
25:22.
2, episoreuo
“to heap upon” or “together” (epi, “upon,” and No. 1), is used metaphorically
in 2 Tim. 4:3 of appropriating a number of teachers to suit the liking of those
who do so. The reference may be to those who, like the Athenians, run about to
hear and follow those who proclaim new ideas of their own invention.
A-1,Verb, akouo
the usual word denoting “to hear,” is used (a) intransitively, e.g., Matt.
11:15; Mark 4;23; (b) transitively when the object is expressed, sometimes in
the accusative case, sometimes in the genitive. Thus in Acts 9:7, “hearing the
voice,” the noun “voice” is in the partitive genitive case [i.e., hearing
(something) of], whereas in Acts 22:9, “they heard not the voice,” the
construction is with the accusative. This removes the idea of any
contradiction. The former indicates a “hearing” of the sound, the latter
indicates the meaning or message of the voice (this they did not hear). “The
former denotes the sensational perception, the latter (the accusative case) the
thing perceived” (Cremer). In John 5:25,28, the genitive case is used,
indicating a “sensational perception” that the Lord's voice is sounding; in
John 3:8, of “hearing” the wind, the accusative is used, stressing “the thing
perceived.”
That God “hears” prayer signifies that He answers prayer, e.g., John
9:31; 1 John 5:14,15. Sometimes the verb is used with para (“from beside”),
e.g., John 1:40, “one of the two which heard John speak,” lit., “heard from
beside John,” suggesting that he stood beside him; in John 8:26,40, indicating the
intimate fellowship of the Son with the Father; the same construction is used
in Acts 10:22; 2 Tim. 2:2, in the latter case, of the intimacy between Paul and
Timothy. See HEARKEN.
A-2,Verb, eisakouo
“to listen to” (eis, to, and No. 1), has two meanings, (a) “to hear and obey,”
1 Cor. 14:21, “they will not hear;” (b) “to hear so as to answer,” of God's
answer to prayer, Matt. 6:7; Luke 1:13; Acts 10:31; Heb. 5:7.
A-3,Verb, diakouo
“to hear through, hear fully” (dia, “through,” and No. 1), is used technically,
of “hearing” judicially, in Acts 23:35, of Felix in regard to the charges
against Paul. In the Sept., Deut. 1:16; Job 9:33.
A-4,Verb, epakouo
“to listen to, hear with favor, at or upon an occasion” (epi, “upon,” and No.
1), is used in 2 Cor. 6:2 (RV, “hearken”).
A-5,Verb, epakroaomai
“to listen attentively to” (epi, used intensively, and a verb akin to No. 1),
is used in Acts 16:25, “(the prisoners) were listening to (them),” RV,
expressive of rapt attention.
A-6,Verb, proakouo
signifies “to hear before” (pro), Col. 1:5, where Lightfoot suggests that the
preposition contrasts what they heard before, the true Gospel, with the false
gospel of their recent teachers.
A-7,Verb, parakouo
primarily signifies “to overhear, hear amiss or imperfectly” (para, “beside,
amiss,” and No. 1); then (in the NT) “to hear without taking heed, to neglect
to hear,” Matt. 18:17 (twice); in Mark 5:36 the best mss. have this verb, which
the RV renders “not heeding” (marg., “overhearing”); some mss. have No. 1, AV,
“hearing.” It seems obvious that the Lord paid no attention to those from the
ruler's house and their message that his daughter was dead. Cp. the noun
parakoe, “disobedience.”
B-1,Noun, akoe
akin to A, No. 1, denotes (a) “the sense of hearing,” 1 Cor. 12:17; 2 Pet. 2:8;
a combination of verb and noun is used in phrases which have been termed
Hebraic as they express somewhat literally an OT phraseology, e.g., “By hearing
ye shall hear,” Matt. 13:14; Acts 28:26, RV, a mode of expression conveying
emphasis; (b) “the organ of hearing,” Mark 7:35, “ears;” Luke 7:1, RV, “ears,”
for AV, “audience;” Acts 17:20; 2 Tim. 4:3,4; Heb. 5:11, “dull of hearing,”
lit., “dull as to ears;” (c) “a thing heard, a message or teaching,” John
12:38, “report;” Rom. 10:16; 1 Thess. 2:13, “the word of the message,” lit.
“the word of hearing” (AV, “which ye heard”); Heb. 4:2, “the word of hearing,”
RV, for AV, “the word preached;” in a somewhat similar sense, “a rumor,
report,” Matt. 4:24; 14:1; Mark 1:28, AV, “fame,” RV, “report;” Matt. 24:6;
Mark 13:7, “rumors (of wars);” (d) “the receiving of a message,” Rom. 10:17,
something more than the mere sense of “hearing” [see (a)]; so with the phrase
“the hearing of faith,” Gal. 3:2,5, which it seems better to understand so than
under (c). See EAR, FAME, PREACH, REPORT, RUMOR.
Notes: (1) For diagnosis (investigation, followed by decision),
rendered “hearing” in Acts 25:21, AV, see DECISION. (2) For the phrase to be
dull of hearing, lit., “to hear heavily,” Matt. 13:15; Acts 28:27, see DULL. (3)
For akroaterion, “a place of hearing,” Acts 25:23, see PLACE.
1, akroates
from akroaomai, “to listen,” is used in Rom. 2:13, “of a law;” Jas. 1:22,23,
“of the word;” Jas. 1:25, a (forgetful) hearer.”
Note: In Eph. 4:29; 2 Tim. 2:14, the verb akouo, “to hear,” is rendered
“hearers” in the AV (RV, “them that hear”).
1, akouo
“to hear,” is rendered “hearken” in the AV and RV, in Mark 4:3; Acts 4:19; 7:2;
15:13; Jas. 2:5; in the RV only, in Acts 3:22,23; 13:16 (AV, “give audience”);
Acts 15:12, “hearkened” (AV “gave audience”). See HEAR, No. 1. Note: In Acts
12:13, hupakouo, lit., “to hearken,” with the idea of stillness, or attention
(hupo, “under,” akouo, “to hear”), signifies “to answer a knock at a door,” RV,
“to answer” (AV, “to hearken”). See OBEY.
<2,,1873,epakouo>
denotes “to hearken to,” 2 Cor. 6:2, RV (see HEAR, A, No. 4).
<3,,1801,enotizomai>
“to give ear to, to hearken” (from en, “in” and ous, “an ear”), is used in Acts
2:14, in Peter's address to the men of Israel.
<4,,3980,peitharcheo>
“to obey one in authority, be obedient” (peithomai, “to be persuaded,” arche,
“rule”), is translated “to hearken unto” in Acts 27:21, in Paul's reminder to
the shipwrecked mariners that they should have given heed to his counsel. See
OBEY.
1, sklerokardia
“hardness of heart” (skleros, “hard,” and kardia), is used in Matt. 19:8; Mark
10:5; 16:14. In the Sept., Deut. 10:16; Jer. 4:4.
1, kardiognostes
“a knower of hearts” (kardia and ginosko, “to know”), is used in Acts 1:24;
15:8.
1, kardia
“the heart” (Eng., “cardiac,” etc.), the chief organ of physical life (“for the
life of the flesh is in the blood,” Lev. 17:11), occupies the most important
place in the human system. By an easy transition the word came to stand for
man's entire mental and moral activity, both the rational and the emotional
elements. In other words, the heart is used figuratively for the hidden springs
of the personal life. “The Bible describes human depravity as in the 'heart',
because sin is a principle which has its seat in the center of man's inward
life, and then 'defiles' the whole circuit of his action, Matt. 15:19,20. On
the other hand, Scripture regards the heart as the sphere of Divine influence,
Rom. 2:15; Acts 15:9. ... The heart, as lying deep within, contains 'the hidden
man,' 1 Pet. 3:4, the real man. It represents the true character but conceals
it” (J. Laidlaw, in Hastings' Bible Dic.).
As to its usage in the NT it denotes (a) the seat of physical life,
Acts 14:17; Jas. 5:5; (b) the seat of moral nature and spiritual life, the seat
of grief, John 14:1; Rom. 9:2; 2 Cor. 2:4; joy, John 16:22; Eph. 5:19; the
desires, Matt. 5:28; 2 Pet. 2:14; the affections, Luke 24:32; Acts 21:13; the
perceptions, John 12:40; Eph. 4:18; the thoughts, Matt. 9:4; Heb. 4:12; the
understanding, Matt. 13:15; Rom. 1:21; the reasoning powers, Mark 2:6; Luke
24:38; the imagination, Luke 1:51; conscience, Acts 2:37; 1 John 3:20; the
intentions, Heb. 4:12, cp. 1 Pet. 4:1; purpose, Acts 11:23; 2 Cor. 9:7; the
will, Rom. 6:17; Col. 3:15; faith, Mark 11:23; Rom. 10:10; Heb. 3:12.
The heart, in its moral significance in the OT, includes the emotions,
the reason and the will.
2, psuche
the soul, or life, is rendered “heart” in Eph. 6:6 (marg., “soul”), “doing the
will of God from the heart.” In Col. 3:23, a form of the word psuche preceded
by ek, from, lit., “from (the) soul,” is rendered “heartily.”
Notes: (1) the RV, “heart” is substituted for AV, “bowels,” in Col.
3:12; Philem. 1:7,12,20. (2) In 2 Cor. 3:3, the RV has “tables” that are hearts
of flesh,” for AV, “fleshly tables of the heart.” (3) In Eph. 1:18, the best
mss. have kardia, “(the eyes of your) heart;” some have dianoia,
“understanding” (AV). (4) In Heb. 8:10; 10:16, the AV has “in their hearts” and
“into their hearts;” RV, “on their heart.” (5) In Luke 21:26, where there is no
word for “hearts” in the original, the RV has “men fainting (for fear).” (6) In
2 Cor. 7:2, the verb choreo, to make room for, “receive” (AV), is translated,
or rather, interpreted, “open your hearts,” RV, marg., “make room for (us).”
A-1,Noun, kauson
denotes “a burning heat” (from kaio, “to burn;” cp. Eng., “caustic,”
“cauterize”), Matt. 20:12; Luke 12:55 (AV, “heat”), RV, in each place,
“scorching heat” (marg. “hot wind”); in Jas. 1:11, “a burning heat,” AV, RV,
“the scorching wind” like the sirocco. Cp. Amos 4:9, where the Sept. has
purosis, “burning” (pur, “fire”). See BURNING.
A-2,Noun, kauma
“heat” (akin to No. 1), signifies “the result of burning,” or “the heat
produced,” Rev. 7:16; 16:9; cp. kaumatizo, “to scorch,” kausis, “burning,”
kauteriazomai, “to brand, sear.”
A-3,Noun, therme
denotes “warmth, heat,” Acts 28:3 (Eng., “thermal,” etc.).
B-1,Verb, kausoo
was used as a medical term, of “a fever;” in the NT, “to burn with great heat”
(akin to A, No. 1), said of the future destruction of the natural elements, 2
Pet. 3:10,12, “with fervent heat,” Passive Voice, lit., “being burned.”
·
For HEATHEN see GENTILES
1, ouranos
probably akin to ornumi, “to lift, to heave,” is used in the NT (a) of “the
aerial heavens,” e.g., Matt. 6:26; 8:20; Acts 10:12; 11:6 (RV, “heaven,” in
each place, AV, “air”); Jas. 5:18; (b) “the sidereal,” e.g., Matt. 24:29,35;
Mark 13:25,31; Heb. 11:12, RV, “heaven,” AV, “sky;” Rev. 6:14; 20:11; they, (a)
and (b), were created by the Son of God, Heb. 1:10, as also by God the Father,
Rev. 10:6; (c) “the eternal dwelling place of God,” Matt. 5:16; 12:50; Rev.
3:12; 11:13; 16:11; 20:9. From thence the Son of God descended to become
incarnate, John 3:13,31; 6:38,42. In His ascension Christ “passed through the
heavens,” Heb. 4:14, RV; He “ascended far above all the heavens,” Eph. 4:10,
and was “made higher than the heavens,” Heb. 7:26; He “sat down on the right
hand of the throne of the Majesty in the heavens,” Heb. 8:1; He is “on the
right hand of God,” having gone into heaven, 1 Pet. 3:22. Since His ascension
it is the scene of His present life and activity, e.g., Rom. 8:34;. Heb. 9:24.
From the thence the Holy Spirit descended at Pentecost, 1 Pet. 1:12. It is the
abode of the angels, e.g., Matt. 18:10; 22:30; cp. Rev. 3:5. Thither Paul was
“caught up,” whether in the body or out of the body, he knew not, 2 Cor. 12:2.
