# dictionary

topic: Giver
definition:
<b>Giver</b> <1,,1395, dotes><p/> akin to didomi, "to give," is used in <a href='B:540 9:7'>2Co 9:7</a> of him who gives cheerfully (hilariously) and is thereby loved of God.


topic: Glad (be, make), Gladly
definition:
<b>Glad (be, make), Gladly</b> <A-1,Verb,5463, chairo><p/> is the usual word for "rejoicing, being glad;" it is rendered by the verb "to be glad" in <a href='B:480 14:11'>Mar 14:11</a>, <a href='B:490 15:32'>Luk 15:32</a>, <a href='B:490 22:5'>Luk 22:5</a>, <a href='B:490 23:8'>Luk 23:8</a>, <a href='B:500 8:56'>Joh 8:56</a>, <a href='B:500 11:15'>Joh 11:15</a>, <a href='B:500 20:20'>Joh 20:20</a>, <a href='B:510 11:23'>Act 11:23</a>, <a href='B:510 13:48'>Act 13:48</a>; in the following the RV has "to rejoice" for AV, "to be glad," <a href='B:520 16:19'>Rom 16:19</a>, <a href='B:530 16:17'>1Co 16:17</a>, <a href='B:540 13:9'>2Co 13:9</a>, <a href='B:670 4:13'>1Pe 4:13</a>, <a href='B:730 19:7'>Rev 19:7</a>. See FAREWELL, No. 4, GREETING, HAIL, JOY, REJOICE. <p/> <A-2,Verb,21, agalliao><p/> "to exult, rejoice greatly," is chiefly used in the Middle Voice (Active in <a href='B:490 1:47'>Luk 1:47</a>; some mss. have the Passive in <a href='B:500 5:35'>Joh 5:35</a>, "to be made glad"). In the OT, it is found abundantly in the Psalms, from <a href='B:230 2:11'>Psa 2:11</a> onward to <a href='B:230 149:2'>Psa 149:2</a>, <a href='B:230 149:5'>Psa 149:5</a> (Sept.). It conveys the idea of jubilant exultation, spiritual "gladness," <a href='B:470 5:12'>Mat 5:12</a>, "be exceeding glad," the Lord's command to His disciples; <a href='B:490 1:47'>Luk 1:47</a>, in Mary's song; <a href='B:490 10:21'>Luk 10:21</a>, of Christ's exultation ("rejoiced"); cp. <a href='B:510 2:26'>Act 2:26</a>, "(My tongue) was glad," AV (RV, "rejoiced"); <a href='B:500 8:56'>Joh 8:56</a>, of Abraham; <a href='B:510 16:34'>Act 16:34</a>, RV, "rejoiced greatly" (of the Philippian jailor); <a href='B:670 1:6'>1Pe 1:6</a>, <a href='B:670 1:8'>1Pe 1:8</a>, <a href='B:670 4:13'>1Pe 4:13</a> ("with exceeding joy"), of believers in general; in <a href='B:730 19:7'>Rev 19:7</a>, RV, "be exceeding glad" (AV, "rejoice"). See REJOICE. <p/> <A-3,Verb,2165, euphraino><p/> "to cheer, gladden," is rendered "maketh ... glad" in <a href='B:540 2:2'>2Co 2:2</a>. See FARE, MERRY, REJOICE. <p/> <B-1,Adverb,2234, hedeos><p/> "gladly" (from hedus, "sweet"), is used in <a href='B:480 6:20'>Mar 6:20</a>, <a href='B:480 12:37'>Mar 12:37</a>, <a href='B:540 11:19'>2Co 11:19</a>. <p/> <B-2,Adverb,2236, hedista><p/> the superlative degree of No. 1, "most gladly, most delightedly, with great relish," is rendered "most gladly" in <a href='B:540 12:9'>2Co 12:9</a>, <a href='B:540 12:15'>2Co 12:15</a> (RV; AV, "very gladly"). <p/> <B-3,Adverb,780, asmenos><p/> "with delight, delightedly, gladly," is found in <a href='B:510 21:17'>Act 21:17</a>. It is absent from the best texts in <a href='B:510 2:41'>Act 2:41</a> (see the RV).


topic: Gladness
definition:
<b>Gladness</b> <1,,5479, chara><p/> "joy, delight" (akin to A, No. 1 above), is rendered "gladness" in the AV of <a href='B:480 4:16'>Mar 4:16</a>, <a href='B:510 12:14'>Act 12:14</a>, <a href='B:570 2:29'>Phi 2:29</a> (RV "joy," as elsewhere in both versions). See JOY. <p/> <2,,20, agalliasis><p/> "exultation, exuberant joy" (akin to A, No. 2), is translated "gladness" in <a href='B:490 1:14'>Luk 1:14</a>, <a href='B:510 2:6'>Act 2:6</a>, <a href='B:650 1:9'>Heb 1:9</a>; "joy" in <a href='B:490 1:44'>Luk 1:44</a>; "exceeding joy" in <a href='B:720 1:24'>Jud 1:24</a>. It indicates a more exultant "joy" than No. 1. In the Sept. this word is found chiefly in the Psalms, where it denotes "joy" in God's redemptive work, e.g., <a href='B:230 30:5'>Psa 30:5</a>, <a href='B:230 42:4'>Psa 42:4</a>, <a href='B:230 45:7'>Psa 45:7</a>, <a href='B:230 45:15'>Psa 45:15</a>. See JOY. <p/> <3,,2167, euphrosune><p/> "good cheer, joy, mirth, gladness of heart" (akin to A, No. 3), from eu, "well," and phren, "the mind," is rendered "gladness" in <a href='B:510 2:28'>Act 2:28</a>, RV (AV, "joy") and <a href='B:510 14:17'>Act 14:17</a>. See JOY.


topic: Glass, Glassy
definition:
<b>Glass, Glassy</b> <A-1,Noun,5194, hualos><p/> primarily denoted anything transparent, e.g., a transparent stone or gem, hence, "a lens of crystal, a glass," <a href='B:730 21:18'>Rev 21:18</a>, <a href='B:730 21:21'>Rev 21:21</a>. <p/> <A-2,Noun,2072, esoptron><p/> "a mirror," is rendered "glass" in the AV of <a href='B:530 13:12'>1Co 13:12</a>, <a href='B:660 1:23'>Jam 1:23</a>. See MIRROR. <p/> Note: For the corresponding verb katoptrizo in <a href='B:540 3:18'>2Co 3:18</a> (Middle Voice), see BEHOLD, No. 12. <p/> <B-1,Adjective,5193, hualinos><p/> signifies "glassy, made of glass" (akin to A, No. 1), <a href='B:730 4:6'>Rev 4:6</a>, <a href='B:730 15:2'>Rev 15:2</a> (twice), RV, "glassy."


topic: Glorify
definition:
<b>Glorify</b> <1,,1392, doxazo><p/> primarily denotes "to suppose" (from doxa, "an opinion"); in the NT (a) "to magnify, extol, praise" (see doxa below), especially of "glorifying;" God, i.e., ascribing honor to Him, acknowledging Him as to His being, attributes and acts, i.e., His glory (see GLORY), e.g., <a href='B:470 5:16'>Mat 5:16</a>, <a href='B:470 9:8'>Mat 9:8</a>, <a href='B:470 15:31'>Mat 15:31</a>, <a href='B:520 1:15'>Rom 1:15</a>, <a href='B:550 1:24'>Gal 1:24</a>, <a href='B:670 4:16'>1Pe 4:16</a>; the Word of the Lord, <a href='B:510 13:48'>Act 13:48</a>; the Name of the Lord, <a href='B:730 15:4'>Rev 15:4</a>; also of "glorifying" oneself, <a href='B:500 8:54'>Joh 8:54</a>, <a href='B:730 18:7'>Rev 18:7</a>; (b) "to do honor to, to make glorious, e.g., <a href='B:520 8:30'>Rom 8:30</a>, <a href='B:540 3:10'>2Co 3:10</a>, <a href='B:670 1:8'>1Pe 1:8</a>, "full of glory," Passive Voice (lit., "glorified"); said of Christ, e.g., <a href='B:500 7:39'>Joh 7:39</a>, <a href='B:500 8:54'>Joh 8:54</a>, RV, "glorifieth," for AV, "honor" and "honoreth" (which would translate timao, "to honor"); of the Father, e.g., <a href='B:500 1:13,32'>Joh 1:13,32</a>, <a href='B:500 21:19'>Joh 21:19</a>, <a href='B:670 4:11'>1Pe 4:11</a>; of "glorifying" one's ministry, <a href='B:520 11:13'>Rom 11:13</a>, RV, "glorify" (AV, "magnify"); of a member of the body, <a href='B:530 12:26'>1Co 12:26</a>, "be honored" (RV marg., "be glorified"). <p/> "As the glory of God is the revelation and manifestation of all that He has and is ..., it is said of a Self-revelation in which God manifests all the goodness that is His, <a href='B:500 12:28'>Joh 12:28</a>. So far as it is Christ through whom this is made manifest, He is said to glorify the Father, <a href='B:500 1:17'>Joh 1:17</a>; or the Father is glorified in Him, <a href='B:500 13:31'>Joh 13:31</a>, <a href='B:500 14:13'>Joh 14:13</a>; and Christ's meaning is analogous when He says to His disciples, 'Herein is My Father glorified, that ye bear much fruit; and so shall ye be My disciples,' <a href='B:500 15:8'>Joh 15:8</a>. When doxazo is predicated of Christ ..., it means simply that His innate glory is brought to light, is made manifest; cp. <a href='B:500 11:4'>Joh 11:4</a>. So <a href='B:500 7:39'>Joh 7:39</a>, <a href='B:500 1:12,23'>Joh 1:12,23</a>, <a href='B:500 13:31'>Joh 13:31</a>, <a href='B:500 1:17'>Joh 1:17</a>. It is an act of God the Father in Him. ... As the revelation of the Holy Spirit is connected with the glorification of Christ, Christ says regarding Him, "He shall glorify Me,' <a href='B:500 16:14'>Joh 16:14</a>" (Cremer). <p/> <2,,1740, endoxazo><p/> No. 1 prefixed by en, "in," signifies, in the Passive Voice, "to be glorified," i.e., to exhibit one's glory; it is said of God, regarding His saints in the future, <a href='B:600 1:10'>2Th 1:10</a>, and of the name of the Lord Jesus as "glorified" in them in the present, <a href='B:600 1:12'>2Th 1:12</a>. <p/> <3,,4888, sundoxazo><p/> "to glorify together" (sun, "with"), is used in <a href='B:520 8:17'>Rom 8:17</a>.


topic: Glory (to boast), Glorying
definition:
<b>Glory (to boast), Glorying</b> <A-1,Verb,2744, kauchaomai><p/> "to boast or glory," is always translated in the RV by the verb "to glory," where the AV uses the verb "to boast" (see, e.g., <a href='B:520 1:2,23'>Rom 1:2,23</a>, <a href='B:540 7:14'>2Co 7:14</a>, <a href='B:540 9:2'>2Co 9:2</a>, <a href='B:540 1:10,13,15,16'>2Co 1:10,13,15,16</a>); it is used (a) of "vainglorying," e.g., <a href='B:530 1:29'>1Co 1:29</a>; (b) of "valid glorying," e.g., <a href='B:520 5:2'>Rom 5:2</a>, "rejoice;" <a href='B:520 1:5,11'>Rom 1:5,11</a> (RV, "rejoice"); <a href='B:530 1:31'>1Co 1:31</a>, <a href='B:540 9:2'>2Co 9:2</a>, <a href='B:540 10:8'>2Co 10:8</a>, <a href='B:540 12:9'>2Co 12:9</a>, <a href='B:550 6:14'>Gal 6:14</a>, <a href='B:570 3:3'>Phi 3:3</a>, <a href='B:660 1:9'>Jam 1:9</a>, RV, "glory" (AV, "rejoice"). See BOAST, JOY, REJOICE. <p/> <A-2,Verb,2620, katakauchaomai><p/> a strengthened form of No. 1 (kata, intensive), signifies "to boast against, exult over," <a href='B:520 11:18'>Rom 11:18</a>, RV, "glory" (AV, "boast"); <a href='B:660 2:13'>Jam 2:13</a>, RV, "glorieth" (AV, "rejoiceth"); <a href='B:660 3:14'>Jam 3:14</a>, "glory (not)." See BOAST, REJOICE. <p/> <A-3,Verb,1722 2744, enkauchaomai><p/> en, "in," and No. 1, "to glory in," is found, in the most authentic mss., in <a href='B:600 1:4'>2Th 1:4</a>. <p/> Note: Cp. perpereuomai, "to vaunt oneself, to be perperos, vainglorious," <a href='B:530 13:4'>1Co 13:4</a>. <p/> <B-1,Noun,2745, kauchema><p/> akin to A, No. 1, denotes "that in which one glories, a matter or ground of glorying," <a href='B:520 4:2'>Rom 4:2</a>, <a href='B:570 2:16'>Phi 2:16</a>, RV, "whereof to glory" (for <a href='B:520 3:27'>Rom 3:27</a>, see No. 2); in the following the meaning is likewise "a ground of glorying:" <a href='B:530 5:6'>1Co 5:6</a>, <a href='B:530 9:15'>1Co 9:15</a>, "glorying," <a href='B:530 9:16'>1Co 9:16</a>, "to glory of;" <a href='B:540 1:14'>2Co 1:14</a>, RV; <a href='B:540 9:3'>2Co 9:3</a>, RV; <a href='B:550 6:4'>Gal 6:4</a>, RV (AV, "rejoicing"); <a href='B:570 1:26'>Phi 1:26</a> (ditto); <a href='B:650 3:6'>Heb 3:6</a> (ditto). In <a href='B:540 5:12'>2Co 5:12</a>, <a href='B:540 9:3'>2Co 9:3</a> the word denotes the boast itself, yet as distinct from the act (see No. 2). <p/> <B-2,Noun,2746, kauchesis><p/> denotes "the act of boasting," <a href='B:520 3:27'>Rom 3:27</a>, <a href='B:520 15:17'>Rom 15:17</a>, RV, "(my) glorying" (AV, "whereof I may glory"); <a href='B:530 15:31'>1Co 15:31</a>, RV, "glorying;" <a href='B:540 1:12'>2Co 1:12</a> (ditto); <a href='B:540 1:7,14'>2Co 1:7,14</a> (AV, "boasting"); <a href='B:540 8:24'>2Co 8:24</a>, <a href='B:540 1:11,17'>2Co 1:11,17</a> (ditto); <a href='B:590 2:19'>1Th 2:19</a> (AV, "rejoicing"); <a href='B:660 4:16'>Jam 4:16</a> (ditto). The distinction between this and No. 1 is to be observed in <a href='B:540 8:24'>2Co 8:24</a>, speaking of the Apostle's act of "glorying" in the liberality of the Corinthians, while in <a href='B:540 9:3'>2Co 9:3</a> he exhorts them not to rob him of the ground of his "glorying" (No. 1). Some take the word in <a href='B:540 1:12'>2Co 1:12</a> (see above) as identical with No. 1, a boast, but there seems to be no reason for regarding it as different from its usual sense, No. 2. <p/> Note: Cp. alazoneia (or -ia), "vainglory, ostentatious (or arrogant) display," <a href='B:660 4:16'>Jam 4:16</a>, <a href='B:690 2:16'>1Jo 2:16</a>, and alazon, "a boaster," <a href='B:520 1:30'>Rom 1:30</a>, <a href='B:620 3:2'>2Ti 3:2</a>.


topic: Glory, Glorious
definition:
<b>Glory, Glorious</b> <A-1,Noun,1391, doxa><p/> "glory" (from dokeo, "to seem"), primarily signifies an opinion, estimate, and hence, the honor resulting from a good opinion. It is used (1) (a) of the nature and acts of God in self-manifestation, i.e., what He essentially is and does, as exhibited in whatever way he reveals Himself in these respects, and particularly in the person of Christ, in whom essentially His "glory" has ever shone forth and ever will do, <a href='B:500 1:17,24'>Joh 1:17,24</a>, <a href='B:650 1:3'>Heb 1:3</a>; it was exhibited in the character and acts of Christ in the days of His flesh, <a href='B:500 1:14'>Joh 1:14</a>, <a href='B:500 2:11'>Joh 2:11</a>; at Cana both His grace and His power were manifested, and these constituted His "glory;" so also in the resurrection of Lazarus, <a href='B:500 1:11,40'>Joh 1:11,40</a>; the "glory" of God was exhibited in the resurrection of Christ, <a href='B:520 6:4'>Rom 6:4</a>, and in His ascension and exaltation, <a href='B:670 1:21'>1Pe 1:21</a>, likewise on the Mount of Transfiguration, <a href='B:680 1:17'>2Pe 1:17</a>. In <a href='B:520 1:23'>Rom 1:23</a> His "everlasting power and Divinity" are spoken of as His "glory," i.e., His attributes and power as revealed through creation; in <a href='B:520 3:23'>Rom 3:23</a> the word denotes the manifested perfection of His character, especially His righteousness, of which all men fall short; in <a href='B:580 1:11'>Col 1:11</a> "the might of His glory" signifies the might which is characteristic of His "glory;" in <a href='B:560 1:1,12,14'>Eph 1:1,12,14</a>, "the praise of the glory of His grace" and "the praise of His glory" signify the due acknowledgement of the exhibition of His attributes and ways; in <a href='B:560 1:17'>Eph 1:17</a>, "the Father of glory" describes Him as the source from whom all Divine splendor and perfection proceed in their manifestation, and to whom they belong; (b) of the character and ways of God as exhibited through Christ to and through believers, <a href='B:540 3:18'>2Co 3:18</a>, <a href='B:540 4:6'>2Co 4:6</a>; (c) of the state of blessedness into which believers are to enter hereafter through being brought into the likeness of Christ, e.g., <a href='B:520 1:8,21'>Rom 1:8,21</a>, <a href='B:570 3:21'>Phi 3:21</a> (RV, "the body of His glory"); <a href='B:670 1:5,10'>1Pe 1:5,10</a>, <a href='B:730 21:11'>Rev 21:11</a>; (d) brightness or splendor, (1) supernatural, emanating from God (as in the shekinah "glory," in the pillar of cloud and in the Holy of Holies, e.g., <a href='B:20 16:10'>Exo 16:10</a>, <a href='B:20 25:22'>Exo 25:22</a>), <a href='B:490 2:9'>Luk 2:9</a>, <a href='B:510 22:11'>Act 22:11</a>, <a href='B:520 9:4'>Rom 9:4</a>, <a href='B:540 3:7'>2Co 3:7</a>, <a href='B:660 2:1'>Jam 2:1</a>; in <a href='B:630 2:13'>Tit 2:13</a> it is used of Christ's return "the appearing of the glory of our great God and Saviour Jesus Christ" (RV); cp. <a href='B:570 3:21'>Phi 3:21</a>, above; (2) natural, as of the heavenly bodies, <a href='B:530 1:15,41'>1Co 1:15,41</a>; (II) of good reputation, praise, honor, <a href='B:490 14:10'>Luk 14:10</a> (RV, "glory," for AV, "worship"); <a href='B:500 5:41'>Joh 5:41</a> (RV, "glory," for AV, "honor"); <a href='B:500 7:18'>Joh 7:18</a>, <a href='B:500 8:50'>Joh 8:50</a>, <a href='B:500 12:43'>Joh 12:43</a> (RV, "glory," for AV, "praise"); <a href='B:540 6:8'>2Co 6:8</a> (RV, "glory," for AV "honor"); <a href='B:570 3:19'>Phi 3:19</a>, <a href='B:650 3:3'>Heb 3:3</a>; in <a href='B:530 11:7'>1Co 11:7</a>, of man as representing the authority of God, and of woman as rendering conspicuous the authority of man; in <a href='B:590 2:6'>1Th 2:6</a>, "glory" probably stands, by metonymy, for material gifts, an honorarium, since in human estimation "glory" is usually expressed in things material. <p/> The word is used in ascriptions of praise to God, e.g., <a href='B:490 17:18'>Luk 17:18</a>, <a href='B:500 9:24'>Joh 9:24</a>, RV, "glory" (AV, "praise"); <a href='B:510 12:23'>Act 12:23</a>; as in doxologies (lit., "glory-words"), e.g., <a href='B:490 2:14'>Luk 2:14</a>, <a href='B:520 11:36'>Rom 11:36</a>, <a href='B:520 16:27'>Rom 16:27</a>, <a href='B:550 1:5'>Gal 1:5</a>, <a href='B:730 1:6'>Rev 1:6</a>. See DIGNITY, HONOR, PRAISE, WORSHIP. <p/> <A-2,Noun,2811, kleos><p/> "good report, fame, renown," is used in <a href='B:670 2:20'>1Pe 2:20</a>. The word is derived from a root signifying "hearing;" hence, the meaning "reputation." <p/> Note: In <a href='B:540 3:11'>2Co 3:11</a> the phrase dia doxes, "through (i.e., by means of) glory," is rendered "with glory" in the RV (AV, "glorious"); in the same verse en doxe, "in glory" (RV), i.e., "accompanied by glory," is rendered "glorious" in the AV. The first is said of the ministration of the Law, the second of that of the Gospel. <p/> <B-1,Adjective,1741, endoxos><p/> signifies (a) "held in honor" (en, "in," doxa, "honor"), "of high repute," <a href='B:530 4:10'>1Co 4:10</a>, RV, "have glory" (AV, "are honorable"); (b) "splendid, glorious," said of apparel, <a href='B:490 7:25'>Luk 7:25</a>, "gorgeously;" of the works of Christ, <a href='B:490 13:17'>Luk 13:17</a>; of the Church, <a href='B:560 5:27'>Eph 5:27</a>. See GORGEOUSLY, HONORABLE.


topic: Glutton
definition:
<b>Glutton</b> <1,,1064, gaster><p/> denotes "a belly;" it is used in <a href='B:630 1:12'>Tit 1:12</a>, with the adjective argos, "idle," metaphorically, to signify a glutton, RV, "(idle) gluttons" [AV "(slow) bellies"]; elsewhere, <a href='B:490 1:31'>Luk 1:31</a>. See WOMB.


topic: Gluttonous
definition:
<b>Gluttonous</b> <1,,5314, phagos><p/> akin to phago, "to eat," a form used for the aorist or past tense of esthio, denotes "a glutton," <a href='B:470 11:19'>Mat 11:19</a>, <a href='B:490 7:34'>Luk 7:34</a>.


topic: Gnash, Gnashing
definition:
<b>Gnash, Gnashing</b> <A-1,Verb,1031, brucho><p/> primarily, "to bit or eat greedily" (akin to bruko, "to chew"), denotes "to grind or gnash with the teeth," <a href='B:510 7:54'>Act 7:54</a>. <p/> <A-2,Verb,5149, trizo><p/> primarily used of the sounds of animals, "to chirp, cry, squeak," came to signify "to grind or gnash with the teeth," <a href='B:480 9:18'>Mar 9:18</a>. <p/> <B-1,Noun,1030, brugmos><p/> akin to A, No. 1, denotes "gnashing" ("of teeth" being added), <a href='B:470 8:12'>Mat 8:12</a>, <a href='B:470 1:13,50'>Mat 1:13,50</a>, <a href='B:470 22:13'>Mat 22:13</a>, <a href='B:470 24:51'>Mat 24:51</a>, <a href='B:470 25:30'>Mat 25:30</a>, <a href='B:490 13:28'>Luk 13:28</a>.


topic: Gnat
definition:
<b>Gnat</b> <1,,2971, konops><p/> denotes "the winegnat or midge," which breeds in fermenting or evaporating wine, <a href='B:470 23:24'>Mat 23:24</a>, where the AV, "strain at" is corrected to "strain out," in the RV.


topic: Gnaw
definition:
<b>Gnaw</b> <1,,3145,masaomai / massaomai> denotes "to bite or chew," <a href='B:730 16:10'>Rev 16:10</a>. In the Sept., <a href='B:220 30:4'>Job 30:4</a>.


topic: Go (went), Go onward, etc.
definition:
<b>Go (went), Go onward, etc.</b> <1,,4198, poreuomai><p/> "to go on one's way, to proceed from one place to another" (from poros, "a passage, a ford," Eng., "pore"), is always used in the Middle Voice in the NT and the Sept., and is the most frequent verb signifying "to go;" it is more distinctly used to indicate procedure or course than the verb eimi, "to go" (not found in the NT). It is often rendered "go thy (your) way," in Oriental usage the customary dismissal, marking the close of a case in court. Hence, in ordinary parlance, marking the end of a conversation, etc., e.g., <a href='B:490 7:22'>Luk 7:22</a>, <a href='B:490 17:19'>Luk 17:19</a>, <a href='B:500 4:50'>Joh 4:50</a>, <a href='B:510 9:15'>Act 9:15</a>, <a href='B:510 24:25'>Act 24:25</a>; cp. <a href='B:340 12:9'>Dan 12:9</a>; in <a href='B:520 15:24'>Rom 15:24</a> (1st part), RV, "go" (AV, "take my journey"); in <a href='B:510 9:3'>Act 9:3</a>, <a href='B:510 26:13'>Act 26:13</a>, "journeyed" (AV and RV). See DEPART, JOURNEY, WALK. <p/> <2,,3899, paraporeuomai><p/> denotes "to go past, to pass by" (para, "by," and No. 1), <a href='B:480 2:23'>Mar 2:23</a>, AV, "went (through)," RV, "was going (through);" some mss. have No. 4 here. See PASS. <p/> <3,,4313, proporeuomai><p/> "to go before" (pro, and No. 1), is used in <a href='B:490 1:76'>Luk 1:76</a>, <a href='B:510 7:40'>Act 7:40</a>. <p/> <4,,1279, diaporeuomai><p/> "to go through" (dia, "through," and No. 1), "to pass across," is translated "to go through," in <a href='B:490 6:1'>Luk 6:1</a>, <a href='B:490 13:22'>Luk 13:22</a>, "went on His way through," RV; <a href='B:510 16:4'>Act 16:4</a>; "going by" in <a href='B:490 18:36'>Luk 18:36</a>, RV (AV, "pass by"); "in my journey" in <a href='B:520 15:24'>Rom 15:24</a> (2nd part). For <a href='B:480 2:23'>Mar 2:23</a> see No. 2. See JOURNEY. <p/> <5,,1531, eisporeuomai><p/> "to go in, enter," is never rendered by the verb "to come in," in the RV. See. e.g., <a href='B:490 11:33'>Luk 11:33</a>, "enter;" <a href='B:510 9:28'>Act 9:28</a>, going in; <a href='B:510 28:30'>Act 28:30</a>, "went in." See ENTER. <p/> <6,,4848, sumporeuomai><p/> "to go together with" (sun, "with"), is used in <a href='B:480 10:1'>Mar 10:1</a>, RV, "come together" (AV, "resort"); <a href='B:490 7:11'>Luk 7:11</a>, <a href='B:490 14:25'>Luk 14:25</a>, <a href='B:490 24:15'>Luk 24:15</a>. See RESORT. <p/> <7,,71, ago><p/> "to bring, lead," is used intransitively, signifying "let us go" (as if to say, "let us be leading on," with the point of departure especially in view), <a href='B:470 26:46'>Mat 26:46</a>, <a href='B:480 1:38'>Mar 1:38</a>, <a href='B:480 14:42'>Mar 14:42</a>, <a href='B:500 1:11,15,16'>Joh 1:11,15,16</a>, <a href='B:500 14:31'>Joh 14:31</a>. See BRING. <p/> <8,,5217, hupago><p/> "to go away or to go slowly away, to depart, withdraw oneself," often with the idea of going without noise or notice (hupo, "under," and No. 7), is very frequent in the Gospels; elsewhere it is used in <a href='B:660 2:16'>Jam 2:16</a>, <a href='B:690 2:11'>1Jo 2:11</a>, <a href='B:730 10:8'>Rev 10:8</a>, <a href='B:730 13:10'>Rev 13:10</a>, <a href='B:730 14:4'>Rev 14:4</a>, <a href='B:730 16:1'>Rev 16:1</a>, <a href='B:730 1:17,11'>Rev 1:17,11</a>. It is frequently rendered "go your (thy) way." See DEPART. <p/> <9,,4013, periago><p/> "to lead about" (peri, "about," and No. 7), as in <a href='B:530 9:5'>1Co 9:5</a>, is used intransitively with the meaning "to go about;" "went about," <a href='B:470 4:23'>Mat 4:23</a>, <a href='B:470 9:35'>Mat 9:35</a>, <a href='B:480 6:6'>Mar 6:6</a>, <a href='B:510 13:11'>Act 13:11</a>; in <a href='B:470 23:15'>Mat 23:15</a>, "ye compass." See COMPASS, LEAD. <p/> <10,,4254, proago><p/> "to lead forth," used intransitively signifies "to go before," usually of locality, e.g., <a href='B:470 2:9'>Mat 2:9</a>; figuratively, in <a href='B:610 1:18'>1Ti 1:18</a>, "went before" (RV, marg., "led the way to"), of the exercise of the gifts of prophecy which pointed to Timothy as one chosen by God for the service to be committed to him; in <a href='B:610 5:24'>1Ti 5:24</a>, of sins "going before unto judgment." In <a href='B:700 1:9'>2Jo 1:9</a>, where the best mss. have this verb (instead of parabaino, "to transgress," AV), the RV renders it "goeth onward" (marg., "taketh the lead"), of not abiding in the doctrine of Christ. Cp. <a href='B:460 4:4'>Mal 4:4</a>. See BRING. <p/> <11,,549, apeimi><p/> "to go away," is found in <a href='B:510 17:10'>Act 17:10</a>. <p/> <12,,1524, eiseimi><p/> "to go into, enter," is used in <a href='B:510 3:3'>Act 3:3</a>, <a href='B:510 1:21,26'>Act 1:21,26</a>, <a href='B:650 9:6'>Heb 9:6</a>, RV, "go in" (AV, "went ... into") See ENTER. <p/> <13,,3327, metabaino><p/> "to go or pass over from one place to another," is translated "go" in <a href='B:490 10:7'>Luk 10:7</a>. See DEPART. <p/> <14,,565, aperchomai><p/> "to go away" (apo, "from"), is chiefly used in the Gospels; it signifies "to go aside" in <a href='B:510 4:15'>Act 4:15</a>. See DEPART. <p/> <15,,402, anachoreo><p/> signifies "to withdraw," often in the sense of avoiding danger, e.g., <a href='B:510 23:19'>Act 23:19</a>, RV, "going aside" (AV, "went ... aside"). See DEPART. <p/> <16,,5298, hupochoreo><p/> "to go back, retire" (hupo, "under," suggesting privacy), <a href='B:490 5:16'>Luk 5:16</a>, <a href='B:490 9:10'>Luk 9:10</a>, AV, "went aside" (RV, "withdrew apart"). See WITHDRAW. <p/> <17,,4281, proerchomai><p/> "to go before, precede, go forward or farther" (pro, "before"), is used of (a) place, e.g., <a href='B:470 26:39'>Mat 26:39</a>, <a href='B:510 12:10'>Act 12:10</a>, "passed on through;" (b) time, <a href='B:490 1:17'>Luk 1:17</a>, <a href='B:510 1:20,13'>Act 1:20,13</a>, <a href='B:540 9:5'>2Co 9:5</a>. See OUTGO, PASS. <p/> <18,,1931, epiduo><p/> signifies "to go down," and is said of the sun in <a href='B:560 4:26'>Eph 4:26</a>; i.e., put wrath away before sunset (see ANGER, A, Note (2)). In the Sept., <a href='B:50 24:15'>Deu 24:15</a>, <a href='B:60 8:29'>Jos 8:29</a>, <a href='B:300 15:9'>Jer 15:9</a>. <p/> <19,,4782, sunkatabaino><p/> "to go down with," is used in <a href='B:510 25:5'>Act 25:5</a>. In the Sept., <a href='B:230 49:17'>Psa 49:17</a>. <p/> <20,,4260, probaino><p/> "to go on, forwards, advance," is used of locality, <a href='B:470 4:21'>Mat 4:21</a>, <a href='B:480 1:19'>Mar 1:19</a>; for the metaphorical use with reference to age, <a href='B:490 1:1,18'>Luk 1:1,18</a>, <a href='B:490 2:36'>Luk 2:36</a>, see AGE, STRICKEN. <p/> <21,,576, apobaino><p/> "to go away or from," is translated "had gone out," in <a href='B:490 5:2'>Luk 5:2</a>, i.e., disembarked. See COME, 21, Note, TURN. <p/> <22,,4320, prosanabaino><p/> "to go up higher" (pros, "towards"), is used of moving to a couch of greater honor at a feast, <a href='B:490 14:10'>Luk 14:10</a>. <p/> <23,,1826, exeimi><p/> "to go out," is so rendered in <a href='B:510 13:42'>Act 13:42</a>. See DEPART, GET. <p/> <24,,4570, sbennumi><p/> "to quench," is used in the Passive Voice, of the going out of the light of a torch or lamp, <a href='B:470 25:8'>Mat 25:8</a>, "are going out" (RV). See QUENCH. <p/> <25,,5055, teleo><p/> "to finish," is rendered "to go through or over" in <a href='B:470 10:23'>Mat 10:23</a>, of "going through" the cities of Israel (AV, marg., "end," or "finish"). See END, FINISH. <p/> <26,,1353, diodeuo><p/> "to travel throughout or along" (dia, "through," hodos, "a way"), is used in <a href='B:490 8:1'>Luk 8:1</a>, of "going throughout" (AV) or "about through" (RV) cities and villages; of "passing through" towns, <a href='B:510 17:1'>Act 17:1</a>. See PASS. <p/> <27,,589, apodemeo><p/> "to be abroad," is translated "going into another country," in <a href='B:470 25:14'>Mat 25:14</a> (AV, "traveling, etc."). See JOURNEY. <p/> <28,,424, anerchomai><p/> "to go up" (ana), occurs in <a href='B:500 6:3'>Joh 6:3</a>, <a href='B:550 1:1,18'>Gal 1:1,18</a>. <p/> <29,,4022, perierchomai><p/> "to go around, or about," is translated "going about" in <a href='B:610 5:13'>1Ti 5:13</a>, RV (AV, "wandering about"); "went about" in <a href='B:650 11:37'>Heb 11:37</a>, RV (AV, "wandered about"). See CIRCUIT. <p/> <30,,2021, epicheireo><p/> lit., "to put the hand to" (epi, "to," cheir, "the hand"), "to take in hand, undertake," occurs in <a href='B:490 1:1'>Luk 1:1</a>, "have taken in hand;" in <a href='B:510 9:29'>Act 9:29</a>, "they went about;" in <a href='B:510 19:13'>Act 19:13</a>, "took upon them." See TAKE. <p/> Notes: (1) The following verbs signify both "to come" and "to go," with prefixed prepositions accordingly, and are mentioned under the word COME: erchomai (No. 1); eiserchomai (No. 2); exerchomai (No. 3); dierchomai (No. 5); katerchomai (No. 7); <a href='B:490 17:7'>Luk 17:7</a>, parerchomai (No. 9); preserchomai, "go near," <a href='B:510 8:29'>Act 8:29</a> (No. 10); sunerchomai, "went with," <a href='B:510 9:39'>Act 9:39</a>, <a href='B:510 15:38'>Act 15:38</a>, <a href='B:510 21:16'>Act 21:16</a> (No. 11); anabaino, (No. 15); katabaino (No. 19); paraginomai, <a href='B:510 23:16'>Act 23:16</a>, AV, "went," RV "entered" (No. 13); ekporeuo (No. 33); choreo, <a href='B:470 15:17'>Mat 15:17</a>, AV, "goeth," RV, "passeth" (No. 24); anabaino, <a href='B:490 19:28'>Luk 19:28</a>, RV, "going up;" ekbaino (No. 17). <p/> (2) In the following, the verbs mentioned, translated in the AV by some form of the verb "to go," are rendered in the RV more precisely in accordance with their true meaning: (a) zeteo, "to seek," so the RV in <a href='B:500 1:7,20'>Joh 1:7,20</a>, <a href='B:510 21:31'>Act 21:31</a>, <a href='B:520 10:3'>Rom 10:3</a> (AV, to go about); (b) peirazo, "to make an attempt," <a href='B:510 24:6'>Act 24:6</a>, RV, "assayed" (AV, "have gone about"); (c) peirao, "to attempt," <a href='B:510 26:21'>Act 26:21</a>, RV, "assayed" AV, "went about"); (d) epistrepho, "to return," <a href='B:510 15:16'>Act 15:16</a>, RV, "let us return" (AV, "let us go again"); (e) huperbaino, "to overstep," <a href='B:590 4:6'>1Th 4:6</a>, RV, "transgress" (AV, "go beyond"); (f) diistemi, "to set apart, make an interval," <a href='B:510 27:28'>Act 27:28</a>, RV "(after) a space" (AV, "had gone further"); (g) suneiserchomai, "to go in with" <a href='B:500 6:22'>Joh 6:22</a>, <a href='B:500 18:15'>Joh 18:15</a>, RV, "entered (in) with" (AV, "went ... with"); (h) phero, in the Middle Voice, lit., "to bear oneself along," <a href='B:650 6:1'>Heb 6:1</a>, RV, "let us press on" (AV, "let us go on"); (i) ekklino, "to bend or turn away," <a href='B:520 3:12'>Rom 3:12</a>, RV, "have turned aside" (AV, "have gone out of the way"); (j) diaperao, "to pass through, or across," <a href='B:470 14:34'>Mat 14:34</a>, RV, "had crossed over" (AV, "were gone over"); (k) strateuomai, "to serve in war," <a href='B:530 9:7'>1Co 9:7</a>, RV, "(what) soldier ... serveth" (AV, "goeth a warfare"); (l) hodoiporeo, "to be on a journey," <a href='B:510 10:9'>Act 10:9</a>, RV, "as they were on their journey" (AV, "as they went, etc."); (m) embaino, "to enter," <a href='B:470 13:2'>Mat 13:2</a>, <a href='B:490 8:22'>Luk 8:22</a>, RV, "entered" (AV, "went into"); in <a href='B:490 8:37'>Luk 8:37</a> (AV, "went up into"); (n) apoluo, "to set free," <a href='B:490 23:22'>Luk 23:22</a>, <a href='B:500 19:12'>Joh 19:12</a>, RV, "release" (AV, "let ... go"); <a href='B:510 15:33'>Act 15:33</a>, RV, "dismissed" (AV, ditto); <a href='B:510 28:18'>Act 28:18</a>, RV, "set at liberty" (AV, ditto); (o) epibaino, "to go upon," <a href='B:510 21:4'>Act 21:4</a>, RV, "set foot" (AV, "go"); some mss. have anabaino; (p) apangello, "to announce," <a href='B:510 12:17'>Act 12:17</a>, RV, "tell" (AV, "go shew"); (q) aperchomai, "to go away," <a href='B:470 5:30'>Mat 5:30</a>, RV, "go" (AV, "be cast"); some mss. have ballo, "to cast;" (r) peripateo, "to walk," <a href='B:480 12:38'>Mar 12:38</a>, RV, "walk" (AV "go"); (s) for "gone by," <a href='B:510 14:16'>Act 14:16</a>, RV, see PASS, No. 17.


topic: Goad
definition:
<b>Goad</b> <1,,2759, kentron><p/> from kenteo, "to prick," denotes (a) "a sting," <a href='B:730 9:10'>Rev 9:10</a>; metaphorically, of sin as the "sting" of death, <a href='B:530 1:15,56'>1Co 1:15,56</a>; (b) "a goad," <a href='B:510 26:14'>Act 26:14</a>, RV, "goad" (marg., "goads"), for AV, "pricks" (in some mss. also in <a href='B:510 9:5'>Act 9:5</a>), said of the promptings and misgivings which Saul of Tarsus had resisted before conversion.


topic: Goal
definition:
<b>Goal</b> <1,,4649, skopos><p/> primarily, "a watcher" (from skopeo, "to look at;" Eng., "scope"), denotes "a mark on which to fix the eye," and is used metaphorically of an aim or object in <a href='B:570 3:14'>Phi 3:14</a>, RV, "goal" (AV, "mark"). See MARK.


topic: Goat
definition:
<b>Goat</b> <1,,2056, eriphos><p/> denotes "a kid or goat," <a href='B:470 25:32'>Mat 25:32</a> (RV, marg., "kids"); <a href='B:490 15:29'>Luk 15:29</a>, "a kid;" some mss. have No. 2 here, indicating a sneer on the part of the elder son, that his father had never given him even a tiny kid. <p/> <2,,2055, eriphion><p/> a diminutive of No. 1, is used in <a href='B:470 25:33'>Mat 25:33</a>. In <a href='B:470 25:32'>Mat 25:32</a> eriphos is purely figurative; in <a href='B:470 25:33'>Mat 25:33</a>, where the application is made, though metaphorically, the change to the diminutive is suggestive of the contempt which those so described bring upon themselves by their refusal to assist the needy. <p/> <3,,5131, tragos><p/> denotes "a he-goat," <a href='B:650 1:9,13,19'>Heb 1:9,13,19</a>, <a href='B:650 10:4'>Heb 10:4</a>, the male prefiguring the strength by which Christ laid down His own life in expiatory sacrifice.


topic: Goatskin
definition:
<b>Goatskin</b> * Note: The adjective aigeios signifies "belonging to a goat" (from aix, "a goat"); it is used with derma, "a skin," in <a href='B:650 11:37'>Heb 11:37</a>.


topic: God
definition:
<b>God</b> <1,,2316, theos><p/> (I) in the polytheism of the Greeks, denoted "a god or deity," e.g., <a href='B:510 14:11'>Act 14:11</a>, <a href='B:510 19:26'>Act 19:26</a>, <a href='B:510 28:6'>Act 28:6</a>, <a href='B:530 8:5'>1Co 8:5</a>, <a href='B:550 4:8'>Gal 4:8</a>. <p/> (II) (a) Hence the word was appropriated by Jews and retained by Christians to denote "the one true God." In the Sept. theos translates (with few exceptions) the Hebrew words Elohim and Jehovah, the former indicating His power and preeminence, the latter His unoriginated, immutable, eternal and self-sustained existence. <p/> In the NT, these and all the other Divine attributes are predicated of Him. To Him are ascribed, e.g., His unity, or monism, e.g., <a href='B:480 12:29'>Mar 12:29</a>, <a href='B:610 2:5'>1Ti 2:5</a>; self-existence, <a href='B:500 5:26'>Joh 5:26</a>; immutability, <a href='B:660 1:17'>Jam 1:17</a>; eternity, <a href='B:520 1:20'>Rom 1:20</a>; universality, <a href='B:470 10:29'>Mat 10:29</a>, <a href='B:510 1:17-28'>Act 1:17-28</a>; almighty power, <a href='B:470 19:26'>Mat 19:26</a>; infinite knowledge, <a href='B:510 2:23'>Act 2:23</a>, <a href='B:510 15:18'>Act 15:18</a>, <a href='B:520 11:33'>Rom 11:33</a>; creative power, <a href='B:520 11:36'>Rom 11:36</a>, <a href='B:530 8:6'>1Co 8:6</a>, <a href='B:560 3:9'>Eph 3:9</a>, <a href='B:730 4:11'>Rev 4:11</a>, <a href='B:730 10:6'>Rev 10:6</a>; absolute holiness, <a href='B:670 1:15'>1Pe 1:15</a>, <a href='B:690 1:5'>1Jo 1:5</a>; righteousness, <a href='B:500 17:25'>Joh 17:25</a>; faithfulness, <a href='B:530 1:9'>1Co 1:9</a>, <a href='B:530 10:13'>1Co 10:13</a>, <a href='B:590 5:24'>1Th 5:24</a>, <a href='B:600 3:3'>2Th 3:3</a>, <a href='B:690 1:9'>1Jo 1:9</a>; love, <a href='B:690 1:4,16'>1Jo 1:4,16</a>; mercy, <a href='B:520 1:9,18'>Rom 1:9,18</a>; truthfulness, <a href='B:630 1:2'>Tit 1:2</a>, <a href='B:650 6:18'>Heb 6:18</a>. See GOOD, No. 1 (b). <p/> (b) The Divine attributes are likewise indicated or definitely predicated of Christ, e.g., <a href='B:470 1:20,19'>Mat 1:20,19</a>, <a href='B:500 1:1-3'>Joh 1:1-3</a>, <a href='B:500 1:18'>Joh 1:18</a>, RV, marg.; <a href='B:500 1:5-29'>Joh 1:5-29</a>, <a href='B:500 8:58'>Joh 8:58</a>, <a href='B:500 14:6'>Joh 14:6</a>, <a href='B:500 1:17-24'>Joh 1:17-24</a>, <a href='B:500 20:28'>Joh 20:28</a>, <a href='B:520 1:4'>Rom 1:4</a>, <a href='B:520 9:5'>Rom 9:5</a>, <a href='B:570 3:21'>Phi 3:21</a>, <a href='B:580 1:15'>Col 1:15</a>, <a href='B:580 2:3'>Col 2:3</a>, <a href='B:630 2:13'>Tit 2:13</a>, RV; <a href='B:650 1:3'>Heb 1:3</a>, <a href='B:650 13:8'>Heb 13:8</a>, <a href='B:690 5:20'>1Jo 5:20</a>, <a href='B:730 1:22,13'>Rev 1:22,13</a>. <p/> (c) Also of the Holy Spirit, e.g., <a href='B:470 28:19'>Mat 28:19</a>, <a href='B:490 1:35'>Luk 1:35</a>, <a href='B:500 14:16'>Joh 14:16</a>, <a href='B:500 15:26'>Joh 15:26</a>, <a href='B:500 1:16-14'>Joh 1:16-14</a>, <a href='B:520 1:8,26'>Rom 1:8,26</a>, <a href='B:530 12:11'>1Co 12:11</a>, <a href='B:540 13:14'>2Co 13:14</a>. <p/> (d) Theos is used (1) with the definite article, (2) without (i.e., as an anarthrous noun). "The English may or may not have need of the article in translation. but that point cuts no figure in the Greek idiom. Thus in <a href='B:510 27:23'>Act 27:23</a> ('the God whose I am,' RV) the article points out the special God whose Paul is, and is to be preserved in English. In the very next verse (ho theos) we in English do not need the articles" (A. T. Robertson, Gram. of Greek, NT, p. 758). <p/> As to this latter it is usual to employ the article with a proper name, when mentioned a second time. There are, of course, exceptions to this, as when the absence of the article serves to lay stress upon, or give precision to, the character or nature of what is expressed in the noun. A notable instance of this is in <a href='B:500 1:1'>Joh 1:1</a>, "and the Word was God;" here a double stress is on theos, by the absence of the article and by the emphatic position. To translate it literally, "a god was the Word," is entirely misleading. Moreover, that "the Word" is the subject of the sentence, exemplifies the rule that the subject is to be determined by its having the article when the predicate is anarthrous (without the article). In <a href='B:520 7:22'>Rom 7:22</a>, in the phrase "the law of God," both nouns have the article; in <a href='B:520 7:25'>Rom 7:25</a>, neither has the article. This is in accordance with a general rule that if two nouns are united by the genitive case (the "of" case), either both have the article, or both are without. Here, in the first instance, both nouns, "God" and "the law" are definite, whereas in <a href='B:520 7:25'>Rom 7:25</a> the word "God" is not simply titular; the absence of the article stresses His character as lawgiver. <p/> Where two or more epithets are applied to the same person or thing, one article usually serves for both (the exceptions being when a second article lays stress upon different aspects of the same person or subject, e.g., <a href='B:730 1:17'>Rev 1:17</a>). In <a href='B:630 2:13'>Tit 2:13</a> the RV correctly has "our great God and Savior Jesus Christ." Moulton (Prol., p.84) shows, from papyri writings of the early Christian era, that among Greek-speaking Christians this was "a current formula" as applied to Christ. So in <a href='B:680 1:1'>2Pe 1:1</a> (cp. <a href='B:680 1:11'>2Pe 1:11</a>, <a href='B:680 3:18'>2Pe 3:18</a>). <p/> In the following titles God is described by certain of His attributes; the God of glory, <a href='B:510 7:2'>Act 7:2</a>; of peace, <a href='B:520 15:33'>Rom 15:33</a>, <a href='B:520 16:20'>Rom 16:20</a>, <a href='B:570 4:9'>Phi 4:9</a>, <a href='B:590 5:23'>1Th 5:23</a>, <a href='B:650 13:20'>Heb 13:20</a>; of love and peace, <a href='B:540 13:11'>2Co 13:11</a>; of patience and comfort, <a href='B:520 15:5'>Rom 15:5</a>; of all comfort, <a href='B:540 1:3'>2Co 1:3</a>; of hope, <a href='B:520 15:13'>Rom 15:13</a>; of all grace, <a href='B:670 5:10'>1Pe 5:10</a>. These describe Him, not as in distinction from other persons, but as the source of all these blessings; hence the employment of the definite article. In such phrases as "the God of a person," e.g., <a href='B:470 22:32'>Mat 22:32</a>, the expression marks the relationship in which the person stands to God and God to him. <p/> (e) In the following the nominative case is used for the vocative, and always with the article; <a href='B:480 15:34'>Mar 15:34</a>, <a href='B:490 1:18,13'>Luk 1:18,13</a>, <a href='B:500 20:28'>Joh 20:28</a>; (<a href='B:510 4:24'>Act 4:24</a> in some mss.); <a href='B:650 1:8'>Heb 1:8</a>, <a href='B:650 10:7'>Heb 10:7</a>. <p/> (f) The phrase "the things of God" (translated literally or otherwise) stands for (1) His interests, <a href='B:470 16:23'>Mat 16:23</a>, <a href='B:480 8:33'>Mar 8:33</a>; (2) His counsels, <a href='B:530 2:11'>1Co 2:11</a>; (3) things which are due to Him, <a href='B:470 22:21'>Mat 22:21</a>, <a href='B:480 12:17'>Mar 12:17</a>, <a href='B:490 20:25'>Luk 20:25</a>. The phrase "things pertaining to God," <a href='B:520 15:17'>Rom 15:17</a>, <a href='B:650 2:17'>Heb 2:17</a>, <a href='B:650 5:1'>Heb 5:1</a>, describes, in the Heb. passages, the sacrificial service of the priest; in the Rom. passage the Gospel ministry as an offering to God. <p/> (III) The word is used of Divinely appointed judges in Israel, as representing God in His authority, <a href='B:500 10:34'>Joh 10:34</a>, quoted from <a href='B:230 82:6'>Psa 82:6</a>, which indicates that God Himself sits in judgment on those whom He has appointed. The application of the term to the Devil, <a href='B:540 4:4'>2Co 4:4</a>, and the belly, <a href='B:570 3:19'>Phi 3:19</a>, virtually places these instances under (I).


topic: God (without)
definition:
<b>God (without)</b> <1,,112, atheos><p/> cp. Eng., "atheist," primarily signifies "godless" (a, negative), i.e., destitute of God; in <a href='B:560 2:12'>Eph 2:12</a> the phrase indicates, not only that the Gentiles were void of any true recognition of God, and hence became morally "godless" (<a href='B:520 1:1-32'>Rom 1:1-32</a>) but that being given up by God, they were excluded from communion with God and from the privileges granted to Israel (see the context and cp. <a href='B:550 4:8'>Gal 4:8</a>). As to pagan ideas, the popular cry against the early Christians was "away with the atheists" (see the account of the martyrdom of Polycarp, in Eusebius, Eccles. Hist. iv. 15, 19).


topic: Goddess
definition:
<b>Goddess</b> <1,,2299, thea><p/> is found in <a href='B:510 19:27'>Act 19:27</a> (in some mss. in <a href='B:510 19:35'>Act 19:35</a>, <a href='B:510 19:37'>Act 19:37</a>).


topic: Godliness, Godly
definition:
<b>Godliness, Godly</b> <A-1,Noun,2150, eusebeia><p/> from eu, "well," and sebomai, "to be devout," denotes that piety which, characterized by a Godward attitude, does that which is well-pleasing to Him. This and the corresponding verb and adverb (see below) are frequent in the Pastoral Epistles, but do not occur in previous Epistles of Paul. The Apostle Peter has the noun four times in his 2nd Epistle, <a href='B:680 1:1,6,7'>2Pe 1:1,6,7</a>, <a href='B:680 3:11'>2Pe 3:11</a>. Elsewhere it occurs in <a href='B:510 3:12'>Act 3:12</a>, <a href='B:610 2:2'>1Ti 2:2</a>, <a href='B:610 3:16'>1Ti 3:16</a>, <a href='B:610 1:4,8'>1Ti 1:4,8</a>, <a href='B:610 1:6,5,6,11'>1Ti 1:6,5,6,11</a>, <a href='B:620 3:5'>2Ti 3:5</a>, <a href='B:630 1:1'>Tit 1:1</a>. In <a href='B:610 6:3'>1Ti 6:3</a> "the doctrine which is according to godliness" signifies that which is consistent with "godliness," in contrast to false teachings; in <a href='B:630 1:1'>Tit 1:1</a>, "the truth which is according to godliness" is that which is productive of "godliness" in <a href='B:610 3:16'>1Ti 3:16</a>, "the mystery of godliness" is "godliness" as embodied in, and communicated through, the truths of the faith concerning Christ; in <a href='B:680 3:11'>2Pe 3:11</a>, the word is in the plural, signifying acts of "godliness." <p/> <A-2,Noun,2317, theosebeia><p/> denotes "the fear or reverence of God," from theos, "god," and sebomai (see No. 1), <a href='B:610 2:10'>1Ti 2:10</a>. Cp. the adjective theosebes, "God-fearing," <a href='B:500 9:31'>Joh 9:31</a>. In the Sept. <a href='B:10 20:11'>Gen 20:11</a>, <a href='B:220 28:28'>Job 28:28</a>. <p/> Note: For eulabeia, "godly fear," <a href='B:650 5:7'>Heb 5:7</a>, <a href='B:650 12:28'>Heb 12:28</a> see FEAR, A, No. 3; for eulabeomai, "to reverence," <a href='B:650 11:7'>Heb 11:7</a> ("for His godly fear") see FEAR, D, No. 2; for the verb eusebeo, "to show piety," <a href='B:610 5:4'>1Ti 5:4</a>; "to worship," <a href='B:510 17:23'>Act 17:23</a>, see PIETY and WORSHIP. <p/> <B-1,Adjective,2152, eusebes><p/> akin to A, No. 1, denotes "pious, devout, godly," indicating reverence manifested in actions; it is rendered "godly" in <a href='B:680 2:9'>2Pe 2:9</a>. See DEVOUT. <p/> <C-1,Adverb,2153, eusebos><p/> denotes "piously, godly;" it is used with the verb "to live" (of manner of life) in <a href='B:620 3:12'>2Ti 3:12</a>, <a href='B:630 2:12'>Tit 2:12</a>. <p/> Notes: (1) In the following the word "godly" translates the genitive case of the noun theos, lit., "of God," <a href='B:540 1:12'>2Co 1:12</a>, AV, "godly (sincerity)," RV, "(sincerity) of God;" <a href='B:540 11:2'>2Co 11:2</a>, "a godly jealousy," lit., "a jealousy of God" (RV, marg.); <a href='B:610 1:4'>1Ti 1:4</a>, RV, "a dispensation of God" (oikonomia, in the best mss.), AV, "godly edifying" (oikodome lit., "an edifying of, i.e., by, God"). (2) In <a href='B:540 7:10'>2Co 7:10</a>, "godly (sorrow)," and in <a href='B:540 7:9'>2Co 7:9</a>, <a href='B:540 7:11'>2Co 7:11</a>, "after a godly sort," are in all three place, lit., "according to God." (3) In <a href='B:710 1:6'>3Jo 1:6</a>, where the AV translates the adverb axios, with the noun theos, "after a godly sort," the RV rightly substitutes "worthily of God."


topic: Godward
definition:
<b>Godward</b> * Note: This translates the phase pros ton theon, lit., "toward God," in <a href='B:540 3:4'>2Co 3:4</a>, <a href='B:590 1:8'>1Th 1:8</a>.


topic: Gold ring
definition:
<b>Gold ring</b> <1,,5554, chrusodaktulios><p/> an adjective denoting "with a gold ring" (daktulos, "a finger"), occurs in <a href='B:660 2:2'>Jam 2:2</a>.


topic: Gold, Golden
definition:
<b>Gold, Golden</b> <A-1,Noun,5557, chrusos><p/> is used (a) of "coin," <a href='B:470 10:9'>Mat 10:9</a>, <a href='B:660 5:3'>Jam 5:3</a>; (b) of "ornaments," <a href='B:470 1:23,17'>Mat 1:23,17</a>, <a href='B:660 5:3'>Jam 5:3</a> (perhaps both coin and ornaments); <a href='B:730 18:12'>Rev 18:12</a>; some mss. have it instead of No. 2 in <a href='B:530 3:12'>1Co 3:12</a>; (c) of "images," <a href='B:510 17:29'>Act 17:29</a>; (d) of "the metal in general," <a href='B:470 2:11'>Mat 2:11</a>, <a href='B:730 9:7'>Rev 9:7</a> (some mss. have it in <a href='B:730 18:16'>Rev 18:16</a>). <p/> <A-2,Noun,5553, chrusion><p/> a diminutive of No. 1, is used (a) of "coin," primarily smaller than those in No. 1 (a), <a href='B:510 3:6'>Act 3:6</a>, <a href='B:510 20:33'>Act 20:33</a>, <a href='B:670 1:18'>1Pe 1:18</a>; (b) of "ornaments," <a href='B:670 3:3'>1Pe 3:3</a>, and the following (in which some mss. have No. 1), <a href='B:610 2:9'>1Ti 2:9</a>, <a href='B:730 17:4'>Rev 17:4</a>, <a href='B:730 18:16'>Rev 18:16</a>; (c) of "the metal in general," <a href='B:650 9:4'>Heb 9:4</a>, <a href='B:670 1:7'>1Pe 1:7</a>, <a href='B:730 1:21,21'>Rev 1:21,21</a>; metaphorically, (d) of "sound doctrine and its effects," <a href='B:530 3:12'>1Co 3:12</a>; (e) of "righteousness of life and conduct," <a href='B:730 3:18'>Rev 3:18</a>. <p/> <B-1,Adjective,5552, chruseos><p/> denotes "golden," i.e., made of, or overlaid with, gold, <a href='B:620 2:20'>2Ti 2:20</a>, <a href='B:650 9:4'>Heb 9:4</a>, and fifteen times in the Apocalypse.


topic: Good, Goodly, Goodness
definition:
<b>Good, Goodly, Goodness</b> <A-1,Adjective,18, agathos><p/> describes that which, being "good" in its character or constitution, is beneficial in its effect; it is used (a) of things physical, e.g., a tree, <a href='B:470 7:17'>Mat 7:17</a>; ground, <a href='B:490 8:8'>Luk 8:8</a>; (b) in a moral sense, frequently of persons and things. God is essentially, absolutely and consummately "good," <a href='B:470 19:17'>Mat 19:17</a>, <a href='B:480 10:18'>Mar 10:18</a>, <a href='B:490 18:19'>Luk 18:19</a>. To certain persons the word is applied in <a href='B:470 20:15'>Mat 20:15</a>, <a href='B:470 1:25,23'>Mat 1:25,23</a>, <a href='B:490 19:17'>Luk 19:17</a>, <a href='B:490 23:50'>Luk 23:50</a>, <a href='B:500 7:12'>Joh 7:12</a>, <a href='B:510 11:24'>Act 11:24</a>, <a href='B:630 2:5'>Tit 2:5</a>; in a general application, <a href='B:470 5:45'>Mat 5:45</a>, <a href='B:470 12:35'>Mat 12:35</a>, <a href='B:490 6:45'>Luk 6:45</a>, <a href='B:520 5:7'>Rom 5:7</a>, <a href='B:670 2:18'>1Pe 2:18</a>. <p/> The neuter of the adjective with the definite article signifies that which is "good," lit., "the good," as being morally honorable, pleasing to God, and therefore beneficial. Christians are to prove it, <a href='B:520 12:2'>Rom 12:2</a>; to cleave to it, <a href='B:520 12:9'>Rom 12:9</a>; to do it, <a href='B:520 13:3'>Rom 13:3</a>, <a href='B:550 6:10'>Gal 6:10</a>, <a href='B:670 3:11'>1Pe 3:11</a> (here, and here only, the article is absent); <a href='B:500 5:29'>Joh 5:29</a> (here, the neuter plural is used, "the good things"); to work it, <a href='B:520 2:10'>Rom 2:10</a>, <a href='B:560 4:28'>Eph 4:28</a>, <a href='B:560 6:8'>Eph 6:8</a>; to follow after it, <a href='B:590 5:15'>1Th 5:15</a>; to be zealous of it, <a href='B:670 3:13'>1Pe 3:13</a>; to imitate it, <a href='B:710 1:11'>3Jo 1:11</a>; to overcome evil with it, <a href='B:520 12:21'>Rom 12:21</a>. Governmental authorities are ministers of "good," i.e., that which is salutary, suited to the course of human affairs, <a href='B:520 13:4'>Rom 13:4</a>. In <a href='B:640 1:14'>Phm 1:14</a>, "thy goodness," RV (lit., "thy good"), means "thy benefit." As to <a href='B:470 19:17'>Mat 19:17</a>, "why askest thou Me concerning that which is good?" the RV follows the most ancient mss. <p/> The neuter plural is also used of material "goods," riches, etc., <a href='B:490 1:53'>Luk 1:53</a>, <a href='B:490 1:12,19'>Luk 1:12,19</a>, <a href='B:490 16:25'>Luk 16:25</a>, <a href='B:550 6:6'>Gal 6:6</a> (of temporal supplies); in <a href='B:520 10:15'>Rom 10:15</a>, <a href='B:650 9:11'>Heb 9:11</a>, <a href='B:650 10:1'>Heb 10:1</a>, the "good" things are the benefits provided through the sacrifice of Christ, in regard both to those conferred through the Gospel and to those of the coming Messianic Kingdom. See further under No. 2. See BENEFIT, GOODS. <p/> <A-2,Adjective,2570, kalos><p/> denotes that which is intrinsically "good," and so, "goodly, fair, beautiful," as (a) of that which is well adapted to its circumstances or ends, e.g., fruit, <a href='B:470 3:10'>Mat 3:10</a>; a tree, <a href='B:470 12:33'>Mat 12:33</a>; ground, <a href='B:470 1:13,23'>Mat 1:13,23</a>; fish, <a href='B:470 13:48'>Mat 13:48</a>; the Law, <a href='B:520 7:16'>Rom 7:16</a>, <a href='B:610 1:8'>1Ti 1:8</a>; every creature of God, <a href='B:610 4:4'>1Ti 4:4</a>; a faithful minister of Christ and the doctrine he teaches, <a href='B:610 4:6'>1Ti 4:6</a>; (b) of that which is ethically good, right, noble, honorable, e.g., <a href='B:550 4:18'>Gal 4:18</a>, <a href='B:610 1:5,25'>1Ti 1:5,25</a>, <a href='B:610 6:18'>1Ti 6:18</a>, <a href='B:630 1:2,14'>Tit 1:2,14</a>, <a href='B:630 1:3,14'>Tit 1:3,14</a>. The word does not occur in the Apocalypse, nor indeed after 1 Peter. <p/> Christians are to "take thought for things honorable" (kalos), <a href='B:540 8:21'>2Co 8:21</a>, RV; to do that which is honorable, <a href='B:540 13:7'>2Co 13:7</a>; not to be weary in well doing, <a href='B:550 6:9'>Gal 6:9</a>; to hold fast "that which is good," <a href='B:590 5:21'>1Th 5:21</a>; to be zealous of good works, <a href='B:630 2:14'>Tit 2:14</a>; to maintain them, <a href='B:630 3:8'>Tit 3:8</a>; to provoke to them, <a href='B:650 10:24'>Heb 10:24</a>; to bear testimony by them, <a href='B:670 2:12'>1Pe 2:12</a>. <p/> Kalos and agathos occur together in <a href='B:490 8:15'>Luk 8:15</a>, an "honest" (kalos) heart, i.e., the attitude of which is right towards God; a "good" (agathos) heart, i.e., one that, instead of working ill to a neighbor, acts beneficially towards him. In <a href='B:520 7:18'>Rom 7:18</a>, "in me ... dwelleth no good thing" (agathos) signifies that in him is nothing capable of doing "good," and hence he lacks the power "to do that which is good" (kalos). In <a href='B:590 5:15'>1Th 5:15</a>, "follow after that which is good" (agathos), the "good" is that which is beneficial; in <a href='B:590 5:21'>1Th 5:21</a>, "hold fast that which is good (kalos)," the "good" describes the instrinsic value of the teaching. See BETTER, FAIR HONEST, MEET, WORTHY. <p/> <A-3,Adjective,5543, chrestos><p/> said of things, "that which is pleasant," said of persons, "kindly, gracious," is rendered "good" in <a href='B:530 15:33'>1Co 15:33</a>, "goodness" in <a href='B:520 2:4'>Rom 2:4</a>. See EASY. <p/> Note: Lampros denotes "gay, bright," "goodly" in <a href='B:660 2:2'>Jam 2:2</a>, AV, (RV, "fine"); in <a href='B:660 2:3'>Jam 2:3</a>, AV, "gay;" in <a href='B:730 18:14'>Rev 18:14</a> (RV, "sumptuous"). See GORGEOUS, SUMPTUOUS. For asteios, "goodly," <a href='B:650 11:23'>Heb 11:23</a>, RV, see BEAUTIFUL. For hikanos, <a href='B:510 18:18'>Act 18:18</a>, AV, "a good while" see WHILE. Note (16). <p/> <B-1,Noun,5544, chrestotes><p/> akin to A, No. 3, denotes "goodness" (a) in the sense of what is upright, righteous, <a href='B:520 3:12'>Rom 3:12</a> (translated "good"); (b) in the sense of kindness of heart or act, said of God, <a href='B:520 2:4'>Rom 2:4</a>, <a href='B:520 11:22'>Rom 11:22</a> (thrice); <a href='B:560 2:7'>Eph 2:7</a> ("kindness"); <a href='B:630 3:4'>Tit 3:4</a> ("kindness"); said of believers and rendered "kindness," <a href='B:540 6:6'>2Co 6:6</a>, <a href='B:580 3:12'>Col 3:12</a>, <a href='B:550 5:22'>Gal 5:22</a> (RV; AV, "gentleness"). It signifies "not merely goodness as a quality, rather it is goodness in action, goodness expressing itself in deeds; yet not goodness expressing itself in indignation against sin, for it is contrasted with severity in <a href='B:520 11:22'>Rom 11:22</a>, but in grace and tenderness and compassion." * [* From Notes on Galatians, by Hogg and Vine, p. 292.] See GENTLENESS, KINDNESS. <p/> <B-2,Noun,19, agathosune><p/> "goodness," signifies that moral quality which is described by the adjective agathos (see A, No. 1). It is used, in the NT, of regenerate persons, <a href='B:520 15:14'>Rom 15:14</a>, <a href='B:550 5:22'>Gal 5:22</a>, <a href='B:560 5:9'>Eph 5:9</a>, <a href='B:600 1:11'>2Th 1:11</a>; in the last, the phrase "every desire of goodness" (RV; the addition of "His" in the AV is an interpolation; there is no pronoun in the original) may be either subjective, i.e., desire characterized by "goodness," "good" desire, or objective, i.e., desire after "goodness," to be and do good. <p/> Trench, following Jerome, distinguishes between chrestotes and agathosune in that the former describes the kindlier aspects of "goodness," the latter includes also the sterner qualities by which doing "good" to others is not necessarily by gentle means. He illustrates the latter by the act of Christ in cleansing the temple, <a href='B:470 1:21,13'>Mat 1:21,13</a>, and in denouncing the scribes and Pharisees, 23:13-29; but chrestotes by His dealings with the penitent woman, <a href='B:490 1:7-50'>Luk 1:7-50</a>. Lightfoot regards chrestotes as a kindly disposition towards others; agathosune as a kindly activity on their behalf. <p/> J. A. Robertson (on <a href='B:560 5:9'>Eph 5:9</a>) remarks that agathosune is "the kindlier, as dikaiosune (righteousness) the sterner, element in the ideal character." <p/> <B-3,Noun,2140, eupoiia><p/> "beneficience, doing good" (eu, "well," poieo, "to do"), is translated as a verb in <a href='B:650 13:16'>Heb 13:16</a>, "to do good." <p/> <C-1,Adverb,2573, kalos><p/> "well finely," is used in some mss. in <a href='B:470 5:44'>Mat 5:44</a>, with poieo, "to do," and translated "do good." In <a href='B:660 2:3'>Jam 2:3</a> it is rendered "in a good place" (AV marg., "well" or "seemly"). See WELL. <p/> <C-2,Adverb,2095, estrong><p/> "well," used with poieo, is translated "do ... good" in <a href='B:480 14:7'>Mar 14:7</a>. See WELL. <p/> <D-1,Verb,15, agathopoieo><p/> from A, No. 1, and poieo, "to do," is used (a) in a general way, "to do well," <a href='B:670 1:2,20'>1Pe 1:2,20</a>, <a href='B:670 1:3,17'>1Pe 1:3,17</a>, <a href='B:710 1:11'>3Jo 1:11</a>; (b) with pointed reference "to the benefit of another," <a href='B:490 1:6,33,35'>Luk 1:6,33,35</a>; in <a href='B:480 3:4'>Mar 3:4</a> the parts of the word are separated in some mss. Some mss. have it in <a href='B:510 14:17'>Act 14:17</a>, for No. 2. Cp. the noun agathopoiia, "well-doing," <a href='B:670 4:19'>1Pe 4:19</a>, and the adjective agathopoios, "doing well," <a href='B:670 2:14'>1Pe 2:14</a>. <p/> <D-2,Verb,14, agathourgeo><p/> for agathoergeo, "to do good" (from A, No. 1, and ergon, "a work"), is used in <a href='B:510 14:17'>Act 14:17</a> (in the best mss.; see No. 1), where it is said of God's beneficence towards man, and <a href='B:610 6:18'>1Ti 6:18</a>, where it is enjoined upon the rich. <p/> <D-3,Verb,2109, euergeteo><p/> "to bestow a benefit, to do good" (eu, "well," and a verbal form akin to ergon), is used in <a href='B:510 10:38'>Act 10:38</a>. <p/> Notes: (1) The verb ischuo, "to be strong" (ischus, "strength"), "to have efficacy, force or value," is said of salt in <a href='B:470 5:13'>Mat 5:13</a>, negatively, "it is good for nothing." (2) In <a href='B:470 19:10'>Mat 19:10</a>, AV, sumphero, "to be profitable, expedient" (sun, "together," phero, "to bring"); is rendered with a negative "it is not good" (RV, "it is not expedient"). (3) In <a href='B:480 14:7'>Mar 14:7</a>, the two words eu, "well," and poieo, "to do," are in some mss. treated as one verb eupoieo, "to do good."


topic: Goodman
definition:
<b>Goodman</b> <1,,3617, oikodespotes><p/> denotes "the master of a house" (oikos, "a house," despotes, "a master"), "a householder." It occurs only in the Synoptists and there 12 times. It is rendered "goodman" in <a href='B:490 22:11'>Luk 22:11</a>, where "of the house" is put separately; in <a href='B:470 20:11'>Mat 20:11</a>, where the AV has "the goodman of the house" for the one word, the RV renders it by "house-holder," as in <a href='B:470 20:1'>Mat 20:1</a>; in <a href='B:470 24:43'>Mat 24:43</a>, "master;" so in <a href='B:490 12:39'>Luk 12:39</a>; in <a href='B:480 14:14'>Mar 14:14</a>, both have "the goodman of the house." See HOUSEHOLDER, MASTER.


topic: Goods
definition:
<b>Goods</b> * For the neuter plural of agathos, used as a noun, "goods," see <a href='B:490 1:12,19'>Luk 1:12,19</a>, where alone this word is so rendered. <p/> <1,,5223, huparxis><p/> primarily, "subsistence," then, "substance, property, goods" (akin to huparcho, "to exist, be, belong to"), is translated "goods" in <a href='B:510 2:45'>Act 2:45</a>; "possession." RV (AV, "substance") in <a href='B:650 10:34'>Heb 10:34</a>. <p/> <2,,979, bios><p/> which denotes (a) "life, lifetime," (b) "livelihood, living, means of living," is translated "goods" in <a href='B:690 3:17'>1Jo 3:17</a>, RV (AV, "good"). See LIFE, No. 2. <p/> <3,,4632, skeuos><p/> "a vessel," denotes "goods" in <a href='B:470 12:29'>Mat 12:29</a>, <a href='B:480 3:27'>Mar 3:27</a>, <a href='B:490 17:31'>Luk 17:31</a>, RV (AV, "stuff"). See VESSEL. <p/> Notes: (1) The neuter plural of the present participle of huparcho, is used as a noun denoting "goods," in <a href='B:470 24:47'>Mat 24:47</a>, AV "his goods," RV, "that he hath;" "goods" in <a href='B:470 25:14'>Mat 25:14</a>, <a href='B:490 11:21'>Luk 11:21</a>, <a href='B:490 16:1'>Luk 16:1</a>, <a href='B:490 19:8'>Luk 19:8</a>, <a href='B:530 13:3'>1Co 13:3</a>; in <a href='B:650 10:34'>Heb 10:34</a> (1st part). (2) In <a href='B:490 6:30'>Luk 6:30</a> "thy goods" translates the neuter plural of the possessive pronoun with the article, lit., "thy things," or possessions. (3) In <a href='B:730 3:17'>Rev 3:17</a>, the AV "I am ... increased with goods" translates the perfect tense of the verb plouteo, "to be rich;" RV, "I have gotten riches." (4) See SUBSTANCE.


topic: Gorgeous, Gorgeously
definition:
<b>Gorgeous, Gorgeously</b> <1,,2986, lampros><p/> "bright, splendid," is rendered "gorgeous" in <a href='B:490 23:11'>Luk 23:11</a>, of the apparel in which Herod and his soldiers arrayed Christ. See BRIGHT. <p/> Note: For the AV, "gorgeously apparalled" in <a href='B:490 7:25'>Luk 7:25</a>, see GLORIOUS, B.


topic: Gospel (Noun and Verb: to preach)
definition:
<b>Gospel (Noun and Verb: to preach)</b> <A-1,Noun,2098, euangelion><p/> originally denoted a reward for good tidings; later, the idea of reward dropped, and the word stood for "the good news" itself. The Eng. word "gospel," i.e. "good message," is the equivalent of euangelion (Eng., "evangel"). In the NT it denotes the "good tidings" of the Kingdom of God and of salvation through Christ, to be received by faith, on the basis of His expiatory death, His burial, resurrection, and ascension, e.g., <a href='B:510 15:7'>Act 15:7</a>, <a href='B:510 20:24'>Act 20:24</a>, <a href='B:670 4:17'>1Pe 4:17</a>. Apart from those references and those in the Gospels of Matthew and Mark, and <a href='B:730 14:6'>Rev 14:6</a>, the noun is confined to Paul's Epistles. The Apostle uses it of two associated yet distinct things, (a) of the basic facts of the death, burial and resurrection of Christ, e.g., <a href='B:530 1:15-3'>1Co 1:15-3</a>; (b) of the interpretation of these facts, e.g., <a href='B:520 2:16'>Rom 2:16</a>, <a href='B:550 1:1,11'>Gal 1:1,11</a>, <a href='B:550 2:2'>Gal 2:2</a>; in (a) the "Gospel" is viewed historically, in (b) doctrinally, with reference to the interpretation of the facts, as is sometimes indicated by the context. <p/> The following phrases describe the subjects or nature or purport of the message; it is the "gospel" of God, <a href='B:480 1:14'>Mar 1:14</a>, <a href='B:520 1:1'>Rom 1:1</a>, <a href='B:520 15:16'>Rom 15:16</a>, <a href='B:540 11:7'>2Co 11:7</a>, <a href='B:590 1:2,9'>1Th 1:2,9</a>, <a href='B:670 4:17'>1Pe 4:17</a>; God, concerning His Son, <a href='B:520 1:1-3'>Rom 1:1-3</a>; His Son, <a href='B:520 1:9'>Rom 1:9</a>; Jesus Christ, the Son of God, <a href='B:480 1:1'>Mar 1:1</a>; our Lord Jesus, <a href='B:600 1:8'>2Th 1:8</a>; Christ, <a href='B:520 15:19'>Rom 15:19</a>, etc.; the glory of Christ, <a href='B:540 4:4'>2Co 4:4</a>; the grace of God, <a href='B:510 20:24'>Act 20:24</a>; the glory of the blessed God, <a href='B:610 1:11'>1Ti 1:11</a>; your salvation, <a href='B:560 1:13'>Eph 1:13</a>; peace, <a href='B:560 6:15'>Eph 6:15</a>. Cp. also "the gospel of the Kingdom," <a href='B:470 4:23'>Mat 4:23</a>, <a href='B:470 9:35'>Mat 9:35</a>, <a href='B:470 24:14'>Mat 24:14</a>; "an eternal gospel," <a href='B:730 14:6'>Rev 14:6</a>. <p/> In <a href='B:550 2:14'>Gal 2:14</a>, "the truth of the gospel" denotes, not the true "gospel," but the true teaching of it, in contrast to perversions of it. <p/> The following expressions are used in connection with the "Gospel:" (a) with regard to its testimony; (1) kerusso, "to preach it as a herald," e.g., <a href='B:470 4:23'>Mat 4:23</a>, <a href='B:550 2:2'>Gal 2:2</a> (see PREACH); (2) laleo, "to speak," <a href='B:590 2:2'>1Th 2:2</a>; (3) diamarturomai, "to testify (thoroughly)," <a href='B:510 20:24'>Act 20:24</a>; (4) euangelizo, "to preach," e.g., <a href='B:530 15:1'>1Co 15:1</a>, <a href='B:540 11:7'>2Co 11:7</a>, <a href='B:550 1:11'>Gal 1:11</a> (see B, No. 1 below); (5) katangello, "to proclaim," <a href='B:530 9:14'>1Co 9:14</a>; (6) douleuo eis, "to serve unto" ("in furtherance of"), <a href='B:570 2:22'>Phi 2:22</a>; (7) sunathleo en, "to labor with in," <a href='B:570 4:3'>Phi 4:3</a>; (8) hierourgeo, "to minister," <a href='B:520 15:16'>Rom 15:16</a>; (8) pleroo, "to preach fully," <a href='B:520 15:19'>Rom 15:19</a>; (10) sunkakopatheo, "to suffer hardship with," <a href='B:620 1:8'>2Ti 1:8</a>; (b) with regard to its reception or otherwise: (1) dechomai, "to receive," <a href='B:540 11:4'>2Co 11:4</a>; hupakouo, "to hearken to, or obey," <a href='B:520 10:16'>Rom 10:16</a>, <a href='B:600 1:8'>2Th 1:8</a>; pisteuo en, "to believe in," <a href='B:480 1:15'>Mar 1:15</a>; metastrepho, "to pervert," <a href='B:550 1:7'>Gal 1:7</a>. <p/> Note: In connection with (a), the Apostle's statement in <a href='B:530 9:23'>1Co 9:23</a> is noticeable, "I do all things for the Gospel's sake, that I may be a joint partaker thereof," RV, for the incorrect AV, "that I might be partaker thereof with you." <p/> <B-1,Verb,2097, euangelizo><p/> "to bring or announce glad tidings" (Eng., "evangelize"), is used (a) in the Active Voice in <a href='B:730 10:7'>Rev 10:7</a> ("declared") and <a href='B:730 14:6'>Rev 14:6</a> ("to proclaim," RV, AV, "to preach"); (b) in the Passive Voice, of matters to be proclaimed as "glad tidings," <a href='B:490 16:16'>Luk 16:16</a>, <a href='B:550 1:11'>Gal 1:11</a>, <a href='B:670 1:25'>1Pe 1:25</a>; of persons to whom the proclamation is made, <a href='B:470 11:5'>Mat 11:5</a>, <a href='B:490 7:22'>Luk 7:22</a>, <a href='B:650 1:4,6'>Heb 1:4,6</a>, <a href='B:670 4:6'>1Pe 4:6</a>; (c) in the Middle Voice, especially of the message of salvation, with a personal object, either of the person preached, e.g., <a href='B:510 5:42'>Act 5:42</a>, <a href='B:510 11:20'>Act 11:20</a>, <a href='B:550 1:16'>Gal 1:16</a>, or, with a preposition, of the persons evangelized, e.g., <a href='B:510 13:32'>Act 13:32</a>, "declare glad tidings;" <a href='B:520 1:15'>Rom 1:15</a>, <a href='B:550 1:8'>Gal 1:8</a>; with an impersonal object, e.g., "the word," <a href='B:510 8:4'>Act 8:4</a>; "good tidings," <a href='B:510 8:12'>Act 8:12</a>; "the word of the Lord," <a href='B:510 15:35'>Act 15:35</a>; "the gospel," <a href='B:530 15:1'>1Co 15:1</a>, <a href='B:540 11:7'>2Co 11:7</a>; "the faith," <a href='B:550 1:23'>Gal 1:23</a>; "peace," <a href='B:560 2:17'>Eph 2:17</a>; "the unsearchable riches of Christ, <a href='B:560 3:8'>Eph 3:8</a>. See PREACH, SHEW, TIDINGS. <p/> <B-2,Verb,4283, proeuangelizomai><p/> "to announce glad tidings beforehand," is used in <a href='B:550 3:8'>Gal 3:8</a>. <p/> Note: For other verbs see above.


topic: Government
definition:
<b>Government</b> <1,,2941, kubernesis><p/> from kubernao, "to guide" (whence Eng., "govern"), denotes (a) "steering, pilotage;" (b) metaphorically, "governments or governings," said of those who act as guides in a local church, <a href='B:530 12:28'>1Co 12:28</a>. Cp. kubernetes, "a pilot," <a href='B:510 27:11'>Act 27:11</a>, <a href='B:730 18:17'>Rev 18:17</a>. <p/> Note: For kuriotes, "lordship, dominion," rendered "government" in <a href='B:680 2:10'>2Pe 2:10</a>, AV, see DOMINION.


topic: Governor
definition:
<b>Governor</b> <A-1,Noun,2232, hegemon><p/> is a term used (a) for "rulers" generally, <a href='B:480 13:9'>Mar 13:9</a>, <a href='B:670 2:14'>1Pe 2:14</a>; translated "princes" (i.e., leaders) in <a href='B:470 2:6'>Mat 2:6</a>; (b) for the Roman procurators, referring, in the Gospels to Pontius Pilate, e.g., <a href='B:470 27:2'>Mat 27:2</a>, <a href='B:490 20:20'>Luk 20:20</a> (so designated by Tacitus, Annals, XV. 44); to Felix, <a href='B:510 23:26'>Act 23:26</a>. Technically the procurator was a financial official under a proconsul or propretor, for collecting the imperial revenues, but entrusted also with magisterial powers for decisions of questions relative to the revenues. In certain provinces, of which Judea was one (the procurator of which was dependent on the legate of Syria), he was the general administrator and supreme judge, with sole power of life and death. Such a governor was a person of high social standing. Felix, however, was an ex-slave, a freedman, and his appointment to Judea could not but be regarded by the Jews as an insult to the nation. The headquarters of the governor of Judea was Caesarea, which was made a garrison town. See PRINCE, RULER. For anthupatos, "a proconsul," see PROCONSUL. <p/> <A-2,Noun,1481, ethnarches><p/> "an ethnarch," lit. "a ruler of a nation" (ethnos, "a people," arche, "rule"), is translated "governor" in <a href='B:540 11:32'>2Co 11:32</a>; it describes normally the ruler of a nation possessed of separate laws and customs among those of a different race. Eventually it denoted a ruler of a province, superior to a tetrarch, but inferior to a king (e.g., Aretas). <p/> <A-3,Noun,3623, oikonomos><p/> lit., "one who rules a house" (oikos, "a house," nomos, "a law"), <a href='B:550 4:2'>Gal 4:2</a>, denotes a superior servant responsible for the family housekeeping, the direction of other servants, and the care of the children under age. See CHAMBERLAIN, STEWARD. <p/> <A-4,Noun,755, architriklinos><p/> from arche, "rule," and triklinos, "a room with three couches," denotes "the ruler of a feast," <a href='B:500 2:8'>Joh 2:8</a>, RV (AV, "the governor of the feast"), a man appointed to see that the table and couches were duly placed and the courses arranged, and to taste the food and wine. <p/> <B-1,Verb,2233, hegeomai><p/> akin to A, No. 1, is used in the present participle to denote "a governor," lit., "(one) governing," <a href='B:470 2:6'>Mat 2:6</a>, <a href='B:510 7:10'>Act 7:10</a>. <p/> <B-2,Verb,2230, hegemoneuo><p/> to be a hegemon, "to lead the way," came to signify to be "a governor of a province;" it is used of Quirinius, governor of Syria, <a href='B:490 2:2'>Luk 2:2</a>, RV (for the circumstances see under ENROLLMENT); of Pontius Pilate, governor of Judea, <a href='B:490 3:1'>Luk 3:1</a>. In the first clause of this verse the noun hegemonia, "a rule of sovereignty," is translated "reign;" Eng., "hegemony." <p/> Note. In <a href='B:660 3:4'>Jam 3:4</a>, the verb euthuno, "to make or guide straight," is used in the present participle, as a noun, denoting the "steersman" (RV) or pilot of a vessel, AV, "governor."


topic: Grace
definition:
<b>Grace</b> <1,,5485, charis><p/> has various uses, (a) objective, that which bestows or occasions pleasure, delight, or causes favorable regard; it is applied, e.g., to beauty, or gracefulness of person, <a href='B:490 2:40'>Luk 2:40</a>; act, <a href='B:540 8:6'>2Co 8:6</a>, or speech, <a href='B:490 4:22'>Luk 4:22</a>, RV, "words of grace" (AV, "gracious words"); <a href='B:580 4:6'>Col 4:6</a>; (b) subjective, (1) on the part of the bestower, the friendly disposition from which the kindly act proceeds, graciousness, loving-kindness, goodwill generally, e.g., <a href='B:510 7:10'>Act 7:10</a>; especially with reference to the Divine favor or "grace," e.g., <a href='B:510 14:26'>Act 14:26</a>; in this respect there is stress on its freeness and universality, its spontaneous character, as in the case of God's redemptive mercy, and the pleasure or joy He designs for the recipient; thus it is set in contrast with debt, <a href='B:520 1:4,16'>Rom 1:4,16</a>, with works, <a href='B:520 11:6'>Rom 11:6</a>, and with law, <a href='B:500 1:17'>Joh 1:17</a>; see also, e.g., <a href='B:520 1:6,15'>Rom 1:6,15</a>, <a href='B:550 5:4'>Gal 5:4</a>; (2) on the part of the receiver, a sense of the favor bestowed, a feeling of gratitude, e.g., <a href='B:520 6:17'>Rom 6:17</a> ("thanks"); in this respect it sometimes signifies "to be thankful," e.g., <a href='B:490 17:9'>Luk 17:9</a> ("doth he thank the servant?" lit., "hath he thanks to"); <a href='B:610 1:12'>1Ti 1:12</a>; (c) in another objective sense, the effect of "grace," the spiritual state of those who have experienced its exercise, whether (1) a state of "grace," e.g., <a href='B:520 5:2'>Rom 5:2</a>, <a href='B:670 5:12'>1Pe 5:12</a>, <a href='B:680 3:18'>2Pe 3:18</a>, or (2) a proof thereof in practical effects, deeds of "grace," e.g., <a href='B:530 16:3'>1Co 16:3</a>, RV, "bounty" (AV, "liberality"); <a href='B:540 1:8,19'>2Co 1:8,19</a> (in <a href='B:540 9:8'>2Co 9:8</a> it means the sum of earthly blessings); the power and equipment for ministry, e.g., <a href='B:520 1:5'>Rom 1:5</a>, <a href='B:520 12:6'>Rom 12:6</a>, <a href='B:520 15:15'>Rom 15:15</a>, <a href='B:530 3:10'>1Co 3:10</a>, <a href='B:550 2:9'>Gal 2:9</a>, <a href='B:560 1:3,7'>Eph 1:3,7</a>. <p/> To be in favor with is to find "grace" with, e.g., <a href='B:510 2:47'>Act 2:47</a>; hence it appears in this sense at the beginning and the end of several Epistles, where the writer desires "grace" from God for the readers, e.g., <a href='B:520 1:7'>Rom 1:7</a>, <a href='B:530 1:3'>1Co 1:3</a>; in this respect it is connected with the imperative mood of the word chairo, "to rejoice," a mode of greeting among Greeks, e.g., <a href='B:510 15:23'>Act 15:23</a>, <a href='B:660 1:1'>Jam 1:1</a> (marg.); <a href='B:700 1:1,11'>2Jo 1:1,11</a>, RV, "greeting" (AV, "God speed"). <p/> The fact that "grace" is received both from God the Father, <a href='B:540 1:12'>2Co 1:12</a>, and from Christ, <a href='B:550 1:6'>Gal 1:6</a>, <a href='B:520 5:15'>Rom 5:15</a> (where both are mentioned), is a testimony to the deity of Christ. See also <a href='B:600 1:12'>2Th 1:12</a>, where the phrase "according to the grace of our God and the Lord Jesus Christ" is to be taken with each of the preceding clauses, "in you," "and ye in Him." <p/> In <a href='B:660 4:6'>Jam 4:6</a>, "But He giveth more grace" (Greek, "a greater grace," RV, marg.), the statement is to be taken in connection with the preceding verse, which contains two remonstrating, rhetorical questions, "Think ye that the Scripture speaketh in vain?" and "Doth the Spirit (the Holy Spirit) which He made to dwell in us long unto envying?" (see the RV). The implied answer to each is "it cannot be so." Accordingly, if those who are acting so flagrantly, as if it were so, will listen to the Scripture instead of letting it speak in vain, and will act so that the Holy Spirit may have His way within, God will give even "a greater grace," namely, all that follows from humbleness and from turning away from the world. See BENEFIT, BOUNTY, LIBERALITY, THANK. <p/> Note: The corresponding verb charitoo, "to endue with Divine favor or grace," is used in <a href='B:490 1:28'>Luk 1:28</a>, "highly favored" (marg., "endued with grace") and <a href='B:560 1:6'>Eph 1:6</a>, AV, "hath made ... accepted;" RV, "freely bestowed" (marg., "enduced."). <p/> <2,,2143, euprepeia><p/> "comeliness, goodly appearance," is said of the outward appearance of the flower of the grass, <a href='B:660 1:11'>Jam 1:11</a>.


topic: Gracious
definition:
<b>Gracious</b> <1,,5543, chrestos><p/> is rendered "gracious" in <a href='B:670 2:3'>1Pe 2:3</a>, as an attribute of the Lord. See EASY, GOOD, KIND. <p/> Note: Euphemos, "fair-sounding" (eu, "well," pheme, "a saying, or report"), "of good report," <a href='B:570 4:8'>Phi 4:8</a>, is rendered "gracious" in the RV marg.


topic: Graff, Graft (RV)
definition:
<b>Graff, Graft (RV)</b> <1,,1461, enkentrizo><p/> denotes "to graft" in (en, in, kentrizo, to graft), to insert a slip of a cultivated tree into a wild one. In <a href='B:520 11:17'>Rom 11:17</a>, <a href='B:520 11:19'>Rom 11:19</a>, <a href='B:520 1:11-24'>Rom 1:11-24</a>, however, the metaphor is used "contrary to nature" (<a href='B:520 11:24'>Rom 11:24</a>), of grafting a wild olive branch (the Gentile) into the good olive tree (the Jews); that unbelieving Jews (branches of the good tree) were broken off that Gentiles might be grafted in, afforded no occasion for glorying on the part of the latter. Jew and Gentile alike must enjoy the Divine blessings by faith alone. So Jews who abide not in unbelief shall, as "the natural branches, be grafted into their own olive tree."


topic: Grain
definition:
<b>Grain</b> <1,,2848, kokkos><p/> denotes "a grain," <a href='B:470 13:31'>Mat 13:31</a>, <a href='B:470 17:20'>Mat 17:20</a>, <a href='B:480 4:31'>Mar 4:31</a>, <a href='B:490 13:19'>Luk 13:19</a>, <a href='B:490 17:6'>Luk 17:6</a>, <a href='B:500 12:24'>Joh 12:24</a> (AV, "corn"); <a href='B:530 15:37'>1Co 15:37</a> (where the RV has "a ... grain," to distinguish it from "grain" in general). See CORN.


topic: Grandchildren
definition:
<b>Grandchildren</b> <1,,1549, ekgonos><p/> an adjective, denoting "born of" (ek, "from," ginomai, "to become or be born"), was used as a noun, signifying "a child;" in the plural, descendants, "grand-children," <a href='B:610 5:4'>1Ti 5:4</a>, RV (AV, "nephews").


topic: Grandmother
definition:
<b>Grandmother</b> <1,,3125, mamme><p/> an onomatopoeic word, was primarily a child's name for its mother; later it denoted a "grandmother," <a href='B:620 1:5'>2Ti 1:5</a>.


topic: Grant
definition:
<b>Grant</b> <1,,1325, didomi><p/> "to give," is rendered "grant" in <a href='B:480 10:37'>Mar 10:37</a>, <a href='B:490 1:74'>Luk 1:74</a>, <a href='B:510 4:29'>Act 4:29</a>, <a href='B:510 11:18'>Act 11:18</a>, <a href='B:510 14:3'>Act 14:3</a>. See GIVE. <p/> <2,,1433, doreo><p/> "to present, bestow" (akin to No. 1), is rendered "granted" in <a href='B:480 15:45'>Mar 15:45</a>, RV (AV, "gave"); in <a href='B:680 1:1,4'>2Pe 1:1,4</a>, "hath granted," (AV, "gave;" it signifies more than "to give"); then, "to give freely, bestow," rendered "to grant" in <a href='B:510 3:14'>Act 3:14</a>, <a href='B:510 27:24'>Act 27:24</a>, RV (AV, "given"); <a href='B:570 1:29'>Phi 1:29</a>, RV; <a href='B:640 1:22'>Phm 1:22</a>, RV. See DELIVER.


topic: Grape
definition:
<b>Grape</b> <1,,4718,staphule><br/>denotes "a bunch of grapes, or a grape," <a href='B:470 7:16'>Mat 7:16</a>, <a href='B:490 6:44'>Luk 6:44</a>, <a href='B:730 14:18'>Rev 14:18</a>. It is to be distinguished from omphax, "an unripe grape" (not in NT), e.g., in the Sept. of <a href='B:220 15:33'>Job 15:33</a>, and from botrus, "a cluster," used together with staphule in <a href='B:730 14:18'>Rev 14:18</a>.


topic: Grass
definition:
<b>Grass</b> <1,,5528, chortos><p/> primarily denoted "a feeding enclosure" (whence Latin hortus, "a garden;" Eng., "yard," and "garden"); then, "food," especially grass for feeding cattle; it is translated "grass" in <a href='B:470 6:30'>Mat 6:30</a>, <a href='B:470 14:19'>Mat 14:19</a>, <a href='B:480 6:39'>Mar 6:39</a> (where "the green grass" is the first evidence of early spring); <a href='B:490 12:28'>Luk 12:28</a>, <a href='B:500 6:10'>Joh 6:10</a>, <a href='B:660 1:1,11'>Jam 1:1,11</a>, <a href='B:670 1:24'>1Pe 1:24</a>, <a href='B:730 8:7'>Rev 8:7</a>, <a href='B:730 9:4'>Rev 9:4</a>; "blade" in <a href='B:470 13:26'>Mat 13:26</a>, <a href='B:480 4:28'>Mar 4:28</a>; "hay" in <a href='B:530 3:12'>1Co 3:12</a>, used figuratively. In Palestine or Syria there are 90 genera and 243 species of grass.


topic: Gratulation
definition:
<b>Gratulation</b> <1,,3108, makarismos><p/> denotes "a declaration of blessedness, a felicitation;" it is translated "gratulation" in <a href='B:550 4:15'>Gal 4:15</a>, RV (AV, "blessedness"); the Galatian converts had counted themselves happy when they heard and received the Gospel from Paul; he asks them rhetorically what had become of that spirit which had animated them; the word is rendered "blessing" in <a href='B:520 1:4,9'>Rom 1:4,9</a>. See BLESSING, C, No. 2.


topic: Grave (Adjective)
definition:
<b>Grave (Adjective)</b> <1,,4586, semnos><p/> first denoted "reverend, august, venerable" (akin to sebomai, "to reverence"); then, "serious, grave," whether of persons, <a href='B:610 1:3,11'>1Ti 1:3,11</a> (deacons and their wives); <a href='B:630 2:2'>Tit 2:2</a> (aged men); or things, <a href='B:570 4:8'>Phi 4:8</a>, RV, "honorable" (marg., "reverend"), AV, "honest." Trench (Syn. xcii) points out that "grave" and "gravity" fail to cover the full meaning of their original; "the word we want is one in which the sense of gravity and dignity is combined." Cremer describes it as denoting what inspires reverence and awe, and says that semnos and hosios, "holy, consecrated," are only secondary designations of the conception of holiness. "The word points to seriousness of purpose and to self-respect in conduct" (Moule). Cp. semnotes, "gravity" (see below).


topic: Grave (Noun)
definition:
<b>Grave (Noun)</b> <1,,3419, mnemeion><p/> primarily denotes "a memorial" (akin to mnaomai, "to remember"), then, "a monument" (the significance of the word rendered "tombs," AV, "sepulchres," in <a href='B:490 11:47'>Luk 11:47</a>), anything done to preserve the memory of things and persons; it usually denotes a tomb, and is translated either "tomb" or "sepulchre" or "grave." Apart from the Gospels, it is found only in <a href='B:510 13:29'>Act 13:29</a>. Among the Hebrews it was generally a cavern, closed by a door or stone, often decorated. Cp. <a href='B:470 23:29'>Mat 23:29</a>. See TOMB. <p/> <2,,3418, mnema><p/> akin to No. 1, like which it signified "a memorial" or "record of a thing or a dead person," then "a sepulchral monument," and hence "a tomb;" it is rendered "graves" in the AV of <a href='B:730 11:9'>Rev 11:9</a> (RV, "a tomb"); "tomb" or "tombs," <a href='B:480 1:5'>Mar 1:5</a> (some mss. have No. 1, as in <a href='B:480 15:46'>Mar 15:46</a>, AV, "sepulchre") and <a href='B:480 16:2'>Mar 16:2</a> (AV, "sepulchre"); <a href='B:490 8:27'>Luk 8:27</a>, <a href='B:510 2:29'>Act 2:29</a>, <a href='B:510 7:16'>Act 7:16</a> (AV, "sepulchre"). See TOMB. <p/> Note: In <a href='B:530 15:55'>1Co 15:55</a>, where some texts have "Hades," AV, "grave," the most authentic have thanatos, "death."


topic: Grave-clothes
definition:
<b>Grave-clothes</b> <1,,2750, keiria><p/> denotes, firstly, "a band" either for a bed girth, or bed sheets themselves (Sept. of <a href='B:240 7:16'>Pro 7:16</a>.); then, "the swathings wrapped round a corpse;" it is used in the plural in <a href='B:500 11:44'>Joh 11:44</a>.


topic: Graven
definition:
<b>Graven</b> <1,,5480, charagma><p/> from charasso, "to engrave" (akin to charakter, "an impress," RV, marg., of <a href='B:650 1:3'>Heb 1:3</a>), denotes (a) "a mark" or "stamp," e.g., <a href='B:730 1:13,17'>Rev 1:13,17</a>, <a href='B:730 1:14,11'>Rev 1:14,11</a>, <a href='B:730 16:2'>Rev 16:2</a>, <a href='B:730 19:20'>Rev 19:20</a>, <a href='B:730 20:4'>Rev 20:4</a>, <a href='B:730 15:2'>Rev 15:2</a> in some mss.; (b) "a thing graven," <a href='B:510 17:29'>Act 17:29</a>.


topic: Gravity
definition:
<b>Gravity</b> <1,,4587, semnotes><p/> denotes "venerableness, dignity;" it is a necessary characteristic of the life and conduct of Christians, <a href='B:610 2:2'>1Ti 2:2</a>, RV, "gravity" (AV, "honesty"), a qualification of a bishop or overseer in a church, in regard to his children, <a href='B:610 3:4'>1Ti 3:4</a>; a necessary characteristic of the teaching imparted by a servant of God, <a href='B:630 2:7'>Tit 2:7</a>. Cp. the adjective semnos, under GRAVE.


topic: Great
definition:
<b>Great</b> <1,,3173, megas><p/> is used (a) of external from, size, measure, e.g., of a stone, <a href='B:470 27:60'>Mat 27:60</a>; fish, <a href='B:500 21:11'>Joh 21:11</a>; (b) of degree and intensity, e.g., of fear, <a href='B:480 4:41'>Mar 4:41</a>; wind, <a href='B:500 6:18'>Joh 6:18</a>, <a href='B:730 6:13'>Rev 6:13</a>, RV, "great" (AV, "mighty"); of a circumstance, <a href='B:530 9:11'>1Co 9:11</a>, <a href='B:540 11:15'>2Co 11:15</a>; in <a href='B:730 1:5,12'>Rev 1:5,12</a>, the RV has "great" (AV, "loud"), of a voice; (c) of rank, whether of persons, e.g., God, <a href='B:630 2:13'>Tit 2:13</a>; Christ as a "great Priest," <a href='B:650 10:21'>Heb 10:21</a>, RV; Diana, <a href='B:510 19:27'>Act 19:27</a>; Simon Magus, <a href='B:510 8:9'>Act 8:9</a> "(some) great one;" in the plural, "great ones," <a href='B:470 20:25'>Mat 20:25</a>, <a href='B:480 10:42'>Mar 10:42</a>, those who hold positions of authority in gentile nations; or of things, e.g., a mystery, <a href='B:560 5:32'>Eph 5:32</a>. Some mss. have it in <a href='B:510 8:8'>Act 8:8</a>, of joy (see No. 2). See also Note (2) below. See GREATEST, HIGH, LOUD, MIGHTY, STRONG. <p/> <2,,4183, polus><p/> "much, many, great," is used of number, e.g., <a href='B:490 5:6'>Luk 5:6</a>, <a href='B:510 11:21'>Act 11:21</a>; degree, e.g., of harvest, <a href='B:470 9:37'>Mat 9:37</a> [See Note (8)]; mercy, <a href='B:670 1:3'>1Pe 1:3</a>, RV, "great" (AV, "abundant"); glory, <a href='B:470 24:30'>Mat 24:30</a>; joy, <a href='B:640 1:7'>Phm 1:7</a>, RV, "much" (AV, "great"); peace, <a href='B:510 24:2'>Act 24:2</a>. The best mss. have it in <a href='B:510 8:8'>Act 8:8</a> (RV, "much"), of joy. See ABUNDANT, COMMON, Note (1), LONG, MANY, MUCH, OFT, SORE, STRAITLY. <p/> <3,,2425, hikanos><p/> lit., "reaching to" (from hikano, "to reach"), denotes "sufficient, competent, fit," and is sometimes rendered "great," e.g., of number (of people), <a href='B:480 10:46'>Mar 10:46</a>; of degree (of light), <a href='B:510 22:6'>Act 22:6</a>. See ABLE, ENOUGH, GOOD, LARGE, LONG, MANY, MEET, MUCH, SECURITY, SUFFICIENT, WORTHY. <p/> <4,,2245, helikos><p/> primarily denotes "as big as, as old as (akin to helikia, "an age"); then, as an indirect interrogation, "what, what size, how great, how small" (the context determines the meaning), said of a spiritual conflit, <a href='B:580 2:1'>Col 2:1</a>, AV, "what great (conflict) I have;" RV, "how greatly (I strive);" of much wood as kindled by a little fire, <a href='B:660 3:5'>Jam 3:5</a> (twice in the best mss.), "how much (wood is kindled by) how small (a fire)," RV, said metaphorically of the use of the tongue. Some mss. have No. 4 in <a href='B:550 6:11'>Gal 6:11</a>; the most authentic have No. 5. <p/> <5,,4080, pelikos><p/> primarily a direct interrogative, "how large? how great?" is used in exclamations, indicating magnitude, like No. 4 (No. 6 indicates quantity), in <a href='B:550 6:11'>Gal 6:11</a>, of letter characters (see No. 4, Note); in <a href='B:650 7:4'>Heb 7:4</a>, metaphorically, of the distinguished character of Melchizedek. <p/> <6,,4214, posos><p/> an adjective of number, magnitude, degree etc., is rendered "how great" in <a href='B:470 6:23'>Mat 6:23</a>. See MANY, MUCH. <p/> <7,,3745, hosos><p/> "how much, how many," is used in the neuter plural to signify how great things, <a href='B:480 1:5,20'>Mar 1:5,20</a>, <a href='B:490 8:39'>Luk 8:39</a> (twice); <a href='B:510 9:16'>Act 9:16</a>, AV (RV, "how many things"); in <a href='B:730 21:16'>Rev 21:16</a> (in the best mss.), "as great as," RV (AV, "as large as," said of length). See ALL, MANY, No. 5, WHATSOEVER. <p/> <8,,5118, tosoutos><p/> "so great, so many, so much," of quantity, size, etc., is rendered "so great," in <a href='B:470 8:10'>Mat 8:10</a>, <a href='B:490 7:9'>Luk 7:9</a>, of faith; <a href='B:470 15:33'>Mat 15:33</a>, of a multitude; <a href='B:650 12:1'>Heb 12:1</a>, of a cloud of witnesses; <a href='B:730 18:17'>Rev 18:17</a>, of riches. See LARGE, LONG, MANY, MUCH. <p/> <9,,5082, telikoutos><p/> "so great," is used in the NT of things only, a death, <a href='B:540 1:10'>2Co 1:10</a>; salvation, <a href='B:650 2:3'>Heb 2:3</a>; ships, <a href='B:660 3:4'>Jam 3:4</a>; an earthquake, <a href='B:730 16:18'>Rev 16:18</a>, AV, "so mighty," corrected in the RV to "so great." See MIGHTY. <p/> Notes: (1) In <a href='B:480 7:36'>Mar 7:36</a>, "so much the more a great deal" translates a phrase lit. signifying "more abundantly;" in <a href='B:480 10:48'>Mar 10:48</a>, "the more a great deal" translates a phrase lit. signifying "more by much." (2) For the noun megistan, in the plural, rendered "Lords" in the AV of <a href='B:480 6:21'>Mar 6:21</a>, see Lord; in <a href='B:730 6:15'>Rev 6:15</a>, <a href='B:730 18:23'>Rev 18:23</a>, see PRINCE. (3) In <a href='B:490 1:58'>Luk 1:58</a>, the verb megaluno, "to magnify, make great" (akin to No. 1), is rendered "had magnified (His mercy)," RV [AV, "had shewed great (mercy)"]. (4) In <a href='B:490 10:13'>Luk 10:13</a>, the adverb palai, "of old, long ago," is so rendered in the RV (AV, "a great while ago"). (5) In <a href='B:680 1:4'>2Pe 1:4</a>, megistos, the superlative of megas (No. 1), said of the promises of God, is rendered "exceeding great." (6) In <a href='B:470 21:8'>Mat 21:8</a>, pleistos, the superlative of polus (No. 2), said of a multitude, is rendered "very great" in the AV (RV, "the most part"). (7) In <a href='B:730 21:10'>Rev 21:10</a>, the most authentic mss. omit "that great" [RV, "the holy (city)"]. (8) In <a href='B:490 10:2'>Luk 10:2</a>, the RV renders polus by "plenteous" (AV, "great"). (9) In <a href='B:480 1:35'>Mar 1:35</a>, the adverb lian, exceedingly (see GREATLY), is rendered "a great while." See DAY, B. (10) In <a href='B:490 1:49'>Luk 1:49</a> some texts have megaleia, "great things;" the best have No. 1.


topic: Greater
definition:
<b>Greater</b> <1,,3187, meizon><p/> is the comparative degree of megas (see GREAT, No. 1), e.g., <a href='B:470 11:11'>Mat 11:11</a>; in <a href='B:470 13:32'>Mat 13:32</a>, the RV rightly has "greater than" (AV, "the greatest among"); <a href='B:470 23:17'>Mat 23:17</a>; in <a href='B:490 22:26'>Luk 22:26</a>, RV, "the greater (among you)" (AV, "greatest"); in <a href='B:660 3:1'>Jam 3:1</a>, RV, "the heavier (marg., greater) judgment" (AV, "the greater condemnation"); it is used in the neuter plural in <a href='B:500 1:50'>Joh 1:50</a>, "greater things;" in <a href='B:500 14:12'>Joh 14:12</a>, "greater works" (lit., "greater things"); in <a href='B:530 12:31'>1Co 12:31</a>, RV, "the greater," AV, "the best." See GREATEST, No. 2. <p/> Note: In <a href='B:470 20:31'>Mat 20:31</a>, the neuter of meizon, used as an adverb, is translated "the more." See MORE. <p/> <2,,3186, meizoteros><p/> a double comparative of megas (cp. No. 1, above), is used in <a href='B:710 1:4'>3Jo 1:4</a>, of joy. <p/> <3,,4119, pleion><p/> the comparative of polus (see GREAT, No. 2), is used (a) as an adjective, "greater, more," e.g., <a href='B:510 15:28'>Act 15:28</a>; (b) as a noun, e.g., <a href='B:470 12:41'>Mat 12:41</a>, "a greater (than Jonah);" <a href='B:470 12:42'>Mat 12:42</a>, "a greater (than Solomon);" in these instances the neuter pleion, "something greater," is "a fixed or stereotyped form" of the word; in <a href='B:530 15:6'>1Co 15:6</a>, "the greater part" (masculine plural); (c) as an adverb, e.g., <a href='B:470 5:20'>Mat 5:20</a>, lit., "(except your righteousness abound) more greatly (than of scribes and Pharisees);" so <a href='B:470 26:53'>Mat 26:53</a>, "more;" <a href='B:490 9:13'>Luk 9:13</a>. See ABOVE, LONGER, MANY, MORE, MOST, YET. <p/> <4,,4055, perissoteros><p/> the comparative of perissos, "over and above, abundant," signifies "more abundant, greater," e.g., of condemnation, <a href='B:480 12:40'>Mar 12:40</a>, <a href='B:490 20:47'>Luk 20:47</a>. See ABUNDANT, C, No. 2.


topic: Greatest
definition:
<b>Greatest</b> <1,,3173, megas><p/> for which see GREAT, No. 1, is translated "the greatest," in <a href='B:510 8:10'>Act 8:10</a>, <a href='B:650 8:11'>Heb 8:11</a>. The whole phrase, lit., "from small to great," is equivalent to the Eng. idiom "one and all." It is used in the Sept., e.g., in <a href='B:90 5:9'>1Sa 5:9</a>, "God smote the people of Gath from the least to the greatest," ("both small and great"). So <a href='B:90 30:19'>1Sa 30:19</a>, <a href='B:140 34:30'>2Ch 34:30</a>, etc. See GREAT. <p/> <2,,3187, meizon><p/> the comparative of No. 1, is sometimes translated "greatest;" besides the two cases given under GREATER, No. 1, where the RV corrects the AV, "greatest" to "greater" (<a href='B:470 13:32'>Mat 13:32</a>, <a href='B:490 22:26'>Luk 22:26</a>), the RV itself has "greatest" for this comparative in the following, and relegates "greater" to the margin, <a href='B:470 1:18'>Mat 1:18</a>, <a href='B:470 23:11'>Mat 23:11</a>, <a href='B:480 9:34'>Mar 9:34</a>, <a href='B:490 9:46'>Luk 9:46</a>, <a href='B:490 22:24'>Luk 22:24</a>. See GREATER, MORE.


topic: Greatly
definition:
<b>Greatly</b> <1,,3029, lian><p/> "very, exceedingly," is rendered "greatly" in <a href='B:470 27:14'>Mat 27:14</a>, of wonder; <a href='B:620 4:15'>2Ti 4:15</a>, of opposition; <a href='B:700 1:4'>2Jo 1:4</a>, <a href='B:710 1:3'>3Jo 1:3</a>, of joy. See EXCEEDING, SORE, VERY. <p/> <2,,4183, polus><p/> is used in the neuter singular (polu) or the plural (polla), as an adverb; in the sing., e.g., <a href='B:480 12:27'>Mar 12:27</a>; in the plural, e.g., <a href='B:480 1:45'>Mar 1:45</a>, "much;" <a href='B:480 5:23'>Mar 5:23</a>, "greatly" (RV, "much"); <a href='B:480 5:38'>Mar 5:38</a>, AV and RV, "greatly;" <a href='B:530 16:12'>1Co 16:12</a> (RV, "much"). See LONG, MUCH. <p/> Note: In <a href='B:510 28:6'>Act 28:6</a>, AV, polu is rendered "a great while" (RV, "long"). <p/> <3,,3171, megalos><p/> from megas (GREAT, No. 1), is used of rejoicing, <a href='B:570 4:10'>Phi 4:10</a>. <p/> <4,,5479, chara><p/> "joy," is used in the dative case adverbially with the verb chairo, "to rejoice," in <a href='B:500 3:29'>Joh 3:29</a>, "rejoiceth greatly," lit., "rejoiceth with joy." <p/> Notes: (1) For sphodra, RV, "exceedingly," in <a href='B:470 27:54'>Mat 27:54</a>, <a href='B:510 6:7'>Act 6:7</a>, see EXCEED, B, No. 2. (2) In the following the RV omits "greatly," as the verbs are adequately translated without, <a href='B:570 1:8'>Phi 1:8</a>, <a href='B:590 3:6'>1Th 3:6</a>, <a href='B:620 1:4'>2Ti 1:4</a>. In the following the RV adds "greatly" to express the fuller force of the verb, <a href='B:490 1:29'>Luk 1:29</a>, <a href='B:510 16:34'>Act 16:34</a>, <a href='B:670 1:8'>1Pe 1:8</a>. (3) In <a href='B:670 1:6'>1Pe 1:6</a>, "ye greatly rejoice," the adverb is not separately expressed, but is incorporated in the rendering of the verb agalliao, "to rejoice much, to exult."