It is to be the eternal dwelling place of the saints in resurrection glory, 2
Cor. 5:1. From thence Christ will descend to the air to receive His saints at
the Rapture, 1 Thess. 4:16; Phil. 3:20,21, and will subsequently come with His
saints and with His holy angels at His second advent, Matt. 24:30; 2 Thess.
1:7. In the present life “heavens,” is the region of the spirtual citizenship
of believers, Phil. 3:20. The present “heavens” with the earth, are to pass
away, 2 Pet. 3:10, “being on fire,” 2 Pet. 3:12 (see ver. 2 Pet. 3:7); Rev.
20:11, and new “heavens” and earth are to be created, 2 Pet. 3:13; Rev. 21:1,
with Isa. 65:17, e.g.
In Luke 15:18,21, “heaven” is used, by metonymy, for God. See AIR.
Notes: (1) For the phrase in Luke 11:13, see Note on B, No. 2.
(2) In Luke 11:2, the AV, “as in heaven,” translates a phrase found in
some mss.
2, mesouranema
denotes “mid-heaven,” or the midst of the heavens (mesos, “middle,” and No. 1),
Rev. 8:13; 14:6; 19:17.
A-1,Adjective, ouranios
signifying “of heaven, heavenly,” corresponding to A, No. 1, is used (a) as an
appellation of God the Father, Matt. 6:14,26,32, “your heavenly Father;” Matt.
15:13, “My heavenly Father;” (b) as descriptive of the holy angels, Luke 2:13;
(c) of the vision seen by Paul, Acts 26:19.
A-2,Adjective, epouranios
“heavenly,” what pertains to, or is in, heaven (epi, in the sense of
“pertaining to,” not here, “above”), has meanings corresponding to some of the
meanings of ouranos, A, No. 1. It is used (a) of God the Father, Matt. 18:35;
(b) of the place where Christ “sitteth at the right hand of God” (i.e., in a
position of Divine authority), Eph. 1:20; and of the present position of
believers in relationship to Christ, Eph. 2:6; where they possess “every
spiritual blessing,” Eph. 1:3; (c) of Christ as “the Second Man,” and all those
who are related to Him spirtually, 1 Cor. 15:48; (d) of those whose sphere of
activity or existence is above, or in contrast to that of earth, of
“principalities and powers,” Eph. 3:10; of “spiritual hosts of wickedness,” Eph.
6:12, RV, “in heavenly places,” for AV, “in high places;” (e) of the Holy
Spirit, Heb. 6:4; (f) of “heavenly things,” as the subjects of the teaching of
Christ, John 3:12, and as consisting of the spiritual and “heavenly” sanctuary
and “true tabernacle” and all that appertains thereto in relation to Christ and
His sacrifice as antitypical of the earthly tabernacle and sacrifices under the
Law, Heb. 8:5; 9:23; (g) of the “calling” of believers, Heb. 3:1; (h) of heaven
as the abode of the saints, “a better country” than that of earth, Heb. 11:16,
and of the spiritual Jerusalem, Heb. 12:22; (i) of the kingdom of Christ in its
future manifestation, 2 Tim. 4:18; (j) of all beings and things, animate and
inanimate, that are “above the earth,” Phil. 2:10; (k) of the resurrection and
glorified bodies of believers, 1 Cor. 15;49; (l) of the “heavenly orbs,” 1 Cor.
15:40 (“celestial,” twice, and so rendered here only).
Note: In connection with (a), the word “heavenly,” used of God the
Father in Luke 11:13, represents the phrase ex ouranou, “from heaven.”
B-1,Adverb, ouranothen
formed from A, No. 1, and denoting “from heaven,” is used of (a) the aerial
heaven, Acts 14:17; (b) heaven, as the uncreated sphere of God's abode, 26:13.
A-1,Noun, lupe
“grief, sorrow,” is rendered “heaviness” in the AV of Rom. 9:2; 2 Cor. 2:1 (RV,
“sorrow,” in both places). See GRIEF, SORROW.
A-2,Noun, katepheia
probably denotes a downcast look, expressive of sorrow; hence, “dejection,
heaviness;” it is used in Jas. 4:9.
A-3,Noun, ademoneo
“to be troubled, much distressed,” is used of the Lord's sorrow in Gethsemane,
Matt. 26:37; Mark 14:33, AV, “to be very heavy,” RV, “to be sore troubled;” of
Epaphroditus, because the saints at Philippi had received news of his sickness,
Phil. 2:26, AV, “was full of heaviness,” RV, “was sore troubled.” See TROUBLE.
B, No. 12.
A-4,Noun, lupeo
“to distress, grieve” (akin to A, No. 1), is rendered “are in heaviness” in 1
Pet. 1:6, AV (RV, “have been put to grief”); here, as frequently, it is in the
Passive Voice. See GRIEF, SORROWFUL.
A-5,Noun, bareo
always in the Passive Voice in the NT, is rendered “were heavy” in Matt. 26:43;
Mark 14:40; Luke 9:32. See BURDEN.
Note: For “heavy laden,” Matt. 11:28, see LADE, No. 3.
B-1,Adjective, barus
“heavy” (akin to B, No. 3), is so rendered in Matt. 23:4. See GRIEVOUS.
1, phragmos
denotes any sort of fence, hedge, palings or wall (akin to phrasso, “to fence
in, stop”). It is used (a) in its literal sense, in Matt. 21:33, lit. “(he put)
a hedge (around);” Mark 12:1; Luke 14:23; (b) metaphorically, of the
“partition” which separated Gentile from Jew, which was broken down by Christ
through the efficacy of His expiatory sacrifice, Eph. 2:14.
1, blepo
“to look, see,” usually implying more especially an intent, earnest
contemplation, is rendered “take heed” in Matt. 24:4; Mark 4:24; 13:5,9,23,33;
Luke 8:18; 21:8; 1 Cor. 3:10; 8:9; 10:12; Gal. 5:15; Col. 2:8 (AV, “beware”);
4:17; Heb. 3:12. See BEHOLD, BEWARE, LIE, LOOK, PERCEIVE, REGARD, SEE.
2, horao
“to see,” usually expressing the sense of vision, is rendered “take heed” in
Matt. 16:6; 18:10, AV (RV, “see”); Mark 8:15; Luke 12:15; Acts 22:26 (AV only).
See BEHOLD, SEE.
3, prosecho
lit., “to hold to,” signifies “to turn to, turn one's attention to;” hence, “to
give heed;” it is rendered “take heed” in Matt. 6:1; Luke 17:3; 21:34; Acts
5:35 20:28; 2 Pet. 1:19; to give heed to, in Acts 8:6,10; in ver. Acts 8:11
(AV, “had regard to”); Acts 16:14 (AV, “attended unto”); 1 Tim. 1:4; 4:1,13
(AV, “give attendance to”); Titus 1:14; Heb. 2:1, lit., “to give heed more
earnestly.” See ATTEND, BEWARE, GIVE, REGARD.
4, epecho
“to hole upon,” then, “to direct towards, to give attention to,” is rendered
“gave heed,” in Acts 3:5; “take heed,” in 1 Tim. 4:16. See HOLD (forth), MARK,
STAY.
Notes: (1) In Luke 11:35, AV, skopeo, “to look,” is translated “take
heed (that),” RV, “look (whether).” (2) Nos. 2 and 3 are used together in Matt.
16:6; Nos. 2 and 1, in that order, in Mark 8:15; but in Luke 12:15 the RV
rightly follows No. 2 by “keep yourselves from” (phulasso, “to guard”). (3) For
the RV of Mark 5:36, “not heeding,” see under HEAR, No. 7. (4) In Rom. 11:21
the AV adds “take heed,” because of a variant reading which introduces the
clause by a conjunctive phrase signifying “lest.”
1, pterna
is found in John 13:18, where the Lord quotes from Ps. 41:9; the metaphor is
that of tripping up an antagonist in wrestling. Cp. the verb in Gen. 27:36;
Jer. 9:4; Hos. 12:3.
1, damalis
etymologically “one of fit age to be tamed to the yoke” (damao, “to tame”),
occurs in Heb. 9:13, with reference to the “red heifer” of Num. 19.
1, hupsos
“a summit, top,” is translated “height” in Eph. 3:18, where it may refer either
to “the love of Christ” or to “the fullness of God;” the two are really
inseparable, for they who are filled into the fullness of God thereby enter
appreciatively into the love of Christ, which “surpasseth knowledge;” in Rev.
21:16, of the measurement of the heavenly Jerusalem. See ESTATE, HIGH.
2, hupsoma
more concrete than No. 1, is used (a) of “a height,” as a mountain or anything
definitely termed a “height,” Rom. 8:39 (metaphorically); (b) of “a high thing”
lifted up as a barrier or in antagonistic exaltation, 2 Cor. 10:5. See HIGH.
Cp. hupsoo, “to exalt.”
A-1,Noun, kleronomos
lit. denotes “one who obtains a lot or portion” (kleros, “a lot,” nemomai, “to
possess”), especially of an inheritance. The NT usage may be analyzed as under:
“(a) the person to whom property is to pass on the death of the owner, Matt.
21:38; Mark 12:7; Luke 20:14; Gal. 4:1; (b) one to whom something has been
assigned by God, on possession of which, however, he has not yet entered, as
Abraham, Rom. 4:13,14; Heb. 6:17; Christ, Heb. 1:2; the poor saints, Jas. 2:5;
(c) believers, inasmuch as they share in the new order of things to be ushered
in at the return of Christ, Rom. 8:17; Gal. 3:29; 4:7; Titus 3:7; (d) one who
receives something other than by merit, as Noah, Heb. 11:7.” * [* From Notes on
Galatians, by Hogg and Vine, pp. 177, 178.]
In the Sept., Judg. 18:7; 2 Sam. 14:7; Jer. 8:10; Mic. 1:15.
A-2,Noun, sunkleronomos
“a joint-heir, co-inheritor” (sun, “with,” and No. 1), “is used of Issac and
Jacob as participants with Abraham in the promises of God, Heb. 11:9; of
husband and wife who are also united in Christ, 1 Pet. 3:7; of Gentiles who
believe, as participants in the Gospel with Jews who believe, Eph. 3:6; and of
all believers as prospective participants with Christ in His glory, as
recompense for their participation in His sufferings, Rom. 8:17.” * [* ibid, p.
178.]
B-1,Verb, kleronomeo
“to be an heir to, to inherit” (see A, No. 1), is rendered “shall (not) inherit
with” in Gal. 4:30, RV, AV, “shall (not) be heir with;” in Heb. 1:14, RV,
“shall inherit,” AV, “shall be heirs of.” See INHERIT. Cp. kleroomai, “to be
taken as an inheritance,” kleronomia, “an inheritance,” kleros, “a lot, an
inheritance.”
1, geenna
represents the Hebrew Ge-Hinnom (the valley of Tophet) and a corresponding
Aramaic word; it is found twelve times in the NT, eleven of which are in the
Synoptists, in every instance as uttered by the Lord Himself. He who says to
his brother, Thou fool (see under FOOL), will be in danger of “the hell of fire,”
Matt. 5:22; it is better to pluck out (a metaphorical description of
irrevocable law) an eye that causes its possessor to stumble, than that his
“whole body be cast into hell,” Matt. 5:29; similarly with the hand, Matt.
5:30; in Matt. 18:8,9, the admonitions are repeated, with an additional mention
of the foot; here, too, the warning concerns the person himself (for which
obviously the “body” stands in chapt. 5); in ver. 8, “the eternal fire” is
mentioned as the doom, the character of the region standing for the region
itself, the two being combined in the phrase “the hell of fire,” ver. 9. To the
passage in Matt. 18, that in Mark 9:43-47, is parallel; here to the word “hell”
are applied the extended descriptions “the unquenchable fire” and “where their
worm dieth not and the fire is not quenched.”
That God, “after He hath killed, hath power to cast into hell,” is
assigned as a reason why He should be feared with the fear that keeps from evil
doing, Luke 12:5; the parallel passage to this in Matt. 10:28 declares, not the
casting in, but the doom which follows, namely, the destruction (not the loss
of being, but of well-being) of “both soul and body.”
In Matt. 23 the Lord denounces the scribes and Pharisees, who in
proselytizing a person “make him two-fold more a son of hell” than themselves
(Matt 23:15), the phrase here being expressive of moral characteristics, and
declares the impossibility of their escaping “the judgment of hell,” Matt.
23:33. In Jas. 3:6 “hell” is described as the source of the evil done by misuse
of the tongue; here the word stands for the powers of darkness, whose
characteristics and destiny are those of “hell.”
For terms descriptive of “hell,” see e.g., Matt. 13:42; 25:46; Phil.
3:19; 2 Thess. 1:9; Heb. 10:39; 2 Pet. 2:17; Jude 1:13; Rev. 2:11; 19:20;
20:6,10,14; 21:8.
Notes: (1) For the rendering “hell” as a translation of hades,
corresponding to Sheol, wrongly rendered “the grave” and “hell,” see HADES. (2)
The verb tartaroo, translated “cast down to hell” in 2 Pet. 2:4, signifies to
consign to Tartarus, which is neither Sheol nor hades nor hell, but the place
where those angels whose special sin is referred to in that passage are
confined “to be reserved unto judgment;” the region is described as “pits of
darkness,” RV.
For HELM (Jas. 3:4) see RUDDER
1, perikephalaia
from peri, “around,” and kephale, “a head,” is used figuratively in Eph. 6:17,
with reference to salvation, and 1 Thess. 5:8, where it is described as “the
hope of salvation.” The head is not to be regarded here as standing for the
seat of the intellect; the word is not so used elsewhere in Scripture. In Eph.
6:17 salvation is a present experience of the Lord's deliverance of believers
as those who are engaged in spiritual conflict; in 1 Thess. 5:8, the hope is
that of the Lord's return, which encourages the believer to resist the spirit
of the age in which he lives.
A-1,Noun, antilepsis
| antilempsis
properly signifies “a laying hold of, an exchange” (anti, “in exchange,” or, in
its local sense, “in front,” and lambano, “to take, lay hold of,” so as to
support); then, “a help” (akin to B, No. 1); it is mentioned in 1 Cor. 12:28,
as one of the ministrations in the local church, by way of rendering
assistance, perhaps especially of “help” ministered to the weak and needy. So
Theophylact defines the injunction in 1 Thess. 5:14, “support the weak;” cp.
Acts 20:35; not official functionaries are in view in the term “helps,” but
rather the functioning of those who, like the household of Stephanas, devote
themselves to minister to the saints. Hort defines the ministration as
“anything that would be done for poor or weak or outcast brethren.”
A-2,Noun, boetheia
from boe, “a shout,” and theo, “to run,” denotes “help, succour,” Heb. 4:16,
lit., “(grace) unto (timely) help;” in Acts 27:17, where the plural is used,
the term is nautical, “frapping.”
A-3,Noun, epikouria
strictly denotes such aid as is rendered by an epikouros, “an ally, an
auxiliary;” Paul uses it in his testimony to Agrippa, “having therefore
obtained the help that is from God,” Acts 26:22, RV.
B-1,Verb, antilambano
lit., “to take instead of, or in turn” (akin to A, No. 1), is used in the
Middle Voice, and rendered “He hath holpen” in Luke 1:54; “to help,” RV, “to
support,” AV, in Acts 20:35; its other meaning, to partake of, is used of
partaking of things, 1 Tim. 6:2, “that partake of,” for AV, “partakers of.” See
PARTAKE, SUPPORT.
B-2,Verb, sullambano
“to assist, take part with” (sun, “with,” and lambano), is used, in the Middle
Voice, of rendering help in what others are doing, Luke 5:7, of bringing in a
catch of fish; in Phil. 4:3, in an appeal to Synzygus (“yokefellow”) to help
Euodia and Syntyche (ver. 2). See CATCH, CONCEIVE.
B-3,Verb, sunantilambano
signifies “to take hold with at the side for assistance” (sun, “with,” and No.
1); hence, “to take a share in, help in bearing, to help in general.” It is
used, in the Middle Voice, in Martha's request to the Lord to bid her sister
help her, Luke 10:40; and of the ministry of the Holy Spirit in helping our
infirmities, Rom. 8:26. In the Sept., Exod. 18:22; Num. 11:17; Ps. 89.21.
B-4,Verb, boetheo
“to come to the aid of anyone, to succour” (akin to A, No. 2), is used in Matt.
15:25; Mark 9:22,24; Acts 16:9; 21:28; 2 Cor. 6:2, “did I succour;” Heb. 2:18,
“to succour;” Rev. 12:16.
B-5,Verb, sumballo
lit., “to throw together” (sun, “with,” ballo, “to throw”), is used in the
Middle Voice in Acts 18:27, of helping or benefiting believers by discussion or
ministry of the Word of God. See CONFER, ENCOUNTER, MAKE (war), MEET, PONDER.
B-6,Verb, sunupourgeo
denotes “to help together, join in helping, to serve with anyone as an
underworker” (sun, “with,” hupourgeo, “to serve;” hupo, “under,” ergon,
“work”); it is used in 2 Cor. 1:11.
B-7,Verb, sunergeo
“to help in work, to co-operate, be a co-worker,” is rendered “that helpeth
with” in 1 Cor. 16:16. See WORK.
Note: Paristemi, “to place beside” (para, “by,” histemi, “to cause to
stand”), “to stand by, be at hand,” is used of “standing” up for help,” in Rom.
16:2, “that ye assist,” and 2 Tim. 4:17, “stood with.” See BRING, COME,
COMMEND, GIVE, PRESENT, PROVE, PROVIDE, SHEW, STAND, YIELD.
1, boethos
an adjective, akin to A, No. 2, and B, No. 4, under HELP, signifying “helping,”
is used as a noun in Heb. 13:6, of God as the helper of His saints.
2, sunergos
an adjective, akin to B, No. 7, under HELP, “a fellow worker,” is translated
“helper” in the AV of Rom. 16:3,9, RV, “fellow worker;” in 2 Cor. 1:24, AV and
RV, “helper;” in 2 Cor. 8:23, AV, “fellow helper,” RV, “fellow worker;” so the
plural in 3 John 1:8: See CAMPANION, LABORER, etc.
·
For HEM see BORDER
1, ornis
“a bird,” is used, in the NT, only of a “hen,” Matt. 23:27; Luke 13:34.
1, enthen
is found in the best mss. in Matt. 17:20; Luke 16:26.
2, enteuthen
akin to No. 1, is used (a) of place, “hence,” or “from hence,” Luke 4:9; 13:31;
John 2:16; 7:3; 14:31; 18:36; in John 19:18, “on either side (one),” lit.,
“hence and hence;” in Rev. 22:2; it is contrasted with ekeithen, “thence,” RV,
“on this side ... on that” (AV, “on either side”), lit. “hence ... thence;” (b)
causal; Jas. 4:1, “(come they not) hence,” i.e., “owing to.”
Notes: (1) For makran, “far hence,” in Acts 22:21, see FAR. (2) In Acts
1:5, the phrase “not many days hence” is, lit., “not after (meta) many days.”
Notes: (1) Positively, “henceforth” stands for the
following: (a) ap' arti (i.e., apo arti), lit., “from now,” e.g., Matt. 26:64;
Luke 22:69; John 13:19, RV, and AV marg., “from henceforth;” Rev. 14:13 (where
aparti is found as one word in the best mss.); (b) to loipon, lit., “(for) the
remaining (time),” Heb. 10:13; tou loipou, Gal. 6:17; (c) apo tou nun, lit., “from
the now,” e.g., Luke 1:48; 5:10; 12:52; Acts 18:6; 2 Cor. 5:16 (1st part); (2)
negatively, “henceforth ... not” (or “no more”) translates one or other of the
negative adverbs ouketi and meketi, “no longer,” e.g., Acts 4:17, AV, and RV,
“henceforth (to no man);” in the following the RV has “no longer” for the AV,
“henceforth” (with a negative), John 15:15; Rom. 6:6; 2 Cor. 5:15; Eph. 4:17;
in 2 Cor. 5:16 (last part), RV, “no more;” in Matt. 21:19; Mark 11:14, “no
(fruit ...) henceforward;” AV in the latter, “hereafter.” See HEREAFTER.
For HER and HERSELF see the forms under HE
1, lachanon
denotes “a garden herb, a vegetable” (from lachaino, “to dig”), in contrast to
wild plants, Matt. 13:32; Mark 4:32; Luke 11:42; Rom. 14:2.
2, botane
denotes “grass, fodder, herbs” (from bosko, “to feed;” cp. Eng., “botany”),
Heb. 6:7.
1, hode
an adverb signifying (a) “here” (of place), e.g., Matt. 12:6; Mark 9:1; used
with the neuter plural of the article, Col. 4:9, “(all) things (that are done)
here,” lit., “(all) the (things) here;” in Matt. 24:23, hode is used in both
parts, hence the RV, “Lo, here (is the Christ, or) Here;” in Mark 13:21 hode is
followed by ekei, “there.” The word is used metaphorically in the sense of “in
this circumstance,” or connection, in 1 Cor. 4:2; Rev. 13:10,18; 14:12; 17:9.
See HITHER.
2, enthade
has the same meanings as No. 1; “here” in Luke 24:41; Acts 16:28; 25:24. See
HITHER (John 4:15,16; Acts 25:17).
3, autou
the genitive case of autos, “self,” signifies “just here” in Matt. 26:36. See
THERE, No. 5.
1, pareimi
“to be by or beside or here” (para, “by,” and eimi, “to be”), is rendered “to
have been here” in Acts 24:19. See COME, PRESENT.
Note: For sumpareimi, “to be here present,” see PRESENT.
Notes: (1) This adverb translates the phrase meta
tauta, lit., “after these things,” John 13:7; Rev. 1:19, and frequently in the
Apocalypse, see Rev. 4:1 (twice); 7:9; 9:12; 15:5; 18:1; 19:1; 20:3. (2) For
Matt. 26:64; Luke 22:69 (AV, “hereafter”) see HENCEFORTH; for Mark 11:14 see
HENCEFORWARD. (3) In John 14:30, ouk eti is rendered “no more” in the RV (AV,
“Hereafter ... not”). (4) In 1 Tim. 1:16, “hereafter” translates the verb
mello, “to be about to.”
* Notes: (1) This translates the phrase en toutq,
lit., “in this,” 1 Cor. 4:4; 1 John 2:3,5; 3:16,19,24; 4:2,13; 5:2 (RV,
“hereby,” AV, “by this”). (2) In 1 John 4:6, AV, ek toutou, lit., “out of
this,” i.e., in consequence of this, is rendered “hereby” (RV, “by this”).
Note: This translates the phrase en toutq, “in
this,” in John 4:37; 9:30; 15:8; Acts 24:16; 2 Cor. 8:10; 1 John 4:9 (AV, “in
this”),10,17.
Notes: (1) This translates the word haute, “this,”
the feminine of houtos, “this,” in Matt. 9:26, lit., “this (fame),” AV, and RV
marg. (2) In Heb. 5:3, AV, dia tauten, lit., “by reason of (dia) this” (i.e.,
this infirmity), is rendered “hereof;” the best texts have auten, RV,
“thereof.”
1, hairesis
denotes (a) “a choosing, choice” (from haireomai, “to choose”); then, “that
which is chosen,” and hence, “an opinion,” especially a self-willed opinion,
which is substituted for submission to the power of truth, and leads to
division and the formation of sects, Gal. 5:20 (marg., “parties”); such
erroneous opinions are frequently the outcome of personal preference or the
prospect of advantage; see 2 Pet. 2:1, where “destructive” (RV) signifies
leading to ruin; some assign even this to (b); in the papyri the prevalent
meaning is “choice” (Moulton and Milligan, Vocab.); (b) “a sect;” this
secondary meaning, resulting from (a), is the dominating significance in the
NT, Acts 5:17; 15:5; 24:5,14; 26:5; 28:22; “heresies” in 1 Cor. 11:19 (see
marg.). See SECT.
1, hairetikos
akin to the above, primarily denotes “capable of choosing” (haireomai); hence,
“causing division by a party spirit, factious,” Titus 3:10, RV, “heretical.”
·
For HERETOFORE see SIN, C, No. 2
·
Note: This translates the phrase eis touto, lit., “unto this,” in 1
Pet. 2:21.
·
For HEREWITH see TRADE, A, No. 2
1, kleroo
primarily, “to cast lots” or “to choose by lot,” then, “to assign a portion,”
is used in the Passive Voice in Eph. 1:11, “we were made a heritage,” RV (AV,
“we have obtained an inheritance”). The RV is in agreement with such OT
passages as Deut. 4:20, “a people of inheritance;” Deut. 9:29; 32:9; Ps. 16:6.
The meaning “were chosen by lot,” as in the Vulgate, and in 1 Sam. 14:41,
indicating the freedom of election without human will (so Chrysostom and
Augustine), is not suited to this passage.