topic: Greatness
definition:
<b>Greatness</b> <1,,3174, megethos><p/> akin to megas (see GREAT, No. 1), is said of the power of God, in <a href='B:560 1:19'>Eph 1:19</a>. <p/> <2,,5236, huperbole><p/> denotes "expressed greatness," <a href='B:540 4:7'>2Co 4:7</a>, <a href='B:540 12:7'>2Co 12:7</a>. see EXCEL, B, No. 1.


topic: Green
definition:
<b>Green</b> <1,,5515, chloros><p/> akin to chloe, "tender foliage" (cp. the name "Chloe," <a href='B:530 1:11'>1Co 1:11</a>, and Eng., "chlorine"), denotes (a) "pale green," the color of young grass, <a href='B:480 6:39'>Mar 6:39</a>, <a href='B:730 8:7'>Rev 8:7</a>, <a href='B:730 9:4'>Rev 9:4</a>, "green thing;" hence, (b) "pale," <a href='B:730 6:8'>Rev 6:8</a>, the color of the horse whose rider's name is Death. See PALE. <p/> <2,,5200, hugros><p/> denotes "wet, moist" (the opposite of xeros, "dry"); said of wood, sappy, "green," <a href='B:490 23:31'>Luk 23:31</a>, i.e., if they thus by the fire of their wrath treated Christ, the guiltless, holy, the fruitful, what would be the fate of the perpetrators, who were like the dry wood, exposed to the fire of Divine wrath.


topic: Greet, Greeting
definition:
<b>Greet, Greeting</b> <A-1,Verb,782, aspazomai><p/> signifies "to greet, welcome," or "salute." In the AV it is chiefly rendered by either of the verbs "to greet" or "to salute." "There is little doubt that the revisers have done wisely in giving 'salute' ... in the passages where AV has 'greet.' For the cursory reader is sure to imagine a difference of Greek and of meaning when he finds, e.g., in <a href='B:570 4:21'>Phi 4:21</a>, "Salute evey saint in Christ Jesus. The brethren which are with me greet you,' or in <a href='B:710 1:14'>3Jo 1:14</a>, "Our friends salute thee. Greet the friends by name'" (Hastings, Bible Dic.). In <a href='B:510 25:13'>Act 25:13</a> the meaning virtually is "to pay his respects to." <p/> In two passages the renderings vary otherwise; in <a href='B:510 20:1'>Act 20:1</a>, of bidding farewell, AV, "embraced them," RV, "took leave of them," or, as Ramsay translates it, "bade them farewell;" in <a href='B:650 11:13'>Heb 11:13</a>, of welcoming promises, AV, "embraced," RV, "greeted." <p/> The verb is used as a technical term for conveying "greetings" at the close of a letter, often by an amanuensis, e.g., <a href='B:520 16:22'>Rom 16:22</a>, the only instance of the use of the first person in this respect in the NT; see also <a href='B:530 1:16-20'>1Co 1:16-20</a>, <a href='B:540 13:13'>2Co 13:13</a>, <a href='B:570 4:22'>Phi 4:22</a>, <a href='B:580 1:4-15'>Col 1:4-15</a>, <a href='B:590 5:26'>1Th 5:26</a>, <a href='B:620 4:21'>2Ti 4:21</a>, <a href='B:630 3:15'>Tit 3:15</a>, <a href='B:640 1:23'>Phm 1:23</a>, <a href='B:650 13:24'>Heb 13:24</a>, <a href='B:670 1:5-14'>1Pe 1:5-14</a>, <a href='B:700 1:13'>2Jo 1:13</a>. This special use is largely illustrated in the papyri, one example of this showing how keenly the absence of the greeting was felt. The papyri also illustrate the use of the addition "by name," when several persons are included in the greeting, as in <a href='B:710 1:14'>3Jo 1:14</a> (Moulton and Milligan, Vocab). See EMBRACE, LEAVE, SALUTE. <p/> <A-2,Verb,5463, chairo><p/> "to rejoice," is thrice used as a formula of salutation in <a href='B:510 15:23'>Act 15:23</a>, AV, "send greeting," RV, "greeting;" so <a href='B:510 23:26'>Act 23:26</a>, <a href='B:660 1:1'>Jam 1:1</a>. In <a href='B:700 1:1-11'>2Jo 1:1-11</a>, the RV substitutes the phrase (to give) "greeting," for the AV (to bid) "God speed." See FAREWELL, GLAD, HAIL, JOY, REJOICE. <p/> <B-1,Noun,783, aspasmos><p/> a salutation, is always so rendered in the RV; AV, "greetings" in <a href='B:470 23:7'>Mat 23:7</a>, <a href='B:490 11:43'>Luk 11:43</a>, <a href='B:490 20:46'>Luk 20:46</a>; it is used (a) orally in those instances and in <a href='B:480 12:38'>Mar 12:38</a>, <a href='B:490 1:29'>Luk 1:29</a>, <a href='B:490 1:41'>Luk 1:41</a>, <a href='B:490 1:44'>Luk 1:44</a>; (b) in written salutations, <a href='B:530 16:21'>1Co 16:21</a> (cp. A, No. 1, in <a href='B:530 16:20'>1Co 16:20</a>); <a href='B:580 4:18'>Col 4:18</a>, <a href='B:600 3:17'>2Th 3:17</a>.


topic: Grief, Grieve
definition:
<b>Grief, Grieve</b> <A-1,Noun,3077, lupe><p/> signifies "pain," of body or mind; it is used in the plural in <a href='B:670 2:19'>1Pe 2:19</a> only, RV, "griefs" (AV, "grief"); here, however, it stands, by metonymy, for "things that cause sorrow, grievances;" hence Tyndale's rendering, "grief," for Wycliffe's "sorews;" everywhere else it is rendered "sorrow," except in <a href='B:650 12:11'>Heb 12:11</a>, where it is translated "grievous" (lit., "of grief"). See HEAVINESS, SORROW. <p/> <B-1,Verb,3076, lupeo><p/> akin to A, denotes (a), in the Active Voice, "to cause pain, or grief, to distress, grieve," e.g., <a href='B:540 2:2'>2Co 2:2</a> (twice, Active and Passive Voices); <a href='B:540 2:5'>2Co 2:5</a> (twice), RV, "hath caused sorrow" (AV, "have caused grief," and "grieved"); <a href='B:540 7:8'>2Co 7:8</a>, "made (you) sorry;" <a href='B:560 4:30'>Eph 4:30</a>, of grieving the Holy Spirit of God (as indwelling the believer); (b) in the Passive Voice, "to be grieved, to be made sorry, to be sorry, sorrowful," e.g., <a href='B:470 14:9'>Mat 14:9</a>, RV, "(the king) was grieved" (AV, "was sorry"); <a href='B:480 10:22'>Mar 10:22</a>, RV, "(went away) sorrowful" (AV, "grieved"); <a href='B:500 21:17'>Joh 21:17</a>, "(Peter) was grieved;" <a href='B:520 14:15'>Rom 14:15</a>, "(if ... thy brother) is grieved;" <a href='B:540 2:4'>2Co 2:4</a>, "(not that) ye should be made sorry," RV, AV, "ye should be grieved." See HEAVINESS, SORROW, SORROWFUL, SORRY. <p/> <B-2,Verb,4818, sunlupeo><p/> or sullupeo, is used in the Passive Voice in <a href='B:480 3:5'>Mar 3:5</a>, "to be grieved" or afflicted together with a person, said of Christ's "grief" at the hardness of heart of those who criticized His healing on the Sabbath day; it here seems to suggest the sympathetic nature of His grief because of their self-injury. Some suggest that the sun indicates the mingling of "grief" with His anger. <p/> <B-3,Verb,4727, stenazo><p/> "to groan" (of an inward, unexpressed feeling of sorrow), is translated "with grief" in <a href='B:650 13:17'>Heb 13:17</a> (marg. "groaning"). It is rendered "sighed" in <a href='B:480 7:34'>Mar 7:34</a>; "groan," in <a href='B:520 8:23'>Rom 8:23</a>, <a href='B:540 5:2'>2Co 5:2</a>, <a href='B:540 5:4'>2Co 5:4</a>; "murmur," in <a href='B:660 5:9'>Jam 5:9</a>, RV (AV, "grudge"). See GROAN, MURMUR, SIGH. <p/> Notes: (1) Diaponeo, "to work out with labor," in the Passive Voice, "to be sore troubled," is rendered "being grieved" in <a href='B:510 4:2'>Act 4:2</a>, <a href='B:510 16:18'>Act 16:18</a>, AV (RV, "sore troubled"). See TROUBLE. In some mss., <a href='B:480 14:4'>Mar 14:4</a>. (2) Prosochthizo, "to be angry with," is rendered "was grieved" in <a href='B:650 3:10'>Heb 3:10</a>, <a href='B:650 3:17'>Heb 3:17</a>, AV (RV, "was displeased). See DISPLEASE.


topic: Grievous, Grievously
definition:
<b>Grievous, Grievously</b> <A-1,Adjective,926, barus><p/> denotes "heavy, burdensome;" it is always used metaphorically in the NT, and is translated "heavy" in <a href='B:470 23:4'>Mat 23:4</a>, of Pharisaical ordinances; in the comparative degree "weightier," <a href='B:470 23:23'>Mat 23:23</a>, of details of the law of God; "grievous," metaphorically of wolves, in <a href='B:510 20:29'>Act 20:29</a>; of charges, <a href='B:510 25:7'>Act 25:7</a>; negatively of God's commandments, <a href='B:690 5:3'>1Jo 5:3</a> (causing a burden on him who fulfills them); in <a href='B:540 10:10'>2Co 10:10</a>, "weighty," of Paul's letters. See HEAVY, WEIGHTY. <p/> <A-2,Adjective,4190, poneros><p/> "painful, bad," is translated "grievous" in <a href='B:730 16:2'>Rev 16:2</a>, of a sore inflicted retributively. See BAD. <p/> <A-3,Adjective,1419, dusbastaktos><p/> "hard to be borne" (from dus, an inseparable prefix, like Eng. "mis--," and "un--," indicating "difficulty, injuriousness, opposition," etc., and bastazo, "to bear"), is used in <a href='B:490 11:46'>Luk 11:46</a> and, in some mss., in <a href='B:470 23:4'>Mat 23:4</a>, "grievous to be borne;" in the latter the RV marg. has "many ancient authorities omit." <p/> <A-4,Adjective,5467, chalepos><p/> "hard," signifies (a) "hard to deal with," <a href='B:470 8:28'>Mat 8:28</a> (see FIERCE); (b) "hard to bear, grievous," <a href='B:620 3:1'>2Ti 3:1</a>, RV, "greivous" (AV, "perilous"), said of a characteristic of the last days of this age. See FIERCE. <p/> Notes: (1) For the noun lupe, "grievous," in <a href='B:650 12:11'>Heb 12:11</a>, see GRIEF. (2) In <a href='B:570 3:1'>Phi 3:1</a>, the adjective okneros, "shrinking," or "causing shrinking," hence, "tedious" (akin to okneo, "to shrink"), is rendered "irksome" in the RV (AV, "grievous"); the Apostle intimates that, not finding his message tedious, he has no hesitation in giving it. In <a href='B:470 25:26'>Mat 25:26</a>, <a href='B:520 12:11'>Rom 12:11</a>, "slothful." <p/> <B-1,Adverb,1171, deinos><p/> akin to deos, "fear," signifies (a) "terribly," <a href='B:470 8:6'>Mat 8:6</a>, "grievously (tormented);" (b) "vehemently," <a href='B:490 11:53'>Luk 11:53</a>. See VEHEMENTLY. <p/> <B-2,Adverb,2560, kakos><p/> "badly, ill," is translated "grievously (vexed)," in <a href='B:470 15:22'>Mat 15:22</a>. See AMISS, EVIL, MISERABLY, SORE. <p/> Notes: (1) In <a href='B:480 9:20'>Mar 9:20</a>, <a href='B:490 9:42'>Luk 9:42</a>, the RV renders the verb susparasso "tare (him) grievously," the adverb bringing out the intensive force of the prefix su-- (i.e., sun); the meaning may be "threw violently to the ground." (2) In <a href='B:470 17:15'>Mat 17:15</a>, the idiomatic phrase, consisting of No. 2 (above) with echo, "to have," (lit., "hath badly"), is rendered "suffereth grievously," RV (AV, "is ... sore vexed").


topic: Grind
definition:
<b>Grind</b> <1,,229, aletho><p/> signifies "to grind at the mill," <a href='B:470 24:41'>Mat 24:41</a>, <a href='B:490 17:35'>Luk 17:35</a>. The Sept. has both the earlier form aleo, <a href='B:290 47:2'>Isa 47:2</a>, and the later one aletho, used in the Koine period, <a href='B:40 11:8'>Num 11:8</a>, <a href='B:70 16:21'>Jdg 16:21</a>, <a href='B:250 1:12-4'>Ecc 1:12-4</a>. <p/> <2,,5149, trizo><p/> primarily of animal sounds, "to chirp, cry," etc., is used of grinding the teeth, <a href='B:480 9:18'>Mar 9:18</a>, RV, "grindeth" (AV, "gnasheth with"). See GNASH. <p/> Note: In <a href='B:470 21:44'>Mat 21:44</a>, <a href='B:490 20:18'>Luk 20:18</a>, likmao, "to winnow," as of grain, by throwing it up against the wind, to scatter the chaff and straw, hence has the meaning "to scatter," as chaff or dust, and is translated "will scatter ... as dust," RV (AV, "will grind ... to powder"). In the Sept. it is used of being scattered by the wind or of sifting (cp. <a href='B:370 9:9'>Amo 9:9</a>). The use of the verb in the papyri writings suggests the meaning, "to ruin, destroy" (Deissmann).


topic: Groan, Groaning
definition:
<b>Groan, Groaning</b> <A-1,Verb,1690, embrimaomai><p/> from en, "in," and brime, "strength," is rendered "groaned" in <a href='B:500 11:33'>Joh 11:33</a> (preferable to the RV marg., "He had indignation"); so in <a href='B:500 11:38'>Joh 11:38</a>. The Lord was deeply moved doubtless with the combination of circumstances, present and in the immediate future. Indignation does not here seem to express His feelings. See CHARGE. <p/> <A-2,Verb,4727, stenazo><p/> see GRIEVE, B, No. 3. <p/> <A-3,Verb,4959, sustenazo><p/> "to groan together" (sun, "with," and No. 2) is used of the Creation in <a href='B:520 8:22'>Rom 8:22</a>. In <a href='B:520 8:23'>Rom 8:23</a>, No. 2 is used. <p/> <B-1,Noun,4726, stenagmos><p/> akin to A, No. 2, is used in <a href='B:510 7:34'>Act 7:34</a>, in a quotation from <a href='B:20 3:7'>Exo 3:7</a>, but not from the Sept., which there has krauge, "a cry;" the word is used, however, in <a href='B:20 2:24'>Exo 2:24</a>; in <a href='B:520 8:26'>Rom 8:26</a>, in the plural, of the intercessory groanings of the Holy Spirit.


topic: Gross (to wax)
definition:
<b>Gross (to wax)</b> <1,,3975, pachuno><p/> from pachus, "thick," signifies "to thicken, fatten;" in the Passive Voice, "to grow fat;" metaphorically said of the heart, to wax gross or dull, <a href='B:470 13:15'>Mat 13:15</a>, <a href='B:510 28:27'>Act 28:27</a>.


topic: Ground, Grounded
definition:
<b>Ground, Grounded</b> <A-1,Noun,1093, ge><p/> "the eath, land," etc., often denotes "the ground," e.g., <a href='B:470 10:29'>Mat 10:29</a>, <a href='B:480 8:6'>Mar 8:6</a>. See EARTH. <p/> <A-2,Noun,1475, edaphos><p/> "a bottom, base," is used of the "ground" in <a href='B:510 22:7'>Act 22:7</a>, suggestive of that which is level and hard. Cp. B, No. 1, below. <p/> <A-3,Noun,5561, chora><p/> "land, country," is used of property, "ground," in <a href='B:490 12:16'>Luk 12:16</a>, "the ground (of a certain rich man)." See COUNTRY. <p/> <A-4,Noun,5564, chorion><p/> a diminutive of No. 3, "a piece of land, a place, estate," is translated "parcel of ground" in <a href='B:500 4:5'>Joh 4:5</a>. See FIELD. <p/> <A-5,Noun,1477, hedraioma><p/> "a support, bulwark, stay" (from hedraios, "steadfast, firm;" from hedra, "a seat"), is translated "ground" in <a href='B:610 3:15'>1Ti 3:15</a> (said of a local church); the RV marg., "stay" is preferable. <p/> Notes: (1) In <a href='B:480 4:16'>Mar 4:16</a> the RV rightly has "rocky places" (petrodes) for AV, "stoney ground." (2) In <a href='B:510 27:29'>Act 27:29</a>, for the AV, "rocks" the RV has "rocky ground," lit., "rough places," i.e., a rocky shore. (3) In <a href='B:490 14:18'>Luk 14:18</a>, agros, "a field," is translated "a piece of ground," AV, RV, "a field." See FIELD. <p/> <B-1,Verb,1474, edaphizo><p/> akin to A, No. 2: See DASH. <p/> <B-2,Verb,2311, themelioo><p/> signifies "to lay the foundation of, to found" (akin to themelios, "a foundation;" from tithemi, "to put"), and is rendered "grounded" in <a href='B:560 3:17'>Eph 3:17</a>, said of the condition of believers with reference to the love of Christ; in <a href='B:580 1:23'>Col 1:23</a>, of their continuance in the faith. See FOUND. <p/> <C-1,Adverb,5476, chamai><p/> (akin to Lat., humi, "on the ground," and homo, "man"), signifies "on the ground," <a href='B:500 9:6'>Joh 9:6</a>, of the act of Christ in spitting on the "ground" before anointing the eyes of a blind man; in <a href='B:500 18:6'>Joh 18:6</a>, "to the ground," of the fall of the rabble that had come to seize Christ in Gethsemane.


topic: Grow
definition:
<b>Grow</b> <1,,837, auxano><p/> "to grow or increase," of the grow of that which lives, naturally or spiritually, is used (a) transitively, signifying to make to increase, said of giving the increase, <a href='B:530 1:3-7'>1Co 1:3-7</a>, <a href='B:540 9:10'>2Co 9:10</a>, the effect of the work of God, according to the analogy of His operations in nature; "to grow, become greater," e.g. of plants and fruit, <a href='B:470 6:28'>Mat 6:28</a>; used in the Passive Voice in <a href='B:470 13:32'>Mat 13:32</a>, <a href='B:480 4:8'>Mar 4:8</a>, "increase;" in the Active in <a href='B:490 12:27'>Luk 12:27</a>, <a href='B:490 13:19'>Luk 13:19</a>; of the body, <a href='B:490 1:80'>Luk 1:80</a>, <a href='B:490 2:40'>Luk 2:40</a>; of Christ, <a href='B:500 3:30'>Joh 3:30</a>, "increase;" of the work of the Gospel of God, <a href='B:510 6:7'>Act 6:7</a>, "increased;" <a href='B:510 12:24'>Act 12:24</a>, <a href='B:510 19:20'>Act 19:20</a>; of people, <a href='B:510 7:17'>Act 7:17</a>; of faith, <a href='B:540 10:15'>2Co 10:15</a> (Passive Voice), RV, "growth" (AV, "is increased"); of believers individually, <a href='B:560 4:15'>Eph 4:15</a>, <a href='B:580 1:6'>Col 1:6</a>, RV, 10 (Passive Voice), "increasing;" <a href='B:670 2:2'>1Pe 2:2</a>, <a href='B:680 3:18'>2Pe 3:18</a>; of the church, <a href='B:580 2:19'>Col 2:19</a>; of churches, <a href='B:560 2:21'>Eph 2:21</a>. See INCREASE. <p/> Note: Cp. auxesis, "increase," <a href='B:560 4:16'>Eph 4:16</a>, <a href='B:580 2:19'>Col 2:19</a>. <p/> <2,,1096, ginomai><p/> "to become or come to be," is translated "grow" in <a href='B:510 5:24'>Act 5:24</a>, of the development of apostolic work. See ARISE, No. 5. <p/> Notes: (1) In <a href='B:470 21:19'>Mat 21:19</a>, for AV, "let (no fruit) grow," the RV, more strictly, has "let there be (no fruit)." (2) In <a href='B:650 11:24'>Heb 11:24</a>, ginomai is used with megas, "great," of Moses, lit., "had become great," RV, "had grown up" (AV, "had come to years"). <p/> <3,,2064, erchomai><p/> "to come or go," is translated "grew (worse)," in <a href='B:480 5:26'>Mar 5:26</a>. See COME, No. 1. <p/> <4,,305, anabaino><p/> "to ascend," when used of plants, signifies "to grow up," <a href='B:480 4:7'>Mar 4:7</a>, <a href='B:480 4:32'>Mar 4:32</a>; in <a href='B:480 4:8'>Mar 4:8</a>, of seed, "growing up," RV, AV, "that sprang up," (for the next word, "increasing," see No. 1). See ARISE, No. 6. <p/> <5,,3373, mekunomai><p/> "to grow long, lengthen, extend" (from mekos, "length"), is used of the "growth" of plants, in <a href='B:480 4:27'>Mar 4:27</a>. <p/> Note: Three different words are used in Mark 4 of the "growth" of plants, or seed, Nos. 1, 4, 5. <p/> <6,,5232, huperauxano><p/> "to increase beyond measure" (huper, "over," and No. 1), is used of faith and love, in their living and practical effects, <a href='B:600 1:3'>2Th 1:3</a>. Lightfoot compares this verb and the next in the verse (pleonazo, "to abound") in that the former implies "an internal, organic growth, as of a tree," the latter "a diffusive or expansive character, as of a flood irrigating the land." <p/> <7,,4885, sunauxano><p/> "to grow together," is in <a href='B:470 13:30'>Mat 13:30</a>. <p/> <8,,5453, phuo><p/> "to produce," is rendered "grew" (Passive Voice) in <a href='B:490 8:6'>Luk 8:6</a>. See SPRING. <p/> <9,,4855, sumphuo><p/> is used in <a href='B:490 8:7'>Luk 8:7</a>, RV, "grow with."


topic: Grudge ({\cf11\ul Jam 5:9})
definition:
 * For GRUDGE (<a href='B:660 5:9'>Jam 5:9</a>), GRIEVE, B, No. 3, GRUDGING (<a href='B:670 4:9'>1Pe 4:9</a>) see MURMUR


topic: Grudgingly
definition:
<b>Grudgingly</b> * Note: In <a href='B:540 9:7'>2Co 9:7</a>, the phase ek lupes, lit., "out of sorrow" (ek, "out of," or "from," lupe, "sorrow, grief"), is translated "grudgingly" (RV marg., "of sorrow"); the "grudging" regret is set in contrast to cheerfulness enjoined in giving, as is the reluctance expressed in "of necessity."


topic: Guard (Noun and Verb)
definition:
<b>Guard (Noun and Verb)</b> <A-1,Noun,2892, koustodia><p/> "a guard," (Latin, custodia; Eng., "custodian"), is used of the soldiers who "guarded" Christ's sepulchre, <a href='B:470 1:27-66'>Mat 1:27-66</a>, <a href='B:470 28:11'>Mat 28:11</a>, and is translated "(ye have) a guard," "the guard (being with them)," and "(some of) the guard," RV, AV, "... a watch," "(setting a) watch," and "... the watch." This was the Temple guard, stationed under a Roman officer in the tower of Antonia, and having charge of the high priestly vestments. Hence the significance of Pilate's words "Ye have a guard." See WATCH. <p/> <A-2,Noun,4688, spekoulator><p/> Latin, speculator, primarily denotes "a lookout officer," or "scout," but, under the emperors, "a member of the bodyguard;" these were employed as messengers, watchers and executioners; ten such officers were attached to each legion; such a guard was employed by Herod Antipas, <a href='B:480 6:27'>Mar 6:27</a>, RV, "a soldier of his guard" (AV, "executioner"). <p/> <A-3,Noun,5441, phulax><p/> "a guard, keeper" (akin to phulasso, "to guard, keep"), is translated "keepers" in <a href='B:510 5:23'>Act 5:23</a>; in <a href='B:510 12:6'>Act 12:6</a>, <a href='B:510 12:19'>Act 12:19</a>, RV, "guards" (AV, "keepers"). See KEEPER. <p/> Notes: (1) In <a href='B:510 28:16'>Act 28:16</a>, some mss. have the sentence containing the word stratopedarches, "a captain of the guard." See CAPTAIN. (2) In <a href='B:570 1:13'>Phi 1:13</a>, the noun praitorion, the "praetorian guard," is so rendered in the RV (AV, "palace"). <p/> <B-1,Verb,5442, phulasso><p/> "to guard, watch, keep" (akin to A, No. 3), is rendered by the verb "to guard" in the RV (AV, "to keep") of <a href='B:490 11:21'>Luk 11:21</a>, <a href='B:500 17:12'>Joh 17:12</a>, <a href='B:510 12:4'>Act 12:4</a>, <a href='B:510 28:16'>Act 28:16</a>, <a href='B:600 3:3'>2Th 3:3</a>, <a href='B:610 6:20'>1Ti 6:20</a>, <a href='B:620 1:12'>2Ti 1:12</a>, <a href='B:620 1:14'>2Ti 1:14</a>, <a href='B:690 5:21'>1Jo 5:21</a>, <a href='B:720 1:24'>Jud 1:24</a>. In <a href='B:490 8:29'>Luk 8:29</a>, "was kept under guard," RV (AV, "kept"). See BEWARE, KEEP, OBSERVE, PRESERVE, SAVE, WARE OF, WATCH. <p/> <B-2,Verb,1314, diaphulasso><p/> a strengthened form of No. 1 (dia, "through," used intensively), "to guard carefully, defend," is found in <a href='B:490 4:10'>Luk 4:10</a> (from the Sept. of <a href='B:230 91:11'>Psa 91:11</a>), RV, "to guard" (AV, "to keep"). <p/> <B-3,Verb,5432, phroureo><p/> a military term, "to keep by guarding, to keep under guard," as with a garrison (phrouros, "a guard, or garrison"), is used, (a) of blocking up every way of escape, as in a siege; (b) of providing protection against the enemy, as a garrison does; see <a href='B:540 11:32'>2Co 11:32</a>, "guarded." AV, "kept," i.e., kept the city, "with a garrison." It is used of the security of the Christian until the end, <a href='B:670 1:5'>1Pe 1:5</a>, RV, "are guarded," and of the sense of that security that is his when he puts all his matters into the hand of God, <a href='B:570 4:7'>Phi 4:7</a>, RV, "shall guard," In these passages the idea is not merely that of protection, but of inward garrisoning as by the Holy Spirit; in <a href='B:550 3:23'>Gal 3:23</a> ("were kept in ward"), it means rather a benevolent custody and watchful guardianship in view of worldwide idolatry (cp. <a href='B:290 5:2'>Isa 5:2</a>). See KEEP.


topic: Guardian
definition:
<b>Guardian</b> <1,,2012, epitropos><p/> lit., "one to whose care something is committed" (epi, "upon," trepo, "to turn" or "direct"), is rendered "guardians" in <a href='B:550 4:2'>Gal 4:2</a>, RV, AV, "tutors" (in <a href='B:470 20:8'>Mat 20:8</a>, <a href='B:490 8:3'>Luk 8:3</a>, "steward"). <p/> "The corresponding verb, epitrepo, is translated "permit, give leave, suffer;" see <a href='B:530 14:34'>1Co 14:34</a>, <a href='B:530 16:7'>1Co 16:7</a>, <a href='B:610 2:12'>1Ti 2:12</a>, e.g., ... An allied noun, epitrope, is translated "commission" in <a href='B:510 26:12'>Act 26:12</a> and refers to delegated authority over persons. This usage of cognate words suggests that the epitropos was a superior servant responsible for the persons composing the household, whether children or slaves." * [* From Notes on Galatians, by Hogg and Vine, p. 180.]


topic: Guest
definition:
<b>Guest</b> <1,,345, anakeimai><p/> "to recline at table," frequently rendered "to sit at meat," is used in its present participial form (lit., "reclining ones") as a noun denoting "guests," in <a href='B:470 1:22-11'>Mat 1:22-11</a>. See LEAN, LIE, SIT. <p/> Note: For kataluo, "to unloose," rendered "to be a guest" in <a href='B:490 19:7'>Luk 19:7</a>, AV, (RV, "to lodge"), see LODGE.


topic: Guest-chamber
definition:
<b>Guest-chamber</b> <1,,2646, kataluma><p/> akin to kataluo (see Note above), signifies (a) "an inn, lodging-place," <a href='B:490 2:7'>Luk 2:7</a>; (b) "a guest-room," <a href='B:480 14:14'>Mar 14:14</a>, <a href='B:490 22:11'>Luk 22:11</a>. The word lit. signifies "a loosening down" (kata, "down," luo, "to loose"), used of the place where travelers and their beasts untied their packages, girdles and sandals. "In the East, no figure is more invested with chivalry than the guest. In his own right he cannot cross the threshold, but when once he is invited in, all do him honor and unite in rendering service; cp. <a href='B:10 18:19'>Gen 18:19</a>, <a href='B:70 19:9'>Jdg 19:9</a>, <a href='B:70 19:15'>Jdg 19:15</a>." These two passages in the NT "concern a room in a private house, which the owner readily placed at the disposal of Jesus and His disciples for the celebration of the Passover ... At the festivals of Passover, Pentecost and Tabernacles the people were commanded to repair to Jerusalem; and it was a boast of the Rabbis that, notwithstanding the enormous crowds, no man could truthfully say to his fellow, 'I have not found a fire where to roast my paschal lamb in Jerusalem,' or 'I have not found a bed in Jerusalem to lie in,' or 'My lodging is too strait in Jerusalem'" (Hasting, Bib. Dic. GUESTCHAMBER and INN). See INN.


topic: Guide (Noun and Verb)
definition:
<b>Guide (Noun and Verb)</b> <A-1,Noun,3595, hodegos><p/> "a leader on the way" (hodos, "a way," hegeomai, "to lead"), "a guide," is used (a) literally, in <a href='B:510 1:16'>Act 1:16</a>; (b) figuratively, <a href='B:470 15:14'>Mat 15:14</a>, RV, "guides" (AV, "leaders"); <a href='B:470 23:16'>Mat 23:16</a>, <a href='B:470 23:24'>Mat 23:24</a>, "guides;" <a href='B:520 2:19'>Rom 2:19</a>, "a guide." Cp. B, No. 1. <p/> <B-1,Verb,3594, hodegeo><p/> "to lead the way" (akin to A), is used (a) literally, RV, "guide" (AV, "lead"), of "guiding" the blind, in <a href='B:470 15:14'>Mat 15:14</a>, <a href='B:490 6:39'>Luk 6:39</a>; of "guiding" unto fountains of waters of life, <a href='B:730 7:17'>Rev 7:17</a>; (b) figuratively, in <a href='B:500 16:13'>Joh 16:13</a>, of "guidance" into the truth by the Holy Spirit; in <a href='B:510 8:31'>Act 8:31</a>, of the interpretation of Scripture. See LEAD. <p/> <B-2,Verb,2720, kateuthuno><p/> "to make straight," is said of "guiding" the feet into the way of peace, <a href='B:490 1:79'>Luk 1:79</a>. See DIRECT. <p/> Notes: (1) in <a href='B:610 5:14'>1Ti 5:14</a>, the RV rightly translates the verb oikodespoteo by "rule the household" (AV, "guide the house"), the meaning being that of the management and direction of household affairs. See RULE. (2) Hegeomai, "to lead," in <a href='B:650 13:7'>Heb 13:7</a>, <a href='B:650 13:24'>Heb 13:24</a>, is rendered "that had the rule over" and "that have, etc.," more lit., "them that were (are) your leaders," or "guides."


topic: Guile
definition:
<b>Guile</b> <1,,1388, dolos><p/> "a bait, snare, deceit," is rendered "guile" in <a href='B:500 1:47'>Joh 1:47</a>, negatively of Nathanael; <a href='B:510 13:10'>Act 13:10</a>, RV, AV, "subtlety" (of Bar-Jesus); <a href='B:540 12:16'>2Co 12:16</a>, in a charge made against Paul by his detractors, of catching the Corinthian converts by "guile" (the Apostle is apparently quoting the language of his critics); <a href='B:590 2:3'>1Th 2:3</a>, negatively, of the teaching of the Apostle and his fellow missionaries; <a href='B:670 2:1'>1Pe 2:1</a>, of that from which Christians are to be free; <a href='B:670 2:22'>1Pe 2:22</a>, of the guileless speech of Christ (cp. GUILELESS, No. 2); <a href='B:670 3:10'>1Pe 3:10</a>, of the necessity that the speech of Christians should be guileless. See also <a href='B:470 26:4'>Mat 26:4</a>, <a href='B:480 7:22'>Mar 7:22</a>, <a href='B:480 14:1'>Mar 14:1</a>. See CRAFT, DECEIT, SUBTLETY. <p/> Note: In <a href='B:730 14:5'>Rev 14:5</a>, some mss. have dolos; the most authentic have pseudos, a "lie."


topic: Guileless (without Guile)
definition:
<b>Guileless (without Guile)</b> <1,,97, adolos><p/> "without guile" (a, negative, and dolos, see GUILE), "pure, unadulterated," is used metaphorically of the teaching of the Word of God, <a href='B:670 2:2'>1Pe 2:2</a>, RV. It is used in the papyri writings of seed, corn, wheat, oil, wine, etc. <p/> <2,,172, akakos><p/> lit., "without evil" (a, negative, kakos, "evil"), signifies "simple, guileless," <a href='B:520 16:18'>Rom 16:18</a>, "simple," of believers (perhaps = unsuspecting, or, rather, innocent, free from admixture of evil); in <a href='B:650 7:26'>Heb 7:26</a>, RV, "guileless" (AV, "harmless"), the character of Christ (more lit., "free from evil"). Cp. Sept., <a href='B:220 2:3'>Job 2:3</a>, <a href='B:220 8:20'>Job 8:20</a>, <a href='B:240 1:4'>Pro 1:4</a>, <a href='B:240 14:15'>Pro 14:15</a>. See HARMLESS.


topic: Guiltless
definition:
<b>Guiltless</b> <1,,338, anaitios><p/> "innocent, guiltless" (a, negative, n, euphonic, aitia, "a charge of crime"), is translated "blameless" in <a href='B:470 12:5'>Mat 12:5</a>, AV, "guiltless" in <a href='B:470 12:7'>Mat 12:7</a>; RV, "guiltless" in each place. See BLAMELESS.


topic: Guilty (Adjective)
definition:
<b>Guilty (Adjective)</b> <1,,1777, enochos><p/> lit., "held in, bound by, liable to a charge or action at law:" see DANGER. <p/> Notes: (1) In <a href='B:520 3:19'>Rom 3:19</a>, AV, hupodikos, "brought to trial," lit., 'under judgment' (hupo, "under," dike, "justice"), is incorrectly rendered "guilty;" RV, "under the judgement of." See JUDGMENT. (2) In <a href='B:470 23:18'>Mat 23:18</a>, opheilo, "to owe, to be indebted, to fail in duty, be a delinquent," is misrendered "guilty" in the AV; RV, "a debtor."


topic: Gulf
definition:
<b>Gulf</b> <1,,5490, chasma><p/> akin to chasko, "to yawn" (Eng., "chasm"), is found in <a href='B:490 16:26'>Luk 16:26</a>. In the Sept., <a href='B:100 18:17'>2Sa 18:17</a>, two words are used with reference to Absalom's body, bothunos which signifies "a great pit," and chasma, "a yawning abyss, or precipice," with a deep pit at the bottom, into which the body was cast.


topic: Gush out
definition:
<b>Gush out</b> <1,,1632,ekchuno / ekchunno> a Hellenistic form of ekcheo, "to pour forth," is translated "gushed out" in <a href='B:510 1:18'>Act 1:18</a>, of the bowels of Judas Iscariot. See POUR, RUN, SHED, SPILL.


topic: Habitation
definition:
<b>Habitation</b> <1,,3613, oiketerion><p/> "a habitation" (from oiketer, "an inhabitant," and oikos, "a dwelling"), is used in <a href='B:720 1:6'>Jud 1:6</a>, of the heavenly region appointed by God as the dwelling place of angeles; in <a href='B:540 5:2'>2Co 5:2</a>, RV, "habitation," AV, "house," figuratively of the spiritual bodies of believers when raised or changed at the return of the Lord. See HOUSE. <p/> <2,,2732, katoiketerion><p/> (kata, "down," used intensively, and No. 1), implying more permanency than No. 1, is used in <a href='B:560 2:22'>Eph 2:22</a> of the church as the dwelling place of the Holy Spirit; in <a href='B:730 18:2'>Rev 18:2</a> of Babylon, figuratively, as the dwelling place of demons. <p/> <3,,2733, katoikia><p/> "a settlement, colony, dwelling" (kata, and oikos, see above), is used in <a href='B:510 17:26'>Act 17:26</a>, of the localities Divinely appointed as the dwelling places of the nations. <p/> <4,,1886, epaulis><p/> "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 <a href='B:510 1:20'>Act 1:20</a> of the habitation of Judas. <p/> <5,,4633, skene><p/> akin to skenoo, "to dwell in a tent or tabernacle," is rendered "habitations" in <a href='B:490 16:9'>Luk 16:9</a>, AV (RV, "tabernacles"), of the eternal dwelling places of the redeemed. See TABERNACLE. <p/> <6,,4638, skenoma><p/> "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, <a href='B:510 7:46'>Act 7:46</a> (RV, "habitation," AV, "tabernacle"); metaphorically of the body as a temporary tabernacle, <a href='B:680 1:1-14'>2Pe 1:1-14</a>. See TABERNACLE.


topic: Hades
definition:
<b>Hades</b> <1,,86, hades><p/> "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., <a href='B:230 16:10'>Psa 16:10</a>; or "the grave," e.g., <a href='B:10 37:35'>Gen 37:35</a>; or "the pit," <a href='B:40 16:30'>Num 16:30</a>, <a href='B:40 16:33'>Num 16:33</a>; 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 <a href='B:290 14:15'>Isa 14:15</a> "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 <a href='B:490 1:16-31'>Luk 1:16-31</a>. <p/> The word is used four times in the Gospels, and always by the Lord, <a href='B:470 11:23'>Mat 11:23</a>, <a href='B:470 16:18'>Mat 16:18</a>, <a href='B:490 10:15'>Luk 10:15</a>, <a href='B:490 16:23'>Luk 16:23</a>; it is used with reference to the soul of Christ, <a href='B:510 2:27'>Act 2:27</a>, <a href='B:510 2:31'>Act 2:31</a>; Christ declares that He has the keys of it, <a href='B:730 1:18'>Rev 1:18</a>; in <a href='B:730 6:8'>Rev 6:8</a> it is personified, with the signification of the temporary destiny of the doomed; it is to give up those who are therein, <a href='B:730 20:13'>Rev 20:13</a>, and is to be cast into the lake of fire, <a href='B:730 20:14'>Rev 20:14</a>. <p/> Note: In <a href='B:530 15:55'>1Co 15:55</a> 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.).


topic: Hail (Noun)
definition:
<b>Hail (Noun)</b> <1,,5464, chalaza><p/> akin to chalao, "to let loose, let fall," is always used as an instrument of Divine judgment, and is found in the NT in <a href='B:730 8:7'>Rev 8:7</a>, <a href='B:730 11:19'>Rev 11:19</a>, <a href='B:730 16:21'>Rev 16:21</a>.


topic: Hail (Verb)
definition:
<b>Hail (Verb)</b> <1,,5463, chairo><p/> "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, <a href='B:470 26:49'>Mat 26:49</a>, <a href='B:470 27:29'>Mat 27:29</a>, <a href='B:480 15:18'>Mar 15:18</a>, <a href='B:500 19:3'>Joh 19:3</a>; (b) as a greeting, by the angel Gabriel to Mary, <a href='B:490 1:28'>Luk 1:28</a>, and, in the plural, by the Lord to the disciples after His resurrection, <a href='B:470 28:9'>Mat 28:9</a>.


topic: Hair
definition:
<b>Hair</b> <A-1,Noun,2359, thrix><p/> denotes the "hair," whether of beast, as of the camel's "hair" which formed the raiment of John the Baptist, <a href='B:470 3:4'>Mat 3:4</a>, <a href='B:480 1:6'>Mar 1:6</a>; 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, <a href='B:470 10:30'>Mat 10:30</a>, <a href='B:490 12:7'>Luk 12:7</a>, <a href='B:490 21:18'>Luk 21:18</a>, <a href='B:510 27:34'>Act 27:34</a>; (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, <a href='B:470 5:36'>Mat 5:36</a>; (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), <a href='B:490 7:38'>Luk 7:38</a>, <a href='B:490 7:44'>Luk 7:44</a> (RV, "hair"); see also <a href='B:500 11:2'>Joh 11:2</a>, <a href='B:500 12:3'>Joh 12:3</a>; (d) the dazzling whiteness of the head and "hair" of the Son of Man in the vision of <a href='B:730 1:14'>Rev 1:14</a> is suggestive of the holiness and wisdom of "the Ancient of Days;" (e) the long "hair" of the spirit-beings described as locusts in <a href='B:730 9:8'>Rev 9:8</a> is perhaps indicative of their subjection of their satanic master (cp. <a href='B:530 11:10'>1Co 11:10</a>, RV); (f) Christian women are exhorted to refrain from adorning their "hair" for outward show, <a href='B:670 3:3'>1Pe 3:3</a>. <p/> Note: Goat's hair was used in tentmaking, as, e.g., in the case of Paul's occupation, <a href='B:510 18:3'>Act 18:3</a>; the haircloth of Cilicia, his native province, was noted, being known in commerce as cilicium. <p/> <A-2,Noun,2864, kome><p/> is used only of "human hair," but not in the NT of the ornamental. The word is found in <a href='B:530 11:15'>1Co 11:15</a>, 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 <a href='B:530 1:11-10'>1Co 1:11-10</a>. <p/> <B-1,Verb,2863, komao><p/> 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), <a href='B:530 1:11-15'>1Co 1:11-15</a>. <p/> <C-1,Adjective,5155, trichinos><p/> akin to A, No. 1, signifies "hairy, made of hair," <a href='B:730 6:12'>Rev 6:12</a>, lit., "hairy sackcloth." Cp. SACKCLOTH.


topic: Hale (Verb)
definition:
<b>Hale (Verb)</b> <1,,4951, suro><p/> "to drag, haul," is rendered "haling" in <a href='B:510 8:3'>Act 8:3</a>, of taking to trial or punishment. See DRAG. <p/> <2,,2694, katasuro><p/> an intensive form of No. 1, lit., "to pull down" (kata), hence, "to drag away," is used in <a href='B:490 12:58'>Luk 12:58</a>, of haling a person before a judge.


topic: Half
definition:
<b>Half</b> <1,,2255, hemisus><p/> an adjective, is used (a) as such in the neuter plural, in <a href='B:490 19:8'>Luk 19:8</a>, lit., "the halves (of my goods);" (b) as a noun, in the neuter sing., "the half," <a href='B:480 6:23'>Mar 6:23</a>; "half (a time)," <a href='B:730 12:14'>Rev 12:14</a>; "a half," <a href='B:730 11:9'>Rev 11:9</a>, <a href='B:730 11:11'>Rev 11:11</a>, RV.


topic: Half dead
definition:
<b>Half dead</b> <1,,2253, hemithanes><p/> from hemi, "half," and thnesko, "to die," is used in <a href='B:490 10:30'>Luk 10:30</a>.


topic: Hall
definition:
<b>Hall</b> <1,,833, aule><p/> "a court," most frequently the place where a governor dispensed justice, is rendered "hall" in <a href='B:480 15:16'>Mar 15:16</a>, <a href='B:490 22:55'>Luk 22:55</a>, AV (RV, "court"). See COURT, FOLD, PALACE. <p/> <2,,4232, praitorion><p/> is translated "common hall" in <a href='B:470 27:27'>Mat 27:27</a>, AV (RV, "palace"); "Praetorium" in <a href='B:480 15:16'>Mar 15:16</a>; "hall of judgment" or "judgment hall" in <a href='B:500 18:28'>Joh 18:28</a>, <a href='B:500 18:33'>Joh 18:33</a>, <a href='B:500 19:9'>Joh 19:9</a>, <a href='B:510 23:35'>Act 23:35</a> (RV, "palace," in each place); "praetorian guard," <a href='B:570 1:13'>Phi 1:13</a> (AV, "palace"). See PALACE.


topic: Hallelujah
definition:
<b>Hallelujah</b> <1,,239, hallelouia><p/> 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 <a href='B:230 135:3'>Psa 135:3</a>), Ps. 146; 147; 148; 149; 150. In the NT it is found in <a href='B:730 19:1'>Rev 19:1</a>, <a href='B:730 1:19-4'>Rev 1:19-4</a>, <a href='B:730 19:6'>Rev 19:6</a>, as the keynote in the song of the great multitude in heaven. "Alleluia," without the initial "H," is a misspelling.


topic: Hallow
definition:
<b>Hallow</b> <1,,37, hagiazo><p/> "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, <a href='B:470 6:9'>Mat 6:9</a>, <a href='B:490 11:2'>Luk 11:2</a>. See SANCTIFY.


topic: Halt
definition:
<b>Halt</b> <1,,5560, cholos><p/> "lame," is translated "halt" in <a href='B:470 18:8'>Mat 18:8</a>, <a href='B:480 9:45'>Mar 9:45</a>, <a href='B:500 5:3'>Joh 5:3</a>; in <a href='B:510 14:8'>Act 14:8</a>, "cripple;" in <a href='B:490 14:21'>Luk 14:21</a>, AV, "halt," RV, "lame;" elsewhere, "lame," <a href='B:470 11:5'>Mat 11:5</a>, <a href='B:470 1:15-31'>Mat 1:15-31</a>, <a href='B:470 21:14'>Mat 21:14</a>, <a href='B:490 7:22'>Luk 7:22</a>, <a href='B:490 14:13'>Luk 14:13</a>, <a href='B:510 3:2'>Act 3:2</a>, <a href='B:510 8:7'>Act 8:7</a>, <a href='B:650 12:13'>Heb 12:13</a>; some mss. have it in <a href='B:510 3:11'>Act 3:11</a> (AV, "the lame man"), RV, "he," translating autou, as in the best texts. <p/> Note: For kullos, <a href='B:470 18:8'>Mat 18:8</a>, RV, "halt, see MAIMED, No. 2.


topic: Hand
definition:
<b>Hand</b> <1,,5495, cheir><p/> "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," <a href='B:510 5:12'>Act 5:12</a>, <a href='B:510 7:35'>Act 7:35</a>, <a href='B:510 17:25'>Act 17:25</a>, <a href='B:510 14:3'>Act 14:3</a>, <a href='B:550 3:19'>Gal 3:19</a> (cp. <a href='B:30 26:46'>Lev 26:46</a>); <a href='B:730 19:2'>Rev 19:2</a>; (b) metaphorically, for the power of God, e.g., <a href='B:490 1:66'>Luk 1:66</a>, <a href='B:490 23:46'>Luk 23:46</a>, <a href='B:500 1:10-29'>Joh 1:10-29</a>, <a href='B:510 11:21'>Act 11:21</a>, <a href='B:510 13:11'>Act 13:11</a>, <a href='B:650 1:10'>Heb 1:10</a>, <a href='B:650 2:7'>Heb 2:7</a>, <a href='B:650 10:31'>Heb 10:31</a>; (c) by metonymy, for power, e.g., <a href='B:470 17:22'>Mat 17:22</a>, <a href='B:490 24:7'>Luk 24:7</a>, <a href='B:500 10:39'>Joh 10:39</a>, <a href='B:510 12:11'>Act 12:11</a>.


topic: Hand (at hand)
definition:
<b>Hand (at hand)</b> <A-1,Adverb,1451, engus><p/> "near, nigh," frequently rendered "at hand," is used (a) of place, e.g., of the Lord's sepulchre, <a href='B:500 19:42'>Joh 19:42</a>, "nigh at hand;" (b) of time, e.g., <a href='B:470 26:18'>Mat 26:18</a>, <a href='B:490 1:21-31'>Luk 1:21-31</a>, RV, "nigh," AV, "nigh at hand;" in <a href='B:570 4:5'>Phi 4:5</a>, "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, <a href='B:570 1:3-21'>Phi 1:3-21</a>; (2) the phrase is a translation of the Aramaic "Maranatha," <a href='B:530 16:22'>1Co 16:22</a>, a Christian watchword, and the use of the title "the Lord" is appropriate; (3) the similar use of the adverb in <a href='B:730 1:3'>Rev 1:3</a>, <a href='B:730 22:10'>Rev 22:10</a>; (4) the similar use of the corresponding verb (see B) in <a href='B:520 13:12'>Rom 13:12</a>, <a href='B:650 10:25'>Heb 10:25</a>, "drawing nigh," RV; <a href='B:660 5:8'>Jam 5:8</a>; cp. <a href='B:670 4:7'>1Pe 4:7</a>. See NEAR, NIGH, READY. <p/> <B-1,Verb,1448, engizo><p/> See APPROACH, A. <p/> Notes: (1) In <a href='B:600 2:2'>2Th 2:2</a>, 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. <p/> (2) In <a href='B:620 4:6'>2Ti 4:6</a>, 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.


topic: Hand (lead by the)
definition:
<b>Hand (lead by the)</b> <A-1,Adjective,5497, cheiragogos><p/> lit., "a hand-leader" (cheir, "the hand," ago, "to lead"), is used as a noun (plural) in <a href='B:510 13:11'>Act 13:11</a>, "some to lead him by the hand." <p/> <B-1,Verb,5496, cheiragogeo><p/> "to lead by the hand," is used in <a href='B:510 9:8'>Act 9:8</a>, <a href='B:510 22:11'>Act 22:11</a>.


topic: Hand (take in)
definition:
<b>Hand (take in)</b> <1,,2021, epicheireo><p/> "to put the hand to" (epi, "to," cheir, "the hand"), is rendered "have taken in hand" in <a href='B:490 1:1'>Luk 1:1</a>. See TAKE.


topic: Hand (with one's own)
definition:
<b>Hand (with one's own)</b> <1,,849, autocheir><p/> a noun (autos, "self," cheir, "the hand"), is used in the plural in <a href='B:510 27:19'>Act 27:19</a>, "with their own hands."


topic: Handed down
definition:
<b>Handed down</b> <1,,3970, patroparadotos><p/> an adjective, denoting "handed down from one's fathers," is used in <a href='B:670 1:18'>1Pe 1:18</a>, RV, for AV, "received by tradition from your fathers" (from pater, "a father," and paradidomi, "to hand down").


topic: Handkerchief
definition:
<b>Handkerchief</b> <1,,4676, soudarion><p/> a Latin word, sudarium (from sudor, "sweat"), denotes (a) "a cloth for wiping the face," etc., <a href='B:490 19:20'>Luk 19:20</a>, <a href='B:510 19:12'>Act 19:12</a>; (b) "a headcovering for the dead," <a href='B:500 11:44'>Joh 11:44</a>, <a href='B:500 20:7'>Joh 20:7</a>. See NAPKIN.


topic: Handle
definition:
<b>Handle</b> <1,,5584, pselaphao><p/> "to feel, touch, handle," is rendered by the latter verb in <a href='B:490 24:39'>Luk 24:39</a>, in the Lord's invitation to the disciples to accept the evidence of His resurrection in His being bodily in their midst; in <a href='B:690 1:1'>1Jo 1:1</a>, 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. <p/> <2,,2345, thingano><p/> signifies (a) "to touch, to handle" (though "to handle" is rather stronger than the actual significance compared with No 1). In <a href='B:580 2:21'>Col 2:21</a> 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 <a href='B:650 12:20'>Heb 12:20</a> it is said of a beast's touching Mount Sinai; (b) "to touch by way of injuring," <a href='B:650 11:28'>Heb 11:28</a>. See TOUCH. In the Sept., <a href='B:20 19:12'>Exo 19:12</a>. <p/> Note: The shortened form found in the passages mentioned is an aorist (or point) tense of the verb. <p/> <3,,1389, doloo><p/> "to corrupt," is used in <a href='B:540 4:2'>2Co 4:2</a>, "handling (the Word of God) deceitfully," in the sense of using guile (dolos); the meaning approximates to that of adulterating (cp. kapeleuo, in <a href='B:540 2:17'>2Co 2:17</a>). <p/> <4,,818, antimazo><p/> "to dishonor, insult," is rendered "handled shamefully" in <a href='B:480 12:4'>Mar 12:4</a>. Some mss. have the alternative verb antimao. See DESPISE, DISHONOR. <p/> <5,,3718, orthotomeo><p/> "to cut straight," as in road-making (orthos, "straight," temno, "to cut"), is used metaphorically in <a href='B:620 2:15'>2Ti 2:15</a>, 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 <a href='B:240 3:6'>Pro 3:6</a>, <a href='B:240 11:5'>Pro 11:5</a>, the knowledge of God's wisdom and the just dealing of the upright are enjoined as producing a straight walk in the life.


topic: Hands (lay hands on)
definition:
<b>Hands (lay hands on)</b> * For LAY HANDS ON (krateo in <a href='B:470 18:28'>Mat 18:28</a>, <a href='B:470 21:46'>Mat 21:46</a>; piazo in <a href='B:500 8:20'>Joh 8:20</a>), see HOLD and APPREHEND.


topic: Hands (made by, not made with)
definition:
<b>Hands (made by, not made with)</b> <1,,5499, cheiropoietos><p/> "made by hand," of human handiwork (cheir, and poieo, "to make"), is said of the temple in Jerusalem, <a href='B:480 14:58'>Mar 14:58</a>; temples in general, <a href='B:510 7:48'>Act 7:48</a> (RV, "houses"); <a href='B:510 17:24'>Act 17:24</a>; negatively, of the heavenly and spiritual tabernacle, <a href='B:650 9:11'>Heb 9:11</a>; of the holy place in the earthly tabernacle, <a href='B:650 9:24'>Heb 9:24</a>; of circumcision, <a href='B:560 2:11'>Eph 2:11</a>. In the Sept., of idols, <a href='B:30 26:1'>Lev 26:1</a>, <a href='B:30 26:30'>Lev 26:30</a>, <a href='B:290 2:18'>Isa 2:18</a>, <a href='B:290 10:11'>Isa 10:11</a>, <a href='B:290 16:12'>Isa 16:12</a>, <a href='B:290 19:1'>Isa 19:1</a>, <a href='B:290 21:9'>Isa 21:9</a>, <a href='B:290 31:7'>Isa 31:7</a>, <a href='B:290 46:6'>Isa 46:6</a>. <p/> <2,,886, acheiropoietos><p/> "not made by hands" (a, negative, and No. 1), is said of an earthly temple, <a href='B:480 14:58'>Mar 14:58</a>; of the resurrection body of believers, metaphorically as a house, <a href='B:540 5:1'>2Co 5:1</a>; metaphorically, of spiritual circumcision, <a href='B:580 2:11'>Col 2:11</a>. This word is not found in the Sept.


topic: Hang
definition:
<b>Hang</b> <1,,2910, kremannumi><p/> is used (a) transitively in <a href='B:510 5:30'>Act 5:30</a>, <a href='B:510 10:39'>Act 10:39</a>; in the Passive Voice, in <a href='B:470 18:6'>Mat 18:6</a>, of a millstone about a neck, and in <a href='B:490 23:39'>Luk 23:39</a>, of the malefactors; (b) intransitively, in the Middle Voice, in <a href='B:470 22:40'>Mat 22:40</a>, 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 <a href='B:510 28:4'>Act 28:4</a>, of the serpent "hanging" from Paul's hand; in <a href='B:550 3:13'>Gal 3:13</a> the word is used in a quotation from the Sept. of <a href='B:50 21:23'>Deu 21:23</a>. <p/> <2,,1582, ekkremannumi><p/> "to hang from, or upon" (ek, and No. 1), is used in the Middle Voice (ekkremamai) metaphorically in <a href='B:490 19:48'>Luk 19:48</a>, RV, "(the people all) "hung" upon (Him, listening)," AV, "were very attentive." In the Sept., <a href='B:10 44:30'>Gen 44:30</a>. <p/> <3,,3935, pariemi><p/> signifies (a) "to disregard, leave alone, leave undone," <a href='B:490 11:42'>Luk 11:42</a> (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, <a href='B:650 12:12'>Heb 12:12</a>. <p/> <4,,4029, perikeimai><p/> 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"), <a href='B:480 9:42'>Mar 9:42</a>, RV, and marg., to be "hung" round the neck of him who causes one of Christ's "little ones" to stumble; in <a href='B:490 17:2'>Luk 17:2</a>, "a millstone." See BOUND (to be). <p/> <5,,519, apancho><p/> signifies "to strangle;" in the Middle Voice, to "hang" oneself <a href='B:470 27:5'>Mat 27:5</a>. In the Sept. it is said of Ahithophel (<a href='B:100 17:23'>2Sa 17:23</a>).