A-1,Verb, ekkopto
“to cut out or down” (ek, “out of,” kopto, “to cut”), is rendered “to hew
down,” of trees, Matt. 3:10; 7:19 (a similar testimony by John the Baptist and
Christ); Luke 3:9. See CUT, HINDER.
A-2,Verb, latomeo
signifies “to hew out stones” (from latomos, “a stone-cutter;” las, “a stone,”
temno, “to cut”), and is used of the sepulchre which Joseph of Arimathaea had
“hewn” out of a rock for himself, where the body of the Lord was buried, Matt.
27:60; Mark 15:46.
B-1,Adjective, laxeutos
denotes “hewn in stone” (las, “a stone,” xeo, “to scrape;” cp. A, No. 2), is
used of Christ's tomb, in Luke 23:53.
A-1,Verb, krupto
“to cover, conceal, keep secret” (Eng., “crypt,” “cryptic,” etc.), is used (a)
in its physical significance, e.g., Matt. 5:14; 13:44; 25:18 (some mss. have
No. 2); (b) metaphorically, e.g., Matt. 11:25 (some mss. have No. 2 here);
13:35, RV, “(things) hidden;” AV, “(things) which have been kept secret;” Luke
18:34; 19:42; John 19:38, “secretly.” See SECRET.
A-2,Verb, apokrupto
“to conceal from, to keep secret” (apo, “from,” and No. 1), is used
metaphorically, in Luke 10:21, of truths “hidden” from the wise and prudent and
revealed to babes; 1 Cor. 2:7, of God's wisdom; Eph. 3:9, of the mystery of the
unsearchable riches of Christ, revealed through the Gospel; Col. 1:26, of the
mystery associated with the preceding.
A-3,Verb, enkrupto
“to hide in anything” (en, “in,” and No. 1), is used in Matt. 13:33, of leaven
“hidden” in meal.
A-4,Verb, perikrupto
signifies “to hide by placing something around, to conceal entirely, to keep
hidden” (peri, “around,” used intensively, and No. 1), Luke 1:24.
A-5,Verb, kalupto
signifies “to cover, conceal,” so that no trace of it can be seen (hence
somewhat distinct from No. 1): it is not translated “to hide” in the RV; in 2
Cor. 4:3 it is rendered “veiled,” suitably continuing the subject of 3:13-18;
in Jas. 5:20, “shall hide,” AV (RV, “shall cover”). See COVER.
A-6,Verb, parakalupto
lit., “to cover with a veil,” AV, “hid,” in Luke 9:45, “it was veiled from
them;” see CONCEAL.
A-7,Verb, lanthano
“to escape notice, to be hidden from,” is rendered “(could not) be hid” in Mark
7:24, of Christ; “was (not) hid,” Luke 8:47, of the woman with the issue of
blood; “is hidden,” Acts 26:26, of the facts concerning Christ; the sentence
might be rendered “none of these things has escaped the king's notice.” See
FORGET, UNAWARES.
B-1,Adjective, kruptos
akin to A, No.. 1, “hidden, secret,” is translated “hid” in Matt. 10:26; Mark
4:22; Luke 8:17, RV, for AV, “secret;” Luke 12:2 (last part); in 1 Cor. 4:5,
“hidden (things of darkness);” 2 Cor. 4:2, “hidden (things of shame);” 1 Pet.
3:4, “hidden (man of the heart).” See INWARDLY, SECRET.
B-2,Adjective, apokruphos
“hidden away from” (corresponding to A, No. 2; cp. Eng., “apocryphal”), is
translated, “made (AV, kept) secret,” in Mark 4:22; in Luke 8:17, RV, “secret,”
for AV, “hid;” in Col. 2:3, RV, “hidden,” AV, “hid.” See SECRET.
A-1,Adjective,
hupselos
“high, lofty,” is used (a) naturally, of mountains, Matt. 4:8; 17:1; Mark 9:2;
Rev. 21:10; of a wall, Rev. 21:12; (b) figuratively, of the arm of God, Acts
13:17; of heaven, “on high,” plural, lit., “in high (places),” Heb. 1:3; (c)
metaphorically, Luke 16:15, RV, “exalted” (AV, “highly esteemed”); Rom. 11:20,
in the best texts, “high-minded” [lit., “mind (not) high things”]; Rom. 12:16.
A-2,Adjective, hupsistos
“most high,” is a superlative degree, the positive not being in use; it is used
of God in Luke 1:32,35,76; 6:35, in each of which the RV has “the most High,”
for AV, “the highest;” AV and RV in Mark 5:7; Luke 8:28; Acts 7:48; 16:17; Heb.
7:1. See HIGHEST (below).
A-3,Adjective, megas
“great,” is translated “high” in John 19:31, of the Sabbath day at the Passover
season; here the meaning is virtually equivalent to “holy,” See GREAT.
Note: In Heb. 10:21, the RV rightly has “a great (priest),” AV, “high.”
For “high places,” Eph. 6:12, AV, see HEAVENLY, B. No. 2.
B-1,Noun, hupsos
“height,” is used with ex (ek) “from,” in the phrase “on high,” Luke 1:78;
24:49; with eis, “in” or “into,” Eph. 4:8. See ESTATE, HEIGHT, No. 1.
B-2,Noun, hupsoma
“high thing,” 2 Cor. 10:5; in Rom. 8:39; “height. “ See HEIGHT, No. 2.
C-1,Adverb, ano
“above, upward,” is used in Phil. 3:14, of the “high calling of God in Christ
Jesus,” the prize of which is set before believers as their goal, lit.,
“calling upward” (RV, marg.), a preferable rendering to “heavenly calling.” See
ABOVE.
1, tuphoo
properly means “to wrap in smoke” (from tuphos, “smoke;” metaphorically, for
“conceit”); it is used in the Passive Voice, metaphorically in 1 Tim. 3:6,
“puffed up,” RV (AV, “lifted up with pride”); so 1 Tim. 6:4, AV, “proud,” and 2
Tim. 3:4, AV, “highminded.” See PROUD, PUFF (up). Cp. tuphomai, “to smoke,”
Matt. 12:20, and tuphonikos, “tempestuous” (with anemos, “wind,” understood),
Acts 27:14.
2, hupselophroneo
“to be highminded,” is used in 1 Tim. 6:17.
1, anoteron
the neuter of anoteros, “higher,” the comparative of ano (see C, under HIGH),
is used as an adverb of place in Luke 14:10; for the meaning “above,” in Heb.
10:8, see ABOVE.
2,Verb, huperecho
lit., “to hold over anything,” as being superior, is used metaphorically in
Rom. 13:1, of rulers, as the “higher” powers; cp. 1 Pet. 2:13, “supreme.” See
BETTER, EXCELLENCY, PASS, SUPREME.
1, hupsistos
is used in the plural in the phrase “in the highest,” i.e., in the “highest”
regions, the abode of God, Matt. 21:19; Mark 11:10; Luke omits the article,
Luke 2:14; 19:38.; for use as a title of God, see HIGH, A, No. 2.
·
For HIGHLY see DISPLEASE, EXALT, EXCEEDING, FAVOR, THINK
1, hodos
“a way, path, road,” is rendered “highways” in Matt. 22:10; Luke 14:23; in Mark
10:46, RV, “way side,” AV, “highway side;” in Matt. 22:9, the word is used with
diexodoi (“ways out through”), and the phrase is rightly rendered in the RV,
“the partings of the highways” (i.e., the crossroads), AV, “the highways.” See
WAY.
1, oros
“a hill or mountain,” is translated “hill” in Matt. 5:14; Luke 4:29; “mountain”
in Luke 9:37, RV, AV, “hill” (of the mount of transfiguration) as in Luke 9:28.
See MOUNTAIN.
2, oreinos
an adjective meaning “mountainous, hilly,” is used in the feminine, oreine, as
a noun, and rendered “hill country” in Luke 1:39,65. See COUNTRY.
3, bounos
“a mound, heap, height,” is translated “hill” in Luke 3:5; “hills” in Luke
23:30.
Note: In Acts 17:22, AV, pagos is translated “hill.” “The Areopagus,”
RV, stands for the council (not hill) held near by.
·
For HIM and HIMSELF see HE
·
For HINDER (part) see STERN
A-1,Verb, enkopto
lit., “to cut into” (en, “in,” kopto, “to cut”), was used of “impeding” persons
by breaking up the road, or by placing an obstacle sharply in the path; hence,
metaphorically, of “detaining” a person unnecessarily, Acts 24:4; of
“hindrances” in the way of reaching others, Rom. 15:22; or returning to them, 1
Thess. 2:18; of “hindering” progress in the Christian life, Gal. 5:7 (anakopto
in some mss.), where the significance virtually is “who broke up the road along
which you were travelling so well?;” of “hindrances” to the prayers of husband
and wife, through low standards of marital conduct, 1 Pet. 3:7 (ekkopto, “to
cut out, repulse,” in some mss.).
A-2,Verb, koluo
“to hinder, forbid, restrain,” is translated “to hinder” in Luke 11:52; Acts
8:36; Rom. 1:13, RV (AV, “was let”); Heb. 7:23, RV (AV, “were not suffered”).
See FORBID.
A-3,Verb, diakoluo
a strengthened form of No. 2, “to hinder thoroughly,” is used in Matt. 3:14, of
John the Baptist's endeavor to “hinder” Christ from being baptized, AV,
“forbad,” RV, “would have hindered,” lit., “was hindering.”
B-1,Noun, enkope
“a hindrance,” lit., “a cutting in,” akin to A, No. 1, with corresponding
significance, is used in 1 Cor. 9:12, with didomi, “to give,” RV, “(that) we
may cause (no) hindrance,” AV, “(lest) we should hinder.”
A-1,Noun, misthos
denotes (a) “wages, hire,” Matt. 20:8; Luke 10:7; Jas. 5:4; in 1 Tim. 5:18; 2
Pet. 2:13; Jude 1:11, RV, “hire” (AV,”reward”); in 2 Pet. 2:15, RV, “hire” (AV,
“wages”). See REWARD.
B-1,Verb, misthoo
“to let out for hire,” is used in the Middle Voice, signifying “to hire, to
engage the services of anyone by contract,” Matt. 20:1,7.
Note: In Matt. 20:9 there is no word for “hired” in the original.
1, misthoma
akin to A and B, above, primarily denotes “a hire,” as in the Sept. of Deut.
23:18; Prov. 19:13; Ezek. 16:31,34,41, etc.; in the NT, it is used of “a hired
dwelling,” Acts 28:30.
1, misthotos
an adjective denoting “hired,” is used as a noun, signifying “one who is
hired,” “hired servants,” Mark 1:20; “hireling,” John 10:12,13; here, it
expresses, not only one who has no real interest in his duty (that may or may
not be present in its use in Mark 1:20, and in misthios, No. 2), but one who is
unfaithful in the discharge of it; that sense attaches always to the word
rendered “hireling.”
2, misthios
an adjective, akin to No. 1, and similarly signifying “a hired servant,” is
used in Luke 15:17,19 (in some texts, ver. 21).
1, hode
primarily an adverb of manner, then, of place, (a) of “motion” or “direction
towards a place,” e.g., Matt. 8:29; Mark 11:3; Luke 9:41; John 6:25; (b) of
“position;” See HERE, PLACE.
2, enthade
has the same meaning as No. 1; “hither,” John 4:15,16; Acts 17:6; 25:17. See
HERE.
Note: For deuro, “come hither,” see COME, and HITHERTO, Note (2).
Notes: (1) The phrase Heos arti, “until now,” is
rendered “hitherto” in John 16:24, AV, and RV; in John 5:17, RV, “even until
now,” which more definitely express the meaning that the AV, “hitherto;” the
rest of the Father and the Son having been broken by man's sin, they were
engaged in the accomplishment of their counsels of grace with a view to
redemption. (2) The phrase achri tou deuro, lit., “until the hither,” or “the
present,” is used of time in Rom. 1:13, “hitherto.” (3) In 1 Cor. 3:2, AV,
oupo, “not yet,” is translated “hitherto ... not,” RV, “not yet.”
1, airo
“to raise,” is used of “hoisting up” a skiff, or little boat, before
undegirding the ship, Acts 27:17, RV, “had hoisted up,” for AV, “had taken up.”
See AWAY, TAKE.
2, epairo
“to raise up” (epi, “up,” and No. 1), is used of “hoisting up” the foresail of
a vessel, Acts 27:40, RV, “hoisting up.” See EXALT, LIFT.