topic: Haply (if, lest)
definition:
<b>Haply (if, lest)</b> <1,,1487 686,ei ara> denotes "if therefore," "if accordingly" (i.e., if in these circumstances), e.g., <a href='B:480 11:13'>Mar 11:13</a>, of Christ and the fig tree (not "if perchance," but marking a correspondence in point of fact). <p/> <2,,1487 686 1065,ei arage> denotes "if in consequence," e.g., <a href='B:510 17:27'>Act 17:27</a>, "if haply" they might feel after God, in consequence of seeking Him. <p/> <3,,3379,me pote> lit., "lest ever," "lest haply," e.g., <a href='B:490 14:29'>Luk 14:29</a>, of laying a foundation, with the possibility of being unable to finish the building; <a href='B:510 5:39'>Act 5:39</a>, of the possibility of being found fighting against God; <a href='B:650 3:12'>Heb 3:12</a> 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., <a href='B:470 4:6'>Mat 4:6</a>, <a href='B:470 5:25'>Mat 5:25</a>, <a href='B:470 13:15'>Mat 13:15</a>, <a href='B:480 4:12'>Mar 4:12</a>, <a href='B:490 4:11'>Luk 4:11</a>, <a href='B:490 21:34'>Luk 21:34</a>, <a href='B:650 2:1'>Heb 2:1</a>; in <a href='B:470 25:9'>Mat 25:9</a>, the RV has "peradventure;" in <a href='B:620 2:25'>2Ti 2:25</a>, AV and RV, have "if peradventure;" in <a href='B:500 7:26'>Joh 7:26</a> the RV has "Can it be that," for the word "Do" in the AV. <p/> <4,,3381,me pos> denotes "lest in any way," "by any means," e.g., <a href='B:540 9:4'>2Co 9:4</a>, AV, "lest haply," RV, "lest by any means." <p/> <5,,3381 4458,me postrong> denotes "lest somehow;" the RV has "lest haply" in <a href='B:510 27:29'>Act 27:29</a> (some mss. have No. 4, here).


topic: Happen
definition:
<b>Happen</b> <1,,4819, sumbaino><p/> lit., "to go or come together" (sun, "with," baino, "to go"), signifies "to happen together," of things or events, <a href='B:480 10:32'>Mar 10:32</a>, <a href='B:490 24:14'>Luk 24:14</a>, <a href='B:510 3:10'>Act 3:10</a>, <a href='B:530 10:11'>1Co 10:11</a>, <a href='B:670 4:12'>1Pe 4:12</a>, <a href='B:680 2:22'>2Pe 2:22</a>; "befell" in <a href='B:510 20:19'>Act 20:19</a>; in <a href='B:510 21:35'>Act 21:35</a>, "so it was." See BEFALL. <p/> Notes: (1) In <a href='B:570 1:12'>Phi 1:12</a>, the phrase ta kat' (i.e., kata) eme, lit., "the things relating to me," is rendered "the things which happened unto me." (2) In <a href='B:490 24:35'>Luk 24:35</a>, the phrase "the things that happen in the way," RV (AV, "what things were done in the way"), is, lit., "the things in the way."


topic: Happy, Happier
definition:
<b>Happy, Happier</b> <A-1,Adjective,3107, makarios><p/> "blessed, happy," is rendered "happy" in the RV, in two places only, as in the AV, <a href='B:510 26:2'>Act 26:2</a>, <a href='B:520 14:22'>Rom 14:22</a> (where "blessed" would have done); also the comparative "happier" in <a href='B:530 7:40'>1Co 7:40</a>. Elsewhere the RV uses "blessed" for AV "happy," e.g., <a href='B:500 13:17'>Joh 13:17</a>, <a href='B:670 3:14'>1Pe 3:14</a>, <a href='B:670 4:14'>1Pe 4:14</a>. See BLESSED. <p/> <B-1,Verb,3106, makarizo><p/> "to call blessed," <a href='B:490 1:48'>Luk 1:48</a>, is rendered "we count ... happy" in <a href='B:660 5:11'>Jam 5:11</a>. See BLESSED.


topic: Hard, Harden, Hardening, Hardness
definition:
<b>Hard, Harden, Hardening, Hardness</b> <A-1,Adjective,4642, skleros><p/> from skello, "to dry," signifies "trying, exacting:" See AUSTERE. <p/> <A-2,Adjective,1422, duskolos><p/> 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," <a href='B:480 10:24'>Mar 10:24</a>, of the "difficulty," for those who trust in riches, to enter into the Kingdom of God. <p/> <B-1,Noun,4643, skelerotes><p/> akin to A, No. 1, is rendered "hardness" in <a href='B:520 2:5'>Rom 2:5</a>. <p/> <B-2,Noun,4457, porosis><p/> 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, <a href='B:480 3:5'>Mar 3:5</a>, RV, "at the hardening of their hearts;" <a href='B:520 11:25'>Rom 11:25</a>, RV, "a hardening" (AV, "blindness"), said of the state of Israel; <a href='B:560 4:18'>Eph 4:18</a>, RV, "hardening," of the heart of Gentiles. See BLINDNESS. <p/> Note: See also under HARDSHIP and HEART (hardness of). <p/> <C-1,Verb,4456, poroo><p/> "to make hard, callous, to petrify" (akin to B, No. 2), is used metaphorically, of the heart, <a href='B:480 6:52'>Mar 6:52</a>, <a href='B:480 8:17'>Mar 8:17</a>, <a href='B:500 12:40'>Joh 12:40</a>; of the mind (or thoughts), <a href='B:540 3:14'>2Co 3:14</a>, of those in Israel who refused the revealed will and ways of God in the Gospel, as also in <a href='B:520 11:7'>Rom 11:7</a>, RV, "hardened" (AV, "blinded"), in both places. See BLINDNESS. <p/> <C-2,Verb,4645, skleruno><p/> "to make dry or hard" (akin to A, No. 1 and B, No. 1), is used in <a href='B:510 19:9'>Act 19:9</a>; in <a href='B:520 9:18'>Rom 9:18</a>, illustrated by the case of Pharaoh, who first persistently "hardened" his heart (see the RV marg. of <a href='B:20 7:13'>Exo 7:13</a>, <a href='B:20 7:22'>Exo 7:22</a>, <a href='B:20 8:19'>Exo 8:19</a>; text of <a href='B:20 8:32'>Exo 8:32</a>, <a href='B:20 9:7'>Exo 9:7</a>), all producing the retributive "hardening" by God, after His much long-suffering, <a href='B:20 9:12'>Exo 9:12</a>, etc., in <a href='B:650 3:8'>Heb 3:8</a>, <a href='B:650 3:13'>Heb 3:13</a>, <a href='B:650 3:15'>Heb 3:15</a>, <a href='B:650 4:7'>Heb 4:7</a>, warnings against the "hardening" of the heart.


topic: Hardly
definition:
<b>Hardly</b> <1,,1423, duskolos><p/> the adverbial form of HARD, A, No. 2, is used in <a href='B:470 19:23'>Mat 19:23</a>, <a href='B:480 10:23'>Mar 10:23</a>, <a href='B:490 18:24'>Luk 18:24</a> of the danger of riches. <p/> <2,,3425, mogis><p/> "with labor, pain, trouble" (akin to mogos, "toil"), is found in some mss. in <a href='B:490 9:39'>Luk 9:39</a>, instead of No. 3. <p/> <3,,3433, molis><p/> "with difficulty, scarcely, hardly" (akin to molos, "toil"), is used as an alternative for No. 2, and occurs in the most authentic mss. in <a href='B:490 9:39'>Luk 9:39</a>; it is rendered "hardly" in <a href='B:510 27:8'>Act 27:8</a>, AV. See DIFFICULTY.


topic: Hardship (to suffer)
definition:
<b>Hardship (to suffer)</b> <1,,2553, kakopatheo><p/> "to suffer evil," is translated "suffer hardship" in three places in the RV, <a href='B:620 2:3'>2Ti 2:3</a> (in some mss.; see No. 2), AV, "endure hardness;" <a href='B:620 2:9'>2Ti 2:9</a>, AV, "suffer trouble;" <a href='B:620 4:5'>2Ti 4:5</a>, AV, "endure affliction;" in <a href='B:660 5:13'>Jam 5:13</a>, RV, "suffering" (AV, "afflicted"). See AFFLICT, ENDURE, SUFFER. In the Sept., <a href='B:390 4:10'>Jon 4:10</a>. <p/> <2,,4777, sunkakopatheo><p/> "to suffer hardship with," is so rendered in <a href='B:620 1:8'>2Ti 1:8</a>, RV, AV, "be thou partaker of the afflictions" (of the Gospel), and, in the best mss., in <a href='B:620 2:3'>2Ti 2:3</a>, "suffer hardship with me." See AFFLICTION, No. 3, Note.


topic: Harlot
definition:
<b>Harlot</b> <1,,4204, porne><p/> "a prostitute, harlot" (from pernemi, "to sell"), is used (a) literally, in <a href='B:470 1:21-32'>Mat 1:21-32</a>, of those who were the objects of the mercy shown by Christ; in <a href='B:490 15:30'>Luk 15:30</a>, of the life of the Prodigal; in <a href='B:530 1:6-16'>1Co 1:6-16</a>, in a warning to the Corinthian church against the prevailing licentiousness which had made Corinth a byword; in <a href='B:650 11:31'>Heb 11:31</a>, <a href='B:660 2:25'>Jam 2:25</a>, of Rahab; (b) metaphorically, of mystic Babylon, <a href='B:730 17:1'>Rev 17:1</a>, <a href='B:730 17:5'>Rev 17:5</a> (AV, "harlots"), <a href='B:730 1:17-16'>Rev 1:17-16</a>, <a href='B:730 19:2'>Rev 19:2</a>, RV, for AV, "whore."


topic: Harm
definition:
<b>Harm</b> <A-1,Noun,2556, kakos><p/> "evil," is rendered "harm" in <a href='B:510 16:28'>Act 16:28</a>, <a href='B:510 28:5'>Act 28:5</a>. See EVIL. <p/> <A-2,Noun,4190, poneros><p/> "evil," generally of a more malignant sort than No. 1, is translated "harm" in <a href='B:510 28:21'>Act 28:21</a>. See EVIL. <p/> <A-3,Noun,824, atopos><p/> see AMISS. <p/> <A-4,Noun,5196, hubris><p/> primarily denotes "wantonness, insolence;" then, "an act of wanton violence, an outrage, injury," <a href='B:540 12:10'>2Co 12:10</a>, RV, "injuries," AV, "reproaches" (more than reproach is conveyed by the term); metaphorically of a loss by sea, <a href='B:510 27:10'>Act 27:10</a>, RV, "injury," AV, "hurt," and <a href='B:510 27:21'>Act 27:21</a>, RV, "injury," AV, "harm." See HURT, INJURY, REPROACH. <p/> <B-1,Verb,2559, kakoo><p/> "to do evil to a person" (akin to A, No. 1), is rendered "harm" in <a href='B:670 3:13'>1Pe 3:13</a>, and in the RV of <a href='B:510 18:10'>Act 18:10</a> (AV, "hurt"). See AFFECT, EVIL. <p/> <B-2,Verb,2554, kakopoieo><p/> "to do harm" (A, No. 1, and poieo, "to do"), is so rendered in the RV of <a href='B:480 3:4'>Mar 3:4</a>, <a href='B:490 6:9'>Luk 6:9</a> (AV, "to do evil"), with reference to the moral character of what is done; in <a href='B:670 3:17'>1Pe 3:17</a>, "evil doing;" <a href='B:710 1:11'>3Jo 1:11</a>, "doeth evil."


topic: Harmless
definition:
<b>Harmless</b> <1,,185, akeraios><p/> 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, <a href='B:470 10:16'>Mat 10:16</a>, "harmless" (marg., "simple"), i.e., with the simplicity of a single eye, discerning what is evil, and choosing only what glorifies God; <a href='B:520 16:19'>Rom 16:19</a>, "simple (unto that which is evil)," AV marg., "harmless;" <a href='B:570 2:15'>Phi 2:15</a>, "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, <a href='B:470 6:22'>Mat 6:22</a>, <a href='B:490 11:34'>Luk 11:34</a>. <p/> <2,,172, akakos><p/> the negative of kakos (see HARM, A, No. 1), "void of evil," is rendered "harmless" in <a href='B:650 7:26'>Heb 7:26</a> (RV, "guileless"), of the character of Christ as a High Priest; in <a href='B:520 16:18'>Rom 16:18</a>, RV, "innocent," AV, "simple."


topic: Harp
definition:
<b>Harp</b> <A-1,Noun,2788, kithara><p/> 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 <a href='B:530 14:7'>1Co 14:7</a>, <a href='B:730 5:8'>Rev 5:8</a>, <a href='B:730 14:2'>Rev 14:2</a>, <a href='B:730 15:2'>Rev 15:2</a>. <p/> <B-1,Verb,2789, kitharizo><p/> signifies "to play on the harp," <a href='B:530 14:7'>1Co 14:7</a>, <a href='B:730 14:2'>Rev 14:2</a>. In the Sept., <a href='B:290 23:16'>Isa 23:16</a>.


topic: Harper
definition:
<b>Harper</b> <1,,2790, kitharodos><p/> denotes "one who plays and sings to the lyre" (from kithara, "a lyre," and aoidos, "a singer"), <a href='B:730 14:2'>Rev 14:2</a>, <a href='B:730 18:22'>Rev 18:22</a>.


topic: Harvest
definition:
<b>Harvest</b> <1,,2326, therismos><p/> akin to therizo, "to reap," is used (a) of "the act of harvesting," <a href='B:500 4:35'>Joh 4:35</a>; (b) "the time of harvest," figuratively, <a href='B:470 13:30'>Mat 13:30</a>, <a href='B:470 13:39'>Mat 13:39</a>, <a href='B:480 4:29'>Mar 4:29</a>; (c) "the crop," figuratively, <a href='B:470 1:9-38'>Mat 1:9-38</a>, <a href='B:490 10:2'>Luk 10:2</a>, <a href='B:730 14:15'>Rev 14:15</a>. 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.


topic: Haste, with Haste, Hastily
definition:
<b>Haste, with Haste, Hastily</b> <A-1,Noun,4710, spoude><p/> denotes (a) "haste, speed," accompanied by "with," <a href='B:480 6:25'>Mar 6:25</a>, <a href='B:490 1:39'>Luk 1:39</a>; (b) "zeal, diligence, earnestness:" see BUSINESS, CARE, CAREFULNESS, DILIGENCE, FORWARDNESS. <p/> <B-1,Verb,4692, speudo><p/> denotes (a) intransitively, "to hasten," <a href='B:490 2:16'>Luk 2:16</a>, "with haste," lit., "(they came) hastening;" <a href='B:490 1:19-6'>Luk 1:19-6</a>, <a href='B:510 20:16'>Act 20:16</a>, <a href='B:510 22:18'>Act 22:18</a>; (b) transitively, "to desire earnestly," <a href='B:680 3:12'>2Pe 3:12</a>, 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. <p/> <C-1,Adverb,5030, tacheos><p/> "quickly," is used in a warning to lay hands "hastily" on no man (with a suggestion of rashness), <a href='B:610 5:22'>1Ti 5:22</a>, RV (AV, "suddenly"); in <a href='B:500 11:31'>Joh 11:31</a>, RV, "(she rose up) quickly" (AV, "hastily"). See QUICKLY, SHORTLY, SUDDENLY.


topic: Hate, Hateful, Hater, Hatred
definition:
<b>Hate, Hateful, Hater, Hatred</b> <A-1,Verb,3404, miseo><p/> "to hate," is used especially (a) of malicious and unjustifiable feelings towards others, whether towards the innocent or by mutual animosity, e.g., <a href='B:470 10:22'>Mat 10:22</a>, <a href='B:470 24:10'>Mat 24:10</a>, <a href='B:490 6:22'>Luk 6:22</a>, <a href='B:490 6:27'>Luk 6:27</a>, <a href='B:490 19:14'>Luk 19:14</a>, <a href='B:500 3:20'>Joh 3:20</a>, of "hating" the light (metaphorically); <a href='B:500 7:7'>Joh 7:7</a>, <a href='B:500 1:15-19'>Joh 1:15-19</a>, <a href='B:500 1:15-25'>Joh 1:15-25</a>, <a href='B:630 3:3'>Tit 3:3</a>, <a href='B:690 2:9'>1Jo 2:9</a>, <a href='B:690 2:11'>1Jo 2:11</a>, <a href='B:690 3:13'>1Jo 3:13</a>, <a href='B:690 3:15'>1Jo 3:15</a>, <a href='B:690 4:20'>1Jo 4:20</a>, <a href='B:730 18:2'>Rev 18:2</a>, 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, <a href='B:520 7:15'>Rom 7:15</a>; iniquity, <a href='B:650 1:9'>Heb 1:9</a>; "the garment (figurative) spotted by the flesh," <a href='B:720 1:23'>Jud 1:23</a>; "the works of the Nicolaitans," <a href='B:730 2:6'>Rev 2:6</a> (and <a href='B:730 2:15'>Rev 2:15</a>, 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, <a href='B:470 6:24'>Mat 6:24</a>; and <a href='B:490 16:13'>Luk 16:13</a>, as to the impossibility of serving two masters; <a href='B:490 14:26'>Luk 14:26</a>, as to the claims of parents relatively to those of Christ; <a href='B:500 12:25'>Joh 12:25</a>, of disregard for one's life relatively to the claims of Christ; <a href='B:560 5:29'>Eph 5:29</a>, negatively, of one's flesh, i.e. of one's own, and therefore a man's wife as one with him. <p/> Note: In <a href='B:690 3:15'>1Jo 3:15</a>, 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. <p/> <B-1,Adjective,4767, stugetos><p/> "hateful" (from stugeo, "to hate," not found in the NT), is used in <a href='B:630 3:3'>Tit 3:3</a>. <p/> <C-1,Noun,2189, echthra><p/> "hatred:" see ENMITY. <p/> <C-2,Noun,2319, theostuges><p/> from theos, "God," and stugeo (see B), is used in <a href='B:520 1:30'>Rom 1:30</a>, 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."


topic: Haughty
definition:
<b>Haughty</b> <1,,5244, huperephanos><p/> "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 <a href='B:520 1:30'>Rom 1:30</a>, <a href='B:620 3:2'>2Ti 3:2</a>, RV, AV, "proud," but "proud" in both versions in <a href='B:490 1:51'>Luk 1:51</a>, <a href='B:660 4:6'>Jam 4:6</a>, <a href='B:670 5:5'>1Pe 5:5</a>; in the last two it is set in opposition to tapeinos, "humble, lowly." Cp. the noun huperephania, <a href='B:480 7:22'>Mar 7:22</a>, "pride."


topic: Have
definition:
<b>Have</b> * (Note: The following are distinct from the word when it is auxiliary to the tenses of other verbs.) <p/> <1,,2192, echo><p/> the usual verb for "to have," is used with the following meanings: (a) "to hold, in the hand," etc., e.g., <a href='B:730 1:16'>Rev 1:16</a>, <a href='B:730 5:8'>Rev 5:8</a>; (b) "to hold fast, keep," <a href='B:490 19:20'>Luk 19:20</a>; metaphorically, of the mind and conduct, e.g., <a href='B:480 16:8'>Mar 16:8</a>, <a href='B:500 14:21'>Joh 14:21</a>, <a href='B:520 1:28'>Rom 1:28</a>, <a href='B:610 3:9'>1Ti 3:9</a>, <a href='B:620 1:13'>2Ti 1:13</a>; (c) "to hold on, cling to, be next to," e.g., of accompaniment, <a href='B:650 6:9'>Heb 6:9</a>, "things that accompany (salvation)," lit., "the things holding themselves of salvation" (RV, marg., "are near to"); of place, <a href='B:480 1:38'>Mar 1:38</a>, "next (towns)," lit., "towns holding nigh;" of time, e.g., <a href='B:490 13:33'>Luk 13:33</a>, "(the day) following," lit., "the holding (day);" <a href='B:510 13:44'>Act 13:44</a>, <a href='B:510 20:15'>Act 20:15</a>, <a href='B:510 21:26'>Act 21:26</a>; (d) "to hold, to count, consider, regard," e.g., <a href='B:470 14:5'>Mat 14:5</a>, <a href='B:470 21:46'>Mat 21:46</a>, <a href='B:480 11:32'>Mar 11:32</a>, <a href='B:490 14:18'>Luk 14:18</a>, <a href='B:640 1:17'>Phm 1:17</a>; (e) "to involve," <a href='B:650 10:35'>Heb 10:35</a>, <a href='B:660 1:4'>Jam 1:4</a>, <a href='B:690 4:18'>1Jo 4:18</a>; (f) "to wear," of clothing, arms, etc., e.g., <a href='B:470 3:4'>Mat 3:4</a>, <a href='B:470 22:12'>Mat 22:12</a>, <a href='B:500 18:10'>Joh 18:10</a>; (g) "to be with child," of a woman, <a href='B:480 13:17'>Mar 13:17</a>, <a href='B:520 9:10'>Rom 9:10</a> (lit., "having conception"); (h) "to possess," the most frequent use, e.g., <a href='B:470 8:20'>Mat 8:20</a>, <a href='B:470 19:22'>Mat 19:22</a>, <a href='B:510 9:14'>Act 9:14</a>, <a href='B:590 3:6'>1Th 3:6</a>; (i) of complaints, disputes, <a href='B:470 5:23'>Mat 5:23</a>, <a href='B:480 11:25'>Mar 11:25</a>, <a href='B:510 24:19'>Act 24:19</a>, <a href='B:730 2:4'>Rev 2:4</a>, <a href='B:730 2:20'>Rev 2:20</a>; (j) of ability, power, e.g., <a href='B:490 12:4'>Luk 12:4</a>, <a href='B:510 4:14'>Act 4:14</a> (lit., "had nothing to say"); (k) of necessity, e.g., <a href='B:490 12:50'>Luk 12:50</a>, <a href='B:510 1:23-19'>Act 1:23-19</a>; (l) "to be in a certain condition," as, of readiness, <a href='B:510 21:12'>Act 21:12</a> (lit., "I have readily"); of illness, <a href='B:470 4:24'>Mat 4:24</a>, "all that were sick" (lit., "that had themselves sickly"); <a href='B:480 5:23'>Mar 5:23</a>, "lieth (lit., "hath herself") at the point of death;" <a href='B:480 16:18'>Mar 16:18</a>, "they shall recover" (lit., "shall have themselves well"); <a href='B:500 4:52'>Joh 4:52</a>, "he began to amend" (lit., "he had himself better"); of evil works, <a href='B:610 5:25'>1Ti 5:25</a>, "they that are otherwise," (lit., "the things having otherwise"); to be so, e.g., <a href='B:510 7:1'>Act 7:1</a>, "are these things so?" (lit., "have these things thus?"); of time, <a href='B:510 24:25'>Act 24:25</a>, "for this time" (lit., "the thing having now"). <p/> <2,,568, apecho><p/> denotes "to have in full, to have received" (apo, "from," and No. 1), <a href='B:470 6:2'>Mat 6:2</a>, <a href='B:470 6:5'>Mat 6:5</a>, <a href='B:470 6:16'>Mat 6:16</a>, RV, "have received," for AV, "have;" <a href='B:490 6:24'>Luk 6:24</a>, AV and RV, "have received," but <a href='B:570 4:18'>Phi 4:18</a>, "I have;" <a href='B:640 1:15'>Phm 1:15</a>, "(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.'" <p/> Is there not a hint of this in Paul's word to Philemon concerning receiving Onesimus (<a href='B:640 1:17'>Phm 1:17</a>)? Philemon would give the Apostle a receipt for his payment in sending him. This is in keeping with the metaphorical terms of finance in <a href='B:640 1:1-19'>Phm 1:1-19</a>. See ABSTAIN. <p/> <3,,1096, ginomai><p/> "to begin to be, come to pass, happen," is rendered "have" in <a href='B:470 18:12'>Mat 18:12</a>; "had" in <a href='B:510 15:2'>Act 15:2</a>; "shall have" in <a href='B:530 4:5'>1Co 4:5</a>, lit., "praise shall be," or come to pass. See BECOME. <p/> <4,,3335, metalambano><p/> "to have," or "get a share of," is rendered "I have (a convenient season)," in <a href='B:510 24:25'>Act 24:25</a>. See EAT, PARTAKE, RECEIVE, TAKE. <p/> <5,,5225, huparcho><p/> "to be in existence, to be ready, at hand," is translated by the verb "to have" in <a href='B:510 3:6'>Act 3:6</a>, lit., "silver and gold is not to me" (in the next clause, "such as I have," echo is used); <a href='B:510 4:37'>Act 4:37</a>, "having (land)," lit., "(land) being (to him);" <a href='B:470 19:21'>Mat 19:21</a>, "that (thou) hast," lit., "(things that) are (thine)," i.e., "thy belongings;" similarly <a href='B:490 12:33'>Luk 12:33</a>, <a href='B:490 12:44'>Luk 12:44</a>, <a href='B:490 14:33'>Luk 14:33</a>. See BEING. <p/> <6,,474, antiballo><p/> lit., "to throw in turn, exchange" (anti. "corresponding to," ballo, "to throw"), hence, metaphorically, "to exchange thoughts," is used in <a href='B:490 24:27'>Luk 24:27</a>, "ye have," i.e., "ye exchange." <p/> <7,,1510, eimi><p/> "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., <a href='B:470 19:27'>Mat 19:27</a>, "(what then) shall we have," lit., "what then shall be to us?;" <a href='B:510 21:23'>Act 21:23</a>, "we have four men," lit., "there are to us, etc." <p/> <8,,1746, enduo><p/> "to put on," is rendered "having on" in <a href='B:560 6:14'>Eph 6:14</a>. See CLOTHE. <p/> Notes: (1) In <a href='B:500 5:4'>Joh 5:4</a> (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 <a href='B:480 12:22'>Mar 12:22</a>, in some mss., lambano, "to take" or "receive," is translated "had," in the statement "the seven had her;" in <a href='B:510 25:16'>Act 25:16</a>, RV, "have had" (AV, "have"); in <a href='B:650 11:36'>Heb 11:36</a>, "had." (3) In <a href='B:470 27:19'>Mat 27:19</a>, "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?" <a href='B:480 5:7'>Mar 5:7</a>, <a href='B:490 8:28'>Luk 8:28</a>, <a href='B:500 2:4'>Joh 2:4</a>, 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 <a href='B:470 8:29'>Mat 8:29</a>, <a href='B:480 1:24'>Mar 1:24</a>, <a href='B:490 4:34'>Luk 4:34</a>. (4) In <a href='B:650 4:13'>Heb 4:13</a>, "with whom we have to do" is, lit., "with whom (is) the account (logos) to us." (5) In <a href='B:650 13:5'>Heb 13:5</a>, "such things as ye have" is, lit., "the (things) present." (6) In <a href='B:480 5:26'>Mar 5:26</a>, "all that she had" is, lit., "all the (things) with her." (7) For <a href='B:490 15:31'>Luk 15:31</a>, AV, "all that I have," lit., "all my (things)," see RV. (8) For eneimi, <a href='B:490 11:41'>Luk 11:41</a>, "ye have," see WITHIN, Note (h).


topic: Haven
definition:
<b>Haven</b> <1,,3040, limen><p/> is mentioned in <a href='B:510 27:8'>Act 27:8</a>, "Fair Havens," and <a href='B:510 27:12'>Act 27:12</a>; for the first of these see FAIR. The first mention in the Bible is in <a href='B:10 49:13'>Gen 49:13</a> (se RV marg.).


topic: Havoc
definition:
<b>Havoc</b> <1,,4199, portheo><p/> "to destroy, ravage, lay waste," is used of the persecution inflicted by Saul of Tarsus on the church in Jerusalem, <a href='B:510 9:21'>Act 9:21</a>, and <a href='B:550 1:23'>Gal 1:23</a>, RV, "made havoc," for AV, "destroyed;" <a href='B:550 1:13'>Gal 1:13</a>, ditto, for AV, "wasted." See DESTROY, Note. <p/> <2,,3075, lumainomai><p/> "to maltreat, outrage" (lume, "an outrage"), is translated "made havock" in <a href='B:510 8:3'>Act 8:3</a>, AV (RV, "laid waste.")


topic: Hazard
definition:
<b>Hazard</b> <1,,3860, paradidomi><p/> "to give over, deliver," signifies "to risk, to hazard," in <a href='B:510 15:26'>Act 15:26</a>, of Barnabas and Paul, who "hazarded" their lives for the name of the Lord Jesus. See BETRAY. <p/> <2,,3851, paraboleuomai><p/> 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 <a href='B:570 2:30'>Phi 2:30</a>, RV, "hazarding." Some mss. have parabouleuomai here, "to consult amiss," AV, "not regarding."


topic: He
definition:
<b>He</b> * 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; <p/> <1,,846, autos><p/> "he himself and no other," emphatic, e.g., <a href='B:470 1:21'>Mat 1:21</a>, where the RV brings out the emphasis by the rendering "it is He;" <a href='B:470 3:11'>Mat 3:11</a> (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., <a href='B:470 8:24'>Mat 8:24</a>; this use is very frequent, especially in the Gospels, the Epistles of John and the Apocalypse; see also, e.g., <a href='B:560 2:14'>Eph 2:14</a>, <a href='B:560 4:11'>Eph 4:11</a>, <a href='B:560 5:23'>Eph 5:23</a>, <a href='B:560 5:27'>Eph 5:27</a>. See SAME, SELF, THIS, VERY. <p/> <2,,3778, houtos><p/> "this, this person here," is always emphatic; it is used with this meaning, sometimes to refer to what precedes, e.g., <a href='B:470 5:19'>Mat 5:19</a>, "he (shall be called great);" <a href='B:500 6:46'>Joh 6:46</a>, "he (hath seen);" often rendered "this," e.g., <a href='B:520 9:9'>Rom 9:9</a>, or "this man," e.g., <a href='B:470 27:58'>Mat 27:58</a>, RV; <a href='B:660 1:25'>Jam 1:25</a>; "the same," e.g., <a href='B:490 9:48'>Luk 9:48</a>. See THAT, THIS, THESE. <p/> <3,,1565, ekeinos><p/> 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., <a href='B:500 2:21'>Joh 2:21</a> "(But) He (spake);" <a href='B:500 5:19'>Joh 5:19</a>, "(what things soever) He (doeth);" <a href='B:500 7:11'>Joh 7:11</a>, <a href='B:540 10:18'>2Co 10:18</a>, lit., "for not he that commendeth himself, he (ekeinos) is approved;" <a href='B:620 2:13'>2Ti 2:13</a>, "He (in contrast to "we") abideth faithful;" <a href='B:690 3:3'>1Jo 3:3</a>, "(even as) He (is pure);" <a href='B:690 3:5'>1Jo 3:5</a>, "He (was manifested);" <a href='B:690 3:7'>1Jo 3:7</a>, "He (is righteous);" <a href='B:690 3:16'>1Jo 3:16</a>, "He laid down;" <a href='B:690 4:17'>1Jo 4:17</a>, "(as) He (is)." See OTHER, THAT, THIS. <p/> Note: The indefinite pronoun tis, "anyone, any man," is rendered "he" in <a href='B:510 4:35'>Act 4:35</a>, AV (RV, rightly, "any one"); in <a href='B:650 10:28'>Heb 10:28</a>, RV, "a man."


topic: He himself
definition:
<b>He himself</b> <1,,846, autos><p/> see No. 1, above. <p/> <2,,1438, heauton><p/> "oneself, himself," a reflexive of No. 1, is rendered "he himself" in <a href='B:490 23:2'>Luk 23:2</a>, <a href='B:510 25:4'>Act 25:4</a>.


topic: He that
definition:
<b>He that</b> <1,,3739, hos><p/> the relative pronoun "who," is sometimes rendered "he that," e.g., <a href='B:470 10:38'>Mat 10:38</a>; with the particle an, expressing possibility, uncertainty or a condition, signifying "whosoever," <a href='B:480 3:29'>Mar 3:29</a>, AV (RV, "whosoever"); <a href='B:480 4:25'>Mar 4:25</a>, <a href='B:480 9:40'>Mar 9:40</a> (with an, in the best mss.). See WHATSOEVER, WHICH, WHO, WHOSOEVER. <p/> <2,,3739 1065, hosge><p/> "who even" (No. 1, and the particle ge), indicates a greater in regard to a less, <a href='B:520 8:32'>Rom 8:32</a>, "He that (spared not)." <p/> Notes: (1) In <a href='B:730 13:10'>Rev 13:10</a>, ei tis, "if anyone," is rendered "if any man" in the RV, for AV, "he that." <p/> (2) In <a href='B:470 23:12'>Mat 23:12</a>, hostis, No. 1, combined with the indefinite pronoun tis (see prceding note), is properly rendered "whosoever," RV, for AV, "he that."


topic: Head
definition:
<b>Head</b> <1,,2776, kephale><p/> besides its natural significance, is used (a) figuratively in <a href='B:520 12:20'>Rom 12:20</a>, of heaping coals of fire on a "head" (see COALS); in <a href='B:510 18:6'>Act 18:6</a>, "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 <a href='B:330 3:18'>Eze 3:18</a>, <a href='B:330 3:20'>Eze 3:20</a>, <a href='B:330 33:6'>Eze 33:6</a>, <a href='B:330 33:8'>Eze 33:8</a>; see also <a href='B:30 20:16'>Lev 20:16</a>, <a href='B:100 1:16'>2Sa 1:16</a>, <a href='B:110 2:37'>1Ki 2:37</a>; (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, <a href='B:530 11:3'>1Co 11:3</a>; of Christ in relation to the Church, <a href='B:560 1:22'>Eph 1:22</a>, <a href='B:560 4:15'>Eph 4:15</a>, <a href='B:560 5:23'>Eph 5:23</a>, <a href='B:580 1:18'>Col 1:18</a>, <a href='B:580 2:19'>Col 2:19</a>; of Christ in relation to principalities and powers, <a href='B:580 2:10'>Col 2:10</a>. As to <a href='B:530 11:10'>1Co 11:10</a>, 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. <a href='B:560 3:10'>Eph 3:10</a>; it is used of Christ as the foundation of the spiritual building set forth by the Temple, with its "corner stone," <a href='B:470 21:42'>Mat 21:42</a>; symbolically also of the imperial rulers of the Roman power, as seen in the apocalyptic visions, <a href='B:730 13:1'>Rev 13:1</a>, <a href='B:730 13:3'>Rev 13:3</a>, <a href='B:730 17:3'>Rev 17:3</a>, <a href='B:730 17:7'>Rev 17:7</a>, <a href='B:730 17:9'>Rev 17:9</a>.


topic: Head (to wound in the)
definition:
<b>Head (to wound in the)</b> <1,,2775,kephalioo / kephalaioo> from kephalion, a diminutive of kephale, usually meant "to sum up, to bring under heads;" in <a href='B:480 12:4'>Mar 12:4</a> it is used for "wounding on the head," the only place where it has this meaning.


topic: Headlong (to cast to fall)
definition:
<b>Headlong (to cast to fall)</b> <1,,2630, katakremnizo><p/> 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, <a href='B:490 4:29'>Luk 4:29</a>. <p/> <2,,4248, prenes><p/> an adjective denoting "headlong, prone," is used with the verb ginomai, "to become," in <a href='B:510 1:18'>Act 1:18</a>, 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."


topic: Headstrong (RV), Heady (AV)
definition:
<b>Headstrong (RV), Heady (AV)</b> <1,,4312, propetes><p/> 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, <a href='B:620 3:4'>2Ti 3:4</a>; "headstrong" is the appropriate rendering; (b) of things, <a href='B:510 19:36'>Act 19:36</a>, RV, "(nothing) rash" (AV, "rashly").


topic: Heal, Healing
definition:
<b>Heal, Healing</b> <A-1,Verb,2323, therapeuo><p/> 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 (<a href='B:500 5:10'>Joh 5:10</a>), and, after the Acts, only <a href='B:730 13:3'>Rev 13:3</a>, <a href='B:730 13:12'>Rev 13:12</a>. See CURE. <p/> <A-2,Verb,2390, iaomai><p/> "to heal," is used (a) of physical treatment 22 times; in <a href='B:470 15:28'>Mat 15:28</a>, AV, "made whole," RV, "healed;" so in <a href='B:510 9:34'>Act 9:34</a>; (b) figuratively, of spiritual "healing," <a href='B:470 13:15'>Mat 13:15</a>, <a href='B:500 12:40'>Joh 12:40</a>, <a href='B:510 28:27'>Act 28:27</a>, <a href='B:650 12:13'>Heb 12:13</a>, <a href='B:670 2:24'>1Pe 2:24</a>; possibly, <a href='B:660 5:16'>Jam 5:16</a> includes both (a) and (b); some mss. have the word, with sense (b), in <a href='B:490 4:18'>Luk 4:18</a>. Apart from this last, Luke, the physician, uses the word fifteen times. See WHOLE. <p/> <A-3,Verb,4982, sozo><p/> "to save," is translated by the verb "to heal" in the AV of <a href='B:480 5:23'>Mar 5:23</a>, <a href='B:490 8:36'>Luk 8:36</a> (RV, "to make whole;" so AV frequently); the idea is that of saving from disease and its effects. See SAVE. <p/> <A-4,Verb,1295, diasozo><p/> "to save thoroughly" (dia, "through," and No. 3), is translated "heal" in <a href='B:490 7:3'>Luk 7:3</a>, AV (RV, "save"). See ESCAPE. <p/> <B-1,Noun,2322, therapeia><p/> akin to A, No. 1, primarily denotes "care, attention," <a href='B:490 12:42'>Luk 12:42</a> (see HOUSEHOLD); then, "medical service, healing" (Eng., "therapy"), <a href='B:490 9:11'>Luk 9:11</a>, <a href='B:730 22:2'>Rev 22:2</a>, of the effects of the leaves of the tree of life, perhaps here with the meaning "health." <p/> <B-2,Noun,2386, iama><p/> 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 <a href='B:530 12:9'>1Co 12:9</a>, <a href='B:530 12:28'>1Co 12:28</a>, <a href='B:530 12:30'>1Co 12:30</a>, RV, "healings;" of Divinely imparted gifts in the churches in apostolic times. <p/> <B-3,Noun,2392, iasis><p/> akin to A, No. 2, stresses the process as reaching completion, <a href='B:490 13:32'>Luk 13:32</a>, "cures," of the acts of Christ in the days of His flesh; <a href='B:510 4:22'>Act 4:22</a>, <a href='B:510 4:30'>Act 4:30</a>, "to heal," lit. 'unto healing.'


topic: Health (to be in)
definition:
<b>Health (to be in)</b> <1,,5198, hugianio><p/> denotes "to be healthy, sound, in good health" (Eng., "hygiene"), rendered "mayest be in health," in <a href='B:710 1:2'>3Jo 1:2</a>; rendered "safe and sound" in <a href='B:490 15:27'>Luk 15:27</a>. See SAFE, D, No. 2, SOUND, WHOLE, B, No. 1. <p/> Note: In <a href='B:510 27:34'>Act 27:34</a>, soteria, "salvation, safety," is translated "health" in the AV; the RV, gives the right meaning, "safety."


topic: Heap (to)
definition:
<b>Heap (to)</b> <1,,4987, soreuo><p/> "to heap one thing on another," is said "heaping" coals of fire on the head, <a href='B:520 12:20'>Rom 12:20</a> (for the meaning see COALS); in <a href='B:620 3:6'>2Ti 3:6</a> it is used metaphorically of women "laden" (or overwhelmed) with sins. See LADEN. In the Sept. <a href='B:240 25:22'>Pro 25:22</a>. <p/> <2,,2002, episoreuo><p/> "to heap upon" or "together" (epi, "upon," and No. 1), is used metaphorically in <a href='B:620 4:3'>2Ti 4:3</a> 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.


topic: Hear, Hearing
definition:
<b>Hear, Hearing</b> <A-1,Verb,191, akouo><p/> the usual word denoting "to hear," is used (a) intransitively, e.g., <a href='B:470 11:15'>Mat 11:15</a>, <a href='B:480 4:23'>Mar 4:23</a>; (b) transitively when the object is expressed, sometimes in the accusative case, sometimes in the genitive. Thus in <a href='B:510 9:7'>Act 9:7</a>, "hearing the voice," the noun "voice" is in the partitive genitive case [i.e., hearing (something) of], whereas in <a href='B:510 22:9'>Act 22:9</a>, "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 <a href='B:500 5:25'>Joh 5:25</a>, <a href='B:500 5:28'>Joh 5:28</a>, the genitive case is used, indicating a "sensational perception" that the Lord's voice is sounding; in <a href='B:500 3:8'>Joh 3:8</a>, of "hearing" the wind, the accusative is used, stressing "the thing perceived." <p/> That God "hears" prayer signifies that He answers prayer, e.g., <a href='B:500 9:31'>Joh 9:31</a>, <a href='B:690 1:5-15'>1Jo 1:5-15</a>. Sometimes the verb is used with para ("from beside"), e.g., <a href='B:500 1:40'>Joh 1:40</a>, "one of the two which heard John speak," lit., "heard from beside John," suggesting that he stood beside him; in <a href='B:500 8:26'>Joh 8:26</a>, <a href='B:500 8:40'>Joh 8:40</a>, indicating the intimate fellowship of the Son with the Father; the same construction is used in <a href='B:510 10:22'>Act 10:22</a>, <a href='B:620 2:2'>2Ti 2:2</a>, in the latter case, of the intimacy between Paul and Timothy. See HEARKEN. <p/> <A-2,Verb,1522, eisakouo><p/> "to listen to" (eis, to, and No. 1), has two meanings, (a) "to hear and obey," <a href='B:530 14:21'>1Co 14:21</a>, "they will not hear;" (b) "to hear so as to answer," of God's answer to prayer, <a href='B:470 6:7'>Mat 6:7</a>, <a href='B:490 1:13'>Luk 1:13</a>, <a href='B:510 10:31'>Act 10:31</a>, <a href='B:650 5:7'>Heb 5:7</a>. <p/> <A-3,Verb,1251, diakouo><p/> "to hear through, hear fully" (dia, "through," and No. 1), is used technically, of "hearing" judicially, in <a href='B:510 23:35'>Act 23:35</a>, of Felix in regard to the charges against Paul. In the Sept., <a href='B:50 1:16'>Deu 1:16</a>, <a href='B:220 9:33'>Job 9:33</a>. <p/> <A-4,Verb,1873, epakouo><p/> "to listen to, hear with favor, at or upon an occasion" (epi, "upon," and No. 1), is used in <a href='B:540 6:2'>2Co 6:2</a> (RV, "hearken"). <p/> <A-5,Verb,1874, epakroaomai><p/> "to listen attentively to" (epi, used intensively, and a verb akin to No. 1), is used in <a href='B:510 16:25'>Act 16:25</a>, "(the prisoners) were listening to (them)," RV, expressive of rapt attention. <p/> <A-6,Verb,4257, proakouo><p/> signifies "to hear before" (pro), <a href='B:580 1:5'>Col 1:5</a>, where Lightfoot suggests that the preposition contrasts what they heard before, the true Gospel, with the false gospel of their recent teachers. <p/> <A-7,Verb,3878, parakouo><p/> 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," <a href='B:470 18:17'>Mat 18:17</a> (twice); in <a href='B:480 5:36'>Mar 5:36</a> 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." <p/> <B-1,Noun,189, akoe><p/> akin to A, No. 1, denotes (a) "the sense of hearing," <a href='B:530 12:17'>1Co 12:17</a>, <a href='B:680 2:8'>2Pe 2:8</a>; 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," <a href='B:470 13:14'>Mat 13:14</a>, <a href='B:510 28:26'>Act 28:26</a>, RV, a mode of expression conveying emphasis; (b) "the organ of hearing," <a href='B:480 7:35'>Mar 7:35</a>, "ears;" <a href='B:490 7:1'>Luk 7:1</a>, RV, "ears," for AV, "audience;" <a href='B:510 17:20'>Act 17:20</a>, <a href='B:620 1:4-4'>2Ti 1:4-4</a>, <a href='B:650 5:11'>Heb 5:11</a>, "dull of hearing," lit., "dull as to ears;" (c) "a thing heard, a message or teaching," <a href='B:500 12:38'>Joh 12:38</a>, "report;" <a href='B:520 10:16'>Rom 10:16</a>, <a href='B:590 2:13'>1Th 2:13</a>, "the word of the message," lit. "the word of hearing" (AV, "which ye heard"); <a href='B:650 4:2'>Heb 4:2</a>, "the word of hearing," RV, for AV, "the word preached;" in a somewhat similar sense, "a rumor, report," <a href='B:470 4:24'>Mat 4:24</a>, <a href='B:470 14:1'>Mat 14:1</a>, <a href='B:480 1:28'>Mar 1:28</a>, AV, "fame," RV, "report;" <a href='B:470 24:6'>Mat 24:6</a>, <a href='B:480 13:7'>Mar 13:7</a>, "rumors (of wars);" (d) "the receiving of a message," <a href='B:520 10:17'>Rom 10:17</a>, something more than the mere sense of "hearing" [see (a)]; so with the phrase "the hearing of faith," <a href='B:550 3:2'>Gal 3:2</a>, <a href='B:550 3:5'>Gal 3:5</a>, which it seems better to understand so than under (c). See EAR, FAME, PREACH, REPORT, RUMOR. <p/> Notes: (1) For diagnosis (investigation, followed by decision), rendered "hearing" in <a href='B:510 25:21'>Act 25:21</a>, AV, see DECISION. (2) For the phrase to be dull of hearing, lit., "to hear heavily," <a href='B:470 13:15'>Mat 13:15</a>, <a href='B:510 28:27'>Act 28:27</a>, see DULL. (3) For akroaterion, "a place of hearing," <a href='B:510 25:23'>Act 25:23</a>, see PLACE.


topic: Hearer
definition:
<b>Hearer</b> <1,,202, akroates><p/> from akroaomai, "to listen," is used in <a href='B:520 2:13'>Rom 2:13</a>, "of a law;" <a href='B:660 1:1-23'>Jam 1:1-23</a>, "of the word;" <a href='B:660 1:25'>Jam 1:25</a>, a (forgetful) hearer." <p/> Note: In <a href='B:560 4:29'>Eph 4:29</a>, <a href='B:620 2:14'>2Ti 2:14</a>, the verb akouo, "to hear," is rendered "hearers" in the AV (RV, "them that hear").


topic: Hearken
definition:
<b>Hearken</b> <1,,191, akouo><p/> "to hear," is rendered "hearken" in the AV and RV, in <a href='B:480 4:3'>Mar 4:3</a>, <a href='B:510 4:19'>Act 4:19</a>, <a href='B:510 7:2'>Act 7:2</a>, <a href='B:510 15:13'>Act 15:13</a>, <a href='B:660 2:5'>Jam 2:5</a>; in the RV only, in <a href='B:510 1:3-23'>Act 1:3-23</a>, <a href='B:510 13:16'>Act 13:16</a> (AV, "give audience"); <a href='B:510 15:12'>Act 15:12</a>, "hearkened" (AV "gave audience"). See HEAR, No. 1. Note: In <a href='B:510 12:13'>Act 12:13</a>, 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. <p/> <2,,1873, epakouo><p/> denotes "to hearken to," <a href='B:540 6:2'>2Co 6:2</a>, RV (see HEAR, A, No. 4). <p/> <3,,1801, enotizomai><p/> "to give ear to, to hearken" (from en, "in" and ous, "an ear"), is used in <a href='B:510 2:14'>Act 2:14</a>, in Peter's address to the men of Israel. <p/> <4,,3980, peitharcheo><p/> "to obey one in authority, be obedient" (peithomai, "to be persuaded," arche, "rule"), is translated "to hearken unto" in <a href='B:510 27:21'>Act 27:21</a>, in Paul's reminder to the shipwrecked mariners that they should have given heed to his counsel. See OBEY.


topic: Heart (hardness of)
definition:
<b>Heart (hardness of)</b> <1,,4641, sklerokardia><p/> "hardness of heart" (skleros, "hard," and kardia), is used in <a href='B:470 19:8'>Mat 19:8</a>, <a href='B:480 10:5'>Mar 10:5</a>, <a href='B:480 16:14'>Mar 16:14</a>. In the Sept., <a href='B:50 10:16'>Deu 10:16</a>, <a href='B:300 4:4'>Jer 4:4</a>.


topic: Heart (knowing the)
definition:
<b>Heart (knowing the)</b> <1,,2589, kardiognostes><p/> "a knower of hearts" (kardia and ginosko, "to know"), is used in <a href='B:510 1:24'>Act 1:24</a>, <a href='B:510 15:8'>Act 15:8</a>.


topic: Heart, Heartily
definition:
<b>Heart, Heartily</b> <1,,2588, kardia><p/> "the heart" (Eng., "cardiac," etc.), the chief organ of physical life ("for the life of the flesh is in the blood," <a href='B:30 17:11'>Lev 17:11</a>), 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, <a href='B:470 1:15-20'>Mat 1:15-20</a>. On the other hand, Scripture regards the heart as the sphere of Divine influence, <a href='B:520 2:15'>Rom 2:15</a>, <a href='B:510 15:9'>Act 15:9</a>. ... The heart, as lying deep within, contains 'the hidden man,' <a href='B:670 3:4'>1Pe 3:4</a>, the real man. It represents the true character but conceals it" (J. Laidlaw, in Hastings' Bible Dic.). <p/> As to its usage in the NT it denotes (a) the seat of physical life, <a href='B:510 14:17'>Act 14:17</a>, <a href='B:660 5:5'>Jam 5:5</a>; (b) the seat of moral nature and spiritual life, the seat of grief, <a href='B:500 14:1'>Joh 14:1</a>, <a href='B:520 9:2'>Rom 9:2</a>, <a href='B:540 2:4'>2Co 2:4</a>; joy, <a href='B:500 16:22'>Joh 16:22</a>, <a href='B:560 5:19'>Eph 5:19</a>; the desires, <a href='B:470 5:28'>Mat 5:28</a>, <a href='B:680 2:14'>2Pe 2:14</a>; the affections, <a href='B:490 24:32'>Luk 24:32</a>, <a href='B:510 21:13'>Act 21:13</a>; the perceptions, <a href='B:500 12:40'>Joh 12:40</a>, <a href='B:560 4:18'>Eph 4:18</a>; the thoughts, <a href='B:470 9:4'>Mat 9:4</a>, <a href='B:650 4:12'>Heb 4:12</a>; the understanding, <a href='B:470 13:15'>Mat 13:15</a>, <a href='B:520 1:21'>Rom 1:21</a>; the reasoning powers, <a href='B:480 2:6'>Mar 2:6</a>, <a href='B:490 24:38'>Luk 24:38</a>; the imagination, <a href='B:490 1:51'>Luk 1:51</a>; conscience, <a href='B:510 2:37'>Act 2:37</a>, <a href='B:690 3:20'>1Jo 3:20</a>; the intentions, <a href='B:650 4:12'>Heb 4:12</a>, cp. <a href='B:670 4:1'>1Pe 4:1</a>; purpose, <a href='B:510 11:23'>Act 11:23</a>, <a href='B:540 9:7'>2Co 9:7</a>; the will, <a href='B:520 6:17'>Rom 6:17</a>, <a href='B:580 3:15'>Col 3:15</a>; faith, <a href='B:480 11:23'>Mar 11:23</a>, <a href='B:520 10:10'>Rom 10:10</a>, <a href='B:650 3:12'>Heb 3:12</a>. <p/> The heart, in its moral significance in the OT, includes the emotions, the reason and the will. <p/> <2,,5590, psuche><p/> the soul, or life, is rendered "heart" in <a href='B:560 6:6'>Eph 6:6</a> (marg., "soul"), "doing the will of God from the heart." In <a href='B:580 3:23'>Col 3:23</a>, a form of the word psuche preceded by ek, from, lit., "from (the) soul," is rendered "heartily." <p/> Notes: (1) the RV, "heart" is substituted for AV, "bowels," in <a href='B:580 3:12'>Col 3:12</a>, <a href='B:640 1:7'>Phm 1:7</a>, <a href='B:640 1:12'>Phm 1:12</a>, <a href='B:640 1:20'>Phm 1:20</a>. (2) In <a href='B:540 3:3'>2Co 3:3</a>, the RV has "tables" that are hearts of flesh," for AV, "fleshly tables of the heart." (3) In <a href='B:560 1:18'>Eph 1:18</a>, the best mss. have kardia, "(the eyes of your) heart;" some have dianoia, "understanding" (AV). (4) In <a href='B:650 8:10'>Heb 8:10</a>, <a href='B:650 10:16'>Heb 10:16</a>, the AV has "in their hearts" and "into their hearts;" RV, "on their heart." (5) In <a href='B:490 21:26'>Luk 21:26</a>, where there is no word for "hearts" in the original, the RV has "men fainting (for fear)." (6) In <a href='B:540 7:2'>2Co 7:2</a>, the verb choreo, to make room for, "receive" (AV), is translated, or rather, interpreted, "open your hearts," RV, marg., "make room for (us)."


topic: Heat
definition:
<b>Heat</b> <A-1,Noun,2742, kauson><p/> denotes "a burning heat" (from kaio, "to burn;" cp. Eng., "caustic," "cauterize"), <a href='B:470 20:12'>Mat 20:12</a>, <a href='B:490 12:55'>Luk 12:55</a> (AV, "heat"), RV, in each place, "scorching heat" (marg. "hot wind"); in <a href='B:660 1:11'>Jam 1:11</a>, "a burning heat," AV, RV, "the scorching wind" like the sirocco. Cp. <a href='B:370 4:9'>Amo 4:9</a>, where the Sept. has purosis, "burning" (pur, "fire"). See BURNING. <p/> <A-2,Noun,2738, kauma><p/> "heat" (akin to No. 1), signifies "the result of burning," or "the heat produced," <a href='B:730 7:16'>Rev 7:16</a>, <a href='B:730 16:9'>Rev 16:9</a>; cp. kaumatizo, "to scorch," kausis, "burning," kauteriazomai, "to brand, sear." <p/> <A-3,Noun,2329, therme><p/> denotes "warmth, heat," <a href='B:510 28:3'>Act 28:3</a> (Eng., "thermal," etc.). <p/> <B-1,Verb,2741, kausoo><p/> 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, <a href='B:680 3:10'>2Pe 3:10</a>, <a href='B:680 3:12'>2Pe 3:12</a>, "with fervent heat," Passive Voice, lit., "being burned."