1, echo
“to have or hold,” is used of mental conception, “to consider, account,” e.g.,
Matt. 21:26; of “steadfast adherence to faith, or the faith,” e.g., 1 Tim.
1:19; 3:9; 2 Tim. 1:13. See HAVE.
2, katecho
“to hold firmly, hold fast” (kata, “down,” and No. 1), is rendered “hold fast”
in 1 Cor. 11:2, RV (AV, “keep”); 1 Thess. 5:21; Heb. 3:6,14 (RV); 10:23; “hold
down,” Rom. 1:18, RV, of unrighteous men who restrain the spread of truth by
their unrighteousness, or, as RV marg., “who hold the truth in (or with)
unrighteousness,” contradicting their profession by their conduct (cp. Rom.
2:15, RV); in Rom. 7:6, RV, “holden,” AV, “held,” of the Law as that which had “held”
in bondage those who through faith in Christ were made dead to it as a means of
life. See KEEP, MAKE (toward), POSSESS, RESTRAIN, SEIZE, STAY, TAKE.
3, antecho
anti “against, or to,” and No. 1, signifies in the Middle Voice, (a) “to hold
firmly to, cleave to,” of “holding” or cleaving to a person, Matt. 6:24; Luke
16:13; of “holding” to the faithful word, Titus 1:9, RV, AV, “holding fast;”
(b) “to support,” 1 Thess. 5:14 (the weak). See SUPPORT.
4, sunecho
sun, “with,” intensive, and No. 1, is used of “holding” a prisoner, in Luke
22:63. See CONSTRAIN, KEEP, PRESS, STOP, STRAIT, STRAITENED, TAKE.
5, epecho
is used in Phil. 2:16, of “holding” forth the word of life (epi, “forth,” and
No. 1). See (give) HEED, (take) HEED, MARK, STAY.
6, krateo
“to be strong, mighty, to prevail,” (1) is most frequently rendered “to lay or
take hold on” (a) literally, e.g., Matt. 12:11; 14:3; 18:28; 21:46, RV (AV,
“laid on hands on”); Matt. 22:6, RV (AV, “took”); Matt. 26:55, AV (RV, “took”);
RV, “took hold of” (AV, “held by”); Mark 3:21; 6:17; 12:12; 14:51; Acts 24:6,
RV (AV, “took”); Rev. 20:2; (b) metaphorically, of “laying hold of the hope of
the Lord's return,” Heb. 6:18; (2) also signifies “to hold” or “hold fast,”
i.e., firmly, (a), literally, Matt. 26:48, AV (RV, “take”); Acts 3:11; Rev.
2:1; (b) metaphorically, of “holding fast a tradition or teaching,” in an evil
sense, Mark 7:3,4,8; Rev. 2:14,15; in a good sense, 2 Thess. 2:15; Rev. 2:25;
3:11; of “holding” Christ, i.e., practically apprehending Him, as the head of
His church, Col. 2:19; a confession, Heb. 4:14; the name of Christ, i.e.,
abiding by all that His name implies, Rev. 2:13; of restraint, Luke 24:16,
“(their eyes) were holden;” of the winds, Rev. 7:1; of the impossibility of
Christ's being “holden” of death, Acts 2:24. See KEEP, RETAIN (of sins), TAKE.
7, epilambano
“to lay hold of, to take hold of” (epi, “upon,” lambano, “to take”), with a
special purpose, always in the Middle Voice, is so translated in Luke 20:20,26,
of taking “hold” of Christ's words; in Luke 23:26; Acts 21:33, RV, of laying
“hold” of persons; in 1 Tim. 6:12,19, of laying “hold” on eternal life, i.e.,
practically appropriating all the benefits, privileges and responsibilities
involved in the possession of it; in Heb. 2:16, RV “He taketh hold” (AV “took
on”) perhaps to be viewed in connection with “deliver” (ver. 15) and “succor”
(ver. 18). See APPREHEND CATCH, TAKE.
8, tereo
akin to A, No. 1, under HOLD (Noun), “to watch over, keep, give heed to,
observe,” is rendered “hold fast” in Rev. 3:3, AV (RV, “keep”). See KEEP,
OBSERVE RESERVE, WATCH.
9, eimi
“to be,” is used in the imperfect tense, with the preposition, sun, “with,” in
the idiomatic phrase “held with,” in Acts 14:4, lit., “were with.”
Notes: (1) In Rom. 14:4, histemi, “to cause to stand,” in the Passive
Voice, “to be made to stand,” is used in both forms, the latter in the first
part, RV, “he shall be made to stand” (AV, “he shall be holden up”), the Active
Voice in the second part, AV, and RV, “to make stand.” (2) In Matt. 12:14, RV,
lambano, “to take,” is translated “took (counsel),” AV, “held (a council).” (3)
In Mark 15:1, some mss. have the verb poieo, “to make,” rendered “held (a
consultation);” the most authentic have hetoimazo, “to prepare,” also
translated “held.”
1, teresis
translated “hold” in Acts 4:3, AV, “prison” in Acts 5:18 (RV, “ward”),
signifies (a) “a watching, guarding;” hence, “imprisonment, ward” (from tereo,
“to watch, keep”); the RV, has “ward” in both places; (b) “a keeping,” as a
commandments, 1 Cor. 7:19. See KEEPING, WARD.
2, phulake
“a guarding” or “guard” (akin to phulasso, “to guard or watch”), also denotes
“a prison, a hold,” Rev, 18:2 (twice), RV, “hold” in both places, AV, “cage,”
in the second (RV, marg., “prison,” in both). See CAGE, IMPRISONMENT, PRISON.
1, pholeos
“a lair, burrow, den or hole,” is used of foxes in Matt. 8:20; Luke 9:58.
2, ope
is translated “holes” in Heb. 11:38, RV, AV “caves.” See CAVE, OPENING.
A-1,Noun, hagiasmos
translated “holiness” in the AV of Rom. 6:19,22; 1 Thess. 4:7; 1 Tim. 2:15;
Heb. 12:14, is always rendered “sanctification” in the RV. It signifies (a)
separation to God, 1 Cor. 1:30; 2 Thess. 2:13; 1 Pet. 1:2; (b) the resultant
state, the conduct befitting those so separated, 1 Thess. 4:3,4,7, and the four
other places mentioned above. “Sanctification” is thus the state predetermined
by God for believers, into which in grace He calls them, and in which they
begin their Christian course and so pursue it. Hence they are called “saints”
(hagioi). See SANTIFICATION.
Note: The corresponding verb hagiazo denotes “to set apart to God.” See
HALLOW, SANCTIFY.
A-2,Noun, hagiosune
denotes the manifestation of the quality of “holiness” in personal conduct; (a)
it is used in Rom. 1:4, of the absolute “holiness” of Christ in the days of His
flesh, which distinguished Him from all merely human beings; this (which is
indicated in the phrase “the spirit of holiness”) and (in vindication of it)
His resurrection from the dead, marked Him out as (He was “declared to be”) the
Son of God; (b) believers are to be “perfecting holiness in the fear of God,” 2
Cor. 7:1, i.e., bringing “holiness” to its predestined end, whereby (c) they
may be found “unblameable in holiness” in the Parousia of Christ, 1 Thess.
3:13.
“In each place character is in view, perfect in the case of the Lord
Jesus, growing toward perfection in the case of the Christian. Here the
exercise of love is declared to be the means God uses to develop likeness to
Christ in His children. The sentence may be paraphrased thus:-- 'The Lord
enable you more and more to spend your lives in the interests of others, in
order that He may so establish you in Christian character now, that you may be
vindicated from every charge that might possibly be brought against you at the
Judgement-seat of Christ;' cp. 1 John 4:16,17.” * [* From Notes on
Thessalonians, by Hogg and Vine, pp. 108, 115.]
A-3,Noun, hagiotes
“sanctity,” the abstract quality of “holiness,” is used (a) of God, Heb. 12:10;
(b) of the manifestation of it in the conduct of the Apostle Paul and his
fellow-laborers, 2 Cor. 1:12 (in the best mss., for haplotes).
A-4,Noun, hosits
is to be distinguished from No. 3, as denoting that quality of “holiness” which
is manifested in those who have regard equally to grace and truth; it involves
a right relation to God; it is used in Luke 1:75; Eph. 4:24, and in each place
is associated with righteousness.
Notes: (1) In Acts 3:12, the AV translates eusebeia, by “holiness,” RV,
“godliness,” as everywhere, the true meaning of the word. See GODLINESS. (2) In
Titus 2:3, AV, hieroprepes, which denotes “suited to a sacred character,
reverent,” is rendered “as becometh holiness,” RV, “reverent.” See REVERENT.
B-1,Adjective, hagios
akin to A, Nos. 1 and 2, which are from the same root as hagnos (found in hazo,
“to venerate”), fundamentally signifies “separated” (among the Greeks,
dedicated to the gods), and hence, in Scripture in its moral and spiritual
significance, separated from sin and therefore consecrated to God, sacred.
(a) It is predicted of God (as the absolutely “Holy” One, in His
purity, majesty and glory): of the Father, e.g., Luke 1:49; John 17:11; 1 Pet.
1:15,16; Rev. 4:8; 6:10; of the Son, e.g., Luke 1:35; Acts 3:14; 4:27,30; 1
John 2:20; of the Spirit, e.g., Matt. 1:18 and frequently in all the Gospels,
Acts, Romans, 1 and 2 Cor., Eph., 1 Thess.; also in 2 Tim. 1:14; Titus 3:5; 1
Pet. 1:12; 2 Pet. 1:21; Jude 1:20.
(b) It is used of men and things (see below) in so far as they are
devoted to God. Indeed the quality, as attributed to God, is often presented in
a way which involves Divine demands upon the conduct of believers. These are
called hagioi, “saints,” i.e., “sanctified” or “holy” ones.
This sainthood is not an attainment, it is a state into which God in
grace calls men; yet believers are called to sanctify themselves (consistently
with their calling, 2 Tim. 1:9), cleansing themselves from all defilement,
forsaking sin, living a “holy” manner of life, 1 Pet. 1:15; 2 Pet. 3:11, and
experiencing fellowship with God in His holiness. The saints are thus
figuratively spoken of as “a holy temple,” 1 Cor. 3:17 (a local church); Eph.
2:21 (the whole Church), cp. Eph. 5:27; “a holy priesthood,” 1 Pet. 2:5; “a
holy nation,” 1 Pet. 2:9.
“It is evident that hagios and its kindred words ... express something
more and higher than hieros, sacred, outwardly associated with God; ...
something more than semnos, worthy, honorable; something more than hagnos,
pure, free from defilement. hagios is ... more comprehensive ... It is
characteristically godlikness” (G.B. Stevens, in Hastings' Bib. Dic.).
The adjective is also used of the outer part of the tabernacle, Heb.
9:2 (RV, “the holy place”); of the inner sanctuary, Heb. 9:3, RV, “the Holy of
Holies;” Heb. 9:24, “a holy place,” RV; Heb. 9:25 (plural), of the presence of
God in heaven, where there are not two compartments as in the Tabernacle, all
being “the holy place;” Heb. 9:8,12 (neuter plural); Heb. 10:19, “the holy
place,” RV (AV, “the holiest,” neut. plural), see SANCTUARY; of the city of
Jerusalem, Rev. 11:2; its temple, Acts 6:13; of the faith, Jude 1:20; of the
greetings of saints, 1 Cor. 16:20; of angels, e.g., Mark 8:38; of apostles and
prophets, Eph. 3:5; of the future heavenly Jerusalem, Rev. 21:2,10; 22:19.
B-2,Adjective, hosios
akin to A, No. 4, signifies “religiously right, holy,” as opposed to what is
unrighteous or polluted. It is commonly associated with righteousness (see A,
No.4). It is used “of God, Rev. 15:4; 16:5; and of the body of the Lord Jesus,
Acts 2:27; 13:35, citations from Ps. 16:10, Sept.; Heb. 7:26; and of certain
promises made to David, which could be fulfilled only in the resurrection of
the Lord Jesus, Acts 13:34. In 1 Tim. 2:8; Titus 1:8, it is used of the
character of Christians ... In the Sept., hosios frequently represents the
Hebrew word chasid, which varies in meaning between 'holy' and 'gracious,' or
'merciful;' cp. Ps. 16:10 with 145:17.” * [* From Notes on Thessalonians, by
Hogg and Vine, p. 64.]
Notes: (1) For Acts 13:34, see the RV and the AV marg.; the RV in Rev.
16:5, “Thou Holy One,” translates the most authentic mss. (AV “and shalt be”).