topic: Heaven, Heavenly (-ies)
definition:
<b>Heaven, Heavenly (-ies)</b> <1,,3772, ouranos><p/> probably akin to ornumi, "to lift, to heave," is used in the NT (a) of "the aerial heavens," e.g., <a href='B:470 6:26'>Mat 6:26</a>, <a href='B:470 8:20'>Mat 8:20</a>, <a href='B:510 10:12'>Act 10:12</a>, <a href='B:510 11:6'>Act 11:6</a> (RV, "heaven," in each place, AV, "air"); <a href='B:660 5:18'>Jam 5:18</a>; (b) "the sidereal," e.g., <a href='B:470 24:29'>Mat 24:29</a>, <a href='B:470 24:35'>Mat 24:35</a>, <a href='B:480 13:25'>Mar 13:25</a>, <a href='B:480 13:31'>Mar 13:31</a>, <a href='B:650 11:12'>Heb 11:12</a>, RV, "heaven," AV, "sky;" <a href='B:730 6:14'>Rev 6:14</a>, <a href='B:730 20:11'>Rev 20:11</a>; they, (a) and (b), were created by the Son of God, <a href='B:650 1:10'>Heb 1:10</a>, as also by God the Father, <a href='B:730 10:6'>Rev 10:6</a>; (c) "the eternal dwelling place of God," <a href='B:470 5:16'>Mat 5:16</a>, <a href='B:470 12:50'>Mat 12:50</a>, <a href='B:730 3:12'>Rev 3:12</a>, <a href='B:730 11:13'>Rev 11:13</a>, <a href='B:730 16:11'>Rev 16:11</a>, <a href='B:730 20:9'>Rev 20:9</a>. From thence the Son of God descended to become incarnate, <a href='B:500 3:13'>Joh 3:13</a>, <a href='B:500 3:31'>Joh 3:31</a>, <a href='B:500 6:38'>Joh 6:38</a>, <a href='B:500 6:42'>Joh 6:42</a>. In His ascension Christ "passed through the heavens," <a href='B:650 4:14'>Heb 4:14</a>, RV; He "ascended far above all the heavens," <a href='B:560 4:10'>Eph 4:10</a>, and was "made higher than the heavens," <a href='B:650 7:26'>Heb 7:26</a>; He "sat down on the right hand of the throne of the Majesty in the heavens," <a href='B:650 8:1'>Heb 8:1</a>; He is "on the right hand of God," having gone into heaven, <a href='B:670 3:22'>1Pe 3:22</a>. Since His ascension it is the scene of His present life and activity, e.g., <a href='B:520 8:34'>Rom 8:34</a>;. <a href='B:650 9:24'>Heb 9:24</a>. From the thence the Holy Spirit descended at Pentecost, <a href='B:670 1:12'>1Pe 1:12</a>. It is the abode of the angels, e.g., <a href='B:470 18:10'>Mat 18:10</a>, <a href='B:470 22:30'>Mat 22:30</a>; cp. <a href='B:730 3:5'>Rev 3:5</a>. Thither Paul was "caught up," whether in the body or out of the body, he knew not, <a href='B:540 12:2'>2Co 12:2</a>. It is to be the eternal dwelling place of the saints in resurrection glory, <a href='B:540 5:1'>2Co 5:1</a>. From thence Christ will descend to the air to receive His saints at the Rapture, <a href='B:590 4:16'>1Th 4:16</a>, <a href='B:570 1:3-21'>Phi 1:3-21</a>, and will subsequently come with His saints and with His holy angels at His second advent, <a href='B:470 24:30'>Mat 24:30</a>, <a href='B:600 1:7'>2Th 1:7</a>. In the present life "heavens," is the region of the spirtual citizenship of believers, <a href='B:570 3:20'>Phi 3:20</a>. The present "heavens" with the earth, are to pass away, <a href='B:680 3:10'>2Pe 3:10</a>, "being on fire," <a href='B:680 3:12'>2Pe 3:12</a> (see <a href='B:680 3:7'>2Pe 3:7</a>); <a href='B:730 20:11'>Rev 20:11</a>, and new "heavens" and earth are to be created, <a href='B:680 3:13'>2Pe 3:13</a>, <a href='B:730 21:1'>Rev 21:1</a>, with <a href='B:290 65:17'>Isa 65:17</a>, e.g. <p/> In <a href='B:490 15:18'>Luk 15:18</a>, <a href='B:490 15:21'>Luk 15:21</a>, "heaven" is used, by metonymy, for God. See AIR. <p/> Notes: (1) For the phrase in <a href='B:490 11:13'>Luk 11:13</a>, see Note on B, No. 2. <p/> (2) In <a href='B:490 11:2'>Luk 11:2</a>, the AV, "as in heaven," translates a phrase found in some mss. <p/> <2,,3321, mesouranema><p/> denotes "mid-heaven," or the midst of the heavens (mesos, "middle," and No. 1), <a href='B:730 8:13'>Rev 8:13</a>, <a href='B:730 14:6'>Rev 14:6</a>, <a href='B:730 19:17'>Rev 19:17</a>. <p/> <A-1,Adjective,3770, ouranios><p/> signifying "of heaven, heavenly," corresponding to A, No. 1, is used (a) as an appellation of God the Father, <a href='B:470 6:14'>Mat 6:14</a>, <a href='B:470 6:26'>Mat 6:26</a>, <a href='B:470 6:32'>Mat 6:32</a>, "your heavenly Father;" <a href='B:470 15:13'>Mat 15:13</a>, "My heavenly Father;" (b) as descriptive of the holy angels, <a href='B:490 2:13'>Luk 2:13</a>; (c) of the vision seen by Paul, <a href='B:510 26:19'>Act 26:19</a>. <p/> <A-2,Adjective,2032, epouranios><p/> "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, <a href='B:470 18:35'>Mat 18:35</a>; (b) of the place where Christ "sitteth at the right hand of God" (i.e., in a position of Divine authority), <a href='B:560 1:20'>Eph 1:20</a>; and of the present position of believers in relationship to Christ, <a href='B:560 2:6'>Eph 2:6</a>; where they possess "every spiritual blessing," <a href='B:560 1:3'>Eph 1:3</a>; (c) of Christ as "the Second Man," and all those who are related to Him spirtually, <a href='B:530 15:48'>1Co 15:48</a>; (d) of those whose sphere of activity or existence is above, or in contrast to that of earth, of "principalities and powers," <a href='B:560 3:10'>Eph 3:10</a>; of "spiritual hosts of wickedness," <a href='B:560 6:12'>Eph 6:12</a>, RV, "in heavenly places," for AV, "in high places;" (e) of the Holy Spirit, <a href='B:650 6:4'>Heb 6:4</a>; (f) of "heavenly things," as the subjects of the teaching of Christ, <a href='B:500 3:12'>Joh 3:12</a>, 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, <a href='B:650 8:5'>Heb 8:5</a>, <a href='B:650 9:23'>Heb 9:23</a>; (g) of the "calling" of believers, <a href='B:650 3:1'>Heb 3:1</a>; (h) of heaven as the abode of the saints, "a better country" than that of earth, <a href='B:650 11:16'>Heb 11:16</a>, and of the spiritual Jerusalem, <a href='B:650 12:22'>Heb 12:22</a>; (i) of the kingdom of Christ in its future manifestation, <a href='B:620 4:18'>2Ti 4:18</a>; (j) of all beings and things, animate and inanimate, that are "above the earth," <a href='B:570 2:10'>Phi 2:10</a>; (k) of the resurrection and glorified bodies of believers, <a href='B:530 15:49'>1Co 15:49</a>; (l) of the "heavenly orbs," <a href='B:530 15:40'>1Co 15:40</a> ("celestial," twice, and so rendered here only). <p/> Note: In connection with (a), the word "heavenly," used of God the Father in <a href='B:490 11:13'>Luk 11:13</a>, represents the phrase ex ouranou, "from heaven." <p/> <B-1,Adverb,3771, ouranothen><p/> formed from A, No. 1, and denoting "from heaven," is used of (a) the aerial heaven, <a href='B:510 14:17'>Act 14:17</a>; (b) heaven, as the uncreated sphere of God's abode, <a href='B:510 26:13'>Act 26:13</a>.


topic: Heavy, Heaviness
definition:
<b>Heavy, Heaviness</b> <A-1,Noun,3077, lupe><p/> "grief, sorrow," is rendered "heaviness" in the AV of <a href='B:520 9:2'>Rom 9:2</a>, <a href='B:540 2:1'>2Co 2:1</a> (RV, "sorrow," in both places). See GRIEF, SORROW. <p/> <A-2,Noun,2726, katepheia><p/> probably denotes a downcast look, expressive of sorrow; hence, "dejection, heaviness;" it is used in <a href='B:660 4:9'>Jam 4:9</a>. <p/> <A-3,Noun,85, ademoneo><p/> "to be troubled, much distressed," is used of the Lord's sorrow in Gethsemane, <a href='B:470 26:37'>Mat 26:37</a>, <a href='B:480 14:33'>Mar 14:33</a>, AV, "to be very heavy," RV, "to be sore troubled;" of Epaphroditus, because the saints at Philippi had received news of his sickness, <a href='B:570 2:26'>Phi 2:26</a>, AV, "was full of heaviness," RV, "was sore troubled." See TROUBLE. B, No. 12. <p/> <A-4,Noun,3076, lupeo><p/> "to distress, grieve" (akin to A, No. 1), is rendered "are in heaviness" in <a href='B:670 1:6'>1Pe 1:6</a>, AV (RV, "have been put to grief"); here, as frequently, it is in the Passive Voice. See GRIEF, SORROWFUL. <p/> <A-5,Noun,916, bareo><p/> always in the Passive Voice in the NT, is rendered "were heavy" in <a href='B:470 26:43'>Mat 26:43</a>, <a href='B:480 14:40'>Mar 14:40</a>, <a href='B:490 9:32'>Luk 9:32</a>. See BURDEN. <p/> Note: For "heavy laden," <a href='B:470 11:28'>Mat 11:28</a>, see LADE, No. 3. <p/> <B-1,Adjective,926, barus><p/> "heavy" (akin to B, No. 3), is so rendered in <a href='B:470 23:4'>Mat 23:4</a>. See GRIEVOUS.


topic: Hedge
definition:
<b>Hedge</b> <1,,5418, phragmos><p/> 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 <a href='B:470 21:33'>Mat 21:33</a>, lit. "(he put) a hedge (around);" <a href='B:480 12:1'>Mar 12:1</a>, <a href='B:490 14:23'>Luk 14:23</a>; (b) metaphorically, of the "partition" which separated Gentile from Jew, which was broken down by Christ through the efficacy of His expiatory sacrifice, <a href='B:560 2:14'>Eph 2:14</a>.


topic: Heed (to give, to take)
definition:
<b>Heed (to give, to take)</b> <1,,991, blepo><p/> "to look, see," usually implying more especially an intent, earnest contemplation, is rendered "take heed" in <a href='B:470 24:4'>Mat 24:4</a>, <a href='B:480 4:24'>Mar 4:24</a>, <a href='B:480 13:5'>Mar 13:5</a>, <a href='B:480 13:9'>Mar 13:9</a>, <a href='B:480 13:23'>Mar 13:23</a>, <a href='B:480 13:33'>Mar 13:33</a>, <a href='B:490 8:18'>Luk 8:18</a>, <a href='B:490 21:8'>Luk 21:8</a>, <a href='B:530 3:10'>1Co 3:10</a>, <a href='B:530 8:9'>1Co 8:9</a>, <a href='B:530 10:12'>1Co 10:12</a>, <a href='B:550 5:15'>Gal 5:15</a>, <a href='B:580 2:8'>Col 2:8</a> (AV, "beware"); <a href='B:580 4:17'>Col 4:17</a>, <a href='B:650 3:12'>Heb 3:12</a>. See BEHOLD, BEWARE, LIE, LOOK, PERCEIVE, REGARD, SEE. <p/> <2,,3708, horao><p/> "to see," usually expressing the sense of vision, is rendered "take heed" in <a href='B:470 16:6'>Mat 16:6</a>, <a href='B:470 18:10'>Mat 18:10</a>, AV (RV, "see"); <a href='B:480 8:15'>Mar 8:15</a>, <a href='B:490 12:15'>Luk 12:15</a>, <a href='B:510 22:26'>Act 22:26</a> (AV only). See BEHOLD, SEE. <p/> <3,,4337, prosecho><p/> lit., "to hold to," signifies "to turn to, turn one's attention to;" hence, "to give heed;" it is rendered "take heed" in <a href='B:470 6:1'>Mat 6:1</a>, <a href='B:490 17:3'>Luk 17:3</a>, <a href='B:490 21:34'>Luk 21:34</a>, <a href='B:510 5:35'>Act 5:35</a>, <a href='B:510 20:28'>Act 20:28</a>, <a href='B:680 1:19'>2Pe 1:19</a>; to give heed to, in <a href='B:510 8:6'>Act 8:6</a>, <a href='B:510 8:10'>Act 8:10</a>; in <a href='B:510 8:11'>Act 8:11</a> (AV, "had regard to"); <a href='B:510 16:14'>Act 16:14</a> (AV, "attended unto"); <a href='B:610 1:4'>1Ti 1:4</a>, <a href='B:610 4:1'>1Ti 4:1</a>, <a href='B:610 4:13'>1Ti 4:13</a> (AV, "give attendance to"); <a href='B:630 1:14'>Tit 1:14</a>, <a href='B:650 2:1'>Heb 2:1</a>, lit., "to give heed more earnestly." See ATTEND, BEWARE, GIVE, REGARD. <p/> <4,,1907, epecho><p/> "to hole upon," then, "to direct towards, to give attention to," is rendered "gave heed," in <a href='B:510 3:5'>Act 3:5</a>; "take heed," in <a href='B:610 4:16'>1Ti 4:16</a>. See HOLD (forth), MARK, STAY. <p/> Notes: (1) In <a href='B:490 11:35'>Luk 11:35</a>, AV, skopeo, "to look," is translated "take heed (that)," RV, "look (whether)." (2) Nos. 2 and 3 are used together in <a href='B:470 16:6'>Mat 16:6</a>; Nos. 2 and 1, in that order, in <a href='B:480 8:15'>Mar 8:15</a>; but in <a href='B:490 12:15'>Luk 12:15</a> the RV rightly follows No. 2 by "keep yourselves from" (phulasso, "to guard"). (3) For the RV of <a href='B:480 5:36'>Mar 5:36</a>, "not heeding," see under HEAR, No. 7. (4) In <a href='B:520 11:21'>Rom 11:21</a> the AV adds "take heed," because of a variant reading which introduces the clause by a conjunctive phrase signifying "lest."


topic: Heel
definition:
<b>Heel</b> <1,,4418, pterna><p/> is found in <a href='B:500 13:18'>Joh 13:18</a>, where the Lord quotes from <a href='B:230 41:9'>Psa 41:9</a>; the metaphor is that of tripping up an antagonist in wrestling. Cp. the verb in <a href='B:10 27:36'>Gen 27:36</a>, <a href='B:300 9:4'>Jer 9:4</a>, <a href='B:350 12:3'>Hos 12:3</a>.


topic: Heifer
definition:
<b>Heifer</b> <1,,1151, damalis><p/> etymologically "one of fit age to be tamed to the yoke" (damao, "to tame"), occurs in <a href='B:650 9:13'>Heb 9:13</a>, with reference to the "red heifer" of Num. 19.


topic: Height
definition:
<b>Height</b> <1,,5311, hupsos><p/> "a summit, top," is translated "height" in <a href='B:560 3:18'>Eph 3:18</a>, 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 <a href='B:730 21:16'>Rev 21:16</a>, of the measurement of the heavenly Jerusalem. See ESTATE, HIGH. <p/> <2,,5313, hupsoma><p/> more concrete than No. 1, is used (a) of "a height," as a mountain or anything definitely termed a "height," <a href='B:520 8:39'>Rom 8:39</a> (metaphorically); (b) of "a high thing" lifted up as a barrier or in antagonistic exaltation, <a href='B:540 10:5'>2Co 10:5</a>. See HIGH. Cp. hupsoo, "to exalt."


topic: Heir
definition:
<b>Heir</b> <A-1,Noun,2818, kleronomos><p/> 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, <a href='B:470 21:38'>Mat 21:38</a>, <a href='B:480 12:7'>Mar 12:7</a>, <a href='B:490 20:14'>Luk 20:14</a>, <a href='B:550 4:1'>Gal 4:1</a>; (b) one to whom something has been assigned by God, on possession of which, however, he has not yet entered, as Abraham, <a href='B:520 1:4-14'>Rom 1:4-14</a>, <a href='B:650 6:17'>Heb 6:17</a>; Christ, <a href='B:650 1:2'>Heb 1:2</a>; the poor saints, <a href='B:660 2:5'>Jam 2:5</a>; (c) believers, inasmuch as they share in the new order of things to be ushered in at the return of Christ, <a href='B:520 8:17'>Rom 8:17</a>, <a href='B:550 3:29'>Gal 3:29</a>, <a href='B:550 4:7'>Gal 4:7</a>, <a href='B:630 3:7'>Tit 3:7</a>; (d) one who receives something other than by merit, as Noah, <a href='B:650 11:7'>Heb 11:7</a>." * [* From Notes on Galatians, by Hogg and Vine, pp. 177, 178.] <p/> In the Sept., <a href='B:70 18:7'>Jdg 18:7</a>, <a href='B:100 14:7'>2Sa 14:7</a>, <a href='B:300 8:10'>Jer 8:10</a>, <a href='B:400 1:15'>Mic 1:15</a>. <p/> <A-2,Noun,4789, sunkleronomos><p/> "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, <a href='B:650 11:9'>Heb 11:9</a>; of husband and wife who are also united in Christ, <a href='B:670 3:7'>1Pe 3:7</a>; of Gentiles who believe, as participants in the Gospel with Jews who believe, <a href='B:560 3:6'>Eph 3:6</a>; and of all believers as prospective participants with Christ in His glory, as recompense for their participation in His sufferings, <a href='B:520 8:17'>Rom 8:17</a>." * [* ibid, p. 178.] <p/> <B-1,Verb,2816, kleronomeo><p/> "to be an heir to, to inherit" (see A, No. 1), is rendered "shall (not) inherit with" in <a href='B:550 4:30'>Gal 4:30</a>, RV, AV, "shall (not) be heir with;" in <a href='B:650 1:14'>Heb 1:14</a>, 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."


topic: Hell
definition:
<b>Hell</b> <1,,1067, geenna><p/> 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," <a href='B:470 5:22'>Mat 5:22</a>; 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," <a href='B:470 5:29'>Mat 5:29</a>; similarly with the hand, <a href='B:470 5:30'>Mat 5:30</a>; in <a href='B:470 1:18-9'>Mat 1:18-9</a>, 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 <a href='B:470 18:8'>Mat 18:8</a>, "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," <a href='B:470 18:9'>Mat 18:9</a>. To the passage in Matt. 18, that in <a href='B:480 1:9-47'>Mar 1:9-47</a>, 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." <p/> 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, <a href='B:490 12:5'>Luk 12:5</a>; the parallel passage to this in <a href='B:470 10:28'>Mat 10:28</a> 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." <p/> 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 (<a href='B:470 23:15'>Mat 23:15</a>), the phrase here being expressive of moral characteristics, and declares the impossibility of their escaping "the judgment of hell," <a href='B:470 23:33'>Mat 23:33</a>. In <a href='B:660 3:6'>Jam 3:6</a> "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." <p/> For terms descriptive of "hell," see e.g., <a href='B:470 13:42'>Mat 13:42</a>, <a href='B:470 25:46'>Mat 25:46</a>, <a href='B:570 3:19'>Phi 3:19</a>, <a href='B:600 1:9'>2Th 1:9</a>, <a href='B:650 10:39'>Heb 10:39</a>, <a href='B:680 2:17'>2Pe 2:17</a>, <a href='B:720 1:13'>Jud 1:13</a>, <a href='B:730 2:11'>Rev 2:11</a>, <a href='B:730 19:20'>Rev 19:20</a>, <a href='B:730 20:6'>Rev 20:6</a>, <a href='B:730 20:10'>Rev 20:10</a>, <a href='B:730 20:14'>Rev 20:14</a>, <a href='B:730 21:8'>Rev 21:8</a>. <p/> 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 <a href='B:680 2:4'>2Pe 2:4</a>, 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.


topic: Helmet
definition:
<b>Helmet</b> <1,,4030, perikephalaia><p/> from peri, "around," and kephale, "a head," is used figuratively in <a href='B:560 6:17'>Eph 6:17</a>, with reference to salvation, and <a href='B:590 5:8'>1Th 5:8</a>, 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 <a href='B:560 6:17'>Eph 6:17</a> salvation is a present experience of the Lord's deliverance of believers as those who are engaged in spiritual conflict; in <a href='B:590 5:8'>1Th 5:8</a>, the hope is that of the Lord's return, which encourages the believer to resist the spirit of the age in which he lives.


topic: Help, Holpen
definition:
<b>Help, Holpen</b> <A-1,Noun,484,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 <a href='B:530 12:28'>1Co 12:28</a>, 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 <a href='B:590 5:14'>1Th 5:14</a>, "support the weak;" cp. <a href='B:510 20:35'>Act 20:35</a>; 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." <p/> <A-2,Noun,996, boetheia><p/> from boe, "a shout," and theo, "to run," denotes "help, succour," <a href='B:650 4:16'>Heb 4:16</a>, lit., "(grace) unto (timely) help;" in <a href='B:510 27:17'>Act 27:17</a>, where the plural is used, the term is nautical, "frapping." <p/> <A-3,Noun,1947, epikouria><p/> 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," <a href='B:510 26:22'>Act 26:22</a>, RV. <p/> <B-1,Verb,482, antilambano><p/> 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 <a href='B:490 1:54'>Luk 1:54</a>; "to help," RV, "to support," AV, in <a href='B:510 20:35'>Act 20:35</a>; its other meaning, to partake of, is used of partaking of things, <a href='B:610 6:2'>1Ti 6:2</a>, "that partake of," for AV, "partakers of." See PARTAKE, SUPPORT. <p/> <B-2,Verb,4815, sullambano><p/> "to assist, take part with" (sun, "with," and lambano), is used, in the Middle Voice, of rendering help in what others are doing, <a href='B:490 5:7'>Luk 5:7</a>, of bringing in a catch of fish; in <a href='B:570 4:3'>Phi 4:3</a>, in an appeal to Synzygus ("yokefellow") to help Euodia and Syntyche (<a href='B:570 4:2'>Phi 4:2</a>). See CATCH, CONCEIVE. <p/> <B-3,Verb,4878, sunantilambano><p/> 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, <a href='B:490 10:40'>Luk 10:40</a>; and of the ministry of the Holy Spirit in helping our infirmities, <a href='B:520 8:26'>Rom 8:26</a>. In the Sept., <a href='B:20 18:22'>Exo 18:22</a>, <a href='B:40 11:17'>Num 11:17</a>; Ps. 89.21. <p/> <B-4,Verb,997, boetheo><p/> "to come to the aid of anyone, to succour" (akin to A, No. 2), is used in <a href='B:470 15:25'>Mat 15:25</a>, <a href='B:480 9:22'>Mar 9:22</a>, <a href='B:480 9:24'>Mar 9:24</a>, <a href='B:510 16:9'>Act 16:9</a>, <a href='B:510 21:28'>Act 21:28</a>, <a href='B:540 6:2'>2Co 6:2</a>, "did I succour;" <a href='B:650 2:18'>Heb 2:18</a>, "to succour;" <a href='B:730 12:16'>Rev 12:16</a>. <p/> <B-5,Verb,4820, sumballo><p/> lit., "to throw together" (sun, "with," ballo, "to throw"), is used in the Middle Voice in <a href='B:510 18:27'>Act 18:27</a>, of helping or benefiting believers by discussion or ministry of the Word of God. See CONFER, ENCOUNTER, MAKE (war), MEET, PONDER. <p/> <B-6,Verb,4943, sunupourgeo><p/> 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 <a href='B:540 1:11'>2Co 1:11</a>. <p/> <B-7,Verb,4903, sunergeo><p/> "to help in work, to co-operate, be a co-worker," is rendered "that helpeth with" in <a href='B:530 16:16'>1Co 16:16</a>. See WORK. <p/> 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 <a href='B:520 16:2'>Rom 16:2</a>, "that ye assist," and <a href='B:620 4:17'>2Ti 4:17</a>, "stood with." See BRING, COME, COMMEND, GIVE, PRESENT, PROVE, PROVIDE, SHEW, STAND, YIELD.


topic: Helper, Fellow-helper
definition:
<b>Helper, Fellow-helper</b> <1,,998, boethos><p/> an adjective, akin to A, No. 2, and B, No. 4, under HELP, signifying "helping," is used as a noun in <a href='B:650 13:6'>Heb 13:6</a>, of God as the helper of His saints. <p/> <2,,4904, sunergos><p/> an adjective, akin to B, No. 7, under HELP, "a fellow worker," is translated "helper" in the AV of <a href='B:520 16:3'>Rom 16:3</a>, <a href='B:520 16:9'>Rom 16:9</a>, RV, "fellow worker;" in <a href='B:540 1:24'>2Co 1:24</a>, AV and RV, "helper;" in <a href='B:540 8:23'>2Co 8:23</a>, AV, "fellow helper," RV, "fellow worker;" so the plural in <a href='B:710 1:8'>3Jo 1:8</a>. See CAMPANION, LABORER, etc.


topic: Hen
definition:
<b>Hen</b> <1,,3733, ornis><p/> "a bird," is used, in the NT, only of a "hen," <a href='B:470 23:27'>Mat 23:27</a>, <a href='B:490 13:34'>Luk 13:34</a>.


topic: Hence
definition:
<b>Hence</b> <1,,1782, enthen><p/> is found in the best mss. in <a href='B:470 17:20'>Mat 17:20</a>, <a href='B:490 16:26'>Luk 16:26</a>. <p/> <2,,1782, enteuthen><p/> akin to No. 1, is used (a) of place, "hence," or "from hence," <a href='B:490 4:9'>Luk 4:9</a>, <a href='B:490 13:31'>Luk 13:31</a>, <a href='B:500 2:16'>Joh 2:16</a>, <a href='B:500 7:3'>Joh 7:3</a>, <a href='B:500 14:31'>Joh 14:31</a>, <a href='B:500 18:36'>Joh 18:36</a>; in <a href='B:500 19:18'>Joh 19:18</a>, "on either side (one)," lit., "hence and hence;" in <a href='B:730 22:2'>Rev 22:2</a>; it is contrasted with ekeithen, "thence," RV, "on this side ... on that" (AV, "on either side"), lit. "hence ... thence;" (b) causal; <a href='B:660 4:1'>Jam 4:1</a>, "(come they not) hence," i.e., "owing to." <p/> Notes: (1) For makran, "far hence," in <a href='B:510 22:21'>Act 22:21</a>, see FAR. (2) In <a href='B:510 1:5'>Act 1:5</a>, the phrase "not many days hence" is, lit., "not after (meta) many days."


topic: Henceforth (from, and negatives), Henceforward
definition:
<b>Henceforth (from, and negatives), Henceforward</b> * Notes: (1) Positively, "henceforth" stands for the following: (a) ap' arti (i.e., apo arti), lit., "from now," e.g., <a href='B:470 26:64'>Mat 26:64</a>, <a href='B:490 22:69'>Luk 22:69</a>, <a href='B:500 13:19'>Joh 13:19</a>, RV, and AV marg., "from henceforth;" <a href='B:730 14:13'>Rev 14:13</a> (where aparti is found as one word in the best mss.); (b) to loipon, lit., "(for) the remaining (time)," <a href='B:650 10:13'>Heb 10:13</a>; tou loipou, <a href='B:550 6:17'>Gal 6:17</a>; (c) apo tou nun, lit., "from the now," e.g., <a href='B:490 1:48'>Luk 1:48</a>, <a href='B:490 5:10'>Luk 5:10</a>, <a href='B:490 12:52'>Luk 12:52</a>, <a href='B:510 18:6'>Act 18:6</a>, <a href='B:540 5:16'>2Co 5:16</a> (1st part); (2) negatively, "henceforth ... not" (or "no more") translates one or other of the negative adverbs ouketi and meketi, "no longer," e.g., <a href='B:510 4:17'>Act 4:17</a>, AV, and RV, "henceforth (to no man);" in the following the RV has "no longer" for the AV, "henceforth" (with a negative), <a href='B:500 15:15'>Joh 15:15</a>, <a href='B:520 6:6'>Rom 6:6</a>, <a href='B:540 5:15'>2Co 5:15</a>, <a href='B:560 4:17'>Eph 4:17</a>; in <a href='B:540 5:16'>2Co 5:16</a> (last part), RV, "no more;" in <a href='B:470 21:19'>Mat 21:19</a>, <a href='B:480 11:14'>Mar 11:14</a>, "no (fruit ...) henceforward;" AV in the latter, "hereafter." See HEREAFTER.


topic: Herb
definition:
<b>Herb</b> <1,,3001, lachanon><p/> denotes "a garden herb, a vegetable" (from lachaino, "to dig"), in contrast to wild plants, <a href='B:470 13:32'>Mat 13:32</a>, <a href='B:480 4:32'>Mar 4:32</a>, <a href='B:490 11:42'>Luk 11:42</a>, <a href='B:520 14:2'>Rom 14:2</a>. <p/> <2,,1008, botane><p/> denotes "grass, fodder, herbs" (from bosko, "to feed;" cp. Eng., "botany"), <a href='B:650 6:7'>Heb 6:7</a>.


topic: Herd
definition:
<b>Herd</b> <1,,34, aglee><p/> from ago, "to lead," is used, in the NT, only of swine, <a href='B:470 1:8-32'>Mat 1:8-32</a>, <a href='B:480 5:11'>Mar 5:11</a>, <a href='B:480 5:13'>Mar 5:13</a>, <a href='B:490 1:8-33'>Luk 1:8-33</a>.


topic: Here
definition:
<b>Here</b> <1,,5602, hode><p/> an adverb signifying (a) "here" (of place), e.g., <a href='B:470 12:6'>Mat 12:6</a>, <a href='B:480 9:1'>Mar 9:1</a>; used with the neuter plural of the article, <a href='B:580 4:9'>Col 4:9</a>, "(all) things (that are done) here," lit., "(all) the (things) here;" in <a href='B:470 24:23'>Mat 24:23</a>, hode is used in both parts, hence the RV, "Lo, here (is the Christ, or) Here;" in <a href='B:480 13:21'>Mar 13:21</a> hode is followed by ekei, "there." The word is used metaphorically in the sense of "in this circumstance," or connection, in <a href='B:530 4:2'>1Co 4:2</a>, <a href='B:730 13:10'>Rev 13:10</a>, <a href='B:730 13:18'>Rev 13:18</a>, <a href='B:730 14:12'>Rev 14:12</a>, <a href='B:730 17:9'>Rev 17:9</a>. See HITHER. <p/> <2,,1759, enthade><p/> has the same meanings as No. 1; "here" in <a href='B:490 24:41'>Luk 24:41</a>, <a href='B:510 16:28'>Act 16:28</a>, <a href='B:510 25:24'>Act 25:24</a>. See HITHER (<a href='B:500 1:4-16'>Joh 1:4-16</a>, <a href='B:510 25:17'>Act 25:17</a>). <p/> <3,,847, autostrong><p/> the genitive case of autos, "self," signifies "just here" in <a href='B:470 26:36'>Mat 26:36</a>. See THERE, No. 5.


topic: Here (to be, be present)
definition:
<b>Here (to be, be present)</b> <1,,3918, pareimi><p/> "to be by or beside or here" (para, "by," and eimi, "to be"), is rendered "to have been here" in <a href='B:510 24:19'>Act 24:19</a>. See COME, PRESENT. <p/> Note: For sumpareimi, "to be here present," see PRESENT.


topic: Hereafter
definition:
<b>Hereafter</b> * Notes: (1) This adverb translates the phrase meta tauta, lit., "after these things," <a href='B:500 13:7'>Joh 13:7</a>, <a href='B:730 1:19'>Rev 1:19</a>, and frequently in the Apocalypse, see <a href='B:730 4:1'>Rev 4:1</a> (twice); <a href='B:730 7:9'>Rev 7:9</a>, <a href='B:730 9:12'>Rev 9:12</a>, <a href='B:730 15:5'>Rev 15:5</a>, <a href='B:730 18:1'>Rev 18:1</a>, <a href='B:730 19:1'>Rev 19:1</a>, <a href='B:730 20:3'>Rev 20:3</a>. (2) For <a href='B:470 26:64'>Mat 26:64</a>, <a href='B:490 22:69'>Luk 22:69</a> (AV, "hereafter") see HENCEFORTH; for <a href='B:480 11:14'>Mar 11:14</a> see HENCEFORWARD. (3) In <a href='B:500 14:30'>Joh 14:30</a>, ouk eti is rendered "no more" in the RV (AV, "Hereafter ... not"). (4) In <a href='B:610 1:16'>1Ti 1:16</a>, "hereafter" translates the verb mello, "to be about to."


topic: Hereby
definition:
<b>Hereby</b> * Notes: (1) This translates the phrase en toutq, lit., "in this," <a href='B:530 4:4'>1Co 4:4</a>, <a href='B:690 2:3'>1Jo 2:3</a>, <a href='B:690 2:5'>1Jo 2:5</a>, <a href='B:690 3:16'>1Jo 3:16</a>, <a href='B:690 3:19'>1Jo 3:19</a>, <a href='B:690 3:24'>1Jo 3:24</a>, <a href='B:690 4:2'>1Jo 4:2</a>, <a href='B:690 4:13'>1Jo 4:13</a>, <a href='B:690 5:2'>1Jo 5:2</a> (RV, "hereby," AV, "by this"). (2) In <a href='B:690 4:6'>1Jo 4:6</a>, AV, ek toutou, lit., "out of this," i.e., in consequence of this, is rendered "hereby" (RV, "by this").


topic: Herein
definition:
<b>Herein</b> * Note: This translates the phrase en toutq, "in this," in <a href='B:500 4:37'>Joh 4:37</a>, <a href='B:500 9:30'>Joh 9:30</a>, <a href='B:500 15:8'>Joh 15:8</a>, <a href='B:510 24:16'>Act 24:16</a>, <a href='B:540 8:10'>2Co 8:10</a>, <a href='B:690 4:9'>1Jo 4:9</a> (AV, "in this"), <a href='B:690 4:10'>1Jo 4:10</a>, <a href='B:690 4:17'>1Jo 4:17</a>.


topic: Hereof
definition:
<b>Hereof</b> * Notes: (1) This translates the word haute, "this," the feminine of houtos, "this," in <a href='B:470 9:26'>Mat 9:26</a>, lit., "this (fame)," AV, and RV marg. (2) In <a href='B:650 5:3'>Heb 5:3</a>, AV, dia tauten, lit., "by reason of (dia) this" (i.e., this infirmity), is rendered "hereof;" the best texts have auten, RV, "thereof."


topic: Heresy
definition:
<b>Heresy</b> <1,,139, hairesis><p/> 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, <a href='B:550 5:20'>Gal 5:20</a> (marg., "parties"); such erroneous opinions are frequently the outcome of personal preference or the prospect of advantage; see <a href='B:680 2:1'>2Pe 2:1</a>, 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, <a href='B:510 5:17'>Act 5:17</a>, <a href='B:510 15:5'>Act 15:5</a>, <a href='B:510 24:5'>Act 24:5</a>, <a href='B:510 24:14'>Act 24:14</a>, <a href='B:510 26:5'>Act 26:5</a>, <a href='B:510 28:22'>Act 28:22</a>; "heresies" in <a href='B:530 11:19'>1Co 11:19</a> (see marg.). See SECT.


topic: Heretical
definition:
<b>Heretical</b> <1,,141, hairetikos><p/> akin to the above, primarily denotes "capable of choosing" (haireomai); hence, "causing division by a party spirit, factious," <a href='B:630 3:10'>Tit 3:10</a>, RV, "heretical."


topic: Hereunto
definition:
<b>Hereunto</b> * Note: This translates the phrase eis touto, lit., "unto this," in <a href='B:670 2:21'>1Pe 2:21</a>.


topic: Heritage
definition:
<b>Heritage</b> <1,,2820, kleroo><p/> primarily, "to cast lots" or "to choose by lot," then, "to assign a portion," is used in the Passive Voice in <a href='B:560 1:11'>Eph 1:11</a>, "we were made a heritage," RV (AV, "we have obtained an inheritance"). The RV is in agreement with such OT passages as <a href='B:50 4:20'>Deu 4:20</a>, "a people of inheritance;" <a href='B:50 9:29'>Deu 9:29</a>, <a href='B:50 32:9'>Deu 32:9</a>, <a href='B:230 16:6'>Psa 16:6</a>. The meaning "were chosen by lot," as in the Vulgate, and in <a href='B:90 14:41'>1Sa 14:41</a>, indicating the freedom of election without human will (so Chrysostom and Augustine), is not suited to this passage.


topic: Hew, Hew down, Hewn
definition:
<b>Hew, Hew down, Hewn</b> <A-1,Verb,1581, ekkopto><p/> "to cut out or down" (ek, "out of," kopto, "to cut"), is rendered "to hew down," of trees, <a href='B:470 3:10'>Mat 3:10</a>, <a href='B:470 7:19'>Mat 7:19</a> (a similar testimony by John the Baptist and Christ); <a href='B:490 3:9'>Luk 3:9</a>. See CUT, HINDER. <p/> <A-2,Verb,2998, latomeo><p/> 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, <a href='B:470 27:60'>Mat 27:60</a>, <a href='B:480 15:46'>Mar 15:46</a>. <p/> <B-1,Adjective,2991, laxeutos><p/> denotes "hewn in stone" (las, "a stone," xeo, "to scrape;" cp. A, No. 2), is used of Christ's tomb, in <a href='B:490 23:53'>Luk 23:53</a>.


topic: Hide, Hid, Hidden
definition:
<b>Hide, Hid, Hidden</b> <A-1,Verb,2928, krupto><p/> "to cover, conceal, keep secret" (Eng., "crypt," "cryptic," etc.), is used (a) in its physical significance, e.g., <a href='B:470 5:14'>Mat 5:14</a>, <a href='B:470 13:44'>Mat 13:44</a>, <a href='B:470 25:18'>Mat 25:18</a> (some mss. have No. 2); (b) metaphorically, e.g., <a href='B:470 11:25'>Mat 11:25</a> (some mss. have No. 2 here); <a href='B:470 13:35'>Mat 13:35</a>, RV, "(things) hidden;" AV, "(things) which have been kept secret;" <a href='B:490 18:34'>Luk 18:34</a>, <a href='B:490 19:42'>Luk 19:42</a>, <a href='B:500 19:38'>Joh 19:38</a>, "secretly." See SECRET. <p/> <A-2,Verb,613, apokrupto><p/> "to conceal from, to keep secret" (apo, "from," and No. 1), is used metaphorically, in <a href='B:490 10:21'>Luk 10:21</a>, of truths "hidden" from the wise and prudent and revealed to babes; <a href='B:530 2:7'>1Co 2:7</a>, of God's wisdom; <a href='B:560 3:9'>Eph 3:9</a>, of the mystery of the unsearchable riches of Christ, revealed through the Gospel; <a href='B:580 1:26'>Col 1:26</a>, of the mystery associated with the preceding. <p/> <A-3,Verb,1470, enkrupto><p/> "to hide in anything" (en, "in," and No. 1), is used in <a href='B:470 13:33'>Mat 13:33</a>, of leaven "hidden" in meal. <p/> <A-4,Verb,4032, perikrupto><p/> signifies "to hide by placing something around, to conceal entirely, to keep hidden" (peri, "around," used intensively, and No. 1), <a href='B:490 1:24'>Luk 1:24</a>. <p/> <A-5,Verb,2572, kalupto><p/> 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 <a href='B:540 4:3'>2Co 4:3</a> it is rendered "veiled," suitably continuing the subject <a href='B:540 1:3'>3:13-18</a>; in <a href='B:660 5:20'>Jam 5:20</a>, "shall hide," AV (RV, "shall cover"). See COVER. <p/> <A-6,Verb,3871, parakalupto><p/> lit., "to cover with a veil," AV, "hid," in <a href='B:490 9:45'>Luk 9:45</a>, "it was veiled from them;" see CONCEAL. <p/> <A-7,Verb,2990, lanthano><p/> "to escape notice, to be hidden from," is rendered "(could not) be hid" in <a href='B:480 7:24'>Mar 7:24</a>, of Christ; "was (not) hid," <a href='B:490 8:47'>Luk 8:47</a>, of the woman with the issue of blood; "is hidden," <a href='B:510 26:26'>Act 26:26</a>, of the facts concerning Christ; the sentence might be rendered "none of these things has escaped the king's notice." See FORGET, UNAWARES. <p/> <B-1,Adjective,2927, kruptos><p/> akin to A, No.. 1, "hidden, secret," is translated "hid" in <a href='B:470 10:26'>Mat 10:26</a>, <a href='B:480 4:22'>Mar 4:22</a>, <a href='B:490 8:17'>Luk 8:17</a>, RV, for AV, "secret;" <a href='B:490 12:2'>Luk 12:2</a> (last part); in <a href='B:530 4:5'>1Co 4:5</a>, "hidden (things of darkness);" <a href='B:540 4:2'>2Co 4:2</a>, "hidden (things of shame);" <a href='B:670 3:4'>1Pe 3:4</a>, "hidden (man of the heart)." See INWARDLY, SECRET. <p/> <B-2,Adjective,614, apokruphos><p/> "hidden away from" (corresponding to A, No. 2; cp. Eng., "apocryphal"), is translated, "made (AV, kept) secret," in <a href='B:480 4:22'>Mar 4:22</a>; in <a href='B:490 8:17'>Luk 8:17</a>, RV, "secret," for AV, "hid;" in <a href='B:580 2:3'>Col 2:3</a>, RV, "hidden," AV, "hid." See SECRET.


topic: High (from on, Most), Highly
definition:
<b>High (from on, Most), Highly</b> <A-1,Adjective,5308, hupselos><p/> "high, lofty," is used (a) naturally, of mountains, <a href='B:470 4:8'>Mat 4:8</a>, <a href='B:470 17:1'>Mat 17:1</a>, <a href='B:480 9:2'>Mar 9:2</a>, <a href='B:730 21:10'>Rev 21:10</a>; of a wall, <a href='B:730 21:12'>Rev 21:12</a>; (b) figuratively, of the arm of God, <a href='B:510 13:17'>Act 13:17</a>; of heaven, "on high," plural, lit., "in high (places)," <a href='B:650 1:3'>Heb 1:3</a>; (c) metaphorically, <a href='B:490 16:15'>Luk 16:15</a>, RV, "exalted" (AV, "highly esteemed"); <a href='B:520 11:20'>Rom 11:20</a>, in the best texts, "high-minded" [lit., "mind (not) high things"]; <a href='B:520 12:16'>Rom 12:16</a>. <p/> <A-2,Adjective,5310, hupsistos><p/> "most high," is a superlative degree, the positive not being in use; it is used of God in <a href='B:490 1:32'>Luk 1:32</a>, <a href='B:490 1:35'>Luk 1:35</a>, <a href='B:490 1:76'>Luk 1:76</a>, <a href='B:490 6:35'>Luk 6:35</a>, in each of which the RV has "the most High," for AV, "the highest;" AV and RV in <a href='B:480 5:7'>Mar 5:7</a>, <a href='B:490 8:28'>Luk 8:28</a>, <a href='B:510 7:48'>Act 7:48</a>, <a href='B:510 16:17'>Act 16:17</a>, <a href='B:650 7:1'>Heb 7:1</a>. See HIGHEST (below). <p/> <A-3,Adjective,3173, megas><p/> "great," is translated "high" in <a href='B:500 19:31'>Joh 19:31</a>, of the Sabbath day at the Passover season; here the meaning is virtually equivalent to "holy," See GREAT. <p/> Note: In <a href='B:650 10:21'>Heb 10:21</a>, the RV rightly has "a great (priest)," AV, "high." For "high places," <a href='B:560 6:12'>Eph 6:12</a>, AV, see HEAVENLY, B. No. 2. <p/> <B-1,Noun,5311, hupsos><p/> "height," is used with ex (ek) "from," in the phrase "on high," <a href='B:490 1:78'>Luk 1:78</a>, <a href='B:490 24:49'>Luk 24:49</a>; with eis, "in" or "into," <a href='B:560 4:8'>Eph 4:8</a>. See ESTATE, HEIGHT, No. 1. <p/> <B-2,Noun,5313, hupsoma><p/> "high thing," <a href='B:540 10:5'>2Co 10:5</a>; in <a href='B:520 8:39'>Rom 8:39</a>; "height. " See HEIGHT, No. 2. <p/> <C-1,Adverb,507, ano><p/> "above, upward," is used in <a href='B:570 3:14'>Phi 3:14</a>, 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.


topic: High-minded
definition:
<b>High-minded</b> <1,,5187, tuphoo><p/> properly means "to wrap in smoke" (from tuphos, "smoke;" metaphorically, for "conceit"); it is used in the Passive Voice, metaphorically in <a href='B:610 3:6'>1Ti 3:6</a>, "puffed up," RV (AV, "lifted up with pride"); so <a href='B:610 6:4'>1Ti 6:4</a>, AV, "proud," and <a href='B:620 3:4'>2Ti 3:4</a>, AV, "highminded." See PROUD, PUFF (up). Cp. tuphomai, "to smoke," <a href='B:470 12:20'>Mat 12:20</a>, and tuphonikos, "tempestuous" (with anemos, "wind," understood), <a href='B:510 27:14'>Act 27:14</a>. <p/> <2,,5309, hupselophroneo><p/> "to be highminded," is used in <a href='B:610 6:17'>1Ti 6:17</a>.


topic: Higher
definition:
<b>Higher</b> <1,,511, anoteron><p/> the neuter of anoteros, "higher," the comparative of ano (see C, under HIGH), is used as an adverb of place in <a href='B:490 14:10'>Luk 14:10</a>; for the meaning "above," in <a href='B:650 10:8'>Heb 10:8</a>, see ABOVE. <p/> <2,Verb,5242, huperecho><p/> lit., "to hold over anything," as being superior, is used metaphorically in <a href='B:520 13:1'>Rom 13:1</a>, of rulers, as the "higher" powers; cp. <a href='B:670 2:13'>1Pe 2:13</a>, "supreme." See BETTER, EXCELLENCY, PASS, SUPREME.


topic: Highest
definition:
<b>Highest</b> <1,,5310, hupsistos><p/> is used in the plural in the phrase "in the highest," i.e., in the "highest" regions, the abode of God, <a href='B:470 21:19'>Mat 21:19</a>, <a href='B:480 11:10'>Mar 11:10</a>; Luke omits the article, <a href='B:490 2:14'>Luk 2:14</a>, <a href='B:490 19:38'>Luk 19:38</a>.; for use as a title of God, see HIGH, A, No. 2.


topic: Highway, Highwayside
definition:
<b>Highway, Highwayside</b> <1,,3598, hodos><p/> "a way, path, road," is rendered "highways" in <a href='B:470 22:10'>Mat 22:10</a>, <a href='B:490 14:23'>Luk 14:23</a>; in <a href='B:480 10:46'>Mar 10:46</a>, RV, "way side," AV, "highway side;" in <a href='B:470 22:9'>Mat 22:9</a>, 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.


topic: Hill
definition:
<b>Hill</b> <1,,3735, oros><p/> "a hill or mountain," is translated "hill" in <a href='B:470 5:14'>Mat 5:14</a>, <a href='B:490 4:29'>Luk 4:29</a>; "mountain" in <a href='B:490 9:37'>Luk 9:37</a>, RV, AV, "hill" (of the mount of transfiguration) as in <a href='B:490 9:28'>Luk 9:28</a>. See MOUNTAIN. <p/> <2,,3714, oreinos><p/> an adjective meaning "mountainous, hilly," is used in the feminine, oreine, as a noun, and rendered "hill country" in <a href='B:490 1:39'>Luk 1:39</a>, <a href='B:490 1:65'>Luk 1:65</a>. See COUNTRY. <p/> <3,,1015, bounos><p/> "a mound, heap, height," is translated "hill" in <a href='B:490 3:5'>Luk 3:5</a>; "hills" in <a href='B:490 23:30'>Luk 23:30</a>. <p/> Note: In <a href='B:510 17:22'>Act 17:22</a>, AV, pagos is translated "hill." "The Areopagus," RV, stands for the council (not hill) held near by.


topic: Hinder, Hindrance
definition:
<b>Hinder, Hindrance</b> <A-1,Verb,1465, enkopto><p/> 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, <a href='B:510 24:4'>Act 24:4</a>; of "hindrances" in the way of reaching others, <a href='B:520 15:22'>Rom 15:22</a>; or returning to them, <a href='B:590 2:18'>1Th 2:18</a>; of "hindering" progress in the Christian life, <a href='B:550 5:7'>Gal 5:7</a> (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, <a href='B:670 3:7'>1Pe 3:7</a> (ekkopto, "to cut out, repulse," in some mss.). <p/> <A-2,Verb,2967, koluo><p/> "to hinder, forbid, restrain," is translated "to hinder" in <a href='B:490 11:52'>Luk 11:52</a>, <a href='B:510 8:36'>Act 8:36</a>, <a href='B:520 1:13'>Rom 1:13</a>, RV (AV, "was let"); <a href='B:650 7:23'>Heb 7:23</a>, RV (AV, "were not suffered"). See FORBID. <p/> <A-3,Verb,1254, diakoluo><p/> a strengthened form of No. 2, "to hinder thoroughly," is used in <a href='B:470 3:14'>Mat 3:14</a>, of John the Baptist's endeavor to "hinder" Christ from being baptized, AV, "forbad," RV, "would have hindered," lit., "was hindering." <p/> <B-1,Noun,1464, enkope><p/> "a hindrance," lit., "a cutting in," akin to A, No. 1, with corresponding significance, is used in <a href='B:530 9:12'>1Co 9:12</a>, with didomi, "to give," RV, "(that) we may cause (no) hindrance," AV, "(lest) we should hinder."


topic: Hire, Hired
definition:
<b>Hire, Hired</b> <A-1,Noun,3408, misthos><p/> denotes (a) "wages, hire," <a href='B:470 20:8'>Mat 20:8</a>, <a href='B:490 10:7'>Luk 10:7</a>, <a href='B:660 5:4'>Jam 5:4</a>; in <a href='B:610 5:18'>1Ti 5:18</a>, <a href='B:680 2:13'>2Pe 2:13</a>, <a href='B:720 1:11'>Jud 1:11</a>, RV, "hire" (AV,"reward"); in <a href='B:680 2:15'>2Pe 2:15</a>, RV, "hire" (AV, "wages"). See REWARD. <p/> <B-1,Verb,3409, misthoo><p/> "to let out for hire," is used in the Middle Voice, signifying "to hire, to engage the services of anyone by contract," <a href='B:470 20:1'>Mat 20:1</a>, <a href='B:470 20:7'>Mat 20:7</a>. <p/> Note: In <a href='B:470 20:9'>Mat 20:9</a> there is no word for "hired" in the original.


topic: Hired house
definition:
<b>Hired house</b> <1,,3410, misthoma><p/> akin to A and B, above, primarily denotes "a hire," as in the Sept. of <a href='B:50 23:18'>Deu 23:18</a>, <a href='B:240 19:13'>Pro 19:13</a>, <a href='B:330 16:31'>Eze 16:31</a>, <a href='B:330 16:34'>Eze 16:34</a>, <a href='B:330 16:41'>Eze 16:41</a>, etc.; in the NT, it is used of "a hired dwelling," <a href='B:510 28:30'>Act 28:30</a>.


topic: Hired servant, Hireling
definition:
<b>Hired servant, Hireling</b> <1,,3411, misthotos><p/> an adjective denoting "hired," is used as a noun, signifying "one who is hired," "hired servants," <a href='B:480 1:20'>Mar 1:20</a>; "hireling," <a href='B:500 1:10-13'>Joh 1:10-13</a>; 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 <a href='B:480 1:20'>Mar 1:20</a>, and in misthios, No. 2), but one who is unfaithful in the discharge of it; that sense attaches always to the word rendered "hireling." <p/> <2,,3407, misthios><p/> an adjective, akin to No. 1, and similarly signifying "a hired servant," is used in <a href='B:490 15:17'>Luk 15:17</a>, <a href='B:490 15:19'>Luk 15:19</a> (in some texts, <a href='B:490 15:21'>Luk 15:21</a>).


topic: His, His own
definition:
<b>His, His own</b> * Note: These translate (a) forms of pronouns under HE, No. 1 (a frequent use: in <a href='B:670 2:24'>1Pe 2:24</a>, "His own self"); the form autou, "his," becomes emphatic when placed between the article and the noun, e.g., <a href='B:590 2:19'>1Th 2:19</a>, <a href='B:630 3:5'>Tit 3:5</a>, <a href='B:650 2:4'>Heb 2:4</a>; also under HE, No. 3 (in which "his" is emphasized), e.g., <a href='B:500 5:47'>Joh 5:47</a>, <a href='B:500 9:28'>Joh 9:28</a>, <a href='B:530 10:28'>1Co 10:28</a>, <a href='B:540 8:9'>2Co 8:9</a>, <a href='B:620 2:26'>2Ti 2:26</a>, <a href='B:630 3:7'>Tit 3:7</a>, <a href='B:680 1:16'>2Pe 1:16</a>; (b) heautou, "of himself, his own;" the RV rightly puts "his own," for the AV, "his," in <a href='B:490 11:21'>Luk 11:21</a>, <a href='B:490 14:26'>Luk 14:26</a>, <a href='B:520 4:19'>Rom 4:19</a>, <a href='B:520 5:8'>Rom 5:8</a>, "His own (love);" <a href='B:530 7:37'>1Co 7:37</a>, <a href='B:550 6:8'>Gal 6:8</a>, <a href='B:560 5:28'>Eph 5:28</a>, <a href='B:560 5:33'>Eph 5:33</a>, <a href='B:590 1:2-12'>1Th 1:2-12</a>, <a href='B:590 4:4'>1Th 4:4</a>; in <a href='B:730 10:7'>Rev 10:7</a> the change has not been made; it should read "his own servants;" (c) idios, "one's own," "his own," in the RV, in <a href='B:470 22:5'>Mat 22:5</a>, <a href='B:500 5:18'>Joh 5:18</a>, <a href='B:680 2:16'>2Pe 2:16</a>; in <a href='B:470 25:15'>Mat 25:15</a>, it is rendered "his several;" in <a href='B:500 19:27'>Joh 19:27</a>, "his own home," lit., "his own things;" in <a href='B:610 6:15'>1Ti 6:15</a>, RV, "its own (times)," referring to the future appearing of Christ; in <a href='B:650 4:10'>Heb 4:10</a> (end of verse), both AV and RV have "his," where it should be "his own;" so in <a href='B:510 24:23'>Act 24:23</a>, for AV and RV, "his;" in <a href='B:530 7:7'>1Co 7:7</a>, RV, "his own," AV, "his proper;" (d) in <a href='B:510 17:28'>Act 17:28</a>, the genitive case of the definite article, "His (offspring)," lit., "of the" (i.e., the one referred to, namely, God).


topic: Hither
definition:
<b>Hither</b> <1,,5602, hode><p/> primarily an adverb of manner, then, of place, (a) of "motion" or "direction towards a place," e.g., <a href='B:470 8:29'>Mat 8:29</a>, <a href='B:480 11:3'>Mar 11:3</a>, <a href='B:490 9:41'>Luk 9:41</a>, <a href='B:500 6:25'>Joh 6:25</a>; (b) of "position;" See HERE, PLACE. <p/> <2,,1759, enthade><p/> has the same meaning as No. 1; "hither," <a href='B:500 1:4-16'>Joh 1:4-16</a>, <a href='B:510 17:6'>Act 17:6</a>, <a href='B:510 25:17'>Act 25:17</a>. See HERE. <p/> Note: For deuro, "come hither," see COME, and HITHERTO, Note (2).


topic: Hitherto
definition:
<b>Hitherto</b> * Notes: (1) The phrase Heos arti, "until now," is rendered "hitherto" in <a href='B:500 16:24'>Joh 16:24</a>, AV, and RV; in <a href='B:500 5:17'>Joh 5:17</a>, 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 <a href='B:520 1:13'>Rom 1:13</a>, "hitherto." (3) In <a href='B:530 3:2'>1Co 3:2</a>, AV, oupo, "not yet," is translated "hitherto ... not," RV, "not yet."


topic: Hoise up, Hoist up
definition:
<b>Hoise up, Hoist up</b> <1,,142, airo><p/> "to raise," is used of "hoisting up" a skiff, or little boat, before undegirding the ship, <a href='B:510 27:17'>Act 27:17</a>, RV, "had hoisted up," for AV, "had taken up." See AWAY, TAKE. <p/> <2,,1869, epairo><p/> "to raise up" (epi, "up," and No. 1), is used of "hoisting up" the foresail of a vessel, <a href='B:510 27:40'>Act 27:40</a>, RV, "hoisting up." See EXALT, LIFT.


topic: Hold (Noun)
definition:
<b>Hold (Noun)</b> <1,,5084, teresis><p/> translated "hold" in <a href='B:510 4:3'>Act 4:3</a>, AV, "prison" in <a href='B:510 5:18'>Act 5:18</a> (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, <a href='B:530 7:19'>1Co 7:19</a>. See KEEPING, WARD. <p/> <2,,5438, phulake><p/> "a guarding" or "guard" (akin to phulasso, "to guard or watch"), also denotes "a prison, a hold," <a href='B:730 18:2'>Rev 18:2</a> (twice), RV, "hold" in both places, AV, "cage," in the second (RV, marg., "prison," in both). See CAGE, IMPRISONMENT, PRISON.


topic: Hold (down, fast, forth, on, to, up), Held, Holden, (take) Hold
definition:
<b>Hold (down, fast, forth, on, to, up), Held, Holden, (take) Hold</b> <1,,2192, echo><p/> "to have or hold," is used of mental conception, "to consider, account," e.g., <a href='B:470 21:26'>Mat 21:26</a>; of "steadfast adherence to faith, or the faith," e.g., <a href='B:610 1:19'>1Ti 1:19</a>, <a href='B:610 3:9'>1Ti 3:9</a>, <a href='B:620 1:13'>2Ti 1:13</a>. See HAVE. <p/> <2,,2722, katecho><p/> "to hold firmly, hold fast" (kata, "down," and No. 1), is rendered "hold fast" in <a href='B:530 11:2'>1Co 11:2</a>, RV (AV, "keep"); <a href='B:590 5:21'>1Th 5:21</a>, <a href='B:650 3:6'>Heb 3:6</a>, <a href='B:650 3:14'>Heb 3:14</a> (RV); <a href='B:650 10:23'>Heb 10:23</a>; "hold down," <a href='B:520 1:18'>Rom 1:18</a>, 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. <a href='B:520 2:15'>Rom 2:15</a>, RV); in <a href='B:520 7:6'>Rom 7:6</a>, 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. <p/> <3,,472, antecho><p/> 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, <a href='B:470 6:24'>Mat 6:24</a>, <a href='B:490 16:13'>Luk 16:13</a>; of "holding" to the faithful word, <a href='B:630 1:9'>Tit 1:9</a>, RV, AV, "holding fast;" (b) "to support," <a href='B:590 5:14'>1Th 5:14</a> (the weak). See SUPPORT. <p/> <4,,4912, sunecho><p/> sun, "with," intensive, and No. 1, is used of "holding" a prisoner, in <a href='B:490 22:63'>Luk 22:63</a>. See CONSTRAIN, KEEP, PRESS, STOP, STRAIT, STRAITENED, TAKE. <p/> <5,,1907, epecho><p/> is used in <a href='B:570 2:16'>Phi 2:16</a>, of "holding" forth the word of life (epi, "forth," and No. 1). See (give) HEED, (take) HEED, MARK, STAY. <p/> <6,,2902, krateo><p/> "to be strong, mighty, to prevail," (1) is most frequently rendered "to lay or take hold on" (a) literally, e.g., <a href='B:470 12:11'>Mat 12:11</a>, <a href='B:470 14:3'>Mat 14:3</a>, <a href='B:470 18:28'>Mat 18:28</a>, <a href='B:470 21:46'>Mat 21:46</a>, RV (AV, "laid on hands on"); <a href='B:470 22:6'>Mat 22:6</a>, RV (AV, "took"); <a href='B:470 26:55'>Mat 26:55</a>, AV (RV, "took"); RV, "took hold of" (AV, "held by"); <a href='B:480 3:21'>Mar 3:21</a>, <a href='B:480 6:17'>Mar 6:17</a>, <a href='B:480 12:12'>Mar 12:12</a>, <a href='B:480 14:51'>Mar 14:51</a>, <a href='B:510 24:6'>Act 24:6</a>, RV (AV, "took"); <a href='B:730 20:2'>Rev 20:2</a>; (b) metaphorically, of "laying hold of the hope of the Lord's return," <a href='B:650 6:18'>Heb 6:18</a>; (2) also signifies "to hold" or "hold fast," i.e., firmly, (a), literally, <a href='B:470 26:48'>Mat 26:48</a>, AV (RV, "take"); <a href='B:510 3:11'>Act 3:11</a>, <a href='B:730 2:1'>Rev 2:1</a>; (b) metaphorically, of "holding fast a tradition or teaching," in an evil sense, <a href='B:480 1:7-4'>Mar 1:7-4</a>, <a href='B:480 7:8'>Mar 7:8</a>, <a href='B:730 1:2-15'>Rev 1:2-15</a>; in a good sense, <a href='B:600 2:15'>2Th 2:15</a>, <a href='B:730 2:25'>Rev 2:25</a>, <a href='B:730 3:11'>Rev 3:11</a>; of "holding" Christ, i.e., practically apprehending Him, as the head of His church, <a href='B:580 2:19'>Col 2:19</a>; a confession, <a href='B:650 4:14'>Heb 4:14</a>; the name of Christ, i.e., abiding by all that His name implies, <a href='B:730 2:13'>Rev 2:13</a>; of restraint, <a href='B:490 24:16'>Luk 24:16</a>, "(their eyes) were holden;" of the winds, <a href='B:730 7:1'>Rev 7:1</a>; of the impossibility of Christ's being "holden" of death, <a href='B:510 2:24'>Act 2:24</a>. See KEEP, RETAIN (of sins), TAKE. <p/> <7,,1949, epilambano><p/> "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 <a href='B:490 20:20'>Luk 20:20</a>, <a href='B:490 20:26'>Luk 20:26</a>, of taking "hold" of Christ's words; in <a href='B:490 23:26'>Luk 23:26</a>, <a href='B:510 21:33'>Act 21:33</a>, RV, of laying "hold" of persons; in <a href='B:610 6:12'>1Ti 6:12</a>, <a href='B:610 6:19'>1Ti 6:19</a>, of laying "hold" on eternal life, i.e., practically appropriating all the benefits, privileges and responsibilities involved in the possession of it; in <a href='B:650 2:16'>Heb 2:16</a>, RV "He taketh hold" (AV "took on") perhaps to be viewed in connection with "deliver" (<a href='B:650 2:15'>Heb 2:15</a>) and "succor" (<a href='B:650 2:18'>Heb 2:18</a>). See APPREHEND CATCH, TAKE. <p/> <8,,5083, tereo><p/> akin to A, No. 1, under HOLD (Noun), "to watch over, keep, give heed to, observe," is rendered "hold fast" in <a href='B:730 3:3'>Rev 3:3</a>, AV (RV, "keep"). See KEEP, OBSERVE RESERVE, WATCH. <p/> <9,,1510, eimi><p/> "to be," is used in the imperfect tense, with the preposition, sun, "with," in the idiomatic phrase "held with," in <a href='B:510 14:4'>Act 14:4</a>, lit., "were with." <p/> Notes: (1) In <a href='B:520 14:4'>Rom 14:4</a>, 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 <a href='B:470 12:14'>Mat 12:14</a>, RV, lambano, "to take," is translated "took (counsel)," AV, "held (a council)." (3) In <a href='B:480 15:1'>Mar 15:1</a>, some mss. have the verb poieo, "to make," rendered "held (a consultation);" the most authentic have hetoimazo, "to prepare," also translated "held."


topic: Hole
definition:
<b>Hole</b> <1,,5454, pholeos><p/> "a lair, burrow, den or hole," is used of foxes in <a href='B:470 8:20'>Mat 8:20</a>, <a href='B:490 9:58'>Luk 9:58</a>. <p/> <2,,3692, ope><p/> is translated "holes" in <a href='B:650 11:38'>Heb 11:38</a>, RV, AV "caves." See CAVE, OPENING.


topic: Holiness, Holy, Holily
definition:
<b>Holiness, Holy, Holily</b> <A-1,Noun,38, hagiasmos><p/> translated "holiness" in the AV of <a href='B:520 6:19'>Rom 6:19</a>, <a href='B:520 6:22'>Rom 6:22</a>, <a href='B:590 4:7'>1Th 4:7</a>, <a href='B:610 2:15'>1Ti 2:15</a>, <a href='B:650 12:14'>Heb 12:14</a>, is always rendered "sanctification" in the RV. It signifies (a) separation to God, <a href='B:530 1:30'>1Co 1:30</a>, <a href='B:600 2:13'>2Th 2:13</a>, <a href='B:670 1:2'>1Pe 1:2</a>; (b) the resultant state, the conduct befitting those so separated, <a href='B:590 1:4-4'>1Th 1:4-4</a>, <a href='B:590 4:7'>1Th 4:7</a>, 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. <p/> Note: The corresponding verb hagiazo denotes "to set apart to God." See HALLOW, SANCTIFY. <p/> <A-2,Noun,42, hagiosune><p/> denotes the manifestation of the quality of "holiness" in personal conduct; (a) it is used in <a href='B:520 1:4'>Rom 1:4</a>, 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," <a href='B:540 7:1'>2Co 7:1</a>, i.e., bringing "holiness" to its predestined end, whereby (c) they may be found "unblameable in holiness" in the Parousia of Christ, <a href='B:590 3:13'>1Th 3:13</a>. <p/> "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. <a href='B:690 1:4-17'>1Jo 1:4-17</a>." * [* From Notes on Thessalonians, by Hogg and Vine, pp. 108, 115.] <p/> <A-3,Noun,41, hagiotes><p/> "sanctity," the abstract quality of "holiness," is used (a) of God, <a href='B:650 12:10'>Heb 12:10</a>; (b) of the manifestation of it in the conduct of the Apostle Paul and his fellow-laborers, <a href='B:540 1:12'>2Co 1:12</a> (in the best mss., for haplotes). <p/> <A-4,Noun,3742, hosits><p/> 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 <a href='B:490 1:75'>Luk 1:75</a>, <a href='B:560 4:24'>Eph 4:24</a>, and in each place is associated with righteousness. <p/> Notes: (1) In <a href='B:510 3:12'>Act 3:12</a>, the AV translates eusebeia, by "holiness," RV, "godliness," as everywhere, the true meaning of the word. See GODLINESS. (2) In <a href='B:630 2:3'>Tit 2:3</a>, AV, hieroprepes, which denotes "suited to a sacred character, reverent," is rendered "as becometh holiness," RV, "reverent." See REVERENT. <p/> <B-1,Adjective,40, hagios><p/> 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. <p/> (a) It is predicted of God (as the absolutely "Holy" One, in His purity, majesty and glory): of the Father, e.g., <a href='B:490 1:49'>Luk 1:49</a>, <a href='B:500 17:11'>Joh 17:11</a>, <a href='B:670 1:1-16'>1Pe 1:1-16</a>, <a href='B:730 4:8'>Rev 4:8</a>, <a href='B:730 6:10'>Rev 6:10</a>; of the Son, e.g., <a href='B:490 1:35'>Luk 1:35</a>, <a href='B:510 3:14'>Act 3:14</a>, <a href='B:510 4:27'>Act 4:27</a>, <a href='B:510 4:30'>Act 4:30</a>, <a href='B:690 2:20'>1Jo 2:20</a>; of the Spirit, e.g., <a href='B:470 1:18'>Mat 1:18</a> and frequently in all the Gospels, Acts, Romans, 1 and 2 Cor., Eph., 1 Thess.; also in <a href='B:620 1:14'>2Ti 1:14</a>, <a href='B:630 3:5'>Tit 3:5</a>, <a href='B:670 1:12'>1Pe 1:12</a>, <a href='B:680 1:21'>2Pe 1:21</a>, <a href='B:720 1:20'>Jud 1:20</a>. <p/> (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. <p/> 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, <a href='B:620 1:9'>2Ti 1:9</a>), cleansing themselves from all defilement, forsaking sin, living a "holy" manner of life, <a href='B:670 1:15'>1Pe 1:15</a>, <a href='B:680 3:11'>2Pe 3:11</a>, and experiencing fellowship with God in His holiness. The saints are thus figuratively spoken of as "a holy temple," <a href='B:530 3:17'>1Co 3:17</a> (a local church); <a href='B:560 2:21'>Eph 2:21</a> (the whole Church), cp. <a href='B:560 5:27'>Eph 5:27</a>; "a holy priesthood," <a href='B:670 2:5'>1Pe 2:5</a>; "a holy nation," <a href='B:670 2:9'>1Pe 2:9</a>. <p/> "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.). <p/> The adjective is also used of the outer part of the tabernacle, <a href='B:650 9:2'>Heb 9:2</a> (RV, "the holy place"); of the inner sanctuary, <a href='B:650 9:3'>Heb 9:3</a>, RV, "the Holy of Holies;" <a href='B:650 9:24'>Heb 9:24</a>, "a holy place," RV; <a href='B:650 9:25'>Heb 9:25</a> (plural), of the presence of God in heaven, where there are not two compartments as in the Tabernacle, all being "the holy place;" <a href='B:650 9:8'>Heb 9:8</a>, <a href='B:650 9:12'>Heb 9:12</a> (neuter plural); <a href='B:650 10:19'>Heb 10:19</a>, "the holy place," RV (AV, "the holiest," neut. plural), see SANCTUARY; of the city of Jerusalem, <a href='B:730 11:2'>Rev 11:2</a>; its temple, <a href='B:510 6:13'>Act 6:13</a>; of the faith, <a href='B:720 1:20'>Jud 1:20</a>; of the greetings of saints, <a href='B:530 16:20'>1Co 16:20</a>; of angels, e.g., <a href='B:480 8:38'>Mar 8:38</a>; of apostles and prophets, <a href='B:560 3:5'>Eph 3:5</a>; of the future heavenly Jerusalem, <a href='B:730 21:2'>Rev 21:2</a>, <a href='B:730 21:10'>Rev 21:10</a>, <a href='B:730 22:19'>Rev 22:19</a>. <p/> <B-2,Adjective,3741, hosios><p/> 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, <a href='B:730 15:4'>Rev 15:4</a>, <a href='B:730 16:5'>Rev 16:5</a>; and of the body of the Lord Jesus, <a href='B:510 2:27'>Act 2:27</a>, <a href='B:510 13:35'>Act 13:35</a>, citations from <a href='B:230 16:10'>Psa 16:10</a>, Sept.; <a href='B:650 7:26'>Heb 7:26</a>; and of certain promises made to David, which could be fulfilled only in the resurrection of the Lord Jesus, <a href='B:510 13:34'>Act 13:34</a>. In <a href='B:610 2:8'>1Ti 2:8</a>, <a href='B:630 1:8'>Tit 1:8</a>, 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. <a href='B:230 16:10'>Psa 16:10</a> with <a href='B:230 145:17'>Psa 145:17</a>." * [* From Notes on Thessalonians, by Hogg and Vine, p. 64.] <p/> Notes: (1) For <a href='B:510 13:34'>Act 13:34</a>, see the RV and the AV marg.; the RV in <a href='B:730 16:5'>Rev 16:5</a>, "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 <a href='B:620 3:15'>2Ti 3:15</a>, AV (of the Scriptures), see SACRED. <p/> <C-1,Adverb,3743, hosios><p/> 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 <a href='B:590 2:10'>1Th 2:10</a>, of the conduct of the Apostle and his fellow-missionaries. <p/> <D-1,Verb,37, hagiazo><p/> "to hallow, sanctify," in the Passive Voice, "to be made holy, be sanctified," is translated "let him be made holy" in <a href='B:730 22:11'>Rev 22:11</a>, 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.


topic: Holyday
definition:
<b>Holyday</b> <1,,1859, heorte><p/> denotes "a feast, festival;" it is translated "a holy day" in the AV of <a href='B:580 2:16'>Col 2:16</a>; RV, "a feast day." See FEAST.


topic: Home, at Home (to be; workers)
definition:
<b>Home, at Home (to be; workers)</b> <A-1,Noun and Phrase,3624, oikos><p/> "a house, dwelling," is used (a) with the preposition eis, "unto," with the meaning "to home," lit., "to a house," in <a href='B:480 8:3'>Mar 8:3</a>, RV, "to (their) home," AV, "to (their own) houses;" so <a href='B:480 8:26'>Mar 8:26</a>, "to (his) home;" <a href='B:490 15:6'>Luk 15:6</a>, "home," lit., "into the house;" (b) with the preposition en, "in," <a href='B:530 11:34'>1Co 11:34</a>, "(let him eat) at home;" <a href='B:530 14:35'>1Co 14:35</a>, "(let them ask ...) at home;" (c) with the preposition kata, "down," <a href='B:510 2:46'>Act 2:46</a>, "(breaking bread) at home," RV (AV, "from house to house"); so in <a href='B:510 5:42'>Act 5:42</a> (AV, "in every house"). <p/> Notes: (1) In <a href='B:480 3:19'>Mar 3:19</a>, the AV and RV marg., have "home," for the text "to a house;" the latter seems the more probable. See HOUSE. <p/> (2) In <a href='B:610 5:4'>1Ti 5:4</a>, 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 <a href='B:510 21:6'>Act 21:6</a>; in <a href='B:500 19:27'>Joh 19:27</a>, "unto his own home" ("home" being italicized). <p/> Note: In <a href='B:500 16:32'>Joh 16:32</a>, this phrase is rendered "to his own" (of the predicted scattering of the disciples), AV marg., "his own home;" cp. <a href='B:500 1:11'>Joh 1:11</a>, "His own things," RV, marg. (i.e., "His possessions"). <p/> For oikia in <a href='B:470 8:6'>Mat 8:6</a>, AV, "at home," see HOUSE. <p/> (3) In <a href='B:490 24:12'>Luk 24:12</a> 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 <a href='B:500 20:10'>Joh 20:10</a>, the same construction is used, in the plural, of Peter and John on the same occasion, and rendered "unto their own home." <p/> <B-1,Adjective,3626, oikourgos><p/> "working at home" (oikos, and a root of ergon, "work"), is used in <a href='B:630 2:5'>Tit 2:5</a>, "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." <p/> <C-1,Verb,1736, endemeo><p/> 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, <a href='B:540 5:6'>2Co 5:6</a>, "at home (in the body);" in <a href='B:540 5:8'>2Co 5:8</a> of the life in Heaven of the spirits of believers, after their decease, "at home (with the Lord)," RV (AV, "present"); in <a href='B:540 5:9'>2Co 5:9</a>, "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 <a href='B:540 5:6'>2Co 5:6</a>, "we are absent," i.e., away from "home" (from the Lord); in <a href='B:540 5:8'>2Co 5:8</a>, "to be absent" (i.e., away from the "home" of the body); so in <a href='B:540 5:9'>2Co 5:9</a>, "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.


topic: Honest, Honestly, Honesty
definition:
<b>Honest, Honestly, Honesty</b> <A-1,Adjective,2570, kalos><p/> "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 <a href='B:490 8:15'>Luk 8:15</a> (AV, and RV), "an honest and good (agathos) heart;" <a href='B:520 12:17'>Rom 12:17</a>, <a href='B:540 8:21'>2Co 8:21</a>, <a href='B:540 13:7'>2Co 13:7</a>, RV, "honorable" (AV, "honest"), of things which are regarded with esteem; in <a href='B:670 2:12'>1Pe 2:12</a>, of behavior, RV, "seemly," AV, "honest" (i.e., becoming). See GOOD. <p/> Note: In <a href='B:630 3:14'>Tit 3:14</a>, 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." <p/> <A-2,Adjective,4586, semnos><p/> "august, venerable," is rendered "honest" in <a href='B:570 4:8'>Phi 4:8</a>, AV (marg., "venerable"), RV, "honorable" (marg., "reverent"). Matthew Arnold suggests "nobly serious." See GRAVE. <p/> Note: In <a href='B:510 6:3'>Act 6:3</a>, "men of honest (RV, 'good') report" translates the Passive Voice of martureo, lit., "having had witness borne." <p/> <B-1,Adverb,2573, kalos><p/> corresponding to A, No. 1, is used in <a href='B:650 13:18'>Heb 13:18</a>, "honestly," i.e., honorably. See PLACE, C, Note (4), WELL. <p/> <B-2,Adverb,2156, euschemonos><p/> "becomingly, decently," is rendered "honestly" in <a href='B:520 13:13'>Rom 13:13</a>, where it is set in contrast with the confusion of gentile social life, and in <a href='B:590 4:12'>1Th 4:12</a>, of the manner of life of believers as a witness to "them that are without;" in <a href='B:530 14:40'>1Co 14:40</a>, "decently," in contrast with confusion in the churches. See DECENTLY. <p/> <C-1,Noun,4587, semnotes><p/> denotes "gravity, dignified seriousness;" it is rendered "honesty" in the AV of <a href='B:610 2:2'>1Ti 2:2</a>, RV, "gravity." See GRAVITY.


topic: Honey
definition:
<b>Honey</b> <1,,3192, meli><p/> occurs with the adjective agrios, "wild," in <a href='B:470 3:4'>Mat 3:4</a>, <a href='B:480 1:6'>Mar 1:6</a>; in <a href='B:730 1:10-10'>Rev 1:10-10</a>, as an example of sweetness. As "honey" is liable to ferment, it was precluded from offerings to God, <a href='B:30 2:11'>Lev 2:11</a>. The liquid "honey" mentioned in <a href='B:230 19:10'>Psa 19:10</a>, <a href='B:240 16:24'>Pro 16:24</a> is regarded as the best; a cruse of it was part of the present brought to Ahijah by Jeroboam's wife, <a href='B:110 14:3'>1Ki 14:3</a>.


topic: Honeycomb
definition:
<b>Honeycomb</b> <1,,3193, melissios><p/> signifying "made by bees" from melissa, "a bee," is found, with kerion, "a comb," in some mss. in <a href='B:490 24:42'>Luk 24:42</a>.


topic: Honor (Noun and Verb)
definition:
<b>Honor (Noun and Verb)</b> <A-1,Noun,5092, time><p/> primarily "a valuing," hence, objectively, (a) "a price paid or received," e.g., <a href='B:470 27:6'>Mat 27:6</a>, <a href='B:470 27:9'>Mat 27:9</a>, <a href='B:510 4:34'>Act 4:34</a>, <a href='B:510 1:5-3'>Act 1:5-3</a>, <a href='B:510 7:16'>Act 7:16</a>, RV, "price" (AV, "sum"); <a href='B:510 19:19'>Act 19:19</a>, <a href='B:530 6:20'>1Co 6:20</a>, <a href='B:530 7:23'>1Co 7:23</a>; (b) of "the preciousness of Christ" unto believers, <a href='B:670 2:7'>1Pe 2:7</a>, 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, <a href='B:580 2:23'>Col 2:23</a> (see extended note under INDULGENCE, No. 2); (d) "honor, esteem," (1) used in ascriptions of worship to God, <a href='B:610 1:17'>1Ti 1:17</a>, <a href='B:610 6:16'>1Ti 6:16</a>, <a href='B:730 4:9'>Rev 4:9</a>, <a href='B:730 4:11'>Rev 4:11</a>, <a href='B:730 5:13'>Rev 5:13</a>, <a href='B:730 7:12'>Rev 7:12</a>; to Christ, <a href='B:730 1:5-13'>Rev 1:5-13</a>; (2) bestowed upon Christ by the Father, <a href='B:650 2:9'>Heb 2:9</a>, <a href='B:680 1:17'>2Pe 1:17</a>; (3) bestowed upon man, <a href='B:650 2:7'>Heb 2:7</a>; (4) bestowed upon Aaronic priests, <a href='B:650 5:4'>Heb 5:4</a>; (5) to be the reward hereafter of "the proof of faith" on the part of tried saints, <a href='B:670 1:7'>1Pe 1:7</a>, RV; (6) used of the believer who as a vessel is "meet for the Master's use," <a href='B:620 2:21'>2Ti 2:21</a>; (7) to be the reward of patience in well-doing, <a href='B:520 2:7'>Rom 2:7</a>, and of working good (a perfect life to which man cannot attain, so as to be justified before God thereby), <a href='B:520 2:10'>Rom 2:10</a>; (8) to be given to all to whom it is due, <a href='B:520 13:7'>Rom 13:7</a> (see <a href='B:670 2:17'>1Pe 2:17</a>, under B, No. 1); (9) as an advantage to be given by believers one to another instead of claiming it for self, <a href='B:520 12:10'>Rom 12:10</a>; (10) to be given to elders that rule well ("double honor"), <a href='B:610 5:17'>1Ti 5:17</a> (here the meaning may be an honorarium); (11) to be given by servants to their master, <a href='B:610 6:1'>1Ti 6:1</a>; (12) to be given to wives by husbands, <a href='B:670 3:7'>1Pe 3:7</a>; (13) said of the husband's use of the wife, in contrast to the exercise of the passion of lust, <a href='B:590 4:4'>1Th 4:4</a> (some regard the "vessel" here as the believer's body); (14) of that bestowed upon; parts of the body, <a href='B:530 1:12-24'>1Co 1:12-24</a>; (15) of that which belongs to the builder of a house in contrast to the house itself, <a href='B:650 3:3'>Heb 3:3</a>; (16) of that which is not enjoyed by a prophet in his own country, <a href='B:500 4:44'>Joh 4:44</a>; (17) of that bestowed by the inhabitants of Melita upon Paul and his fellow-passengers, in gratitude for his benefits of healing, <a href='B:510 28:10'>Act 28:10</a>; (18) of the festive honor to be possessed by nations, and brought into the Holy City, the heavenly Jerusalem, <a href='B:730 21:26'>Rev 21:26</a> (in some mss., <a href='B:730 21:24'>Rev 21:24</a>); (19) of honor bestowed upon things inanimate, a potters' vessel, <a href='B:520 9:21'>Rom 9:21</a>, <a href='B:620 2:20'>2Ti 2:20</a>. See PRECIOUSNESS, PRICE, SUM, VALUE. <p/> Note: For entimos, "in honor," see HONORABLE, No. 2. <p/> <A-2,Noun,1391, doxa><p/> "glory," is translated "honor" in the AV of <a href='B:500 5:41'>Joh 5:41</a>, <a href='B:500 5:44'>Joh 5:44</a> (twice); 8:54: <a href='B:540 6:8'>2Co 6:8</a>, <a href='B:730 19:7'>Rev 19:7</a>; the RV keeps to the word "glory," as the AV everywhere else. See GLORY. <p/> <B-1,Verb,5091, timao><p/> "to honor" (akin to A, No. 1), is used of (a) valuing Christ at a price, <a href='B:470 27:9'>Mat 27:9</a>, cp. A, No. 1, (a); (b) "honoring" a person: (1) the "honor" done by Christ to the Father, <a href='B:500 8:49'>Joh 8:49</a>; (2) "honor" bestowed by the Father upon him who serves Christ, <a href='B:500 12:26'>Joh 12:26</a>; (3) the duty of all to "honor" the Son equally with the Father, <a href='B:500 5:23'>Joh 5:23</a>; (4) the duty of children to "honor" their parents, <a href='B:470 15:4'>Mat 15:4</a>, <a href='B:470 19:19'>Mat 19:19</a>, <a href='B:480 7:10'>Mar 7:10</a>, <a href='B:480 10:19'>Mar 10:19</a>, <a href='B:490 18:20'>Luk 18:20</a>, <a href='B:560 6:2'>Eph 6:2</a>; (5) the duty of Christians to "honor" the king, and all men, <a href='B:670 2:17'>1Pe 2:17</a>; (6) the respect and material assistance to be given to widows "that are widows indeed," <a href='B:610 5:3'>1Ti 5:3</a>; (7) the "honor" done to Paul and his companions by the inhabitants of Melita, <a href='B:510 28:10'>Act 28:10</a>; (8) mere lip profession of "honor" to God, <a href='B:470 15:8'>Mat 15:8</a>, <a href='B:480 7:6'>Mar 7:6</a>. <p/> <B-2,Verb,1392, doxazo><p/> "to glorify" (from doxa, A, No. 2), is rendered "honor" and "honoreth" in the AV of <a href='B:500 8:54'>Joh 8:54</a>; in <a href='B:530 12:26'>1Co 12:26</a>, 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 <a href='B:520 11:13'>Rom 11:13</a>, "magnify," AV. See GLORIFY.


topic: Honorable, without Honor
definition:
<b>Honorable, without Honor</b> <1,,1741, endoxos><p/> denotes (a) "held in honor" (en, "in," doxa, "honor;" cp. HONOR, A, No. 2), "of high repute," <a href='B:530 4:10'>1Co 4:10</a>, AV "(are) honorable," RV, "(have) glory," in contrast to atimos, "without honor" (see No. 6 below). See GLORIOUS, GORGEOUSLY. <p/> <2,,1784, entimos><p/> lit., "in honor" (en, "in," time, "honor:" see HONOR, A, No. 1), is used of the centurion's servant in <a href='B:490 7:2'>Luk 7:2</a>, "dear" (RV marg., "precious ... or honorable"); of self-sacrificing servants of the Lord, said of Epaphroditus, <a href='B:570 2:29'>Phi 2:29</a>, RV "(hold such) in honor" (AV, "in reputation;" marg., "honor such"); of Christ, as a precious stone, <a href='B:670 2:4'>1Pe 2:4</a>, <a href='B:670 2:6'>1Pe 2:6</a> (RV marg., "honorable"). Cp. timios in <a href='B:670 1:7'>1Pe 1:7</a>, <a href='B:670 1:19'>1Pe 1:19</a>; see No. 4. <p/> The comparative degree, entimoteros, is used (in the best mss.) of degrees of honor attached to persons invited to a feast, a marriage feast, <a href='B:490 14:8'>Luk 14:8</a>, "a more honorable man." See PRECIOUS. <p/> <3,,2158, euschemon><p/> signifies "elegant, comely, of honorable position," AV, "honorable," RV, "of honorable estate," <a href='B:480 15:43'>Mar 15:43</a>, <a href='B:510 13:50'>Act 13:50</a>, <a href='B:510 17:12'>Act 17:12</a>; for other renderings in <a href='B:530 7:35'>1Co 7:35</a>, <a href='B:530 12:24'>1Co 12:24</a> see COMELY, B. <p/> <4,,5093, timios><p/> "precious, valuable, honorable" (akin to time, "honor;" see No. 2), is used of marriage in <a href='B:650 13:4'>Heb 13:4</a>, 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. <p/> <5,,2570, kalos><p/> "good, fair," is translated "honorable" in <a href='B:520 12:17'>Rom 12:17</a>, <a href='B:540 8:21'>2Co 8:21</a>, <a href='B:540 13:7'>2Co 13:7</a>, RV (AV, "honest"). See GOOD, HONEST. <p/> <6,,820, atimos><p/> without honor (a, negative, or privative, time, "honor"), "despised," is translated "without honor" in <a href='B:470 13:57'>Mat 13:57</a>, <a href='B:480 6:4'>Mar 6:4</a>; "dishonor" in <a href='B:530 4:10'>1Co 4:10</a>, RV (AV, "despised"). See DESPISE. <p/> The comparative degree atimoteros is used in the best mss. in <a href='B:530 12:23'>1Co 12:23</a>, "less honorable." <p/> Note: For semnos, honorable, <a href='B:570 4:8'>Phi 4:8</a>, RV, see GRAVE.


topic: Hook
definition:
<b>Hook</b> <1,,44, ankistron><p/> "a fish-hook" (from ankos, "a bend;" Lat. angulus; Eng., "anchor" and "angle" are akin), is used in <a href='B:470 17:27'>Mat 17:27</a>. In the Sept., <a href='B:120 19:28'>2Ki 19:28</a>, <a href='B:220 40:20'>Job 40:20</a>, <a href='B:290 19:8'>Isa 19:8</a>, <a href='B:330 32:3'>Eze 32:3</a>, <a href='B:420 1:15'>Hab 1:15</a>.


topic: Hope (Noun and Verb), Hope (for)
definition:
<b>Hope (Noun and Verb), Hope (for)</b> <A-1,Noun,1680, elpis><p/> in the NT, "favorable and confident expectation" (contrast the Sept. in <a href='B:290 28:19'>Isa 28:19</a>, "an evil hope"). It has to do with the unseen and the future, <a href='B:520 1:8-25'>Rom 1:8-25</a>. "Hope" describes (a) the happy anticipation of good (the most frequent significance), e.g., <a href='B:630 1:2'>Tit 1:2</a>, <a href='B:670 1:21'>1Pe 1:21</a>; (b) the ground upon which "hope" is based, <a href='B:510 16:19'>Act 16:19</a>, <a href='B:580 1:27'>Col 1:27</a>, "Christ in you the hope of glory;" (c) the object upon which the "hope" is fixed, e.g., <a href='B:610 1:1'>1Ti 1:1</a>. <p/> Various phrases are used with the word "hope," in Paul's Epistles and speeches: (1) <a href='B:510 23:6'>Act 23:6</a>, "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) <a href='B:510 1:26-7'>Act 1:26-7</a>, "the hope of the promise (i.e., the fulfillment of the promise) made unto the fathers;" (3) <a href='B:550 5:5'>Gal 5:5</a>, "the hope of righteousness;" i.e., the believer's complete conformity to God's will, at the coming of Christ; (4) <a href='B:580 1:23'>Col 1:23</a>, "the hope of the Gospel," i.e., the "hope" of the fulfillment of all the promises presented in the Gospel; cp. <a href='B:580 1:5'>Col 1:5</a>; (5) <a href='B:520 5:2'>Rom 5:2</a>, "(the) hope of the glory of God," i.e., as in <a href='B:630 2:13'>Tit 2:13</a>, "the blessed hope and appearing of the glory of our great God and Savior Jesus Christ;" cp. <a href='B:580 1:27'>Col 1:27</a>; (6) <a href='B:590 5:8'>1Th 5:8</a>, "the hope of salvation," i.e., of the rapture of believers, to take place at the opening of the Parousia of Christ; (7) <a href='B:560 1:18'>Eph 1:18</a>, "the hope of His (God's) calling," i.e., the prospect before those who respond to His call in the Gospel; (8) <a href='B:560 4:4'>Eph 4:4</a>, "the hope of your calling," the same as (7), but regarded from the point of view of the called; (9) <a href='B:630 1:2'>Tit 1:2</a>, <a href='B:630 3:7'>Tit 3:7</a>, "the hope of eternal life," i.e., the full manifestation and realization of that life which is already the believer's possession; (10) <a href='B:510 28:20'>Act 28:20</a>, "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. <p/> In <a href='B:560 1:18'>Eph 1:18</a>, <a href='B:560 2:12'>Eph 2:12</a>, <a href='B:560 4:4'>Eph 4:4</a>, the "hope" is objective. The objective and subjective use of the word need to be distinguished; in <a href='B:520 15:4'>Rom 15:4</a>, e.g., the use is subjective. <p/> In the NT three adjectives are descriptive of "hope:" "good," <a href='B:600 2:16'>2Th 2:16</a>; "blessed," <a href='B:630 2:13'>Tit 2:13</a>; "living," <a href='B:670 1:3'>1Pe 1:3</a>. To these may be added <a href='B:650 7:19'>Heb 7:19</a>, "a better hope," i.e., additional to the commandment, which became disannulled (<a href='B:650 7:18'>Heb 7:18</a>), a hope centered in a new priesthood. <p/> In <a href='B:520 15:13'>Rom 15:13</a> 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, <a href='B:520 8:24'>Rom 8:24</a>; it finds its expression in endurance under trial, which is the effect of waiting for the coming of Christ, <a href='B:590 1:3'>1Th 1:3</a>; it is "an anchor of the soul," staying it amidst the storms of this life, <a href='B:650 1:6-19'>Heb 1:6-19</a>; it is a purifying power, "every one that hath this hope set on Him (Christ) purifieth himself, even as He is pure," <a href='B:690 3:3'>1Jo 3:3</a>, RV (the Apostle John's one mention of "hope"). <p/> The phrase "fullness of hope," <a href='B:650 6:11'>Heb 6:11</a>, RV, expresses the completeness of its activity in the soul; cp. "fullness of faith," <a href='B:650 10:22'>Heb 10:22</a>, and "of understanding," <a href='B:580 2:2'>Col 2:2</a> (RV, marg.). <p/> <B-1,Verb,1679, elpizo><p/> "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., <a href='B:500 5:45'>Joh 5:45</a>, "Moses, on whom ye have set our hope;" <a href='B:540 1:10'>2Co 1:10</a>, "on whom we have set our hope;" so in <a href='B:610 4:10'>1Ti 4:10</a>, <a href='B:610 5:5'>1Ti 5:5</a>, <a href='B:610 6:17'>1Ti 6:17</a>; see also, e.g., <a href='B:470 12:21'>Mat 12:21</a>, <a href='B:490 24:21'>Luk 24:21</a>, <a href='B:520 15:12'>Rom 15:12</a>, <a href='B:520 15:24'>Rom 15:24</a>. <p/> The verb is followed by three prepositions: (1) eis, rendered "on" in <a href='B:500 5:45'>Joh 5:45</a> (as above); the meaning is really "in" as in <a href='B:670 3:5'>1Pe 3:5</a>, "who hoped in God;" the "hope" is thus said to be directed to, and to center in, a person; (2) epi, "on," <a href='B:520 15:12'>Rom 15:12</a>. "On Him shall the Gentiles hope," RV; so <a href='B:610 4:10'>1Ti 4:10</a>, <a href='B:610 5:5'>1Ti 5:5</a> (in the best mss.); <a href='B:610 6:17'>1Ti 6:17</a>, RV; this expresses the ground upon which "hope" rests; (3) en, "in," <a href='B:530 15:19'>1Co 15:19</a>, "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. <p/> <B-2,Verb,4276, proelpizo><p/> "to hope before" (pro, "before," and No. 1), is found in <a href='B:560 1:12'>Eph 1:12</a>. <p/> <B-3,Verb,560, apelpizo><p/> lit., "to hope from" (apo, and No, 1): See DESPAIR.


topic: Horn
definition:
<b>Horn</b> <1,,2768, keras><p/> "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, <a href='B:730 5:6'>Rev 5:6</a>; (2) on the heads of beasts as symbolic of national potentates, <a href='B:730 12:3'>Rev 12:3</a>, <a href='B:730 13:1'>Rev 13:1</a>, <a href='B:730 13:11'>Rev 13:11</a>, <a href='B:730 17:3'>Rev 17:3</a>, <a href='B:730 17:7'>Rev 17:7</a>, <a href='B:730 17:12'>Rev 17:12</a>, <a href='B:730 17:16'>Rev 17:16</a> (cp. <a href='B:340 7:8'>Dan 7:8</a>, <a href='B:340 8:9'>Dan 8:9</a>, <a href='B:450 1:18'>Zec 1:18</a>, etc.); (3) at the corners of the golden altar, <a href='B:730 9:13'>Rev 9:13</a> (cp. <a href='B:20 30:2'>Exo 30:2</a>; the horns were of one piece with the altar, as in the case of the brazen altar, <a href='B:20 27:2'>Exo 27:2</a>, and were emblematic of the efficacy of the ministry connected with it); (b) metaphorically, in the singular, "a horn of salvation," <a href='B:490 1:69'>Luk 1:69</a> (a frequent metaphor in the OT, e.g., <a href='B:230 18:2'>Psa 18:2</a>; cp. <a href='B:90 2:10'>1Sa 2:10</a>, <a href='B:310 2:3'>Lam 2:3</a>).


topic: Horse
definition:
<b>Horse</b> <1,,2462, hippos><p/> apart from the fifteen occurrences in the Apocalypse, occurs only in <a href='B:660 3:3'>Jam 3:3</a>; in the Apocalypse "horses" are seen in visions in <a href='B:730 6:2'>Rev 6:2</a>, <a href='B:730 1:6-5'>Rev 1:6-5</a>, <a href='B:730 6:8'>Rev 6:8</a>, <a href='B:730 9:7'>Rev 9:7</a>, <a href='B:730 9:9'>Rev 9:9</a>, <a href='B:730 9:17'>Rev 9:17</a> (twice); <a href='B:730 14:20'>Rev 14:20</a>, <a href='B:730 19:11'>Rev 19:11</a>, <a href='B:730 19:14'>Rev 19:14</a>, <a href='B:730 19:19'>Rev 19:19</a>, <a href='B:730 19:21'>Rev 19:21</a>; otherwise in <a href='B:730 18:13'>Rev 18:13</a>, <a href='B:730 19:18'>Rev 19:18</a>.


topic: Horsemen
definition:
<b>Horsemen</b> <1,,2460, hippeus><p/> "a horseman," is used in the plural in <a href='B:510 23:23'>Act 23:23</a>, <a href='B:510 23:32'>Act 23:32</a>. <p/> <2,,2461, hippikos><p/> an adjective signifying "of a horse" or "of horsemen, equestrian," is used as a noun denoting "cavalry," in <a href='B:730 9:16'>Rev 9:16</a>, "horsemen," numbering "twice ten thousand times ten thousand," RV.


topic: Hosanna
definition:
<b>Hosanna</b> <1,,5614, hosanna><p/> in the Hebrew, means "save, we pray." The word seems to have become an utterance of praise rather than of prayer, though originally, probably, a cry for help. The people's cry at the Lord's triumphal entry into Jerusalem (<a href='B:470 21:9'>Mat 21:9</a>, <a href='B:470 21:15'>Mat 21:15</a>, <a href='B:480 1:11-10'>Mar 1:11-10</a>, <a href='B:500 12:13'>Joh 12:13</a>) was taken from Ps. 118, which was recited at the Feast of Tabernacles (see FEAST) in the great Hallel (Psalms 113 to 118) in responses with the priest, accompanied by the waving of palm and willow branches. "The last day of the feast" was called "the great Hosanna;" the boughs also were called "hosannas."


topic: Hospitality
definition:
<b>Hospitality</b> <A-1,Noun,5381, philoxenia><p/> "love of strangers" (philos, "loving," xenos, "a stranger"), is used in <a href='B:520 12:13'>Rom 12:13</a>, <a href='B:650 13:2'>Heb 13:2</a>, lit. "(be not forgetful of) hospitality." See ENTERTAIN, Note. <p/> <B-1,Adjective,5382, philoxenos><p/> "hospitable," occurs in <a href='B:610 3:2'>1Ti 3:2</a>, <a href='B:630 1:8'>Tit 1:8</a>, <a href='B:670 4:9'>1Pe 4:9</a>. <p/> Note: For xenodocheo, <a href='B:610 5:10'>1Ti 5:10</a>, see STRANGER, B.


topic: Host (of angels, etc.)
definition:
<b>Host (of angels, etc.)</b> <1,,4756, stratia><p/> "an army," is used of angels, <a href='B:490 2:13'>Luk 2:13</a>; of stars, <a href='B:510 7:42'>Act 7:42</a>; some mss. have it instead of strateia, in <a href='B:540 10:4'>2Co 10:4</a> ("warfare"). Cp. strateuma, "an army."


topic: Host (of guests)
definition:
<b>Host (of guests)</b> <1,,3581, xenos><p/> 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," <a href='B:520 16:23'>Rom 16:23</a>. <p/> <2,,3830, pandocheus><p/> lit., "one who receives all" (pas, "all," dechomai, "to receive"), denotes "an innkeeper, host," <a href='B:490 10:35'>Luk 10:35</a>.


topic: Hot
definition:
<b>Hot</b> <1,,2200, zestos><p/> "boiling hot" (from zeo, "to boil, be hot, fervent;" cp. Eng., "zest"), is used, metaphorically, in <a href='B:730 1:3-16'>Rev 1:3-16</a>.


topic: Hour
definition:
<b>Hour</b> <1,,5610, hora><p/> 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., <a href='B:470 8:13'>Mat 8:13</a>, <a href='B:510 10:3'>Act 10:3</a>, <a href='B:510 10:9'>Act 10:9</a>, <a href='B:510 23:23'>Act 23:23</a>, <a href='B:730 9:15'>Rev 9:15</a>; in <a href='B:530 15:30'>1Co 15:30</a>, "every hour" stands for "all the time;" in some passages it expresses duration, e.g., <a href='B:470 20:12'>Mat 20:12</a>, <a href='B:470 26:40'>Mat 26:40</a>, <a href='B:490 22:59'>Luk 22:59</a>; inexactly, in such phrases as "for a season," <a href='B:500 5:35'>Joh 5:35</a>, <a href='B:540 7:8'>2Co 7:8</a>; "for an hour," <a href='B:550 2:5'>Gal 2:5</a>; "for a short season," <a href='B:590 2:17'>1Th 2:17</a>, RV (AV, "for a short time," lit., "for the time of an hour"); (b) "a period more or less extended," e.g., <a href='B:690 2:18'>1Jo 2:18</a>, "it is the last hour," RV; (c) "a definite point of time," e.g., <a href='B:470 26:45'>Mat 26:45</a>, "the hour is at hand;" <a href='B:490 1:10'>Luk 1:10</a>, <a href='B:490 10:21'>Luk 10:21</a>, <a href='B:490 14:17'>Luk 14:17</a>, lit., "at the hour of supper;" <a href='B:510 16:18'>Act 16:18</a>, <a href='B:510 22:13'>Act 22:13</a>, <a href='B:730 3:3'>Rev 3:3</a>, <a href='B:730 11:13'>Rev 11:13</a>, <a href='B:730 14:7'>Rev 14:7</a>; a point of time when an appointed action is to begin, <a href='B:730 14:15'>Rev 14:15</a>; in <a href='B:520 13:11'>Rom 13:11</a>, "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 <a href='B:530 4:11'>1Co 4:11</a>, it indicates a point of time previous to which certain circumstances have existed. <p/> Notes: (1) In <a href='B:530 8:7'>1Co 8:7</a>, AV, "unto this hour," the phrase in the orginal is simply, "until now," as RV (2) In <a href='B:730 8:1'>Rev 8:1</a>, 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.


topic: House
definition:
<b>House</b> <A-1,Noun,3624, oikos><p/> denotes (a) "a house, a dwelling," e.g., <a href='B:470 1:9-7'>Mat 1:9-7</a>, <a href='B:470 11:8'>Mat 11:8</a>; it is used of the Tabernacle, as the House of God, <a href='B:470 12:4'>Mat 12:4</a>, and the Temple similarly, e.g., <a href='B:470 21:13'>Mat 21:13</a>, <a href='B:490 11:51'>Luk 11:51</a>, AV, "temple," RV, "sanctuary;" <a href='B:500 1:2-17'>Joh 1:2-17</a>; called by the Lord "your house" in <a href='B:470 23:38'>Mat 23:38</a>, <a href='B:490 13:35'>Luk 13:35</a> (some take this as the city of Jerusalem); metaphorically of Israel as God's house, <a href='B:650 3:2'>Heb 3:2</a>, <a href='B:650 3:5'>Heb 3:5</a>, where "his house" is not Moses', but God's; of believers, similarly, <a href='B:650 3:6'>Heb 3:6</a>, where Christ is spoken of as "over God's House" (the word "own" is rightly omitted in the RV); <a href='B:650 10:21'>Heb 10:21</a>, <a href='B:670 2:5'>1Pe 2:5</a>, <a href='B:670 4:17'>1Pe 4:17</a>; of the body, <a href='B:470 12:44'>Mat 12:44</a>, <a href='B:490 11:24'>Luk 11:24</a>; (b) by metonymy, of the members of a household or family, e.g., <a href='B:490 10:5'>Luk 10:5</a>, <a href='B:510 7:10'>Act 7:10</a>, <a href='B:510 11:14'>Act 11:14</a>, <a href='B:610 1:3-5'>1Ti 1:3-5</a>, <a href='B:610 3:12'>1Ti 3:12</a>, <a href='B:620 1:16'>2Ti 1:16</a>, <a href='B:620 4:19'>2Ti 4:19</a>, RV (AV, "household"); <a href='B:630 1:11'>Tit 1:11</a> (plural); of a local church, <a href='B:610 3:15'>1Ti 3:15</a>; of the descendants of Jacob (Israel) and David, e.g., <a href='B:470 10:6'>Mat 10:6</a>, <a href='B:490 1:27'>Luk 1:27</a>, <a href='B:490 1:33'>Luk 1:33</a>, <a href='B:510 2:36'>Act 2:36</a>, <a href='B:510 7:42'>Act 7:42</a>. See HOME, A, No. 1. Note (1), HOUSEHOLD. <p/> <A-2,Noun,3614, oikia><p/> 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., <a href='B:470 2:11'>Mat 2:11</a>, <a href='B:470 5:15'>Mat 5:15</a>, <a href='B:470 1:7-27'>Mat 1:7-27</a>, <a href='B:620 2:20'>2Ti 2:20</a>, <a href='B:700 1:10'>2Jo 1:10</a>; 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," <a href='B:500 14:2'>Joh 14:2</a>, the eternal dwelling place of believers; the body as the dwelling place of the soul, <a href='B:540 5:1'>2Co 5:1</a>; similarly the resurrection body of believers (id.); property, e.g., <a href='B:480 12:40'>Mar 12:40</a>; by metonymy, the inhabitants of a house, a household, e.g., <a href='B:470 12:25'>Mat 12:25</a>, <a href='B:500 4:53'>Joh 4:53</a>, <a href='B:530 16:15'>1Co 16:15</a>. See HOUSEHOLD. <p/> <B-1,Adverb,3832, panoikei><p/> denotes "with all the house," <a href='B:510 16:34'>Act 16:34</a>, i.e., "the household." <p/> Notes: (1) In <a href='B:540 5:2'>2Co 5:2</a>, 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 <a href='B:610 5:13'>1Ti 5:13</a>, "from house to house" is, lit., "the houses." (3) For "in every house," <a href='B:510 5:42'>Act 5:42</a> (cp. <a href='B:510 2:46'>Act 2:46</a>), see HOME. (4) For "them which are of the house," <a href='B:530 1:11'>1Co 1:11</a>, AV, see HOUSEHOLD.


topic: Household
definition:
<b>Household</b> <A-1,Noun,3624, oikos><p/> is translated "household" in <a href='B:510 16:15'>Act 16:15</a>, <a href='B:530 1:16'>1Co 1:16</a>; in the AV of <a href='B:620 4:19'>2Ti 4:19</a> (RV, "house"). See HOUSE, No. 1. <p/> <A-2,Noun,3614, oikia><p/> is translated "household" in <a href='B:570 4:22'>Phi 4:22</a>. See HOUSE, No. 2. <p/> <A-3,Noun,3610, oiketeia><p/> denotes "a household of servants," <a href='B:470 24:45'>Mat 24:45</a> (some mss. have No. 4 here). <p/> <A-4,Noun,2322, therapeia><p/> "service, care, attention," is also used in the collective sense of "a household," in <a href='B:490 12:42'>Luk 12:42</a> (see No. 3). See HEALING. <p/> Notes: (1) In <a href='B:520 1:16-11'>Rom 1:16-11</a>, 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 <a href='B:530 1:11'>1Co 1:11</a>, "they which are of the household (AV, house) of Chloe" is, lit., "the ... of Chloe," the Eng. translation being necessary to express the idiom. <p/> <B-1,Adjective,3609, oikeios><p/> akin to A, No. 1, primarily signifies "of, or belonging to, a house," hence, "of persons, one's household, or kindred," as in <a href='B:610 5:8'>1Ti 5:8</a>, RV, "household," AV "house," marg., "kindred;" in <a href='B:560 2:19'>Eph 2:19</a>, "the household of God" denotes the company of the redeemed; in <a href='B:550 6:10'>Gal 6:10</a>, 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). <p/> <B-2,Adjective,3615, oikiakos><p/> from A, No. 2, denotes "belonging to one's household, one's own;" it is used in <a href='B:470 10:25'>Mat 10:25</a>, <a href='B:470 10:36'>Mat 10:36</a>.


topic: Household-servant
definition:
<b>Household-servant</b> <1,,3610, oiketes><p/> "a house-servant," is translated "household-servants" in <a href='B:510 10:7'>Act 10:7</a>; elsewhere, "servant" or "servants," <a href='B:490 16:13'>Luk 16:13</a>, <a href='B:520 14:4'>Rom 14:4</a>, <a href='B:670 2:18'>1Pe 2:18</a>. See SERVANT.


topic: Householder
definition:
<b>Householder</b> <A-1,Noun,3617, oikodespotes><p/> "a master of a house" (oikos, "a house," despotes, "a master"), is rendered "master of the house" in <a href='B:470 10:25'>Mat 10:25</a>, <a href='B:490 13:25'>Luk 13:25</a>, <a href='B:490 14:21'>Luk 14:21</a>, where the context shows that the authority of the "householder" is stressed; in <a href='B:470 24:43'>Mat 24:43</a>, <a href='B:490 12:39'>Luk 12:39</a>, 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 <a href='B:470 13:27'>Mat 13:27</a>, <a href='B:470 13:52'>Mat 13:52</a>, <a href='B:470 20:1'>Mat 20:1</a>, <a href='B:470 21:33'>Mat 21:33</a>; so the RV in <a href='B:470 20:11'>Mat 20:11</a> (for AV, "goodman of the house"); both have "goodman of the house" in <a href='B:480 14:14'>Mar 14:14</a>; in <a href='B:490 22:11'>Luk 22:11</a>, "goodman." See GOODMAN. <p/> <B-1,Verb,3616, oikodespoteo><p/> corresponding to A, "to rule a house," is used in <a href='B:610 5:14'>1Ti 5:14</a>, RV, "rule the household" (AV, "guide the house").


topic: Housetop
definition:
<b>Housetop</b> <1,,1430, doma><p/> akin to demo, "to build," denotes a housetop. The housetop was flat, and guarded by a low parapet wall (see <a href='B:50 22:8'>Deu 22:8</a>). It was much frequented and used for various purposes, e.g., for proclamations, <a href='B:470 10:27'>Mat 10:27</a>, <a href='B:490 12:3'>Luk 12:3</a>; for prayer, <a href='B:510 10:9'>Act 10:9</a>. 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 <a href='B:490 5:19'>Luk 5:19</a> 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 <a href='B:470 24:17'>Mat 24:17</a>, <a href='B:480 13:15'>Mar 13:15</a>, <a href='B:490 17:31'>Luk 17:31</a>.


topic: Howl
definition:
<b>Howl</b> <1,,3649, ololuzo><p/> an onomatopoeic verb (expressing its significance in its sound), "to cry aloud" (the Sept. uses it to translate the Heb. yalal, e.g., <a href='B:290 13:6'>Isa 13:6</a>, <a href='B:290 15:3'>Isa 15:3</a>, <a href='B:300 4:8'>Jer 4:8</a>, <a href='B:330 21:12'>Eze 21:12</a>; Lat., ululare, and Eng., howl are akin), was primarily used of crying aloud to the gods; it is found in <a href='B:660 5:1'>Jam 5:1</a> in an exhortation to the godless rich.


topic: Humble (Adjective and Verb)
definition:
<b>Humble (Adjective and Verb)</b> <A-1,Adjective,5011, tapeinos><p/> primarily signifies "low-lying." It is used always in a good sense in the NT, metaphorically, to denote (a) "of low degree, brought low," <a href='B:490 1:52'>Luk 1:52</a>, <a href='B:520 12:16'>Rom 12:16</a>, AV, "(men) of low estate," RV, "(things that are) lowly" (i.e., of low degree); <a href='B:540 7:6'>2Co 7:6</a>, AV, "cast down," RV, "lowly;" the preceding context shows that this occurrence belongs to (a); <a href='B:660 1:9'>Jam 1:9</a>, "of low degree;" (b) humble in spirit, <a href='B:470 11:29'>Mat 11:29</a>, <a href='B:540 10:1'>2Co 10:1</a>, RV, "lowly," AV "base;" <a href='B:660 4:6'>Jam 4:6</a>, <a href='B:670 5:5'>1Pe 5:5</a>. See BASE, CAST, Note (7), DEGREE (Note), LOWLY. <p/> <A-2,Adjective,5011 5424, tapeinophron><p/> "humble-minded" (phren, "the mind"), <a href='B:670 3:8'>1Pe 3:8</a>; see COURTEOUS. <p/> <B-1,Verb,5013, tapeinoo><p/> akin to A, signifies "to make low," (a) literally, "of mountains and hills," <a href='B:490 3:5'>Luk 3:5</a> (Passive Voice); (b) metaphorically, in the Active Voice, <a href='B:470 18:4'>Mat 18:4</a>, <a href='B:470 23:12'>Mat 23:12</a> (2nd part); <a href='B:490 14:11'>Luk 14:11</a> (2nd part); <a href='B:490 18:14'>Luk 18:14</a> (2nd part); <a href='B:540 11:7'>2Co 11:7</a> ("abasing"); <a href='B:540 12:21'>2Co 12:21</a>, <a href='B:570 2:8'>Phi 2:8</a>; in the Passive Voice, <a href='B:470 23:12'>Mat 23:12</a> (1st part), RV, "shall be humbled," AV, "shall be abased;" <a href='B:490 14:11'>Luk 14:11</a> (ditto); <a href='B:490 18:14'>Luk 18:14</a> (ditto); <a href='B:570 4:12'>Phi 4:12</a>, "to be abased;" in the Passive, with Middle voice sense, <a href='B:660 4:10'>Jam 4:10</a>, "humble yourselves;" <a href='B:670 5:6'>1Pe 5:6</a> (ditto). See ABASE, LOW (to bring).


topic: Humbleness of mind, Humility
definition:
<b>Humbleness of mind, Humility</b> <1,,5012, tapeinophrosune><p/> "lowliness of mind" (tapeinos, see A, above, under HUMBLE, and phren, "the mind"), is rendered "humility of mind" in <a href='B:510 20:19'>Act 20:19</a>, AV (RV, "lowliness of mind"); in <a href='B:560 4:2'>Eph 4:2</a>, "lowliness;" in <a href='B:570 2:3'>Phi 2:3</a>, "lowliness of mind;" in <a href='B:580 2:18'>Col 2:18</a>, <a href='B:580 2:23'>Col 2:23</a>, of a false "humility;" in <a href='B:580 3:12'>Col 3:12</a>, AV, "humbleness of mind," RV, "humility;" <a href='B:670 5:5'>1Pe 5:5</a>, "humility." See LOWLINESS.


topic: Humiliation
definition:
<b>Humiliation</b> <1,,5014, tapeinosis><p/> akin to tapeinos (see above), is rendered "low estate" in <a href='B:490 1:48'>Luk 1:48</a>; "humiliation," <a href='B:510 8:33'>Act 8:33</a>, <a href='B:570 3:21'>Phi 3:21</a>, RV "(the body of our) humiliation," AV, "(our) vile (body);" <a href='B:660 1:10'>Jam 1:10</a>, where "in that he is made low," is, lit., "in his humiliation." See ESTATE, LOW.


topic: Hundred, Hundredfold
definition:
<b>Hundred, Hundredfold</b> <1,,1540, hekaton><p/> an indeclinable numeral, denotes "a hundred," e.g., <a href='B:470 18:12'>Mat 18:12</a>, <a href='B:470 18:28'>Mat 18:28</a>; it also signifies "a hundredfold," <a href='B:470 13:8'>Mat 13:8</a>, <a href='B:470 13:23'>Mat 13:23</a>, and the RV in the corresponding passage, <a href='B:480 4:8'>Mar 4:8</a>, <a href='B:480 4:20'>Mar 4:20</a> (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 <a href='B:480 6:40'>Mar 6:40</a> it is used with the preposition kata, in the phrase "by hundreds." It is followed by other numerals in <a href='B:500 21:11'>Joh 21:11</a>, <a href='B:510 1:15'>Act 1:15</a>, <a href='B:730 7:4'>Rev 7:4</a>, <a href='B:730 14:1'>Rev 14:1</a>, <a href='B:730 14:3'>Rev 14:3</a>, <a href='B:730 21:17'>Rev 21:17</a>. <p/> <2,,1542, hekatontaplasion><p/> an adjective, denotes "a hundredfold," <a href='B:480 10:30'>Mar 10:30</a>, <a href='B:490 8:8'>Luk 8:8</a>; the best mss. have it in <a href='B:470 19:29'>Mat 19:29</a> for pollaplasion, "many times more." See the RV margin. <p/> For multiples of a hundred, see under the numerals TWO, THREE, etc. For "a hundred years," see YEARS.