(2) For hieros (see No. 1), subserving a sacred purpose, translated “holy” in 2
Tim. 3:15, AV (of the Scriptures), see SACRED.
C-1,Adverb, hosios
akin to A, No. 4, and B, No. 2, “holily,” i.e., pure from evil conduct, and
observant of God's will, is used in 1 Thess. 2:10, of the conduct of the
Apostle and his fellow-missionaries.
D-1,Verb, hagiazo
“to hallow, sanctify,” in the Passive Voice, “to be made holy, be sanctified,”
is translated “let him be made holy” in Rev. 22:11, the aorist or point tense
expressing the definiteness and completeness of the Divine act; elsewhere it is
rendered by the verb “to sanctify.” See HALLOW, SANCTIFY.
For HOLY GHOST see under SPIRIT and HOLY, B, No. 1
(a)
1, heorte
denotes “a feast, festival;” it is translated “a holy day” in the AV of Col.
2:16; RV, “a feast day.” See FEAST.
A-1,Noun and Phrase,
oikos
“a house, dwelling,” is used (a) with the preposition eis, “unto,” with the
meaning “to home,” lit., “to a house,” in Mark 8:3, RV, “to (their) home,” AV,
“to (their own) houses;” so Mark 8:26, “to (his) home;” Luke 15:6, “home,”
lit., “into the house;” (b) with the preposition en, “in,” 1 Cor. 11:34, “(let
him eat) at home;” 1 Cor. 14:35, “(let them ask ...) at home;” (c) with the
preposition kata, “down,” Acts 2:46, “(breaking bread) at home,” RV (AV, “from
house to house”); so in Acts 5:42 (AV, “in every house”).
Notes: (1) In Mark 3:19, the AV and RV marg., have “home,” for the text
“to a house;” the latter seems the more probable. See HOUSE.
(2) In 1 Tim. 5:4, the phrase ton idion oikon, is rendered “at home,”
of the necessity that children should show piety there; RV, “towards their own
family,” the house being put by metonymy for the family. The neuter plural of
idios, “one's own,” with the article, preceded by eis, “unto,” lit., “unto
one's own (things),” is translated “home” in Acts 21:6; in John 19:27, “unto
his own home” (“home” being italicized).
Note: In John 16:32, this phrase is rendered “to his own” (of the
predicted scattering of the disciples), AV marg., “his own home;” cp. John
1:11, “His own things,” RV, marg. (i.e., “His possessions”).
For oikia in Matt. 8:6, AV, “at home,” see HOUSE.
(3) In Luke 24:12 the reflexive pronoun hauton (in some mss. heauton),
preceded by pros, to, is rendered “to his home,” RV (lit., “to himself”), of
the departure of Peter from the Lord's tomb; in John 20:10, the same
construction is used, in the plural, of Peter and John on the same occasion,
and rendered “unto their own home.”
<B-1,Adjective,3626,oikourgos>
“working at home” (oikos, and a root of ergon, “work”), is used in Titus 2:5,
“workers at home,” RV, in the injunction given to elder women regarding the
training of the young women. Some mss. have oikouros, “watching” or “keeping
the home” (oikos, and ouros, “a keeper”), AV, “keepers at home.”
C-1,Verb, endemeo
lit., “to be among one's people” (en, “in,” demos, “people;” endemos, “one who
is in his own place or land”), is used metaphorically of the life on earth of
believers, 2 Cor. 5:6, “at home (in the body);” in 2 Cor. 5:8 of the life in
Heaven of the spirits of believers, after their decease, “at home (with the
Lord),” RV (AV, “present”); in 2 Cor. 5:9, “at home” (AV, “present”) refers
again to the life on earth. In each verse the verb is contrasted with ekdemeo,
“to be away from home, to be absent;” in ver. 6, “we are absent,” i.e., away
from “home” (from the Lord); in ver. 8, “to be absent” (i.e., away from the
“home” of the body); so in ver. 9, “absent.” The implication in being “at home
with the Lord” after death is a testimony against the doctrine of the
unconsciousness of the spirit, when freed from the natural body.
A-1,Adjective, kalos
“good, admirable, becoming,” has also the ethical meaning of what is “fair,
right, honorable, of such conduct as deserves esteem;” it is translated
“honest” [cp. Latin honestus (from honos, “honor”)], which has the same double
meaning as “honest” in the AV, namely, regarded with honor, honorable, and
bringing honor, becoming; in Luke 8:15 (AV, and RV), “an honest and good
(agathos) heart;” Rom. 12:17; 2 Cor. 8:21; 13:7, RV, “honorable” (AV,
“honest”), of things which are regarded with esteem; in 1 Pet. 2:12, of
behavior, RV, “seemly,” AV, “honest” (i.e., becoming). See GOOD.
Note: In Titus 3:14, the RV and AV margins give what is probably the
accurate meaning, “(to profess) honest occupations” (AV, “trades”); in the
texts “(to maintain) good works.”
A-2,Adjective, semnos
“august, venerable,” is rendered “honest” in Phil. 4:8, AV (marg.,
“venerable”), RV, “honorable” (marg., “reverent”). Matthew Arnold suggests
“nobly serious.” See GRAVE.
Note: In Acts 6:3, “men of honest (RV, 'good') report” translates the
Passive Voice of martureo, lit., “having had witness borne.”
B-1,Adverb, kalos
corresponding to A, No. 1, is used in Heb. 13:18, “honestly,” i.e., honorably.
See PLACE, C, Note (4), WELL.
B-2,Adverb, euschemonos
“becomingly, decently,” is rendered “honestly” in Rom. 13:13, where it is set
in contrast with the confusion of gentile social life, and in 1 Thess. 4:12, of
the manner of life of believers as a witness to “them that are without;” in 1
Cor. 14:40, “decently,” in contrast with confusion in the churches. See
DECENTLY.
C-1,Noun, semnotes
denotes “gravity, dignified seriousness;” it is rendered “honesty” in the AV of
1 Tim. 2:2, RV, “gravity.” See GRAVITY.
1, meli
occurs with the adjective agrios, “wild,” in Matt. 3:4; Mark 1:6; in Rev.
10:9,10, as an example of sweetness. As “honey” is liable to ferment, it was
precluded from offerings to God, Lev. 2:11. The liquid “honey” mentioned in Ps.
19:10; Prov. 16:24 is regarded as the best; a cruse of it was part of the
present brought to Ahijah by Jeroboam's wife, 1 Kings 14:3.
1, melissios
signifying “made by bees” from melissa, “a bee,” is found, with kerion, “a
comb,” in some mss. in Luke 24:42.
A-1,Noun, time
primarily “a valuing,” hence, objectively, (a) “a price paid or received,”
e.g., Matt. 27:6,9; Acts 4:34; 5:2,3; 7:16, RV, “price” (AV, “sum”); Acts
19:19; 1 Cor. 6:20; 7:23; (b) of “the preciousness of Christ” unto believers, 1
Pet. 2:7, RV, i.e., the honor and inestimable value of Christ as appropriated
by believers, who are joined, as living stones, to Him the cornerstone; (c) in
the sense of value, of human ordinances, valueless against the indulgence of
the flesh, or, perhaps of no value in attempts at asceticism, Col. 2:23 (see
extended note under INDULGENCE, No. 2); (d) “honor, esteem,” (1) used in
ascriptions of worship to God, 1 Tim. 1:17; 6:16; Rev. 4:9,11; 5:13; 7:12; to Christ,
Rev. 5:12,13; (2) bestowed upon Christ by the Father, Heb. 2:9; 2 Pet. 1:17;
(3) bestowed upon man, Heb. 2:7; (4) bestowed upon Aaronic priests, Heb. 5:4;
(5) to be the reward hereafter of “the proof of faith” on the part of tried
saints, 1 Pet. 1:7, RV; (6) used of the believer who as a vessel is “meet for
the Master's use,” 2 Tim. 2:21; (7) to be the reward of patience in well-doing,
Rom. 2:7, and of working good (a perfect life to which man cannot attain, so as
to be justified before God thereby), Rom. 2:10; (8) to be given to all to whom
it is due, Rom. 13:7 (see 1 Pet. 2:17, under B, No. 1); (9) as an advantage to
be given by believers one to another instead of claiming it for self, Rom.
12:10; (10) to be given to elders that rule well (“double honor”), 1 Tim. 5:17
(here the meaning may be an honorarium); (11) to be given by servants to their
master, 1 Tim. 6:1; (12) to be given to wives by husbands, 1 Pet. 3:7; (13)
said of the husband's use of the wife, in contrast to the exercise of the
passion of lust, 1 Thess. 4:4 (some regard the “vessel” here as the believer's
body); (14) of that bestowed upon; parts of the body, 1 Cor. 12:23,24; (15) of
that which belongs to the builder of a house in contrast to the house itself,
Heb. 3:3; (16) of that which is not enjoyed by a prophet in his own country,
John 4:44; (17) of that bestowed by the inhabitants of Melita upon Paul and his
fellow-passengers, in gratitude for his benefits of healing, Acts 28:10; (18)
of the festive honor to be possessed by nations, and brought into the Holy
City, the heavenly Jerusalem, Rev. 21:26 (in some mss., ver. 24); (19) of honor
bestowed upon things inanimate, a potters' vessel, Rom. 9:21; 2 Tim. 2:20. See
PRECIOUSNESS, PRICE, SUM, VALUE.
Note: For entimos, “in honor,” see HONORABLE, No. 2.
A-2,Noun, doxa
“glory,” is translated “honor” in the AV of John 5:41,44 (twice); 8:54: 2 Cor.
6:8; Rev. 19:7; the RV keeps to the word “glory,” as the AV everywhere else.
See GLORY.
B-1,Verb, timao
“to honor” (akin to A, No. 1), is used of (a) valuing Christ at a price, Matt.
27:9, cp. A, No. 1, (a); (b) “honoring” a person: (1) the “honor” done by
Christ to the Father, John 8:49; (2) “honor” bestowed by the Father upon him
who serves Christ, John 12:26; (3) the duty of all to “honor” the Son equally
with the Father, John 5:23; (4) the duty of children to “honor” their parents,
Matt. 15:4; 19:19; Mark 7:10; 10:19; Luke 18:20; Eph. 6:2; (5) the duty of
Christians to “honor” the king, and all men, 1 Pet. 2:17; (6) the respect and
material assistance to be given to widows “that are widows indeed,” 1 Tim. 5:3;
(7) the “honor” done to Paul and his companions by the inhabitants of Melita,
Acts 28:10; (8) mere lip profession of “honor” to God, Matt. 15:8; Mark 7:6.
B-2,Verb, doxazo
“to glorify” (from doxa, A, No. 2), is rendered “honor” and “honoreth” in the
AV of John 8:54; in 1 Cor. 12:26, however, in reference to the members of the
body, both AV and RV have “honored” (RV marg., “glorified”). Everywhere else it
is translated by some form of the verb “to glorify,” “have glory,” or “be made
glorious,” except in Rom. 11:13, “magnify,” AV. See GLORIFY.
1, endoxos
denotes (a) “held in honor” (en, “in,” doxa, “honor;” cp. HONOR, A, No. 2), “of
high repute,” 1 Cor. 4:10, AV “(are) honorable,” RV, “(have) glory,” in
contrast to atimos, “without honor” (see No. 6 below). See GLORIOUS,
GORGEOUSLY.
2, entimos
lit., “in honor” (en, “in,” time, “honor:” see HONOR, A, No. 1), is used of the
centurion's servant in Luke 7:2, “dear” (RV marg., “precious ... or
honorable”); of self-sacrificing servants of the Lord, said of Epaphroditus,
Phil. 2:29, RV “(hold such) in honor” (AV, “in reputation;” marg., “honor
such”); of Christ, as a precious stone, 1 Pet. 2:4,6 (RV marg., “honorable”).
Cp. timios in 1:7,19; see No. 4.
The comparative degree, entimoteros, is used (in the best mss.) of
degrees of honor attached to persons invited to a feast, a marriage feast, Luke
14:8, “a more honorable man.” See PRECIOUS.
3, euschemon
signifies “elegant, comely, of honorable position,” AV, “honorable,” RV, “of
honorable estate,” Mark 15:43; Acts 13:50; 17:12; for other renderings in 1
Cor. 7:35; 12:24 see COMELY, B.
4, timios
“precious, valuable, honorable” (akin to time, “honor;” see No. 2), is used of
marriage in Heb. 13:4, AV, as a statement, “(marriage) is honorable (in all),”
RV, as an exhortation, “let (marriage) be had in honor (among all).” See DEAR,
PRECIOUS, REPUTATION.