topic: Hunger (Noun and Verb), Hungered, Hungry
definition:
<b>Hunger (Noun and Verb), Hungered, Hungry</b> <A-1,Noun,3042, limos><p/> has the meanings "famine" and "hunger;" "hunger" in <a href='B:490 15:17'>Luk 15:17</a>, <a href='B:540 11:27'>2Co 11:27</a>; in <a href='B:730 6:8'>Rev 6:8</a>, RV "famine" (AV, "hunger"). See FAMINE. <p/> <B-1,Verb,3983, peinao><p/> "to hunger, be hungry, hungered," is used (a) literally, e.g., <a href='B:470 4:2'>Mat 4:2</a>, <a href='B:470 12:1'>Mat 12:1</a>, <a href='B:470 21:18'>Mat 21:18</a>, <a href='B:520 12:20'>Rom 12:20</a>, <a href='B:530 11:21'>1Co 11:21</a>, <a href='B:530 11:34'>1Co 11:34</a>, <a href='B:570 4:12'>Phi 4:12</a>, <a href='B:730 7:16'>Rev 7:16</a>; Christ identifies Himself with His saints in speaking of Himself as suffering in their sufferings in this and other respects, <a href='B:470 25:35'>Mat 25:35</a>, <a href='B:470 25:42'>Mat 25:42</a>; (b) metaphorically, <a href='B:470 5:6'>Mat 5:6</a>, <a href='B:490 6:21'>Luk 6:21</a>, <a href='B:490 6:25'>Luk 6:25</a>, <a href='B:500 6:35'>Joh 6:35</a>. <p/> <C-1,Adjective,4361, prospeinos><p/> signifies "hungry" (pros, "intensive," peina, "hunger"), <a href='B:510 10:10'>Act 10:10</a>, AV, "very hungry," RV, "hungry."


topic: Hurt (Noun and Verb), Hurtful
definition:
<b>Hurt (Noun and Verb), Hurtful</b> <A-1,Noun,5196, hubris><p/> is rendered "hurt" in <a href='B:510 27:10'>Act 27:10</a>, AV only. See HARM. <p/> <B-1,Verb,91, adikeo><p/> 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, <a href='B:730 9:19'>Rev 9:19</a>; (b) transitively, <a href='B:490 10:19'>Luk 10:19</a>, <a href='B:730 2:11'>Rev 2:11</a> (Passive); <a href='B:730 6:6'>Rev 6:6</a>, <a href='B:730 1:7-3'>Rev 1:7-3</a>, <a href='B:730 9:4'>Rev 9:4</a>, <a href='B:730 9:10'>Rev 9:10</a>, <a href='B:730 11:5'>Rev 11:5</a>. See INJURY, OFFENDER, UNJUST, UNRIGHTEOUSNESS, WRONG, WRONG-DOER. <p/> <B-2,Verb,984, blapto><p/> signifies "to injure, mar, do damage to," <a href='B:480 16:18'>Mar 16:18</a>, "shall (in no wise) hurt (them);" <a href='B:490 4:35'>Luk 4:35</a>, "having done (him no) hurt," RV. Adikeo stresses the unrighteousness of the act, blapto stresses the injury done. <p/> <B-3,Verb,2559, kakoo><p/> "to do evil to anyone:" see HARM. <p/> <C-1,Adjective,983, blaberos><p/> akin to B, No. 2, signifies "hurtful," <a href='B:610 6:9'>1Ti 6:9</a>, said of lusts. In the Sept., <a href='B:240 10:26'>Pro 10:26</a>.


topic: Husband
definition:
<b>Husband</b> <A-1,Noun,435, aner><p/> 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., <a href='B:470 1:16'>Mat 1:16</a>, <a href='B:470 1:19'>Mat 1:19</a>, <a href='B:480 10:12'>Mar 10:12</a>, <a href='B:490 2:36'>Luk 2:36</a>, <a href='B:490 16:18'>Luk 16:18</a>, <a href='B:500 1:4-18'>Joh 1:4-18</a>, <a href='B:520 7:23'>Rom 7:23</a>. See MAN. <p/> <B-1,Adjective,5362, philandros><p/> primarily, "loving man," signifies "loving a husband," <a href='B:630 2:4'>Tit 2:4</a>, in instruction to young wives to love their husbands, lit., "(to be) lovers of their husbands." The word occurs frequently in epitaphs. <p/> <B-2,Adjective,5220, hupandros><p/> lit., "under (i.e. subject to) a man," married, and therefore, according to Roman law under the legal authority of the husband, occurs in <a href='B:520 7:2'>Rom 7:2</a>, "that hath a husband."


topic: Husbandman
definition:
<b>Husbandman</b> <1,,1092, georgos><p/> from ge, "land, ground," and ergo (or erdo), "to do" (Eng., "George"), denotes (a) "a husbandman," a tiller of the ground, <a href='B:620 2:6'>2Ti 2:6</a>, <a href='B:660 5:7'>Jam 5:7</a>; (b) "a vine-dresser," <a href='B:470 1:21-35'>Mat 1:21-35</a>, <a href='B:470 21:38'>Mat 21:38</a>, <a href='B:470 1:21-41'>Mat 1:21-41</a>, <a href='B:480 1:12-2'>Mar 1:12-2</a>, <a href='B:480 12:7'>Mar 12:7</a>, <a href='B:480 12:9'>Mar 12:9</a>, <a href='B:490 1:20-10'>Luk 1:20-10</a>, <a href='B:490 20:14'>Luk 20:14</a>, <a href='B:490 20:16'>Luk 20:16</a>, <a href='B:500 15:1'>Joh 15:1</a>, 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.


topic: Husbandry
definition:
<b>Husbandry</b> <1,,1091, georgion><p/> akin to the above, denotes "tillage, cultivation, husbandry," <a href='B:530 3:9'>1Co 3:9</a>, 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," <a href='B:650 6:7'>Heb 6:7</a>.


topic: Husks
definition:
<b>Husks</b> <1,,2769, keration><p/> "a little horn" (a diminutive of keras, "a horn;" see HORN), is used in the plural in <a href='B:490 15:16'>Luk 15:16</a>, of carob pods, given to swine, and translated "husks."


topic: Hymn (Noun and Verb)
definition:
<b>Hymn (Noun and Verb)</b> <A-1,Noun,5215, humnos><p/> denotes "a song of praise addressed to God" (Eng., "hymn"), <a href='B:560 5:19'>Eph 5:19</a>, <a href='B:580 3:16'>Col 3:16</a>, in each of which the punctuation should probably be changed; in the former "speaking to one another" goes with the end of <a href='B:560 5:18'>Eph 5:18</a>, and should be followed by a semicolon; similarly in <a href='B:580 3:16'>Col 3:16</a>, the first part of the verse should end with the words "admonishing one another," where a semicolon should be placed. <p/> 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." <p/> <B-1,Verb,5214, humneo><p/> akin to A, is used (a) transitively, <a href='B:470 26:30'>Mat 26:30</a>, <a href='B:480 14:26'>Mar 14:26</a>, 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," <a href='B:510 16:25'>Act 16:25</a>, <a href='B:650 2:12'>Heb 2:12</a>. The Psalms are called, in general, "hymns," by Philo; Josephus calls them "songs and hymns."


topic: Hypocrisy
definition:
<b>Hypocrisy</b> <1,,5272, hupokrisis><p/> 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 <a href='B:470 23:28'>Mat 23:28</a>, <a href='B:480 12:15'>Mar 12:15</a>, <a href='B:490 12:1'>Luk 12:1</a>, <a href='B:610 4:2'>1Ti 4:2</a>; the plural in <a href='B:670 2:1'>1Pe 2:1</a>. For <a href='B:550 2:13'>Gal 2:13</a> and anupokritos, "without hypocrisy," in <a href='B:660 3:17'>Jam 3:17</a>, see DISSIMULATION.


topic: Hypocrite
definition:
<b>Hypocrite</b> <1,,5273, hupokrites><p/> corresponding to the above, primarily denotes "one who answers;" then, "a stage-actor;" it was a custom for Greek and Roman actors to speak in large masks with mechanical devices for augmenting the force of the voice; hence the word became used metaphorically of "a dissembler, a hypocrite." It is found only in the Synoptists, and always used by the Lord, fifteen times in Matthew; elsewhere, <a href='B:480 7:6'>Mar 7:6</a>, <a href='B:490 6:42'>Luk 6:42</a>, <a href='B:490 11:44'>Luk 11:44</a> (in some mss.); <a href='B:490 12:56'>Luk 12:56</a>, <a href='B:490 13:15'>Luk 13:15</a>.


topic: Hyssop
definition:
<b>Hyssop</b> <1,,5301, hussopos><p/> a bunch of which was used in ritual sprinklings, is found in <a href='B:650 9:19'>Heb 9:19</a>; in <a href='B:500 19:29'>Joh 19:29</a> 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.


topic: I
definition:
<b>I</b> <1,,1473, ego><p/> is the nominative case of the first personal pronoun. The pronoun, "I," however, generally forms a part of the verb itself in Greek; thus luo itself means "I loose," the pronoun being incorporated in the verb form. Where the pronoun ego is added to the verb, it is almost invariably, if not entirely, emphatic. The emphasis may not be so apparent in some instances, as e.g., <a href='B:470 10:16'>Mat 10:16</a>, but even here it may be taken that something more of stress is present than if the pronoun were omitted. by far the greater number of instances are found in the Gospel of John, and there in the utterances of the Lord concerning Himself, e.g., <a href='B:500 4:14'>Joh 4:14</a>, <a href='B:500 4:26'>Joh 4:26</a>, <a href='B:500 4:32'>Joh 4:32</a>, <a href='B:500 4:38'>Joh 4:38</a>, <a href='B:500 5:34'>Joh 5:34</a>, <a href='B:500 5:36'>Joh 5:36</a>, <a href='B:500 5:43'>Joh 5:43</a>, <a href='B:500 5:45'>Joh 5:45</a>, <a href='B:500 6:35'>Joh 6:35</a>, <a href='B:500 1:6-41'>Joh 1:6-41</a>, <a href='B:500 6:48'>Joh 6:48</a>, <a href='B:500 6:51'>Joh 6:51</a> (twice), <a href='B:500 6:63'>Joh 6:63</a>, <a href='B:500 6:70'>Joh 6:70</a>; instances in the Epistles are <a href='B:520 7:9'>Rom 7:9</a>, <a href='B:520 7:14'>Rom 7:14</a>, <a href='B:520 7:17'>Rom 7:17</a>, <a href='B:520 7:20'>Rom 7:20</a> (twice), <a href='B:520 1:7-25'>Rom 1:7-25</a>; there are more in that chapter than in any other outside the Gospel of John. In other cases of the pronoun than the nominative, the pronoun is usually more necessary to the meaning, apart from any stress. For k'ago (i.e., kai ego), see EVEN, Note (6).


topic: Idle
definition:
<b>Idle</b> <1,,692, argos><p/> denotes "inactive, idle, unfruitful, barren" (a, negative, and ergon, "work;" cp. the verb katargeo, "to reduce to inactivity:" See ABOLISH); it is used (a) literally, <a href='B:470 20:3'>Mat 20:3</a>, <a href='B:470 20:6'>Mat 20:6</a>, <a href='B:610 5:13'>1Ti 5:13</a> (twice); <a href='B:630 1:12'>Tit 1:12</a>, RV, "idle (gluttons);" <a href='B:680 1:8'>2Pe 1:8</a>, RV, "idle," AV, "barren;" (b) metaphorically in the sense of "ineffective, worthless," as of a word, <a href='B:470 12:36'>Mat 12:36</a>; of faith unaccompanied by works, <a href='B:660 2:20'>Jam 2:20</a> (some mss. have nekra, "dead").


topic: Idol
definition:
<b>Idol</b> <1,,1497, eidolon><p/> primarily "a phantom or likeness" (from eidos, "an appearance," lit., "that which is seen"), or "an idea, fancy," denotes in the NT (a) "an idol," an image to represent a false god, <a href='B:510 7:41'>Act 7:41</a>, <a href='B:530 12:2'>1Co 12:2</a>, <a href='B:730 9:20'>Rev 9:20</a>; (b) "the false god" worshipped in an image, <a href='B:510 15:20'>Act 15:20</a>, <a href='B:520 2:22'>Rom 2:22</a>, <a href='B:530 8:4'>1Co 8:4</a>, <a href='B:530 8:7'>1Co 8:7</a>, <a href='B:530 10:19'>1Co 10:19</a>, <a href='B:540 6:16'>2Co 6:16</a>, <a href='B:590 1:9'>1Th 1:9</a>, <a href='B:690 5:21'>1Jo 5:21</a>. <p/> "The corresponding Heb. word denotes 'vanity,' <a href='B:300 14:22'>Jer 14:22</a>, <a href='B:300 18:15'>Jer 18:15</a>; 'thing of nought,' <a href='B:30 19:4'>Lev 19:4</a>, marg., cp. <a href='B:560 4:17'>Eph 4:17</a>. Hence what represented a deity to the Gentiles, was to Paul a 'vain thing,' <a href='B:510 14:15'>Act 14:15</a>; 'nothing in the world,' <a href='B:530 8:4'>1Co 8:4</a>, <a href='B:530 10:19'>1Co 10:19</a>. Jeremiah calls the idol a 'scarecrow' ('pillar in a garden,' <a href='B:300 10:5'>Jer 10:5</a>, marg.), and Isaiah, <a href='B:290 1:44-20'>Isa 1:44-20</a>, etc., and Habakkuk, <a href='B:420 1:2-19'>Hab 1:2-19</a> and the Psalmist, <a href='B:230 1:115-8'>Psa 1:115-8</a>, etc., are all equally scathing. It is important to notice, however, that in each case the people of God are addressed. When he speaks to idolaters, Paul, knowing that no man is won by ridicule, adopts a different line, <a href='B:510 1:14-18'>Act 1:14-18</a>, <a href='B:510 17:16'>Act 17:16</a>, <a href='B:510 1:17-31'>Act 1:17-31</a>."* [* From Notes on Thessalonians, pp. 44, 45 by Hogg and Vine.]


topic: Idol's temple
definition:
<b>Idol's temple</b> <1,,1493, eidolion><p/> an "idol's temple," is mentioned in <a href='B:530 8:10'>1Co 8:10</a>; feasting in the temple usually followed the sacrifice.


topic: Idolater
definition:
<b>Idolater</b> <1,,1496, eidololatres><p/> an "idolater" (from eidolon, and latris, "a hireling"), is found in <a href='B:530 1:5-11'>1Co 1:5-11</a>, <a href='B:530 6:9'>1Co 6:9</a>, <a href='B:530 10:7'>1Co 10:7</a>; the warning is to believers against turning away from God to idolatry, whether "openly or secretly, consciously or unconsciously" (Cremer); <a href='B:560 5:5'>Eph 5:5</a>, <a href='B:730 21:8'>Rev 21:8</a>, <a href='B:730 22:15'>Rev 22:15</a>.


topic: Idolatry
definition:
<b>Idolatry</b> <1,,1495, eidololatria><p/> whence Eng., "idolatry," (from eidolon, and latreia, "service"), is found in <a href='B:530 10:14'>1Co 10:14</a>, <a href='B:550 5:20'>Gal 5:20</a>, <a href='B:580 3:5'>Col 3:5</a>; and, in the plural, in <a href='B:670 4:3'>1Pe 4:3</a>. <p/> Heathen sacrifices were sacrificed to demons, <a href='B:530 10:19'>1Co 10:19</a>; there was a dire reality in the cup and table of demons and in the involved communion with demons. In <a href='B:520 1:1-25'>Rom 1:1-25</a>, "idolatry," the sin of the mind against God (<a href='B:560 2:3'>Eph 2:3</a>), and immorality, sins of the flesh, are associated, and are traced to lack of the acknowledgment of God and of gratitude to Him. An "idolater" is a slave to the depraved ideas his idols represent, <a href='B:550 1:4-9'>Gal 1:4-9</a>; and thereby, to divers lusts, <a href='B:630 3:3'>Tit 3:3</a> (see Notes on Thess. by Hogg and Vine, p. 44).


topic: Idols (full of)
definition:
<b>Idols (full of)</b> <1,,2712, kateidolos><p/> an adjective denoting "full of idols" (kata, "throughout," and eidolon), is said of Athens in <a href='B:510 17:16'>Act 17:16</a>, RV, and AV, marg. (AV, "wholly given to idolatry").


topic: Idols (offered to, sacrificed to)
definition:
<b>Idols (offered to, sacrificed to)</b> <1,,1494, eidolothutos><p/> is an adjective signifying "sacrificed to idols" (eidolon, as above, and thuo, "to sacrifice"), <a href='B:510 15:29'>Act 15:29</a>, <a href='B:510 21:25'>Act 21:25</a>, <a href='B:530 8:1'>1Co 8:1</a>, <a href='B:530 8:4'>1Co 8:4</a>, <a href='B:530 8:7'>1Co 8:7</a>, <a href='B:530 8:10'>1Co 8:10</a>, <a href='B:530 10:19'>1Co 10:19</a> (in all these the RV substitutes "sacrificed" for the AV); <a href='B:730 2:14'>Rev 2:14</a>, <a href='B:730 2:20'>Rev 2:20</a> (in these the RV and AV both have "sacrificed"). Some inferior mss. have this adjective in <a href='B:530 10:28'>1Co 10:28</a>; see No. 2. The flesh of the victims, after sacrifice, was eaten or sold. <p/> <2,,2413 2380, hierothutos><p/> "offered in sacrifice" (hieros, "sacred," and thuo, "to sacrifice"), is found in the best mss. in <a href='B:530 10:28'>1Co 10:28</a> (see No. 1).


topic: Ignorance, Ignorant, Ignorantly
definition:
<b>Ignorance, Ignorant, Ignorantly</b> <A-1,Noun,52, agnoia><p/> "want of knowledge or perception" (akin to agnoeo, "to be ignorant"), denotes "ignorance" on the part of the Jews regarding Christ, <a href='B:510 3:17'>Act 3:17</a>; of Gentiles in regard to God, <a href='B:510 17:30'>Act 17:30</a>, <a href='B:560 4:18'>Eph 4:18</a> (here including the idea of willful blindness: see <a href='B:520 1:28'>Rom 1:28</a>, not the "ignorance" which mitigates guilt); <a href='B:670 1:14'>1Pe 1:14</a>, of the former unregenerate condition of those who became believers (RV, "in the time of your ignorance"). <p/> <A-2,Noun,56, agnosia><p/> denotes "ignorance" as directly opposed to gnosis, which signifies "knowledge" as a result of observation and experience (a, negative, ginosko, "to know;" cp. Eng., "agnostic"); <a href='B:530 15:34'>1Co 15:34</a> ("no knowledge"); <a href='B:670 2:15'>1Pe 2:15</a>. In both these passages reprehensible "ignorance" is suggested. See KNOWLEDGE. <p/> <A-3,Noun,51, agnoema><p/> "a sin of ignorance," occurs in <a href='B:650 9:7'>Heb 9:7</a>, "errors" (RV marg., "ignorances"). For the corresponding verb in <a href='B:650 5:2'>Heb 5:2</a> see B, No. 1. What is especially in view in these passages in unwitting error. For Israel a sacrifice was appointed, greater in proportion to the culpabililty of the guilty, greater, for instance, for a priest or ruler than for a private person. Sins of "ignorance," being sins, must be expiated. A believer guilty of a sin of "ignorance" needs the efficacy of the expiatory sacrifice of Christ, and finds "grace to help." Yet, as the conscience of the believer receives enlightenment, what formerly may have been done in "ignorance" becomes a sin against the light and demands a special confession, to receive forgiveness, <a href='B:690 1:1-9'>1Jo 1:1-9</a>. <p/> <A-4,Noun,2399, idiotes><p/> primarily "a private person" in contrast to a state official, hence, "a person without professional knowledge, unskilled, uneducated, unlearned," is translated "unlearned" in <a href='B:530 14:16'>1Co 14:16</a>, <a href='B:530 1:14-24'>1Co 1:14-24</a>, of those who have no knowledge of the facts relating to the testimony borne in and by a local church; "rude" in <a href='B:540 11:6'>2Co 11:6</a>, of the Apostle's mode of speech in the estimation of the Corinthians; "ignorant men," in <a href='B:510 4:13'>Act 4:13</a>, of the speech of the Apostle Peter and John in the estimation of the rulers, elders and scribes in Jerusalem. <p/> While agrammatoi ("unlearned") may refer to their being unacquainted with rabbinical learning, idiotai would signify "laymen," in contrast with the religious officials. See RUDE, UNLEARNED. <p/> <B-1,Verb,50, agnoeo><p/> signifies (a) "to be ignorant, not to know," either intransitively, <a href='B:530 14:38'>1Co 14:38</a> (in the 2nd occurrence in this verse, the RV text translates the Active Voice, the margin the Passive); <a href='B:610 1:13'>1Ti 1:13</a>, lit., "being ignorant (I did it);" <a href='B:650 5:2'>Heb 5:2</a>, "ignorant;" or transitively, <a href='B:680 2:12'>2Pe 2:12</a>, AV, "understand not," RV, "are ignorant (of);" <a href='B:510 13:27'>Act 13:27</a>, "knew (Him) not;" <a href='B:510 17:23'>Act 17:23</a>, RV, "(what ye worship) in ignorance," for AV, "(whom ye) ignorantly (worship)," lit., "(what) not knowing (ye worship);" also rendered by the verb "to be ignorant that," or "to be ignorant of," <a href='B:520 1:13'>Rom 1:13</a>, <a href='B:520 10:3'>Rom 10:3</a>, <a href='B:520 11:25'>Rom 11:25</a>, <a href='B:530 10:1'>1Co 10:1</a>, <a href='B:530 12:1'>1Co 12:1</a>, <a href='B:540 1:8'>2Co 1:8</a>, <a href='B:540 2:11'>2Co 2:11</a>, <a href='B:590 4:13'>1Th 4:13</a>; "to know not," <a href='B:520 2:4'>Rom 2:4</a>, <a href='B:520 6:3'>Rom 6:3</a>, <a href='B:520 7:1'>Rom 7:1</a>; "to be unknown" (Passive Voice), <a href='B:540 6:9'>2Co 6:9</a>, <a href='B:550 1:22'>Gal 1:22</a>; (b) "not to understand," <a href='B:480 9:32'>Mar 9:32</a>, <a href='B:490 9:45'>Luk 9:45</a>. See KNOW, UNDERSTAND. <p/> <B-2,Verb,2990, lanthano><p/> for <a href='B:680 3:5'>2Pe 3:5</a>, <a href='B:680 3:8'>2Pe 3:8</a>, AV, see FORGET. <p/> Note: For adjectives see UNLEARNED.


topic: Ill
definition:
<b>Ill</b> <1,,2556, kakos><p/> "bad," is used in the neuter as a noun in <a href='B:520 13:10'>Rom 13:10</a>, and translated "ill." See BAD. <p/> Note: For phaulos, <a href='B:500 5:29'>Joh 5:29</a>, RV, see EVIL, A, No. 3.


topic: Image
definition:
<b>Image</b> <1,,1504, eikon><p/> denotes "an image;" the word involves the two ideas of representation and manifestation. "The idea of perfection does not lie in the word itself, but must be sought from the context" (Lightfoot); the following instances clearly show any distinction between the imperfect and the perfect likeness. <p/> The word is used (1) of an "image" or a coin (not a mere likeness), <a href='B:470 22:20'>Mat 22:20</a>, <a href='B:480 12:16'>Mar 12:16</a>, <a href='B:490 20:24'>Luk 20:24</a>; so of a statue or similar representation (more than a resemblance), <a href='B:520 1:23'>Rom 1:23</a>, <a href='B:730 1:13-15'>Rev 1:13-15</a> (thrice); <a href='B:730 14:9'>Rev 14:9</a>, <a href='B:730 14:11'>Rev 14:11</a>, <a href='B:730 15:2'>Rev 15:2</a>, <a href='B:730 16:2'>Rev 16:2</a>, <a href='B:730 19:20'>Rev 19:20</a>, <a href='B:730 20:4'>Rev 20:4</a>; of the descendants of Adam as bearing his image, <a href='B:530 15:49'>1Co 15:49</a>, each a representation derived from the prototype; (2) of subjects relative to things spiritual, <a href='B:650 10:1'>Heb 10:1</a>, negatively of the Law as having "a shadow of the good things to come, not the very image of the things," i.e., not the essential and substantial form of them; the contrast has been likened to the difference between a statue and the shadow cast by it; (3) of the relations between God the Father, Christ, and man, (a) of man as he was created as being a visible representation of God, <a href='B:530 11:7'>1Co 11:7</a>, a being corresponding to the original; the condition of man as a fallen creature has not entirely effaced the "image;" he is still suitable to bear responsibility, he still has Godlike qualities, such as love of goodness and beauty, none of which are found in a mere animal; in the Fall man ceased to be a perfect vehicle for the representation of God; God's grace in Christ will yet accomplish more than what Adam lost; (b) of regenerate persons, in being moral representations of what God is, <a href='B:580 3:10'>Col 3:10</a>; cp. <a href='B:560 4:24'>Eph 4:24</a>; (c) of believers, in their glorified state, not merely as resembling Christ but representing Him, <a href='B:520 8:29'>Rom 8:29</a>, <a href='B:530 15:49'>1Co 15:49</a>; here the perfection is the work of Divine grace; believers are yet to represent, not something like Him, but what He is in Himself, both in His spiritual body and in His moral character; (d) of Christ in relation to God, <a href='B:540 4:4'>2Co 4:4</a>, "the image of God," i.e., essentially and absolutely the perfect expression and representation of the Archetype, God the Father; in <a href='B:580 1:15'>Col 1:15</a>, "the image of the invisible God" gives the additional thought suggested by the word "invisible," that Christ is the visible representation and manifestation of God to created beings; the likeness expressed in this manifestation is involved in the essential relations in the Godhead, and is therefore unique and perfect; "he that hath seen Me hath seen the Father," <a href='B:500 14:9'>Joh 14:9</a>. "The epithet "invisible." ... must not be confined to the apprehension of the bodily senses, but will include the cognizance of the inward eye also" (Lightfoot). <p/> As to synonymous words, homoioma, "likeness," stresses the resemblance to an archetype, though the resemblance may not be derived, whereas eikon is a "derived likeness" (see LIKENESS); eidos, "a shape, form," is an appearance, "not necessarily based on reality" (see FORM); skia, is "a shadowed resemblance" (see SHADOW); morphe is "the form, as indicative of the inner being" (Abbott-Smith); see FORM. For charakter, see No. 2. <p/> <2,,5481, charakter><p/> denotes, firstly, "a tool for graving" (from charasso, "to cut into, to engross;" cp. Eng., "character," "characteristic"); then, "a stamp" or "impress," as on a coin or a seal, in which case the seal or die which makes an impression bears the "image" produced by it, and, vice versa, all the features of the "image" correspond respectively with those of the instrument producing it. In the NT it is used metaphorically in <a href='B:650 1:3'>Heb 1:3</a>, of the Son of God as "the very image (marg., 'the impress') of His substance." RV. The phrase expresses the fact that the Son "is both personally distinct from, and yet literally equal to, Him of whose essence He is the adequate imprint" (Liddon). The Son of God is not merely his "image" (His charakter), He is the "image" or impress of His substance, or essence. It is the fact of complete similarity which this word stresses in comparison with those mentioned at the end of No. 1. In the Sept., <a href='B:30 13:28'>Lev 13:28</a>, "the mark (of the inflammation)." <p/> "In <a href='B:500 1:1-3'>Joh 1:1-3</a>, <a href='B:580 1:1-17'>Col 1:1-17</a>, <a href='B:650 1:1-3'>Heb 1:1-3</a>, the special function of creating and upholding the universe is ascribed to Christ under His titles of Word, Image, and Son, respectively. The kind of Creatorship so predicated of Him is not that of a mere instrument or artificer in the formation of the world, but that of One 'by whom, in whom, and for whom' all things are made, and through whom they subsist. This implies the assertion of His true and absolute Godhood" (Laidlaw, in Hastings' Bib. Dic.). <p/> Note: The similar word charagma, "a mark" (see GRAVEN and MARK), has the narrower meaning of "the thing impressed," without denoting the special characteristic of that which produces it, e.g., <a href='B:730 1:13-17'>Rev 1:13-17</a>. In <a href='B:510 17:29'>Act 17:29</a> the meaning is not "graven (charagma) by art," but "an engraved work of art."


topic: Imagination
definition:
<b>Imagination</b> <1,,3053, logismos><p/> "a reasoning, a thought" (akin to logizomai, "to count, reckon"), is translated "thoughts" in <a href='B:520 2:15'>Rom 2:15</a>, suggestive of evil intent, not of mere reasonings; "imaginations" in <a href='B:540 10:5'>2Co 10:5</a> (RV, marg., "reasonings," in each place). The word suggests the contemplation of actions as a result of the verdict of conscience. See THOUGHT. <p/> <2,,1261, dialogismos><p/> dia, and No. 1, is rendered "imaginations" in <a href='B:520 1:21'>Rom 1:21</a>, carrying with it the idea of evil purposes, RV, "reasonings;" it is most frequently translated "thoughts." See DISPUTE. <p/> <3,,1271, dianoia><p/> strictly, "a thinking over," denotes "the faculty of thinking;" then, "of knowing;" hence, "the understanding," and in general, "the mind," and so, "the faculty of moral reflection;" it is rendered "imagination" in <a href='B:490 1:51'>Luk 1:51</a>, "the imagination of their heart" signifying their thoughts and ideas. See MIND, UNDERSTANDING.


topic: Imagine
definition:
<b>Imagine</b> <1,,3191, meletao><p/> signifies "to care for" (melete, "care"); then, "to attend to," "be diligent in," <a href='B:610 4:15'>1Ti 4:15</a>, RV, i.e., to practice as the result of devising or planning; thirdly, "to ponder," "imagine," <a href='B:510 4:25'>Act 4:25</a>, RV, marg., "meditate." Some inferior mss. have it in <a href='B:480 13:11'>Mar 13:11</a>. See DILIGENT, MEDITATE.


topic: Imitate, Imitator
definition:
<b>Imitate, Imitator</b> <A-1,Verb,3401, mimeomai><p/> "a mimic, an actor" (Eng., "mime," etc.), is always translated "to imitate" in the RV, for AV, "to follow," (a) of imitating the conduct of missionaries, <a href='B:600 3:7'>2Th 3:7</a>, <a href='B:600 3:9'>2Th 3:9</a>; the faith of spiritual guides, <a href='B:650 13:7'>Heb 13:7</a>; (b) that which is good, <a href='B:710 1:11'>3Jo 1:11</a>. The verb is always used in exhortations, and always in the continuous tense, suggesting a constant habit or practice. See FOLLOW. <p/> <B-1,Noun,3402, mimetes><p/> akin to A, "an imitator," so the RV for AV, "follower," is always used in a good sense in the NT. In <a href='B:530 4:16'>1Co 4:16</a>, <a href='B:530 11:1'>1Co 11:1</a>, <a href='B:560 5:1'>Eph 5:1</a>, <a href='B:650 6:12'>Heb 6:12</a>, it is used in exhortations, accompanied by the verb ginomai, "to be, become," and in the continuous tense (see A) except in <a href='B:650 6:12'>Heb 6:12</a>, where the aorist or momentary tense indicates a decisive act with permanent results; in <a href='B:590 1:6'>1Th 1:6</a>, <a href='B:590 2:14'>1Th 2:14</a>, the accompanying verb is in the aorist tense, referring to the definite act of conversion in the past. These instances, coupled with the continuous tenses referred to, teach that what we became at conversion we must diligently continue to be thereafter. See FOLLOW, Note (4). <p/> <B-2,Noun,4831, summimetes><p/> denotes "a fellow imitator" (sun, "with," and No. 1), <a href='B:570 3:17'>Phi 3:17</a>, RV, "imitators together" (AV, "followers together"). See FOLLOW, Note (4).


topic: Immediately
definition:
<b>Immediately</b> <1,,3916, parachrema><p/> lit., "with the matter (or business) itself" (para, "with," chrema, "a business," or "event"), and so, "immediately," <a href='B:470 21:19'>Mat 21:19</a> (AV, "presently"), <a href='B:470 21:20'>Mat 21:20</a>, <a href='B:490 1:64'>Luk 1:64</a>, <a href='B:490 4:39'>Luk 4:39</a>, <a href='B:490 5:25'>Luk 5:25</a>, <a href='B:490 8:44'>Luk 8:44</a>, <a href='B:490 8:47'>Luk 8:47</a>, <a href='B:490 8:55'>Luk 8:55</a>, <a href='B:490 13:13'>Luk 13:13</a>, <a href='B:490 18:43'>Luk 18:43</a>, <a href='B:490 19:11'>Luk 19:11</a>, <a href='B:490 22:60'>Luk 22:60</a>, <a href='B:510 3:7'>Act 3:7</a>, <a href='B:510 5:10'>Act 5:10</a>, <a href='B:510 12:23'>Act 12:23</a>, <a href='B:510 13:11'>Act 13:11</a>, <a href='B:510 16:26'>Act 16:26</a>, <a href='B:510 16:33'>Act 16:33</a>; it is thus used by Luke only, save for the two instances in Matthew. See FORTHWITH. It is also rendered "presently," soon," "straightway." <p/> <2,,2117, euthus><p/> see FORTHWITH. <p/> <3,,2112, eutheos><p/> ditto. <p/> <4,,1824, exautes><p/> ditto.


topic: Immortal, Immortality
definition:
<b>Immortal, Immortality</b> <1,,110, athanasia><p/> lit., "deathlessness" (a, negative, thanatos, "death"), is rendered "immortality" in <a href='B:530 1:15-54'>1Co 1:15-54</a>, of the glorified body of the believer; <a href='B:610 6:16'>1Ti 6:16</a>, of the nature of God. Moulton and Miligan (Vocab.) show that in early times the word had the wide connotation of freedom from death; they also quote Ramsay (Luke the Physician, p. 273), with reference to the use of the word in sepulchral epitaphs. In a papyrus writing of the sixth century, "a petitioner says that he will send up 'unceasing (athanatous)' hymns to the Lord Christ for the life of the man with whom he is pleading." In the NT, however, athanasia expresses more than deathlessness, it suggests the quality of the life enjoyed, as is clear from <a href='B:540 5:4'>2Co 5:4</a>; for the believer what is mortal is to be "swallowed up of life." <p/> Note: The adjective aphthartos, translated "immortal" in <a href='B:610 1:17'>1Ti 1:17</a>, AV, does not bear that significance, it means "incorruptible." So with the noun aphtharsia, "incorruption," translated "immortality," in the AV of <a href='B:520 2:7'>Rom 2:7</a>, <a href='B:620 1:10'>2Ti 1:10</a>. See CORRUPT, B, No. 3, and C, No. 2.


topic: Immutable, Immutability
definition:
<b>Immutable, Immutability</b> <1,,276, ametathetos><p/> an adjective signifying "immutable" (a, negative, metatithemi, "to change"), <a href='B:650 6:18'>Heb 6:18</a>, where the "two immutable things" are the promise and the oath. In <a href='B:650 6:17'>Heb 6:17</a> the word is used in the neuter with the article, as a noun, denoting "the immutability," with reference to God's counsel. Examples from the papyri show that the word was used as a technical term in connection with wills, "The connotation adds considerably to the force of <a href='B:650 6:17'>Heb 6:17</a> (and foll.)" (Moulton and Milligan).


topic: Impart
definition:
<b>Impart</b> <1,,4323, prosanatithemi><p/> is used in the Middle Voice in the NT, in <a href='B:550 1:16'>Gal 1:16</a>, "conferred," or "had recourse to," and <a href='B:550 2:6'>Gal 2:6</a>, RV, "imparted." See CONFER. <p/> <2,,3330, metadidomi><p/> see GIVE, No. 4.


topic: Impediment
definition:
<b>Impediment</b> <1,,3424, mogilalos><p/> denotes "speaking with difficulty" (mogis, "hardly," laleo, "to talk"), "stammering," <a href='B:480 7:32'>Mar 7:32</a>; some mss. have moggilalos, "thick-voiced" (from moggos, "with a hoarse, hollow voice"). In the Sept., <a href='B:290 35:6'>Isa 35:6</a> "(the tongue) of stammerers."


topic: Impenitent
definition:
<b>Impenitent</b> <1,,279, ametanoetos><p/> lit., "without change of mind" (a, negative, metanoeo, "to change one's mind," meta, signifying "change," nous, "the mind"), is used in <a href='B:520 2:5'>Rom 2:5</a>, "impenitent" (or "unrepentant"). Moulton and Milligan show from the papyri writings that the word is also used "in a Passive sense, 'not affected by change of mind,' like ametameletos in <a href='B:520 11:29'>Rom 11:29</a>," "without repentance."


topic: Implacable
definition:
<b>Implacable</b> <1,,786, aspondos><p/> lit. denotes "without a libation" (a, negative, sponde, "a libation"), i.e., "without a truce," as a libation accompanied the making of treaties and compacts; then, "one who cannot be persuaded to enter into a covenant," "implacable," <a href='B:620 3:3'>2Ti 3:3</a> (AV, "truce-breakers"). Some mss. have this word in <a href='B:520 1:31'>Rom 1:31</a>. <p/> Note: Trench (Syn. lii) contrasts aspondos with asunthetos; see Note under COVENANTBREAKERS. Aspondos may signify "untrue to one's promise," asunthetos "not abiding by one's covenant, treacherous."


topic: Implanted
definition:
<b>Implanted</b> <1,,1721, emphutos><p/> "implanted," or "rooted" (from emphuo, "to implant"), is used in <a href='B:660 1:21'>Jam 1:21</a>, RV, "implanted," for AV, "engrafted," of the Word of God, as the "rooted word," i.e., a word whose property it is to root itself like a seed in the heart. "The AV seems to identify it with emphuteuton, which however would be out of place here, since the word is sown, not grafted, in the heart" (Mayor).


topic: Importunity
definition:
<b>Importunity</b> <1,,335, anaidia[-ea]><p/> denotes "shamelessness, importunity" (a, negative, n, euphonic, and aidos, "shame, modesty"), and is used in the Lord's illustration concerning the need of earnestness and perseverance in prayer, <a href='B:490 11:8'>Luk 11:8</a>. If shameless persistence can obtain a boon from a neighbor, then certainly earnest prayer will receive our Father's answer.


topic: Imposed
definition:
<b>Imposed</b> <1,,1945, epikeimai><p/> denotes "to be placed on, to lie on," (a) literally, as of the stone on the sepulchre of Lazarus, <a href='B:500 11:38'>Joh 11:38</a>; of the fish on the fire of coals, <a href='B:500 21:9'>Joh 21:9</a>; (b) figuratively, of a tempest (to press upon), <a href='B:510 27:20'>Act 27:20</a>; of a necessity laid upon the Apostle Paul, <a href='B:530 9:16'>1Co 9:16</a>; of the pressure of the multitude upon Christ to hear Him, <a href='B:490 5:1'>Luk 5:1</a>, "pressed upon;" of the insistence of the chief priests, rulers and people that Christ should be crucified, <a href='B:490 23:23'>Luk 23:23</a>, "were instant;" of carnal ordinances "imposed" under the Law until a time of reformation, brought in through the High Priesthood of Christ, <a href='B:650 9:10'>Heb 9:10</a>. See INSTANT, LIE, PRESS.


topic: Impossible
definition:
<b>Impossible</b> <A-1,Adjective,102, adunatos><p/> from a negative, and dunatos, "able, strong," is used (a) of persons, <a href='B:510 14:8'>Act 14:8</a>, "impotent;" figuratively, <a href='B:520 15:1'>Rom 15:1</a>, "weak;" (b) of things, "impossible," <a href='B:470 19:26'>Mat 19:26</a>, <a href='B:480 10:27'>Mar 10:27</a>, <a href='B:490 18:27'>Luk 18:27</a>, <a href='B:650 6:4'>Heb 6:4</a>, <a href='B:650 6:18'>Heb 6:18</a>, <a href='B:650 10:4'>Heb 10:4</a>, <a href='B:650 11:6'>Heb 11:6</a>; in <a href='B:520 8:3'>Rom 8:3</a>, "for what the Law could not do," is, more lit., "the inability of the law;" the meaning may be either "the weakness of the Law," or "that which was impossible for the Law;" the latter is perhaps preferable; literalism is ruled out here, but the sense is that the Law could neither justify nor impart life. <p/> <A-2,Adjective,418, anendektos><p/> signifies "inadmissible" (a, negative, n, euphonic, and endechomai, "to admit, allow"), <a href='B:490 17:1'>Luk 17:1</a>, of occasions of stumbling, where the meaning is "it cannot be but that they will come." <p/> <B-1,Verb,101, adunateo><p/> signifies "to be impossible" (corresponding to A, No. 1), "unable;" in the NT it is used only of things, <a href='B:470 17:20'>Mat 17:20</a>, "(nothing) shall be impossible (unto you);" <a href='B:490 1:37'>Luk 1:37</a>. AV "(with God nothing) shall be impossible;" RV, "(no word from God, a different construction in the best mss.) shall be void of power;" rhema may mean either "word" or "thing" (i.e., fact). In the Sept. the verb is always used of things and signifies either to be "impossible" or to be impotent, e.g., <a href='B:10 18:14'>Gen 18:14</a>, <a href='B:30 25:35'>Lev 25:35</a>, "he fail;" <a href='B:50 17:8'>Deu 17:8</a>, <a href='B:220 4:4'>Job 4:4</a>, "feeble;" <a href='B:220 42:2'>Job 42:2</a>, <a href='B:340 4:6'>Dan 4:6</a>, <a href='B:450 8:6'>Zec 8:6</a>.


topic: Impostors
definition:
<b>Impostors</b> <1,,1114, goes><p/> primarily denotes "a wailer" (goao, "to wail"); hence, from the howl in which spells were chanted, "a wizard, sorcerer, enchanter," and hence, "a juggler, cheat, impostor," rendered "impostors" in <a href='B:620 3:13'>2Ti 3:13</a>, RV (AV, "seducers"); possibly the false teachers referred to practiced magical arts; cp. <a href='B:620 3:8'>2Ti 3:8</a>.


topic: Impotent
definition:
<b>Impotent</b> <A-1,Adjective,102, adunatos><p/> see IMPOSSIBLE, A, No. 1. <p/> <A-2,Adjective,772, asthenes><p/> "without strength" (a, negative, sthenos, strength), is translated "impotent" in <a href='B:510 4:9'>Act 4:9</a>. See FEEBLE, SICK, WEAK. <p/> <B-1,Verb,770, astheneo><p/> "to be without strength" (akin to A, No. 2), is translated "impotent folk" in <a href='B:500 5:3'>Joh 5:3</a>, AV; cp. <a href='B:500 5:7'>Joh 5:7</a> (the present participle, lit., "being impotent"). See DISEASED, SICK, WEAK.


topic: Imprison, Improsonment
definition:
<b>Imprison, Improsonment</b> <A-1,Verb,5439, phulakizo><p/> "to imprison," akin to phulax, "a guard, a keeper," and phulasso, "to guard," and B, below, is used in <a href='B:510 22:19'>Act 22:19</a>. <p/> <B-1,Noun,5438, phulake><p/> besides its other meanings, denotes "imprisonment," in <a href='B:540 6:5'>2Co 6:5</a> (plural); <a href='B:650 11:36'>Heb 11:36</a>. See CAGE.


topic: Impulse
definition:
<b>Impulse</b> <1,,3730, horme><p/> denotes (a) "an impulse" or "violent motion," as of the steersman of a vessel, <a href='B:660 3:4'>Jam 3:4</a>, RV, "impulse" (AV omits); (b) "an assault, onset," <a href='B:510 14:5'>Act 14:5</a>. See ASSAULT.


topic: Impute
definition:
<b>Impute</b> <1,,3049, logizomai><p/> "to reckon, take into account," or, metaphorically, "to put down to a person's account," is never rendered in the RV by the verb "to impute." In the following, where the AV has that rendering, the RV uses the verb "to reckon," which is far more suitable; <a href='B:520 4:6'>Rom 4:6</a>, <a href='B:520 4:8'>Rom 4:8</a>, <a href='B:520 4:11'>Rom 4:11</a>, <a href='B:520 1:4-24'>Rom 1:4-24</a>, <a href='B:540 5:19'>2Co 5:19</a>, <a href='B:660 2:23'>Jam 2:23</a>. See ACCOUNT, and especially, in the above respect, RECKON. <p/> <2,,1677, ellogao[-eo]><p/> (the -ao termination is the one found in the Koine, the language covering the NT period), denotes "to charge to one's account, to lay to one's charge," and is translated "imputed" in <a href='B:520 5:13'>Rom 5:13</a>, of sin as not being "imputed when there is no law." This principle is there applied to the fact that between Adam's trangression and the giving of the Law at Sinai, sin, though it was in the world, did not partake of the character of transgression; for there was no law. The law of conscience existed, but that is not in view in the passage, which deals with the fact of external commandments given by God. In <a href='B:640 1:18'>Phm 1:18</a> the verb is rendered "put (that) to (mine) account." See ACCOUNT.


topic: Inasmuch as
definition:
<b>Inasmuch as</b> <1,,2526, katho><p/> lit., "according to what" (kata, "according to," and ho, the neuter of the relative pronoun), is translated "inasmuch as" in <a href='B:670 4:13'>1Pe 4:13</a>, AV (RV, "insomuch as"); in <a href='B:520 8:26'>Rom 8:26</a>, "as (we ought);" in <a href='B:540 8:12'>2Co 8:12</a>, RV, "according as" (AV, "according to that"). See INSOMUCH. <p/> <2,,1909 3745,eph'hoson> lit., "upon how much" (epi, "upon," hosos, "how much"), is translated "inasmuch as" in <a href='B:470 25:40'>Mat 25:40</a>, <a href='B:470 25:45'>Mat 25:45</a>, <a href='B:520 11:13'>Rom 11:13</a>. <p/> <3,,2530, kathoti><p/> see ACCORDING AS, No. 1. <p/> <4,,2596 3745,kath'hoson> kata, "according to," and hosos, "how much," is translated "inasmuch as" in <a href='B:650 3:3'>Heb 3:3</a>, AV (RV, "by so much as"); <a href='B:650 7:20'>Heb 7:20</a>, <a href='B:650 9:27'>Heb 9:27</a>, RV (AV, "as"). <p/> Note: In <a href='B:570 1:7'>Phi 1:7</a>, the phrase "inasmuch as" translates the present participle of the verb eimi, "to be," lit., "(ye) being (all partakers)."


topic: Incense (burn)
definition:
<b>Incense (burn)</b> <A-1,Noun,2368, thumiama><p/> denotes "fragrant stuff for burning, incense" (from thuo, "to offer in sacrifice"), <a href='B:490 1:1-11'>Luk 1:1-11</a>; in the plural, <a href='B:730 5:8'>Rev 5:8</a>, <a href='B:730 18:13'>Rev 18:13</a>, RV (AV, "odors"); <a href='B:730 1:8-4'>Rev 1:8-4</a>, signifying "frankincense" here. In connection with the tabenacle, the "incense" was to be prepared from stacte, onycha, and galbanum, with pure frankincense, an equal weight of each; imitation for private use was forbidden, <a href='B:20 1:30-38'>Exo 1:30-38</a>. See ODOR. Cp. thumiaterion, "a censer," <a href='B:650 9:4'>Heb 9:4</a>, and libanos, "frankincense," <a href='B:730 18:13'>Rev 18:13</a>; see FRANKINCENSE. <p/> <B-1,Verb,2370, thumiao><p/> "to burn incense" (see A), is found in <a href='B:490 1:9'>Luk 1:9</a>.


topic: Inclose
definition:
<b>Inclose</b> <1,,4788, sunkleio><p/> "to shut together, shut in on all sides" (sun, "with," kleio, "to shut"), is used of a catch of fish, <a href='B:490 5:6'>Luk 5:6</a>; metaphorically in <a href='B:520 11:32'>Rom 11:32</a>, of God's dealings with Jew and Gentile, in that He has "shut up (AV, concluded) all onto disobedience, that He might have mercy upon all." There is no intimation in this of universal salvation. The meaning, from the context, is that God has ordered that all should be convicted of disobedience without escape by human merit, that He might display His mercy, and has offered the Gospel without national distinction, and that when Isreal is retored, He will, in the resulting Millennium, show His mercy to all nations. The word "all" with reference to Israel, is to be viewed in the light of <a href='B:520 11:26'>Rom 11:26</a>, and, in reference to the Gentiles, in the light of verses <a href='B:520 1:11-25'>Rom 1:11-25</a>; in <a href='B:550 1:3-23'>Gal 1:3-23</a> ("the Scripture hath shut up all things under sin"), the Apostle shows that, by the impossibility of being justified by keeping the Law, all, Jew and Gentile, are under sin, so that righteousness might be reckoned to all who believe. See CONCLUDE, SHUT.


topic: Incontinency, Incontinent
definition:
<b>Incontinency, Incontinent</b> <A-1,Noun,192, akrasia><p/> denotes "want of power" (a, negative, kratos, "power"); hence, "want of self-control, incontinency," <a href='B:530 7:5'>1Co 7:5</a>; in <a href='B:470 23:25'>Mat 23:25</a>, "excess." See EXCESS. <p/> <B-1,Adjective,193, akrates><p/> denotes "powerless, impotent;" in a moral sense, unrestrained, "without self-control," <a href='B:620 3:3'>2Ti 3:3</a>, RV (AV, "incontinent"). See SELF-CONTROL.


topic: Increase (Verb)
definition:
<b>Increase (Verb)</b> <1,,837, auxano><p/> see GROW, No. 1. <p/> <2,,4052, perisseuo><p/> "to be over and above, to abound," is translated "increased" in <a href='B:510 16:5'>Act 16:5</a>, of churches; "increase" in the AV of <a href='B:590 4:10'>1Th 4:10</a> (RV, "abound"). See ABOUND, under ABUNDANCE, B, No. 1. <p/> <3,,4121, pleonazo><p/> "to make to abound," is translated "make (you) to increase in <a href='B:590 3:12'>1Th 3:12</a>, with No. 2. See ABUNDANCE, B, No. 3. <p/> <4,,4278, prokopto><p/> is translated by the verb "to increase" in <a href='B:490 2:52'>Luk 2:52</a> and in the AV of <a href='B:620 2:16'>2Ti 2:16</a> (RV, "will proceed further"). See ADVANCE, PROCEED. <p/> <5,,4369, prostithemi><p/> "to put to, add to," is translated "increase" in <a href='B:490 17:5'>Luk 17:5</a>. See AD.D No. 2. <p/> Note: For "increased in strength" see STRENGTH.


topic: Incredible
definition:
<b>Incredible</b> <1,,571, apistos><p/> is once rendered "incredible," <a href='B:510 26:8'>Act 26:8</a>, of the doctrine of resurrection; elsewhere it is used of persons, with the meaning "unbelieving." See BELIEF, C, Note (3).


topic: Indebted (to be)
definition:
<b>Indebted (to be)</b> <1,,3784, opheilo><p/> "to owe, to be a debtor," is translated "is indebted" in <a href='B:490 11:4'>Luk 11:4</a>. Luke does not draw a parallel between our forgiving and God's; he speaks of God's forgiving sins, of our forgiving "debt," moral debts, probably not excluding material debts. Matthew speaks of our sins as opheilemata, "debts," and uses parallel terms. Ellicott and others suggest that Luke used a term more adapted to the minds of gentile readers. The inspired language provides us with both, as intended by the Lord.


topic: Indeed
definition:
<b>Indeed</b> <1,,3303, men><p/> a conjunctive particle (originally a form of men, "verily, truly," found in <a href='B:650 6:14'>Heb 6:14</a>), usually related to an adversative conjunction or particle, like de, in the following clause, which is placed in opposition to it. Frequently it is untranslatable; sometimes it is rendered "indeed," e.g., <a href='B:470 3:11'>Mat 3:11</a>, <a href='B:470 13:32'>Mat 13:32</a>, <a href='B:470 17:11'>Mat 17:11</a>, RV (AV, "truly"); <a href='B:470 20:23'>Mat 20:23</a>, <a href='B:470 26:41'>Mat 26:41</a>; (some mss. have it in <a href='B:480 1:8'>Mar 1:8</a>); <a href='B:480 9:12'>Mar 9:12</a>, RV (AV, "verily"). <p/> <2,,227, alethes><p/> "true," is rendered "indeed" in <a href='B:500 6:55'>Joh 6:55</a> (twice), see RV marg.; some mss. have No. 3 here. <p/> <3,,230, alethos><p/> "truly" (from No. 2), is translated "indeed" in <a href='B:500 1:47'>Joh 1:47</a>, <a href='B:500 4:42'>Joh 4:42</a>, <a href='B:500 8:31'>Joh 8:31</a>. <p/> <4,,3689, ontos><p/> an adverb from on, the present participle of eimi, "to be," denotes "really, actually;" it is translated "indeed" in <a href='B:480 11:32'>Mar 11:32</a> (RV, "verily"); <a href='B:490 24:34'>Luk 24:34</a>, <a href='B:500 8:36'>Joh 8:36</a>, <a href='B:530 14:25'>1Co 14:25</a>, RV (AV "of a truth"); <a href='B:610 5:3'>1Ti 5:3</a>, <a href='B:610 5:5'>1Ti 5:5</a>, <a href='B:610 5:16'>1Ti 5:16</a>, <a href='B:610 6:15'>1Ti 6:15</a>, RV, where some mss. have aionios, "eternal" (AV); in <a href='B:550 3:21'>Gal 3:21</a>, "verily." <p/> <5,,2532 1063,kai gar> signifies "and in fact," "for also" (kai, "and," or "even," or "also;" gar, "for;" gar always comes after the first word in the sentence); it is translated "For indeed" in the RV of <a href='B:510 19:40'>Act 19:40</a>, <a href='B:540 5:4'>2Co 5:4</a>, <a href='B:590 4:10'>1Th 4:10</a> (AV, "and indeed"); AV and RV in <a href='B:570 2:27'>Phi 2:27</a>. This phrase has a confirmatory sense, rather than a modifying effect, e.g, <a href='B:470 15:27'>Mat 15:27</a>, RV, "for even," instead of the AV "yet;" the woman confirms that her own position as a Gentile "dog" brings privilege, "for indeed the dogs, etc." <p/> <6,,3761 1063,oude gar> "for neither," is rendered "neither indeed" in <a href='B:520 8:7'>Rom 8:7</a>. <p/> <7,,235 2532,alla kai> "but even," or "but also," is rendered "nay indeed" in <a href='B:540 11:1'>2Co 11:1</a>, RV (AV, "and indeed." RV marg., "but indeed"). <p/> <8,,2532, kai><p/> preceded by the particle ge, "at least, ever," is rendered "indeed" in <a href='B:550 3:4'>Gal 3:4</a>, RV (AV, "yet"). Kai alone is rendered "indeed" in <a href='B:570 4:10'>Phi 4:10</a>, RV (AV, "also"). <p/> <9,,1509,ei meti> "if not indeed," is rendered "unless indeed" in <a href='B:540 13:5'>2Co 13:5</a>, RV (AV, "except").


topic: Indignation
definition:
<b>Indignation</b> <A-1,Noun,24, aganaktesis><p/> is rendered "indignation" in <a href='B:540 7:11'>2Co 7:11</a>. See ANGER, A, Note (3). <p/> Notes: (1) Orge, "wrath," is translated "indignation" in <a href='B:730 14:10'>Rev 14:10</a>, AV; RV, "anger." See ANGER, A, No. 1. (2) For thumos, see ANGER, A, Notes (1) and (2). (3) In <a href='B:510 5:17'>Act 5:17</a>, the AV translates zelos by "indignation" (RV "jealous"); in <a href='B:650 10:27'>Heb 10:27</a>, AV. "indignation" (RV "fierceness;" marg., "jealousy"). See JEALOUSY. <p/> <B-1,Verb,23, aganakteo><p/> "to be indignant, to be moved with indignation" (from agan, "much," achomai, "to grieve"), is translated "were moved with indignation" of the ten disciples against James and John, <a href='B:470 20:24'>Mat 20:24</a>; in <a href='B:480 10:41'>Mar 10:41</a>, RV (AV, "they began to be much displeased"); in <a href='B:470 21:15'>Mat 21:15</a>, of the chief priests and scribes, against Christ and the children, RV, "they were moved with indignation" (AV, "they were sore displeased"); in <a href='B:470 26:8'>Mat 26:8</a>, of the disciples against the woman who anointed Christ's feet, "they had indignation;" so <a href='B:480 14:4'>Mar 14:4</a>; in <a href='B:480 10:14'>Mar 10:14</a>, of Christ, against the disciples, for rebuking the children, "He was moved with indignation," RV (AV, "he was much displeased"); in <a href='B:490 13:14'>Luk 13:14</a>, of the ruler of the synagogue against Christ for healing on the Sabbath, "being moved with indignation," RV, AV, "(answered) with indignation." See ANGER, B, Note (3).