5, kalos
“good, fair,” is translated “honorable” in Rom. 12:17; 2 Cor. 8:21; 13:7, RV
(AV, “honest”). See GOOD, HONEST.
6, atimos
without honor (a, negative, or privative, time, “honor”), “despised,” is
translated “without honor” in Matt. 13:57; Mark 6:4; “dishonor” in 1 Cor. 4:10,
RV (AV, “despised”). See DESPISE.
The comparative degree atimoteros is used in the best mss. in 1 Cor.
12:23, “less honorable.”
Note: For semnos, honorable, Phil. 4:8, RV, see GRAVE.
1, ankistron
“a fish-hook” (from ankos, “a bend;” Lat. angulus; Eng., “anchor” and “angle”
are akin), is used in Matt. 17:27. In the Sept., 2 Kings 19:28; Job 40:20; Isa.
19:8; Ezek. 32:3; Hab. 1:15
A-1,Noun, elpis
in the NT, “favorable and confident expectation” (contrast the Sept. in Isa.
28:19, “an evil hope”). It has to do with the unseen and the future, Rom.
8:24,25. “Hope” describes (a) the happy anticipation of good (the most frequent
significance), e.g., Titus 1:2; 1 Pet. 1:21; (b) the ground upon which “hope”
is based, Acts 16:19; Col. 1:27, “Christ in you the hope of glory;” (c) the
object upon which the “hope” is fixed, e.g., 1 Tim. 1:1.
Various phrases are used with the word “hope,” in Paul's Epistles and
speeches: (1) Acts 23:6, “the hope and resurrection of the dead;” this has been
regarded as a hendiadys (one by means of two), i.e., the “hope” of the
resurrection; but the kai, “and,” is epexegetic, defining the “hope,” namely,
the resurrection; (2) Acts 26:6,7, “the hope of the promise (i.e., the
fulfillment of the promise) made unto the fathers;” (3) Gal. 5:5, “the hope of
righteousness;” i.e., the believer's complete conformity to God's will, at the
coming of Christ; (4) Col. 1:23, “the hope of the Gospel,” i.e., the “hope” of
the fulfillment of all the promises presented in the Gospel; cp. Col. 1:5; (5)
Rom. 5:2, “(the) hope of the glory of God,” i.e., as in Titus 2:13, “the
blessed hope and appearing of the glory of our great God and Savior Jesus
Christ;” cp. Col. 1:27; (6) 1 Thess. 5:8, “the hope of salvation,” i.e., of the
rapture of believers, to take place at the opening of the Parousia of Christ;
(7) Eph. 1:18, “the hope of His (God's) calling,” i.e., the prospect before
those who respond to His call in the Gospel; (8) Eph. 4:4, “the hope of your
calling,” the same as (7), but regarded from the point of view of the called;
(9) Titus 1:2; 3:7, “the hope of eternal life,” i.e., the full manifestation
and realization of that life which is already the believer's possession; (10)
Acts 28:20, “the hope of Israel,” i.e., the expectation of the coming of the Messiah.
See Notes on Galatians by Hogg and Vine, pp. 248, 249.
In Eph. 1:18; 2:12; 4:4, the “hope” is objective. The objective and
subjective use of the word need to be distinguished; in Rom. 15:4, e.g., the
use is subjective.
In the NT three adjectives are descriptive of “hope:” “good,” 2 Thess.
2:16; “blessed,” Titus 2:13; “living,” 1 Pet. 1:3. To these may be added Heb.
7:19, “a better hope,” i.e., additional to the commandment, which became
disannulled (ver. 18), a hope centered in a new priesthood.
In Rom. 15:13 God is spoken of as “the God of hope,” i.e., He is the
author, not the subject; of it. “Hope” is a factor in salvation, Rom. 8:24; it
finds its expression in endurance under trial, which is the effect of waiting
for the coming of Christ, 1 Thess. 1:3; it is “an anchor of the soul,” staying
it amidst the storms of this life, Heb. 6:18,19; it is a purifying power,
“every one that hath this hope set on Him (Christ) purifieth himself, even as
He is pure,” 1 John 3:3, RV (the Apostle John's one mention of “hope”).
The phrase “fullness of hope,” Heb. 6:11, RV, expresses the
completeness of its activity in the soul; cp. “fullness of faith,” Heb. 10:22,
and “of understanding,” Col. 2:2 (RV, marg.).
B-1,Verb, elpizo
“to hope,” is not infrequently translated in the AV, by the verb “to trust;”
the RV adheres to some form of the verb “to hope,” e.g., John 5:45, “Moses, on
whom ye have set our hope;” 2 Cor. 1:10, “on whom we have set our hope;” so in
1 Tim. 4:10; 5:5; 6:17; see also, e.g., Matt. 12:21; Luke 24:21; Rom. 15:12,24.
The verb is followed by three prepositions: (1) eis, rendered “on” in
John 5:45 (as above); the meaning is really “in” as in 1 Pet. 3:5, “who hoped
in God;” the “hope” is thus said to be directed to, and to center in, a person;
(2) epi, “on,” Rom. 15:12. “On Him shall the Gentiles hope,” RV; so 1 Tim 4:10;
5:5 (in the best mss.); 6:17, RV; this expresses the ground upon which “hope”
rests; (3) en, “in,” 1 Cor. 15:19, “we have hoped in Christ,” RV, more lit.,
“we are (men) that have hoped in Christ,” the preposition expresses that Christ
is not simply the ground upon whom, but the sphere and element in whom, the
“hope” is placed. The form of the verb (the perfect participle with the verb to
be lit., “are having hoped”) stresses the character of those who “hope,” more
than the action; “hope” characterizes them, showing what sort of persons they
are. See TRUST.
B-2,Verb, proelpizo
“to hope before” (pro, “before,” and No. 1), is found in Eph. 1:12.
B-3,Verb, apelpizo
lit., “to hope from” (apo, and No, 1): See DESPAIR.
1, keras
“a horn,” is used in the plural, as the symbol of strength, (a) in the
apocalyptic visions; (1) on the head of the Lamb as symbolic of Christ, Rev.
5:6; (2) on the heads of beasts as symbolic of national potentates, Rev. 12:3;
13:1,11; 17:3,7,12,16 (cp. Dan. 7:8; 8:9; Zech. 1:18, etc.); (3) at the corners
of the golden altar, Rev. 9:13 (cp. Exod. 30:2; the horns were of one piece
with the altar, as in the case of the brazen altar, Exod. 27:2, and were
emblematic of the efficacy of the ministry connected with it); (b)
metaphorically, in the singular, “a horn of salvation,” Luke 1:69 (a frequent
metaphor in the OT, e.g., Ps. 18:2; cp. 1 Sam. 2:10; Lam. 2:3).
1, hippos
apart from the fifteen occurrences in the Apocalypse, occurs only in Jas. 3:3;
in the Apocalypse “horses” are seen in visions in Rev. 6:2,4,5,8; 9:7,9,17
(twice); 14:20; 19:11,14,19,21; otherwise in Rev. 18:13; 19:18.
1, hippeus
“a horseman,” is used in the plural in Acts 23:23,32.
2, hippikos
an adjective signifying “of a horse” or “of horsemen, equestrian,” is used as a
noun denoting “cavalry,” in Rev. 9:16, “horsemen,” numbering “twice ten
thousand times ten thousand,” RV.
<A-1,Noun,5381,philoxenia
“love of strangers” (philos, “loving,” xenos, “a stranger”), is used in Rom.
12:13; Heb. 13:2, lit. “(be not forgetful of) hospitality.” See ENTERTAIN,
Note.
B-1,Adjective, philoxenos
“hospitable,” occurs in 1 Tim. 3:2; Titus 1:8; 1 Pet. 4:9.
Note: For xenodocheo, 1 Tim. 5:10, see STRANGER, B.
1, xenos
in addition to the meaning “stranger,” mentioned above under HOSPITALITY A,
denotes one or other of the parties bound by ties of hospitality, (a) “the
guest” (not in the NT), (b) “the host,” Rom. 16:23.
2, pandocheus
lit., “one who receives all” (pas, “all,” dechomai, “to receive”), denotes “an
innkeeper, host,” Luke 10:35.
1, zestos
“boiling hot” (from zeo, “to boil, be hot, fervent;” cp. Eng., “zest”), is
used, metaphorically, in Rev. 3:15,16.
1, hora
whence Lat., hora, Eng., “hour,” primarily denoted any time or period,
expecially a season. In the NT it is used to denote (a) “a part of the day,”
especially a twelfth part of day or night, an “hour,” e.g., Matt. 8:13; Acts
10:3,9; 23:23; Rev. 9:15; in 1 Cor. 15:30, “every hour” stands for “all the time;”
in some passages it expresses duration, e.g., Matt. 20:12; 26:40; Luke 22:59;
inexactly, in such phrases as “for a season,” John 5:35; 2 Cor. 7:8; “for an
hour,” Gal. 2:5; “for a short season,” 1 Thess. 2:17, RV (AV, “for a short
time,” lit., “for the time of an hour”); (b) “a period more or less extended,”
e.g., 1 John 2:18, “it is the last hour,” RV; (c) “a definite point of time,”
e.g., Matt 26:45, “the hour is at hand;” Luke 1:10; 10:21; 14:17, lit., “at the
hour of supper;” Acts 16:18; 22:13; Rev. 3:3; 11:13; 14:7; a point of time when
an appointed action is to begin, Rev. 14:15; in Rom. 13:11, “it is high time,”
lit., “it is already an hour,” indicating that a point of time has come later
than would have been the case had responsibility been realized. In 1 Cor. 4:11,
it indicates a point of time previous to which certain circumstances have
existed.
Notes: (1) In 1 Cor. 8:7, AV, “unto this hour,” the phrase in the
orginal is simply, “until now,” as RV (2) In Rev. 8:1, hemioron, “half an hour”
(hemi, “half,” and hora), is used with hos, “about,” of a period of silence in
Heaven after the opening of the 7th seal, a period corresponding to the time
customarily spent in silent worship in the Temple during the burning of
incense.
A-1,Noun, oikos
denotes (a) “a house, a dwelling,” e.g., Matt. 9:6,7; 11:8; it is used of the
Tabernacle, as the House of God, Matt. 12:4, and the Temple similarly, e.g.,
Matt. 21:13; Luke 11:51, AV, “temple,” RV, “sanctuary;” John 2:16,17; called by
the Lord “your house” in Matt. 23:38; Luke 13:35 (some take this as the city of
Jerusalem); metaphorically of Israel as God's house, Heb. 3:2,5, where “his
house” is not Moses', but God's; of believers, similarly, ver. 6, where Christ
is spoken of as “over God's House” (the word “own” is rightly omitted in the
RV); Heb. 10:21; 1 Pet. 2:5; 4:17; of the body, Matt. 12:44; Luke 11:24; (b) by
metonymy, of the members of a household or family, e.g., Luke 10:5; Acts 7:10;
11:14; 1 Tim. 3:4,5,12; 2 Tim. 1:16; 4:19, RV (AV, “household”); Titus 1:11
(plural); of a local church, 1 Tim. 3:15; of the descendants of Jacob (Israel)
and David, e.g., Matt. 10:6; Luke 1:27,33; Acts 2:36; 7:42. See HOME, A, No. 1.
Note (1), HOUSEHOLD.
A-2,Noun, oikia
is akin to No. 1, and used much in the same way; in Attic law oikos denoted the
whole estate, oikia stood for the dwelling only; this distinction was largely
lost in later Greek. In the NT it denotes (a) “a house, a dwelling,” e.g.,
Matt. 2:11; 5:15; 7:24-27; 2 Tim. 2:20; 2 John 1:10; it is not used of the
Tabernacle or the Temple, as in the case of No. 1; (b) metaphorically, the
heavenly abode, spoken of by the Lord as “My Father's house,” John 14:2, the
eternal dwelling place of believers; the body as the dwelling place of the
soul, 2 Cor. 5:1; similarly the resurrection body of believers (id.); property,
e.g., Mark 12:40; by metonymy, the inhabitants of a house, a household, e.g.,
Matt. 12:25; John 4:53; 1 Cor. 16:15. See HOUSEHOLD.
B-1,Adverb, panoikei
denotes “with all the house,” Acts 16:34, i.e., “the household.”
Notes: (1) In 2 Cor. 5:2, oiketerion, “a habitation” (see RV) is
translated “house” in the AV, of the resurrection body (cp. oikia in the
preceding verse; see above). (2) In 1 Tim. 5:13, “from house to house” is,
lit., “the houses.” (3) For “in every house,” Acts 5:42 (cp. Acts 2:46), see
HOME. (4) For “them which are of the house,” 1 Cor. 1:11, AV, see HOUSE
·
For GOODMAN of the HOUSE see HOUSEHOLDER
·
For MASTER of the HOUSE see HOUSEHOLDER
A-1,Noun, oikos
is translated “household” in Acts 16:15; 1 Cor. 1:16; in the AV of 2 Tim. 4:19
(RV, “house”). See HOUSE, No. 1.
A-2,Noun, oikia
is translated “household” in Phil. 4:22. See HOUSE, No. 2.
A-3,Noun, oiketeia
denotes “a household of servants,” Matt. 24:45 (some mss. have No. 4 here).
A-4,Noun, therapeia
“service, care, attention,” is also used in the collective sense of “a
household,” in Luke 12:42 (see No. 3). See HEALING.
Notes: (1) In Rom. 16:10,11, the phrase “those of the household”
translates a curtailed phrase in the original, lit., “the (persons) of (ek,
'consisting of') the (members of the household of).” (2) In 1 Cor. 1:11, “they
which are of the household (AV, house) of Chloe” is, lit., “the ... of Chloe,”
the Eng. translation being necessary to express the idiom.
B-1,Adjective, oikeios
akin to A, No. 1, primarily signifies “of, or belonging to, a house,” hence,
“of persons, one's household, or kindred,” as in 1 Tim. 5:8, RV, “household,”
AV “house,” marg., “kindred;” in Eph. 2:19, “the household of God” denotes the
company of the redeemed; in Gal. 6:10, it is called “the household of the
faith,” RV. In these two cases oikeios is used in the same sense as those
mentioned under oikos (A, No. 1).
B-2,Adjective, oikiakos
from A, No. 2, denotes “belonging to one's household, one's own;” it is used in
Matt. 10:25,36.
A-1,Noun,
oikodespotes
“a master of a house” (oikos, “a house,” despotes, “a master”), is rendered
“master of the house” in Matt. 10:25; Luke 13:25; 14:21, where the context
shows that the authority of the “householder” is stressed; in Matt. 24:43; Luke
12:39, the RV “master of the house” (AV, “goodman of the house,” does not give
the exact meaning); “householder” is the rendering in both versions in Matt.
13:27,52; 20:1; 21:33; so the RV in Matt. 20:11 (for AV, “goodman of the
house”); both have “goodman of the house” in Mark 14:14; in Luke 22:11,
“goodman.” See GOODMAN.
B-1,Verb, oikodespoteo
corresponding to A, “to rule a house,” is used in 1 Tim. 5:14, RV, “rule the
household” (AV, “guide the house”).
1, doma
akin to demo, “to build,” denotes a housetop. The housetop was flat, and
guarded by a low parapet wall (see Deut. 22:8). It was much frequented and used
for various purposes, e.g., for proclamations, Matt. 10:27; Luke 12:3; for prayer,
Acts 10:9. The house was often built round a court, across the top of which
cords were fixed from the parapet walls for supporting a covering from the
heat. The housetop could be reached by stairs outside the building; the
paralytic in Luke 5:19 could be let down into the court or area by rolling back
the covering. External flight from the housetop in time or danger is enjoined
in Matt. 24:17; Mark 13:15; Luke 17:31.
·
For HOW and HOWBEIT, see + p. 9
·
For HOW GREAT see GREAT, Nos. 4, 5, 6
1,
ololuzo
an onomatopoeic verb (expressing its significance in its sound), “to cry aloud”
(the Sept. uses it to translate the Heb. yalal, e.g., Isa. 13:6; 15:3; Jer.
4:8; Ezek. 21:12; Lat., ululare, and Eng., howl are akin), was primarily used
of crying aloud to the gods; it is found in Jas. 5:1 in an exhortation to the
godless rich.
A-1,Adjective, tapeinos
primarily signifies “low-lying.” It is used always in a good sense in the NT,
metaphorically, to denote (a) “of low degree, brought low,” Luke 1:52; Rom.
12:16, AV, “(men) of low estate,” RV, “(things that are) lowly” (i.e., of low
degree); 2 Cor. 7:6, AV, “cast down,” RV, “lowly;” the preceding context shows
that this occurrence belongs to (a); Jas. 1:9, “of low degree;” (b) humble in
spirit, Matt. 11:29; 2 Cor. 10:1, RV, “lowly,” AV “base;” Jas. 4:6; 1 Pet. 5:5.
See BASE, CAST, Note (7), DEGREE (Note), LOWLY.
A-2,Adjective,
tapeinophron
“humble-minded” (phren, “the mind”), 1 Pet. 3:8; see COURTEOUS.
B-1,Verb,
tapeinoo
akin to A, signifies “to make low,” (a) literally, “of mountains and hills,”
Luke 3:5 (Passive Voice); (b) metaphorically, in the Active Voice, Matt. 18:4;
23:12 (2nd part); Luke 14:11 (2nd part); 18:14 (2nd part); 2 Cor. 11:7
(“abasing”); 12:21; Phil. 2:8; in the Passive Voice, Matt. 23:12 (1st part),
RV, “shall be humbled,” AV, “shall be abased;” Luke 14:11 (ditto); 18:14
(ditto); Phil. 4:12, “to be abased;” in the Passive, with Middle voice sense,
Jas. 4:10, “humble yourselves;” 1 Pet. 5:6 (ditto). See ABASE, LOW (to bring).
1,
tapeinophrosune
“lowliness of mind” (tapeinos, see A, above, under HUMBLE, and phren, “the
mind”), is rendered “humility of mind” in Acts 20:19, AV (RV, “lowliness of
mind”); in Eph. 4:2, “lowliness;” in Phil. 2:3, “lowliness of mind;” in Col.
2:18,23, of a false “humility;” in Col. 3:12, AV, “humbleness of mind,” RV,
“humility;” 1 Pet. 5:5, “humility.” See LOWLINESS
1, hekaton
an indeclinable numeral, denotes “a hundred,” e.g., Matt. 18:12,28; it also
signifies “a hundredfold,” Matt. 13:8,23, and the RV in the corresponding
passage, Mark 4:8,20 (for AV, “hundred”), signifying the complete
productiveness of sown seed. In the passage in Mark the phrase is, lit., “in
thirty and in sixty and in a hundred.” In Mark 6:40 it is used with the
preposition kata, in the phrase “by hundreds.” It is followed by other numerals
in John 21:11; Acts 1:15; Rev. 7:4; 14:1,3; 21:17.
2,
hekatontaplasion
an adjective, denotes “a hundredfold,” Mark 10:30; Luke 8:8; the best mss. have
it in Matt. 19:29 for pollaplasion, “many times more.” See the RV margin.
For
multiples of a hundred, see under the numerals TWO, THREE, etc. For “a hundred
years,” see YEARS.
A-1,Noun, limos
has the meanings “famine” and “hunger;” “hunger” in Luke 15:17; 2 Cor. 11:27;
in Rev. 6:8, RV “famine” (AV, “hunger”). See FAMINE.
B-1,Verb,
peinao
“to hunger, be hungry, hungered,” is used (a) literally, e.g., Matt. 4:2; 12:1;
21:18; Rom. 12:20; 1 Cor. 11:21,34; Phil. 4:12; Rev. 7:16; Christ identifies
Himself with His saints in speaking of Himself as suffering in their sufferings
in this and other respects, Matt. 25:35,42; (b) metaphorically, Matt. 5:6; Luke
6:21,25; John 6:35.
C-1,Adjective,
prospeinos
signifies “hungry” (pros, “intensive,” peina, “hunger”), Acts 10:10, AV, “very
hungry,” RV, “hungry.”
A-1,Noun, hubris
is rendered “hurt” in Acts 27:10, AV only. See HARM.
B-1,Verb,
adikeo
signifies, intransitively, “to do wrong, do hurt, act unjustly” (a, negative,
and dike, “justice”), transitively, “to wrong, hurt or injure a person.” It is
translated “to hurt” in the following: (a), intransitively, Rev. 9:19; (b)
transitively, Luke 10:19; Rev. 2:11 (Passive); 6:6; 7:2,3; 9:4,10; 11:5. See
INJURY, OFFENDER, UNJUST, UNRIGHTEOUSNESS, WRONG, WRONG-DOER.
B-2,Verb,
blapto
signifies “to injure, mar, do damage to,” Mark 16:18, “shall (in no wise) hurt
(them);” Luke 4:35, “having done (him no) hurt,” RV. Adikeo stresses the
unrighteousness of the act, blapto stresses the injury done.
B-3,Verb,
kakoo
“to do evil to anyone:” see HARM.
C-1,Adjective,
blaberos
akin to B, No. 2, signifies “hurtful,” 1 Tim. 6:9, said of lusts. In the Sept.,
Prov. 10:26.
A-1,Noun, aner
denotes, in general, “a man, an adult male” (in contrast to anthropos, which
generically denotes “a human being, male or female”); it is used of man in
various relations, the context deciding the meaning; it signifies “a husband,”
e.g., Matt. 1:16,19; Mark 10:12; Luke 2:36; 16:18; John 4:16,17,18; Rom. 7:23.
See MAN.
B-1,Adjective,
philandros
primarily, “loving man,” signifies “loving a husband,” Titus 2:4, in
instruction to young wives to love their husbands, lit., “(to be) lovers of
their husbands.” The word occurs frequently in epitaphs.
B-2,Adjective,
hupandros
lit., “under (i.e. subject to) a man,” married, and therefore, according to
Roman law under the legal authority of the husband, occurs in Rom. 7:2, “that
hath a husband.”
1,
georgos
from ge, “land, ground,” and ergo (or erdo), “to do” (Eng., “George”), denotes
(a) “a husbandman,” a tiller of the ground, 2 Tim. 2:6; Jas. 5:7; (b) “a
vine-dresser,” Matt. 21:33-35,38,40,41; Mark 12:1,2,7,9; Luke 20:9,10,14,16;
John 15:1, where Christ speaks of the Father as the “Husbandman,” Himself as
the Vine, His disciples as the branches, the object being to bear much fruit,
life in Christ producing the fruit of the Spirit, i.e., character and ways in
conformity to Christ.
1,
georgion
akin to the above, denotes “tillage, cultivation, husbandry,” 1 Cor. 3:9, where
the local church is described under this metaphor (AV, marg., “tillage,” RV,
marg., “tilled land”), suggestive of the diligent toil of the Apostle and his
fellow missionaries, both in the ministry of the Gospel, and the care of the
church at Corinth; suggestive, too, of the effects in spiritual fruitfulness.
Cp. georgeomai, “to till the ground,” Heb. 6:7.
1,
keration
“a little horn” (a diminutive of keras, “a horn;” see HORN), is used in the
plural in Luke 15:16, of carob pods, given to swine, and translated “husks.”
A-1,Noun, humnos
denotes “a song of praise addressed to God” (Eng., “hymn”), Eph. 5:19; Col.
3:16, in each of which the punctuation should probably be changed; in the
former “speaking to one another” goes with the end of ver. 18, and should be
followed by a semicolon; similarly in Col. 3:16, the first part of the verse
should end with the words “admonishing one another,” where a semicolon should
be placed.
Note:
The psalmos denoted that which had a musical accompaniment; the ode (Eng.,
“ode”) was the generic term for a song; hence the accompanying adjective
“spiritual.”
B-1,Verb,
humneo
akin to A, is used (a) transitively, Matt. 26:30; Mark 14:26, where the “hymn”
was that part of the Hallel consisting of Psalms 113-118; (b) intransitively,
where the verb itself is rendered “to sing praises” or “praise,” Acts 16:25;
Heb. 2:12. The Psalms are called, in general, “hymns,” by Philo; Josephus calls
them “songs and hymns.”
1,
hupokrisis
primarily denotes “a reply, an answer” (akin to hupokrinomai, “to answer”);
then, “play-acting,” as the actors spoke in dialogue; hence, “pretence,
hypocrisy;” it is translated “hypocrisy” in Matt. 23:28; Mark 12:15; Luke 12:1;
1 Tim. 4:2; the plural in 1 Pet. 2:1. For Gal. 2:13 and anupokritos, “without
hypocrisy,” in Jas. 3:17, see DISSIMULATION
1,
hussopos
a bunch of which was used in ritual sprinklings, is found in Heb. 9:19; in John
19:29 the reference is apparently to a branch or rod of “hyssop,” upon which a
sponge was put and offered to the Lord on the cross. The suggestion has been
made that the word in the original may have been hussos, “a javelin;” there
seems to be no valid reason for the supposition.