topic: Indulgence
definition:
<b>Indulgence</b> <1,,425, anesis><p/> "a loosening, relaxation of strain" (akin to aniemi, "to relax, loosen"), is translated "indulgence" in <a href='B:510 24:23'>Act 24:23</a>, RV (AV, "liberty"), in the command of Felix to the centurion, to moderate restrictions upon Paul. The papyri and inscriptions illustrate the use of the word as denoting relief (Moulton and Milligan, Vocab.) In the NT it always carries the thought of relief from tribulation or persecution; so <a href='B:600 1:7'>2Th 1:7</a>, "rest;" in <a href='B:540 2:13'>2Co 2:13</a>, <a href='B:540 7:5'>2Co 7:5</a> it is rendered "relief," RV (AV, "rest"); in <a href='B:540 8:13'>2Co 8:13</a>, "eased." Josephus speaks of the rest or relief (anesis) from plowing and tillage, given to the land in the Year of Jubilee. See EASE, LIBERTY, RELIEF, REST. <p/> <2,,4140, plesmone><p/> "a filling up, satiety" (akin to pimplemi, "to fill"), is translated "indulgence (of the flesh)" in <a href='B:580 2:23'>Col 2:23</a>, RV (AV, "satisfying"). Lightfoot translates the passage "yet not really of any value to remedy indulgence of the flesh." A possible meaning is, "of no value in attempts at asceticism." Some regard it as indicating that the ascetic treatment of the body is not of any honor to the satisfaction of the flesh (the reasonable demands of the body): this interpretation is unlikely. The following paraphrase well presents the contrast between the asceticism which "practically treats the body as an enemy, and the Pauline view which treats it as a potential instrument of a righteous life:" ordinances, "which in fact have a specious look of wisdom (where there is no true wisdom), by the employment of self-chosen acts of religion and humility (and) by treating the body with brutality instead of treating it with due respect, with a view to meeting and providing against over-indulgence of the flesh" (Parry, in the Camb. Greek Test.).


topic: Inferior
definition:
<b>Inferior</b> <1,,2274,hettaomai / hessaomai> "to be less or inferior," is used in the Passive Voice, and translated "ye were made inferior," in <a href='B:540 12:13'>2Co 12:13</a>, RV for AV, "ye were inferior," i.e., were treated with less consideration than other churches, through his independence in not receiving gifts from them. In <a href='B:680 1:2-20'>2Pe 1:2-20</a> it signifies to be overcome, in the sense of being subdued and enslaved. See OVERCOME. Cp. hesson, "less," <a href='B:540 12:15'>2Co 12:15</a>; in <a href='B:530 11:17'>1Co 11:17</a>, "worse;" hettema, "a loss, a spiritual defect," <a href='B:520 11:12'>Rom 11:12</a>, <a href='B:530 6:7'>1Co 6:7</a>. Also elattoo, "to decrease, make lower," <a href='B:500 3:30'>Joh 3:30</a>, <a href='B:650 2:7'>Heb 2:7</a>, <a href='B:650 2:9'>Heb 2:9</a>.


topic: Infirmity
definition:
<b>Infirmity</b> <1,,769, astheneia><p/> lit., "want of strength" (a, negative, sthenos, "strength"), "weakness," indicating inability to produce results, is most frequently translated "infirmity," or "infirmities;" in <a href='B:520 8:26'>Rom 8:26</a>, the RV has "infirmity" (AV, "infirmities"); in <a href='B:540 12:5'>2Co 12:5</a>, <a href='B:540 1:12-10'>2Co 1:12-10</a>, "weaknesses" and in <a href='B:540 11:30'>2Co 11:30</a>, "weakness" (AV, "infirmities"); in <a href='B:490 13:11'>Luk 13:11</a> the phrase "a spirit of infirmity" attributes her curvature directly to satanic agency. The connected phraseology is indicative of trained medical knowledge on the part of the writer. <p/> <2,,771, asthenema><p/> akin to No. 1, is found in the plural in <a href='B:520 15:1'>Rom 15:1</a>, "infirmities," i.e., those scruples which arise through weakness of faith. The strong must support the infirmities of the weak (adunatos) by submitting to self-restraint. <p/> Note: In <a href='B:490 7:21'>Luk 7:21</a>, AV, nosos, "a disease," is translated "infirmities" (RV, "diseases").


topic: Inflicted
definition:
<b>Inflicted</b> * Note: This is inserted in <a href='B:540 2:6'>2Co 2:6</a> to complete the sentence; there is no corresponding word in the original, which lit. reads "this punishment, the (one) by the majority."


topic: Inform
definition:
<b>Inform</b> <1,,1718, emphanizo><p/> "to manifest, exhibit," in the Middle and Passive Voices, "to appear, also signifies to declare, make known," and is translated "informed" in <a href='B:510 24:1'>Act 24:1</a>, <a href='B:510 25:2'>Act 25:2</a>, <a href='B:510 25:15'>Act 25:15</a>. For all the occurrences of the word see APPEAR, A, No. 5. <p/> <2,,2727, katecheo><p/> primarily denotes "to resound" (kata, "down," echos "a sound"); then, "to sound down the ears, to teach by word of mouth, instruct, inform" (Eng., "catechize, catechumen"); it is rendered, in the Passive Voice, by the verb "to inform," in <a href='B:510 21:21'>Act 21:21</a>, <a href='B:510 21:24'>Act 21:24</a>. Here it is used of the large numbers of Jewish believers at Jerusalem whose zeal for the Law had been stirred by information of accusations made against the Apostle Paul, as to certain anti-Mosaic teaching he was supposed to have given the Jews. See INSTRUCT, TEACH.


topic: Inherit, Inheritance
definition:
<b>Inherit, Inheritance</b> <A-1,Verb,2816, kleronomeo><p/> strictly means "to receive by lot" (kleros, "a lot," nemomai, "to possess"); then, in a more general sense, "to possess oneself of, to receive as one's own, to obtain." The following list shows how in the NT the idea of inheriting broadens out to include all spiritual good provided through and in Christ, and particularly all that is contained in the hope grounded on the promises of God. The verb is used of the following objects: <p/> "(a) birthright, that into the possession of which one enters in virtue of sonship, not because of a price paid or of a task accomplished, <a href='B:550 4:30'>Gal 4:30</a>, <a href='B:650 1:4'>Heb 1:4</a>, <a href='B:650 12:17'>Heb 12:17</a>. <p/> (b) that which is received as a gift, in contrast with that which is received as the reward of law-keeping, <a href='B:650 1:14'>Heb 1:14</a>, <a href='B:650 6:12'>Heb 6:12</a> ('through,' i.e., 'through experiences that called for the exercise of faith and patience,' but not 'on the ground of the exercise of faith and patience.'). <p/> (c) that which is received on condition of obedience to certain precepts, <a href='B:670 3:9'>1Pe 3:9</a>, and of faithfulness to God amidst opposition, <a href='B:730 21:7'>Rev 21:7</a>. <p/> (d) the reward of that condition of soul which forbears retaliation and self-vindication, and expresses itself in gentleness of behavior ..., <a href='B:470 5:5'>Mat 5:5</a>. The phrase "inherit the earth," or "land," occur several times in OT. See especially <a href='B:230 37:11'>Psa 37:11</a>, <a href='B:230 37:22'>Psa 37:22</a>. <p/> (e) the reward (in the coming age, <a href='B:480 10:30'>Mar 10:30</a>) of the acknowledgment of the paramountcy of the claims of Christ, <a href='B:470 19:29'>Mat 19:29</a>. In the three accounts given of this incident, see <a href='B:480 1:10-31'>Mar 1:10-31</a>, <a href='B:490 1:18-30'>Luk 1:18-30</a>, the words of the question put to the Lord are, in Matthew, "that I may have," in Mark and Luke, "that I may inherit." In the report of the Lord's word to Peter in reply to his subsequent question, Matthew has "inherit eternal life," while Mark and Luke have "receive eternal life." It seems to follow that the meaning of the word "inherit" is here ruled by the words "receive" and "have," with which it is interchanged in each of the three Gospels, i.e., the less common word "inherit" is to be regarded as equivalent to the more common words "receive" and "have." Cp. <a href='B:490 10:25'>Luk 10:25</a>. <p/> (f) the reward of those who have shown kindness to the "brethren" of the Lord in their distres, <a href='B:470 25:34'>Mat 25:34</a>. <p/> (g) the kingdom of God, which the morally corrupt cannot "inherit," <a href='B:530 1:6-10'>1Co 1:6-10</a>, the "inheritance" of which is likewise impossible to the present physical constitution of man, <a href='B:530 15:50'>1Co 15:50</a>. <p/> (h) incorruption, impossible of "inheritance" by corruption, <a href='B:530 15:50'>1Co 15:50</a>." * [* From Notes on Galatians, by Hogg and Vine, pp. 286-289.] <p/> See HEIR. <p/> Note: In regard to (e), the word clearly signifies entrance into eternal life without any previous title; it will not bear the implication that a child of God may be divested of his "inheritance" by the loss of his right of succession. <p/> <A-2,Verb,2820, kleroo><p/> is used in the Passive Voice in <a href='B:560 1:11'>Eph 1:11</a>, AV, "we have obtained an inheritance;" RV, "we were made a heritage." See HERITAGE. <p/> <B-1,Noun,2817, kleronomia><p/> "a lot" (see A), properly "an inherited property, an inheritance." "It is always rendered inheritance in NT, but only in a few cases in the Gospels has it the meaning ordinarily attached to that word in English, i.e., that into possession of which the heir enters only on the death of an ancestor. The NT usage may be set out as follows: (a) that property in real estate which in ordinary course passes from father to son on the death of the former, <a href='B:470 21:38'>Mat 21:38</a>, <a href='B:480 12:7'>Mar 12:7</a>, <a href='B:490 12:13'>Luk 12:13</a>, <a href='B:490 20:14'>Luk 20:14</a>; (b) a portion of an estate made the substance of a gift, <a href='B:510 7:5'>Act 7:5</a>, <a href='B:550 3:18'>Gal 3:18</a>, which also is to be included under (c); (c) the prospective condition and possessions of the believer in the new order of things to be ushered in at the return of Christ, <a href='B:510 20:32'>Act 20:32</a>, <a href='B:560 1:14'>Eph 1:14</a>, <a href='B:560 5:5'>Eph 5:5</a>, <a href='B:580 3:24'>Col 3:24</a>, <a href='B:650 9:15'>Heb 9:15</a>, <a href='B:670 1:4'>1Pe 1:4</a>; (d) what the believer will be to God in that age, <a href='B:560 1:18'>Eph 1:18</a>." * [* From Notes on Galatians, by Hogg and Vine, pp. 146-147.] <p/> Note: In <a href='B:550 3:18'>Gal 3:18</a>, "if the inheritance is of the Law," the word "inheritance" stands for "the title to the inheritance." <p/> <B-2,Noun,2819, kleros><p/> (whence Eng., "clergy"), denotes (a) "a lot," given or cast (the latter as a means of obtaining Divine direction), <a href='B:470 27:35'>Mat 27:35</a>, <a href='B:480 15:24'>Mar 15:24</a>, <a href='B:490 23:24'>Luk 23:24</a>, <a href='B:500 19:24'>Joh 19:24</a>, <a href='B:510 1:26'>Act 1:26</a>; (b) "a person's share" in anything, <a href='B:510 1:17'>Act 1:17</a>, RV, "portion" (AV, "part"); <a href='B:510 8:21'>Act 8:21</a>, "lot;" (c) "a charge" (lit., "charges") "allotted," to elders, <a href='B:670 5:3'>1Pe 5:3</a>, RV (AV, "(God's) heritage"); the figure is from portions of lands allotted to be cultivated; (d) "an inheritance," as in No. 1 (c); <a href='B:510 26:18'>Act 26:18</a>, <a href='B:580 1:12'>Col 1:12</a>. See CHARGE, A, No. 4, LOT(S), PART, PORTION.


topic: Iniquity
definition:
<b>Iniquity</b> <1,,458, anomia><p/> lit., "lawlessness" (a, negative, nomos, "law"), is used in a way which indicates the meaning as being lawlessness or wickedness. Its usual rendering in the NT is "iniquity," which lit. means unrighteousness. It occurs very frequently in the Sept., especially in the Psalms, where it is found about 70 times. It is used (a) of iniquity in general, <a href='B:470 7:23'>Mat 7:23</a>, <a href='B:470 13:41'>Mat 13:41</a>, <a href='B:470 23:28'>Mat 23:28</a>, <a href='B:470 24:12'>Mat 24:12</a>, <a href='B:520 6:19'>Rom 6:19</a> (twice); <a href='B:540 6:14'>2Co 6:14</a>, RV, "iniquity" (AV, "unrighteousness"); <a href='B:600 2:3'>2Th 2:3</a>, in some mss.; the AV and RV follow those which have hamartia, "(man of) sin;" <a href='B:600 2:7'>2Th 2:7</a>, RV, "lawlessness" (AV, "iniquity"); <a href='B:630 2:14'>Tit 2:14</a>, <a href='B:650 1:9'>Heb 1:9</a>, <a href='B:690 3:4'>1Jo 3:4</a> (twice), RV, "(doeth) ... lawlessness" and "lawlessness" (AV, "transgresseth the law" and "trangression of the law"); (b) in the plural, of acts or manifestations of lawlessness, <a href='B:520 4:7'>Rom 4:7</a>, <a href='B:650 10:17'>Heb 10:17</a> (some inferior mss. have it in <a href='B:650 8:12'>Heb 8:12</a>, for the word hamartia). See LAWLESSNESS, TRANSGRESSION, UNRIGHTEOUSNESS. <p/> Note: In the phrase "man of sin," <a href='B:600 2:3'>2Th 2:3</a>, the word suggests the idea of contempt of Divine law, since the Antichrist will deny the existence of God. <p/> <2,,93, adikia><p/> denotes "unrighteousness," lit., "unrightness" (a, negative, dike, "right"), a condition of not being right, whether with God, according to the standard of His holiness and righteousness, or with man, according to the standard of what man knows to be right by his conscience. In <a href='B:490 16:8'>Luk 16:8</a>, <a href='B:490 18:6'>Luk 18:6</a>, the phrases lit. are, "the steward of unrighteousness" and "the judge of injustice," the subjective genitive describing their character; in <a href='B:490 18:6'>Luk 18:6</a> the meaning is "injustice" and so perhaps in <a href='B:520 9:14'>Rom 9:14</a>. The word is usually translated "unrighteousness," but is rendered "iniquity" in <a href='B:490 13:27'>Luk 13:27</a>, <a href='B:510 1:18'>Act 1:18</a>, <a href='B:510 8:23'>Act 8:23</a>, <a href='B:530 13:6'>1Co 13:6</a>, AV (RV, "unrighteousness"); so in <a href='B:620 2:19'>2Ti 2:19</a>, <a href='B:660 3:6'>Jam 3:6</a>. <p/> <3,,92, adikema><p/> denotes "a wrong, injury, misdeed" (akin to No. 2; from adikeo, "to do wrong"), the concrete act, in contrast to the general meaning of No. 2, and translated "a matter of wrong," in <a href='B:510 18:14'>Act 18:14</a>; "wrong-doing," <a href='B:510 24:20'>Act 24:20</a> (AV, "evil-doing"); "iniquities," <a href='B:730 18:5'>Rev 18:5</a>. See EVIL, WRONG. <p/> <4,,4189, poneria><p/> akin to poneo, "to toil" (cp. poneros, "bad, worthless;" see BAD), denotes "wickedness," and is so translated in <a href='B:470 22:18'>Mat 22:18</a>, <a href='B:480 7:22'>Mar 7:22</a> (plural); <a href='B:490 11:39'>Luk 11:39</a>, <a href='B:520 1:29'>Rom 1:29</a>, <a href='B:530 5:8'>1Co 5:8</a>, <a href='B:560 6:12'>Eph 6:12</a>; in <a href='B:510 3:26'>Act 3:26</a>, "iniquities." See WICKEDNESS. Cp. kakia, "evil." <p/> <5,,3892, paranomia><p/> "law-breaking" (para, "against," nomos, "law"), denotes "transgression," so rendered in <a href='B:680 2:16'>2Pe 2:16</a>, for AV, "iniquity."


topic: Injure, Injurious, Injury
definition:
<b>Injure, Injurious, Injury</b> <A-1,Verb,91, adikeo><p/> akin to Nos. 2 and 3, under INIQUITY, is usually translated either "to hurt," or by some form of the verb "to do wrong." In the AV of <a href='B:550 4:12'>Gal 4:12</a>, it is rendered "ye have (not) injured me," which the RV corrects, both in tense and meaning, to "ye did (me no) wrong." See HURT. <p/> <B-1,Adjective,5197, hubristes><p/> "a violent, insolent man" (akin to)C, is translated "insolent" in <a href='B:520 1:30'>Rom 1:30</a>, RV, for AV, "despiteful;" in <a href='B:610 1:13'>1Ti 1:13</a>, "injurious." See DESPITEFUL, INSOLENT. <p/> <C-1,Noun,5196, hubris><p/> see HARM, A, No. 4.


topic: Ink
definition:
<b>Ink</b> <1,,3188, melan><p/> the neuter of the adjective melas, "black" (see <a href='B:470 5:36'>Mat 5:36</a>, <a href='B:730 6:5'>Rev 6:5</a>, <a href='B:730 6:12'>Rev 6:12</a>), denotes "ink," <a href='B:540 3:3'>2Co 3:3</a>, <a href='B:700 1:12'>2Jo 1:12</a>, <a href='B:710 1:13'>3Jo 1:13</a>.


topic: Inn
definition:
<b>Inn</b> <1,,2646, kataluma><p/> see GUESTCHAMBER. <p/> <2,,3829, pandocheion><p/> lit., "a place where all are received" (pas, "all," dechomai, "to receive"), denotes "a house for the reception of strangers," a caravanserai, translated "inn," in <a href='B:490 10:34'>Luk 10:34</a>, in the parable of the good samaritan. Cattle and beasts of burden could be sheltered there, and this word must thereby be distinguished from No. 1. Cp. pandocheus in the next verse, "(the) host."


topic: Inner
definition:
<b>Inner</b> <1,,2080, eso><p/> an adverb connected with eis, "into," is translated "inner" in the AV of <a href='B:560 3:16'>Eph 3:16</a> (RV, "inward"); after verbs of motion, it denotes "into," <a href='B:480 15:16'>Mar 15:16</a>; after verbs of rest, "within." See WITHIN. <p/> <2,,2082, esoteros><p/> the comparative degree of No. 1, denotes "inner," <a href='B:510 16:24'>Act 16:24</a> (of a prison); <a href='B:650 6:19'>Heb 6:19</a>, with the article, and practically as a noun, "that which is within (the veil)," lit., "the inner (of the veil)." Cp. Eng., esoteric. <p/> Note: For "inner chamber(s)" see CHAMBER, No. 1.


topic: Innocent
definition:
<b>Innocent</b> <1,,121, athoos><p/> primarily denotes "unpunished" (a, negative, thoe, "a penalty"); then, "innocent," <a href='B:470 27:4'>Mat 27:4</a>, "innocent blood," i.e., the blood of an "innocent" person, the word "blood" being used both by synecdoche (a part standing for the whole), and by metonymy (one thing standing for another), i.e., for death by execution (some mss. have dikaion, "righteous"); <a href='B:470 27:24'>Mat 27:24</a>, where Pilate speaks of himself as "innocent." <p/> <2,,172, akakos><p/> lit., "not bad" (a, negative, kakos, "bad"), denotes "guileless, innocent," <a href='B:520 16:18'>Rom 16:18</a>, RV, "innocent" (AV, "simple"); "harmless" in <a href='B:650 7:26'>Heb 7:26</a>. See HARMLESS.


topic: Innumerable
definition:
<b>Innumerable</b> <1,,382, anarithmetos><p/> a, negative, n, euphonic, arithmeo "to number," is used in <a href='B:650 11:12'>Heb 11:12</a>. <p/> <2,,3461, murias><p/> denotes either "ten thousand," or, "indefinitely, a myriad, a numberless host," in the plural, <a href='B:510 19:19'>Act 19:19</a>; lit. "five ten-thousands," <a href='B:730 5:11'>Rev 5:11</a>, <a href='B:730 9:16'>Rev 9:16</a>; in the following, used of vast numbers, <a href='B:490 12:1'>Luk 12:1</a>, AV, "an innumerable multitude," RV, "the many thousands" (RV marg., "the myriads"); <a href='B:510 21:20'>Act 21:20</a>, "thousands;" <a href='B:650 12:22'>Heb 12:22</a>, "innumerable hosts;" <a href='B:720 1:14'>Jud 1:14</a>, "ten thousands" (RV, marg., in each place, "myriads"). See COMPANY, THOUSANDS. Cp. the adjective murios, "ten thousand," <a href='B:470 18:24'>Mat 18:24</a>, <a href='B:530 4:15'>1Co 4:15</a>, <a href='B:530 14:19'>1Co 14:19</a>.


topic: Inquire, Inquiry (make)
definition:
<b>Inquire, Inquiry (make)</b> <A-1,Verb,4441, punthanomai><p/> "to inquire," is translated "inquired" in <a href='B:470 2:4'>Mat 2:4</a>, <a href='B:510 21:33'>Act 21:33</a>, RV (AV, "demanded"); in <a href='B:490 15:26'>Luk 15:26</a>, <a href='B:490 18:36'>Luk 18:36</a>, <a href='B:510 4:7'>Act 4:7</a> (AV, "asked"); "inquired" (AV, "inquired") in <a href='B:500 4:52'>Joh 4:52</a>; "inquire" (AV, "inquire") in <a href='B:510 23:20'>Act 23:20</a>; in <a href='B:510 23:34'>Act 23:34</a> it denotes "to learn by inquiry," AV, and RV, "when (he) understood;" elsewhere it is rendered by the verb "to ask," <a href='B:510 10:18'>Act 10:18</a>, <a href='B:510 10:29'>Act 10:29</a>, <a href='B:510 23:19'>Act 23:19</a>. See ASK, UNDERSTAND. <p/> <A-2,Verb,2212, zeteo><p/> "to seek," is rendered "inquire" in <a href='B:500 16:19'>Joh 16:19</a>; "inquire ... for" in <a href='B:510 9:11'>Act 9:11</a>. See ABOUT, B, Note, DESIRE, ENDEAVOR, GO, Note (2), a, REQUIRE, SEEK. <p/> <A-3,Verb,1331, dierotao><p/> "to find by inquiry, to inquire through to the end" (dia, intensive, erotao, "to ask"), is used in <a href='B:510 10:17'>Act 10:17</a>. <p/> <A-4,Verb,1833, exetazo><p/> "to examine, seek out, inquire thoroughly," is translated "inquire" in <a href='B:470 10:11'>Mat 10:11</a>, AV (RV, "search out"); in <a href='B:500 21:12'>Joh 21:12</a>, "durst inquire," RV [AV, "(durst) ask"]; in <a href='B:470 2:8'>Mat 2:8</a>, RV, "search out" (AV, "search"). See ASK, SEARCH. <p/> Notes: (1) Epizeteo, "to seek after or for" (epi, "after," zeteo, "to seek"), is rendered "inquire" in <a href='B:510 19:39'>Act 19:39</a>, AV (RV, "seek"). (2) Sunzeteo, "to search" or "examine together," is rendered "to inquire" in <a href='B:490 22:23'>Luk 22:23</a>, AV (RV, "to question"). (3) Ekzeteo, "to seek out, search after," is rendered "have inquired" in <a href='B:670 1:10'>1Pe 1:10</a>, AV (RV, "sought"). (4) Diaginosko, "to ascertain exactly," or "to determine," is rendered "inquire" in <a href='B:510 23:15'>Act 23:15</a>, AV (RV, "judge"). (5) Akriboo, "to learn by diligent or exact inquiry," is rendered "inquired diligently" and "had diligently inquired" respectively, in <a href='B:470 2:7'>Mat 2:7</a>, <a href='B:470 2:16'>Mat 2:16</a>, AV (RV, "learned carefully," and "had carefully learned"). (6) In <a href='B:540 8:23'>2Co 8:23</a>, the words "any inquire" are inserted to complete the meaning, lit., "whether about Titus." <p/> <B-1,Noun,2214, zetesis><p/> primarily denotes "a search;" then, "an inquiry, a questioning, debate;" it forms part of a phrase translated by the verb "to inquire," in <a href='B:510 25:20'>Act 25:20</a>, RV, "how to inquire," lit. "(being perplexed as to) the inquiry." See QUESTION.


topic: Inscription
definition:
<b>Inscription</b> <1,,1924, epigrapho><p/> "to write upon, inscribe" (epi, "upon," grapho, "to write"), is usually rendered by the verb "to write upon, over, or in," <a href='B:480 15:26'>Mar 15:26</a>, <a href='B:650 8:10'>Heb 8:10</a>, <a href='B:650 10:16'>Heb 10:16</a>, <a href='B:730 21:12'>Rev 21:12</a>; it is translated by a noun phrase in <a href='B:510 17:23'>Act 17:23</a>, "(with this) inscription," lit., "(on which) had been inscribed." Cp. the noun epigraphe, "a superscription."


topic: Inside
definition:
<b>Inside</b> <1,,1787, entos><p/> an adverb denoting "within," or "among," is once used with the article, as a noun, of "the inside (of the cup and of the platter)," <a href='B:470 23:26'>Mat 23:26</a>, RV (AV, "that which is within etc."); elsewhere, <a href='B:490 17:21'>Luk 17:21</a>. See WITHIN. <p/> <2,,2081, esothen><p/> an adverb denoting "from within," or "within," is used with the article, as a noun, of the inner being, the secret intents of the heart, which, the Lord declared, God made, as well as the visible physical frame, <a href='B:490 11:40'>Luk 11:40</a>. In <a href='B:490 11:39'>Luk 11:39</a>, it is rendered "inward part." See INWARD, WITHIN.


topic: Insolent
definition:
<b>Insolent</b> <1,,5197, hubristes><p/> "violent, injurious, insolent," is rendered "insolent" in <a href='B:520 1:30'>Rom 1:30</a>, RV (AV, "despiteful"). See DESPITEFUL, INJURIOUS.


topic: Insomuch that, or as
definition:
<b>Insomuch that, or as</b> <1,,5620, hoste><p/> a consecutive particle, is used with the meaning "insomuch that," or "so that," or "that," to express the effect or result of anything, e.g., <a href='B:470 8:24'>Mat 8:24</a>, <a href='B:470 13:54'>Mat 13:54</a>, <a href='B:470 15:31'>Mat 15:31</a>, <a href='B:470 27:14'>Mat 27:14</a>, <a href='B:510 1:19'>Act 1:19</a> (AV, "insomuch as"); <a href='B:510 5:15'>Act 5:15</a>, <a href='B:510 19:12'>Act 19:12</a> (AV, "so that"); <a href='B:540 1:8'>2Co 1:8</a>, <a href='B:550 2:13'>Gal 2:13</a>. See WHEREFORE. <p/> <2,,1519,eis to> lit., "unto the," followed by the infinitive mood, is sometimes used of result, and is rendered "insomuch that" in <a href='B:540 8:6'>2Co 8:6</a>. <p/> <3,,2526, katho><p/> is translated "insomuch as" in <a href='B:670 4:13'>1Pe 4:13</a>, RV (AV, "inasmuch as"). See INASMUCH.


topic: Inspiration of God, Inspired of God
definition:
<b>Inspiration of God, Inspired of God</b> <1,,2315, theopneustos><p/> "inspired by God" (Theos, "God," pneo, "to breathe"), is used in <a href='B:620 3:16'>2Ti 3:16</a>, of the Scriptures as distinct from non-inspired writings. Wycliffe, Tyndale, Coverdale and the Great Bible have the rendering "inspired of God."


topic: Instant, be Instant, Instantly
definition:
<b>Instant, be Instant, Instantly</b> <A-1,Verb,1945, epikeimai><p/> "to lie" or "press upon," is rendered "they were instant" in <a href='B:490 23:23'>Luk 23:23</a> (Amer. RV, "they were urgent"). See IMPOSE. <p/> <A-2,Verb,2186, ephistemi><p/> "to set upon or by," is used in the NT intransitively, either in the Middle Voice, or in certain tenses of the Active, signifying "to stand by, be present, be at hand, come on or upon," and is translated "be instant" in <a href='B:620 4:2'>2Ti 4:2</a>. See ASSAULT, COME, etc. <p/> Note: For proskartereo, in <a href='B:520 12:12'>Rom 12:12</a>, AV, rendered "continuing instant," RV, "steadfastly," see CONTINUE, No. 9. <p/> <B-1,Noun,4709, spoudaios><p/> "earnestly, diligently," is rendered "instantly" in <a href='B:490 7:4'>Luk 7:4</a>, AV (RV, "earnestly"). See EARNEST. <p/> Note: For the phrase en ekteneia, rendered "instantly" in <a href='B:510 26:7'>Act 26:7</a>, AV, see EARNEST, D.


topic: Instruct, Instruction, Instructor
definition:
<b>Instruct, Instruction, Instructor</b> <A-1,Verb,2727, katecheo><p/> "to teach orally, inform, instruct," is translated by the verb "to instruct" in <a href='B:490 1:4'>Luk 1:4</a>, <a href='B:510 18:25'>Act 18:25</a> (RV marg., "taught by word of mouth"); <a href='B:520 2:18'>Rom 2:18</a>, <a href='B:530 14:19'>1Co 14:19</a>, RV (AV, "teach"). See INFORM, TEACH. <p/> <A-2,Verb,3811, paideuo><p/> "to train children, teach," is rendered "was instructed," in <a href='B:510 7:22'>Act 7:22</a>, RV (AV, "learned"); "instructing" in <a href='B:620 2:25'>2Ti 2:25</a>, AV (RV, "correcting"); <a href='B:630 2:12'>Tit 2:12</a>, RV, "instructing" (AV, "teaching"). The verb is used of the family discipline, as in <a href='B:650 1:12-7'>Heb 1:12-7</a>, <a href='B:650 12:10'>Heb 12:10</a>; cp. <a href='B:530 11:32'>1Co 11:32</a>, <a href='B:540 6:9'>2Co 6:9</a>, <a href='B:730 3:19'>Rev 3:19</a>. In <a href='B:610 1:20'>1Ti 1:20</a> (Passive Voice) it is translated "might be taught," RV (AV, "may learn"), but, "however the passage is to be understood, it is clear that not the impartation of knowledge but severe discipline is intended. In <a href='B:490 23:16'>Luk 23:16</a>, <a href='B:490 23:22'>Luk 23:22</a>, Pilate, since he had declared the Lord guiltless of the charge brought against Him, and hence could not punish Him, weakly offered, as a concession to the Jews, to 'chastise, paideuo, Him, and let Him go.'" * [* From Notes on Galatians, by Hogg and Vine, p. 165.] <p/> This sense of paideuo is confirmed by <a href='B:650 12:6'>Heb 12:6</a>, where it is joined (in a quotation from the Sept. of <a href='B:240 3:12'>Pro 3:12</a>) with "to lash or scourge." Cp. the scene in the Pilgrim's Progress where a shining one with a whip of small cords "chastised sore" the pilgrims foolishly caught in the net of the flatterer and said to them, "As many as I love I rebuke and chasten" (paideuo). See CORRECT, TEACH. <p/> <A-3,Verb,3100, matheteuo><p/> used transitively, "to make a disciple," is translated "which is instructed" in <a href='B:470 13:52'>Mat 13:52</a>, AV (RV, "who hath been made a disciple"). See DISCIPLE. <p/> <A-4,Verb,3453, mueo><p/> "to initiate into the mysteries," is used in the Passive Voice, in <a href='B:570 4:12'>Phi 4:12</a>, AV, "I am instructed," RV, "have I learned the secret." See LEARN. <p/> <A-5,Verb,4264, probibazo><p/> "to lead forward, lead on" (the casual of probaino, "to go forward;" pro, "forward," bibazo, "to lift up"), is used in the Passive Voice in <a href='B:470 14:8'>Mat 14:8</a>, and translated, AV, "being before instructed," RV, "being put forward." Some mss. have it in <a href='B:510 19:33'>Act 19:33</a>, instead of No. 6. <p/> <A-6,Verb,4822, sumbibazo><p/> "to join, knit, unite" (sun, "with"), then, "to compare," and so, "to prove," hence, "to teach, instruct," is so rendered in <a href='B:530 2:16'>1Co 2:16</a>; it is found in the best mss. in <a href='B:510 19:33'>Act 19:33</a> (RV marg., "instructed"). See COMPACTED, CONCLUDE, KNIT TOGETHER, PROVE. <p/> * (INSTRUCTION) <p/> <B-1,Noun,3809, paideia><p/> "training, instruction," is translated "instruction" in <a href='B:620 3:16'>2Ti 3:16</a>. See CHASTEN. <p/> * (INSTRUCTOR) <p/> <B-2,Noun,3807, paidagogos><p/> "a guide," or "guardian" or "trainer of boys," lit., "a child-leader" (pais, "a boy, or child," ago, "to lead"), "a tutor," is translated "instructors" in <a href='B:530 4:15'>1Co 4:15</a>, AV (RV, "tutors"); here the thought is that of pastors rather than teachers; in <a href='B:550 1:3-25'>Gal 1:3-25</a>, AV, "schoolmaster" (RV, "tutor,"), but here the idea of instruction is absent. "In this and allied words the idea is that of training, discipline, not of impartation of knowledge. The paidagogos was not the instructor of the child; he exercised a general supervision over him and was responsible for his moral and physical well-being. Thus understood, paidagogos is appropriately used with 'kept in ward' and 'shut up,' whereas to understand it as equivalent to 'teacher' introduces an idea entirely foreign to the passage, and throws the Apostle's argument into confusion." * [* From Notes on Galatians, by Hogg and Vine, pp. 163,164] Cp. epitropos, "a steward, guardian, tutor." <p/> <B-3,Noun,3810, paideutes><p/> akin to A, No. 2, denotes (a) "an instructor, a teacher," <a href='B:520 2:20'>Rom 2:20</a>, AV, "an instructor" (RV, "a corrector"); (b) "one who disciplines, corrects, chastens," <a href='B:650 12:9'>Heb 12:9</a>, RV, "to chasten" [AV, "which corrected" (lit., "correctors")]. In (a) the discipline of the school is in view; in (b) that of the family. See CORRECTOR. Cp. epitropos, "a steward, guardian, tutor."


topic: Instruments
definition:
<b>Instruments</b> <1,,3696, hoplon><p/> "a tool, instrument, weapon," is used metaphorically in <a href='B:520 6:13'>Rom 6:13</a> of the members of the body as "instruments" (marg., "weapons"), negatively, of unrighteousness, positively, of righteousness. The metaphor is probably military (cp. <a href='B:520 6:23'>Rom 6:23</a>, "wages," i.e., soldiers' pay); Moule renders it "implements;" "weapons" seems to be the meaning. See ARMOR, WEAPONS.


topic: Insurrection
definition:
<b>Insurrection</b> <A-1,Noun,4714, stasis><p/> akin to histemi, "to make to stand," denotes (a) primarily, "a standing or place," <a href='B:650 9:8'>Heb 9:8</a>; (b) "an insurrection, sedition," translated "insurrection" in <a href='B:480 15:7'>Mar 15:7</a>; "insurrections" in <a href='B:510 24:5'>Act 24:5</a>, RV (AV, "sedition"); in <a href='B:490 23:19'>Luk 23:19</a>, <a href='B:490 23:25'>Luk 23:25</a> (AV "sedition"), "riot," <a href='B:510 19:40'>Act 19:40</a>, RV (AV, "uproar"); (c) "a dissension," <a href='B:510 15:2'>Act 15:2</a>; in <a href='B:510 23:7'>Act 23:7</a>, <a href='B:510 23:10'>Act 23:10</a>, "dissension." See DISSENSION. <p/> <A-2,Noun,4955, stasiastes><p/> denotes "a rebel, revolutionist, one who stirs up sedition" (from stasiazo, "to stir up sedition"), <a href='B:480 15:7'>Mar 15:7</a>, "had made insurrection." Some mss. have sustasiastes, a fellow-rioter, a fellow-mover of sedition, AV, "had made insurrection with (him)." <p/> <B-1,Verb,2721, katephistemi><p/> signifies "to rise up against" (lit., "to cause to stand forth against," kata, "against," epi, "forth," histemi, "to cause to stand"), <a href='B:510 18:12'>Act 18:12</a>, AV, "made insurrection" (RV, "rose up against)."


topic: Intend
definition:
<b>Intend</b> <1,,1014, boulomai><p/> "to will, wish, desire, purpose" (expressing a fixed resolve, the deliberate exercise of volition), is translated "intend" in <a href='B:510 5:28'>Act 5:28</a>, and "intending" in <a href='B:510 12:4'>Act 12:4</a>. See DESIRE. <p/> <2,,2309, thelo><p/> "to will, be willing, desire" (less strong, and more frequent than No. 1), is translated "intending" in <a href='B:490 14:28'>Luk 14:28</a>, AV (RV, "desiring"). See DESIRE. <p/> <3,,3195, mello><p/> "to be about to do a thing," indicating simply the formation of a design, is translated "intend" in <a href='B:510 5:35'>Act 5:35</a>, AV (RV, "are about"); "intending," in <a href='B:510 20:7'>Act 20:7</a>, RV (AV, "ready"); <a href='B:510 20:13'>Act 20:13</a> (1st part); in the 2nd part of the verse, RV, "intending" (AV, "minding").


topic: Intent
definition:
<b>Intent</b> <1,,1771, ennoia><p/> primarily "a thinking, idea, consideration," denotes "purpose, intention, design" (en, in, nous, mind); it is rendered "intents" in <a href='B:650 4:12'>Heb 4:12</a>; "mind," in <a href='B:670 4:1'>1Pe 4:1</a> (RV, marg., "thought"). See MIND. Cp. Enthumesis, "thought" (see DEVICE). <p/> <2,,3056, logos><p/> "a word, account, etc.," sometimes denotes "a reason, cause, intent," e.g., <a href='B:470 5:32'>Mat 5:32</a>, "cause;" it is rendered "intent" in <a href='B:510 10:29'>Act 10:29</a>. See CAUSE. <p/> Notes: (1) The phrase eis touto, lit., "unto this," i.e., "for this purpose," is rendered "for this (AV, 'that') intent" in <a href='B:510 9:21'>Act 9:21</a>, RV (2) The phrase eis to, "unto the," followed by a verb in the infinitive mood, is translated "to the intent" in <a href='B:530 10:6'>1Co 10:6</a>. (3) The phrase pros ti, lit., "in reference to what," is rendered "for what intent" in <a href='B:500 13:28'>Joh 13:28</a>. (4) In <a href='B:500 11:15'>Joh 11:15</a> the conjunction hina, "to the end that," is translated "to the intent," and in <a href='B:560 3:10'>Eph 3:10</a>, "to the intent that."


topic: Intercessions
definition:
<b>Intercessions</b> <A-1,Noun,1783, enteuxis><p/> primarily denotes "a lighting upon, meeting with" (akin to B); then, "a conversation;" hence, "a petition," a meaning frequent in the papyri; it is a technical term for approaching a king, and so for approaching God in "intercession;" it is rendered "prayer" in <a href='B:610 4:5'>1Ti 4:5</a>; in the plural in <a href='B:610 2:1'>1Ti 2:1</a> (i.e., seeking the presence and hearing of God on behalf of others). For the synonymous words, proseuche, deesis, see PRAYER. <p/> <B-1,Verb,1793, entunchano><p/> primarily "to fall in with, meet with in order to converse;" then, "to make petition," especially "to make intercession, plead with a person," either for or against others; (a) against, <a href='B:510 25:24'>Act 25:24</a>, "made suit to (me)," RV [AV, "have dealt with (me)"], i.e., against Paul; in <a href='B:520 11:2'>Rom 11:2</a>, of Elijah in "pleading" with God, RV (AV, "maketh intercession to"), against Israel; (b) for, in <a href='B:520 8:27'>Rom 8:27</a>, of the intercessory work of the Holy Spirit for the saints; <a href='B:520 8:34'>Rom 8:34</a>, of the similar intercessory work of Christ; so <a href='B:650 7:25'>Heb 7:25</a>. See DEAL WITH, PLEAD, SUIT. <p/> <B-2,Verb,5241, huperentunchano><p/> "to make a petition" or "intercede on behalf of another" (huper, "on behalf of," and No. 1), is used in <a href='B:520 8:26'>Rom 8:26</a> of the work of the Holy Spirit in making "intercession" (see No. 1, <a href='B:520 8:27'>Rom 8:27</a>).


topic: Interest
definition:
<b>Interest</b> <1,,5110, tokos><p/> primarily "a bringing forth, birth" (from tikto, "to beget"), then, "an offspring," is used metaphorically of the produce of money lent out, "interest," usury, <a href='B:470 25:27'>Mat 25:27</a>, <a href='B:490 19:23'>Luk 19:23</a>. See USURY.


topic: Interposed
definition:
<b>Interposed</b> <1,,3315, mesiteuo><p/> "to mediate, give surety" (akin to mesites, "a mediator"), is translated "interposed" in <a href='B:650 6:17'>Heb 6:17</a>, RV. See CONFIRM, No. 5.


topic: Interpret, Interpretation, Interpreter
definition:
<b>Interpret, Interpretation, Interpreter</b> <A-1,Verb,2059, hermeneuo><p/> (cp. Hermes, the Greek name of the pagan god Mercury, who was regarded as the messenger of the gods), denotes "to explain, interpret" (Eng., "hermeneutics"), and is used of explaining the meaning of words in a different language, <a href='B:500 1:38'>Joh 1:38</a> (in some mss.), see No. 3; <a href='B:500 9:7'>Joh 9:7</a> ("Siloam," interpreted as "sent"); <a href='B:650 7:2'>Heb 7:2</a> (Melchizedec, "by interpretation," lit., "being interpreted," King of righteousness). <p/> <A-2,Verb,1329, diermeneuo><p/> a strengthened form of No. 1 (dia, "through," used intensively), signifies "to interpret fully, to explain." In <a href='B:490 24:27'>Luk 24:27</a>, it is used of Christ in interpreting to the two on the way to Emmaus "in all the Scriptures the things concerning Himself," RV, "interpreted" (AV, "expounded"); in <a href='B:510 9:36'>Act 9:36</a>, it is rendered "is by interpretation," lit., "being interpreted" (of Tabitha, as meaning Dorcas); in <a href='B:530 12:30'>1Co 12:30</a>, <a href='B:530 14:5'>1Co 14:5</a>, <a href='B:530 14:13'>1Co 14:13</a>, <a href='B:530 14:27'>1Co 14:27</a>, it is used with reference to the temporary gift of tongues in the churches; this gift was inferior in character to that of prophesying unless he who spoke in a "tongue" interpreted his words, <a href='B:530 14:5'>1Co 14:5</a>; he was, indeed, to pray that he might interpret, <a href='B:530 14:13'>1Co 14:13</a>; only two, or at the most three, were to use the gift in a gathering, and that "in turn" (RV); one was to interpret; in the absence of an interpreter, the gift was not to be exercised, <a href='B:530 14:27'>1Co 14:27</a>. See EXPOUND. <p/> <A-3,Verb,3177, methermeneuo><p/> "to change or translate from one language to another (meta, implying change, and No. 1), to interpret," is always used in the Passive Voice in the NT, "being interpreted," of interpreting the names, Immanuel, <a href='B:470 1:23'>Mat 1:23</a>; Golgotha, <a href='B:480 15:22'>Mar 15:22</a>; Barnabas, <a href='B:510 4:36'>Act 4:36</a>; in <a href='B:510 13:8'>Act 13:8</a>, of Elymas, the verb is rendered "is ... by interpretation," lit., "is interpreted;" it is used of interpreting or translating sentences in <a href='B:480 5:41'>Mar 5:41</a>, <a href='B:480 15:34'>Mar 15:34</a>; in the best mss., <a href='B:500 1:38'>Joh 1:38</a> (Rabbi, interpreted as "Master"); <a href='B:500 1:41'>Joh 1:41</a> (Messiah, interpreted as "Christ"); see No. 1. <p/> * (INTERPRETATION) <p/> <B-1,Noun,2058, hermeneia><p/> (or -ia), akin to A, No. 1, is used in <a href='B:530 12:10'>1Co 12:10</a>, <a href='B:530 14:26'>1Co 14:26</a> (see A, No. 2). <p/> <B-2,Noun,1955, epilusis><p/> from epiluo, "to loose, solve, explain," denotes "a solution, explanation," lit., "a release" (epi, "up," luo, "to loose"), <a href='B:680 1:20'>2Pe 1:20</a>, "(of private) interpretation;" i.e., the writers of Scripture did not put their own construction upon the "God-breathed" words they wrote. <p/> Note: For "hard of interpretation," <a href='B:650 5:11'>Heb 5:11</a>, RV, see UTTER, Note (1). <p/> * (INTERPRETER) <p/> <B-3,Noun,1328, diermeneutes><p/> lit., "a thorough interpreter" (cp. A, No. 2), is used in <a href='B:530 14:28'>1Co 14:28</a> (some mss. have hermeneutes).


topic: Interrogation
definition:
<b>Interrogation</b> <1,,1906, eperotema><p/> primarily a question or inquiry, denotes "a demand or appeal;" it is found in <a href='B:670 3:21'>1Pe 3:21</a>, RV, "interrogation" (AV, "answer"). See ANSWER, Note. Some take the word to indicate that baptism affords a good conscience, an appeal against the accuser.


topic: Intreat, Intreaty
definition:
<b>Intreat, Intreaty</b> <A-1,Verb,2065, erotao><p/> "to ask, beseech," is rendered "intreat," e.g., in <a href='B:570 4:3'>Phi 4:3</a>, AV (RV, "beseech"). See ASK. <p/> <A-2,Verb,3870, parakaleo><p/> "to beseech, comfort, exhort," is rendered by the verb "to intreat" in <a href='B:490 8:31'>Luk 8:31</a>, RV, "intreated" (AV, "besought"); <a href='B:490 15:28'>Luk 15:28</a>, <a href='B:510 9:38'>Act 9:38</a>, RV, "intreating" (AV, "desiring"); <a href='B:510 28:20'>Act 28:20</a>, RV (AV, "called for"); <a href='B:530 4:13'>1Co 4:13</a>, <a href='B:540 9:5'>2Co 9:5</a>, RV (AV, "exhort"); <a href='B:540 10:1'>2Co 10:1</a>, RV (AV, "beseech"); <a href='B:610 5:1'>1Ti 5:1</a>, AV (RV, "exhort"). See BESEECH. <p/> <A-3,Verb,3868, paraiteomai><p/> "to ask to be excused, to beg," etc., is rendered "intreated" in <a href='B:650 12:19'>Heb 12:19</a>, See AVOID. <p/> <B-1,Adjective,2138, eupeithes><p/> "ready to obey" (eu, "well," peithomai, "to obey, to be persuaded"), "complaint," is translated "easy to be intreated" in <a href='B:660 3:17'>Jam 3:17</a>, said of the widsom that is from above. <p/> <C-1,Noun,3874, paraklesis><p/> "an appeal, a comfort, exhortation," etc., is translated "intreaty" in <a href='B:540 8:4'>2Co 8:4</a>.


topic: Intrust
definition:
<b>Intrust</b> <1,,4100, pisteuo><p/> "to believe," also means "to entrust," and in the Active Voice is translated "to commit," in <a href='B:490 16:11'>Luk 16:11</a>, <a href='B:500 2:24'>Joh 2:24</a>; in the Passive Voice, "to be intrusted with," <a href='B:520 3:2'>Rom 3:2</a>, RV, "they were intrusted with" (AV, "unto them were committed"), of Israel and the oracles of God; <a href='B:530 9:17'>1Co 9:17</a>, RV, "I have ... intrusted to me" (AV, "is committed unto me"), of Paul and the stewardship of the Gospel; so <a href='B:550 2:7'>Gal 2:7</a>, <a href='B:630 1:3'>Tit 1:3</a>; in <a href='B:590 2:4'>1Th 2:4</a>, where he associates with himself his fellow missionaries, RV, "to be intrusted with" (AV, "to be put in trust with"). See BELIEVE, COMMIT.


topic: Inventors
definition:
<b>Inventors</b> <1,,2182, epheuretes><p/> "an inventor, contriver" (akin to epheurisko, "to find out;" epi, "on," used intensively, heurisko, "to find"), occurs in the plural in <a href='B:520 1:30'>Rom 1:30</a>.


topic: Invisible
definition:
<b>Invisible</b> <1,,517, aoratos><p/> lit., "unseen" (a, negative, horao, "to see"), is translated "invisible" in <a href='B:520 1:20'>Rom 1:20</a>, of the power and divinity of God; of God Himself, <a href='B:580 1:15'>Col 1:15</a>, <a href='B:610 1:17'>1Ti 1:17</a>, <a href='B:650 11:27'>Heb 11:27</a>; of things unseen, <a href='B:580 1:16'>Col 1:16</a>. In the Sept., <a href='B:10 1:2'>Gen 1:2</a>, <a href='B:290 45:3'>Isa 45:3</a>, "unseen (treasures)."


topic: Inward (man, part), Inwardly
definition:
<b>Inward (man, part), Inwardly</b> <1,,2080, eso><p/> "within, inward," is used adjectivally in <a href='B:520 7:22'>Rom 7:22</a>, "(the) inward (man);" <a href='B:540 4:16'>2Co 4:16</a>, with "man" expressed in the preceding clause, but not repeated in the original, "(our) inward (man)" (some mss. have esothen, "from within"); <a href='B:560 3:16'>Eph 3:16</a>, RV, "(the) inward (man)" (AV, "inner"). See INNER, WITHIN. <p/> <2,,2081, esothen><p/> is used in <a href='B:490 11:39'>Luk 11:39</a>, as a noun with the article, "part" being understood, "(your) inward part;" in <a href='B:470 7:15'>Mat 7:15</a> it has its normal use as an adverb, "inwardly." See WITHIN. <p/> Note: In <a href='B:520 2:29'>Rom 2:29</a> the phrase en to krupto, lit., "in (the) secret, or hidden" ("part" being understood) is rendered "inwardly," said of a spiritual Jew, in contrast to the one who is merely naturally circumcised and so is one outwardly. See HIDE, SECRET.


topic: Irksome
definition:
<b>Irksome</b> <1,,3636, okneros><p/> "shrinking, timid" (from okneo, "to shrink, delay"), is used negatively in <a href='B:570 3:1'>Phi 3:1</a>, RV, "irksome" (AV, "grievous"), i.e., "I do not hesitate;" in <a href='B:470 25:26'>Mat 25:26</a>, <a href='B:520 12:11'>Rom 12:11</a>, "slothful." See GRIEVOUS, SLOTHFUL.


topic: Iron
definition:
<b>Iron</b> <A-1,Noun,4604, sideros><p/> "iron," occurs in <a href='B:730 18:12'>Rev 18:12</a>. <p/> <B-1,Adjective,4603, sidereos><p/> "of iron," occurs in <a href='B:510 12:10'>Act 12:10</a>, of an iron gate; "of iron," <a href='B:730 2:27'>Rev 2:27</a>, <a href='B:730 9:9'>Rev 9:9</a>, <a href='B:730 12:5'>Rev 12:5</a>, <a href='B:730 19:15'>Rev 19:15</a>.


topic: Island, Isle
definition:
<b>Island, Isle</b> <1,,3520, nesos><p/> "an island," occurs in <a href='B:510 13:6'>Act 13:6</a>, <a href='B:510 27:26'>Act 27:26</a>, <a href='B:510 28:1'>Act 28:1</a>, <a href='B:510 28:7'>Act 28:7</a>, <a href='B:510 28:9'>Act 28:9</a>, <a href='B:510 28:11'>Act 28:11</a>, <a href='B:730 1:9'>Rev 1:9</a>, <a href='B:730 6:14'>Rev 6:14</a>, <a href='B:730 16:20'>Rev 16:20</a>. <p/> <2,,3519, nesion><p/> a diminutive of No. 1, "a small island," occurs in <a href='B:510 27:16'>Act 27:16</a>, Cauda, RV.


topic: Issue
definition:
<b>Issue</b> <A-1,Noun,1545, ekbasis><p/> "a way out," "way of escape," <a href='B:530 10:13'>1Co 10:13</a> (ek, "out," baino, "to go"), is rendered "issue" in <a href='B:650 13:7'>Heb 13:7</a>, RV, for AV, "end," regarding the manner of life of deceased spiritual guides. See END. <p/> <A-2,Noun,4511, rhusis><p/> "a flowing" (akin to rheo, "to flow"), "an issue," is used in <a href='B:480 5:25'>Mar 5:25</a>, <a href='B:490 1:8-44'>Luk 1:8-44</a>. <p/> Note: In <a href='B:470 22:25'>Mat 22:25</a>, AV, sperma, "seed," is translated "issue" (RV, "seed"). <p/> <B-1,Verb,1607, ekporeuo><p/> "to cause to go forth" (ek, "out," poreuo, "to cause to go"), is used in the Middle Voice in <a href='B:730 1:9-18'>Rev 1:9-18</a>, of the coming forth of fire, smoke and brimstone from the mouths of the symbolic horses in a vision, AV, "issued" (the RV renders it by the verb "to proceed"). See COME, DEPART, GO, PROCEED.


topic: Itching
definition:
<b>Itching</b> <1,,2833, knetho><p/> "to scratch, tickle," is used in the Passive Voice, metaphorically, of an eagerness to hear, in <a href='B:620 4:3'>2Ti 4:3</a>, lit., "itched (as to the hearing)," of those who, not enduring sound doctrine, heap to themselves teachers.


topic: Itself
definition:
<b>Itself</b> * Note: The pronouns used are the same in their neuter forms, as those under HIMSELF. 


topic: Ivory
definition:
<b>Ivory</b> <1,,1661, elephantinos><p/> an adjective from elephas (whence Eng., elephant), signifies "of ivory," <a href='B:730 18:12'>Rev 18:12</a>.


topic: Jacinth
definition:
<b>Jacinth</b> <A-1,Noun,5192, huakinthos><p/> primarily denoted "a hyacinth," probably the dark blue iris; then, "a precious stone," most likely the sapphire, <a href='B:730 21:20'>Rev 21:20</a>. <p/> <B-1,Adjective,5191, huakinthinos><p/> signifies "hyacinthine," perhaps primarily having the color of the hyacinth. Some regard its color as that of the martagon lily, a dusky red. According to Swete, the word in <a href='B:730 9:17'>Rev 9:17</a> is "doubtless meant to describe the blue smoke of a sulphurous flame."


topic: Jailer
definition:
<b>Jailer</b> <1,,1200, desmophulax><p/> "a prison keeper, jailer" (desmos, "a band," phulax, "a guard, keeper"), occurs in <a href='B:510 16:23'>Act 16:23</a>, <a href='B:510 16:27'>Act 16:27</a>, <a href='B:510 16:36'>Act 16:36</a>.


topic: Jasper
definition:
<b>Jasper</b> <1,,2393, iaspis><p/> a Phoenician word (cp. Heb. yash'pheh, e.g., <a href='B:20 28:20'>Exo 28:20</a>, <a href='B:20 39:16'>Exo 39:16</a>), seems to have denoted a translucent stone of various colors, especially that of fire, <a href='B:730 4:3'>Rev 4:3</a>, <a href='B:730 21:11'>Rev 21:11</a>, <a href='B:730 1:21-19'>Rev 1:21-19</a>. The sardius and the jasper, of similar color, were the first and last stones on the breastplate of the high priest, <a href='B:20 28:17'>Exo 28:17</a>, <a href='B:20 28:20'>Exo 28:20</a>.


topic: Jealous, Jealousy
definition:
<b>Jealous, Jealousy</b> <A-1,Noun,2205, zelos><p/> "zeal, jealousy," is rendered "jealousy" in the RV (AV, "envying") in <a href='B:520 13:13'>Rom 13:13</a>, <a href='B:530 3:3'>1Co 3:3</a>, <a href='B:660 3:14'>Jam 3:14</a>, <a href='B:660 3:16'>Jam 3:16</a>; in <a href='B:540 12:20'>2Co 12:20</a> (AV, "envyings"); in <a href='B:550 5:20'>Gal 5:20</a>, RV "jealousies" (AV, "emulations"); in <a href='B:510 5:17'>Act 5:17</a> (AV, "indignation"); in <a href='B:510 13:45'>Act 13:45</a> (AV, "envy"); in <a href='B:540 11:2'>2Co 11:2</a> it is used in the phrase "with a godly jealousy," lit., "with a jealousy of God" (RV, marg.). See ENVY. <p/> <B-1,Verb,2206, zeloo><p/> akin to A, "to be jealous, to burn with jealousy" (otherwise, to seek or desire eagerly), is rendered "moved with jealousy," in <a href='B:510 7:9'>Act 7:9</a>, <a href='B:510 17:5'>Act 17:5</a>, RV (AV, "moved with envy"); in <a href='B:530 13:4'>1Co 13:4</a>, "envieth (not)," AV and RV; in <a href='B:660 4:2'>Jam 4:2</a>, RV marg., "are jealous" (text "covet;" AV, "desire to have"). See AFFECT, Note, DESIRE. <p/> <B-2,Verb,3863, parazeloo><p/> "to provoke to jealousy" (para, "beside," used intensively, and No. 1), is found in <a href='B:520 10:19'>Rom 10:19</a>, <a href='B:520 11:11'>Rom 11:11</a>, of God's dealings with Israel through his merciful dealings with Gentiles; in <a href='B:520 11:14'>Rom 11:14</a>, RV, "I may provoke to jealousy" (AV, "... emulation") of the Apostle's evangelical ministry to Gentiles with a view to stirring his fellow nationals to a sense of their need and responsibilities regarding the Gospel; in <a href='B:530 10:22'>1Co 10:22</a>, of the provocation of God on the part of believers who compromise their Divine relationship by partaking of the table of demons; in <a href='B:550 5:20'>Gal 5:20</a>, of the works of the flesh.


