Bible Heaven/Bible Heaven.iso/vines/t0001400

Text File | 1994-07-31 | 39KB | 906 lines

$$T0001400
\Honeycomb\
<1,,3193,melissios>
signifying "made by bees" from melissa, "a bee," is found, with
kerion, "a comb," in some mss. in Luke 24:42.

$$T0001401
\Honor (Noun and Verb)\
<A-1,Noun,5092,time>
primarily "a valuing," hence, objectively, (a) "a price paid or
received," e.g., Matt. 27:6,9; Acts 4:34; 5:2,3; 7:16, RV,
"price" (AV, "sum"); Acts 19:19; 1 Cor. 6:20; 7:23; (b) of "the
preciousness of Christ" unto believers, 1 Pet. 2:7, RV, i.e.,
the honor and inestimable value of Christ as appropriated by
believers, who are joined, as living stones, to Him the
cornerstone; (c) in the sense of value, of human ordinances,
valueless against the indulgence of the flesh, or, perhaps of no
value in attempts at asceticism, Col. 2:23 (see extended note
under INDULGENCE, No. 2); (d) "honor, esteem," (1) used in
ascriptions of worship to God, 1 Tim. 1:17; 6:16; Rev. 4:9,11;
5:13; 7:12; to Christ, Rev. 5:12,13; (2) bestowed upon Christ by
the Father, Heb. 2:9; 2 Pet. 1:17; (3) bestowed upon man, Heb.
2:7; (4) bestowed upon Aaronic priests, Heb. 5:4; (5) to be the
reward hereafter of "the proof of faith" on the part of tried
saints, 1 Pet. 1:7, RV; (6) used of the believer who as a vessel
is "meet for the Master's use," 2 Tim. 2:21; (7) to be the
reward of patience in well-doing, Rom. 2:7, and of working good
(a perfect life to which man cannot attain, so as to be
justified before God thereby), Rom. 2:10; (8) to be given to all
to whom it is due, Rom. 13:7 (see 1 Pet. 2:17, under B, No. 1);
(9) as an advantage to be given by believers one to another
instead of claiming it for self, Rom. 12:10; (10) to be given to
elders that rule well ("double honor"), 1 Tim. 5:17 (here the
meaning may be an honorarium); (11) to be given by servants to
their master, 1 Tim. 6:1; (12) to be given to wives by husbands,
1 Pet. 3:7; (13) said of the husband's use of the wife, in
contrast to the exercise of the passion of lust, 1 Thess. 4:4
(some regard the "vessel" here as the believer's body); (14) of
that bestowed upon; parts of the body, 1 Cor. 12:23,24; (15) of
that which belongs to the builder of a house in contrast to the
house itself, Heb. 3:3; (16) of that which is not enjoyed by a
prophet in his own country, John 4:44; (17) of that bestowed by
the inhabitants of Melita upon Paul and his fellow-passengers,
in gratitude for his benefits of healing, Acts 28:10; (18) of
the festive honor to be possessed by nations, and brought into
the Holy City, the heavenly Jerusalem, Rev. 21:26 (in some mss.,
ver. 24); (19) of honor bestowed upon things inanimate, a
potters' vessel, Rom. 9:21; 2 Tim. 2:20. See PRECIOUSNESS,
PRICE, SUM, VALUE.

        Note: For entimos, "in honor," see HONORABLE, No. 2.

<A-2,Noun,1391,doxa>
"glory," is translated "honor" in the AV of John 5:41,44
(twice); 8:54: 2 Cor. 6:8; Rev. 19:7; the RV keeps to the word
"glory," as the AV everywhere else. See GLORY.

<B-1,Verb,5091,timao>
"to honor" (akin to A, No. 1), is used of (a) valuing Christ at
a price, Matt. 27:9, cp. A, No. 1, (a); (b) "honoring" a person:
(1) the "honor" done by Christ to the Father, John 8:49; (2)
"honor" bestowed by the Father upon him who serves Christ, John
12:26; (3) the duty of all to "honor" the Son equally with the
Father, John 5:23; (4) the duty of children to "honor" their
parents, Matt. 15:4; 19:19; Mark 7:10; 10:19; Luke 18:20; Eph.
6:2; (5) the duty of Christians to "honor" the king, and all
men, 1 Pet. 2:17; (6) the respect and material assistance to be
given to widows "that are widows indeed," 1 Tim. 5:3; (7) the
"honor" done to Paul and his companions by the inhabitants of
Melita, Acts 28:10; (8) mere lip profession of "honor" to God,
Matt. 15:8; Mark 7:6.

<B-2,Verb,1392,doxazo>
"to glorify" (from doxa, A, No. 2), is rendered "honor" and
"honoreth" in the AV of John 8:54; in 1 Cor. 12:26, however, in
reference to the members of the body, both AV and RV have
"honored" (RV marg., "glorified"). Everywhere else it is
translated by some form of the verb "to glorify," "have glory,"
or "be made glorious," except in Rom. 11:13, "magnify," AV. See
GLORIFY.

$$T0001402
\Honorable, without Honor\
<1,,1741,endoxos>
denotes (a) "held in honor" (en, "in," doxa, "honor;" cp. HONOR,
A, No. 2), "of high repute," 1 Cor. 4:10, AV "(are) honorable,"
RV, "(have) glory," in contrast to atimos, "without honor" (see
No. 6 below). See GLORIOUS, GORGEOUSLY.

<2,,1784,entimos>
lit., "in honor" (en, "in," time, "honor:" see HONOR, A, No. 1),
is used of the centurion's servant in Luke 7:2, "dear" (RV
marg., "precious ... or honorable"); of self-sacrificing
servants of the Lord, said of Epaphroditus, Phil. 2:29, RV
"(hold such) in honor" (AV, "in reputation;" marg., "honor
such"); of Christ, as a precious stone, 1 Pet. 2:4,6 (RV marg.,
"honorable"). Cp. timios in 1:7,19; see No. 4.

        The comparative degree, entimoteros, is used (in the
best mss.) of degrees of honor attached to persons invited to a
feast, a marriage feast, Luke 14:8, "a more honorable man." See
PRECIOUS.

<3,,2158,euschemon>
signifies "elegant, comely, of honorable position," AV,
"honorable," RV, "of honorable estate," Mark 15:43; Acts 13:50;
17:12; for other renderings in 1 Cor. 7:35; 12:24 see COMELY, B.

<4,,5093,timios>
"precious, valuable, honorable" (akin to time, "honor;" see No.
2), is used of marriage in Heb. 13:4, AV, as a statement,
"(marriage) is honorable (in all)," RV, as an exhortation, "let
(marriage) be had in honor (among all)." See DEAR, PRECIOUS,
REPUTATION.

<5,,2570,kalos>
"good, fair," is translated "honorable" in Rom. 12:17; 2 Cor.
8:21; 13:7, RV (AV, "honest"). See GOOD, HONEST.

<6,,820,atimos>
without honor (a, negative, or privative, time, "honor"),
"despised," is translated "without honor" in Matt. 13:57; Mark
6:4; "dishonor" in 1 Cor. 4:10, RV (AV, "despised"). See
DESPISE.

        The comparative degree atimoteros is used in the best
mss. in 1 Cor. 12:23, "less honorable."

        Note: For semnos, honorable, Phil. 4:8, RV, see GRAVE.

$$T0001403
\Hook\
<1,,44,ankistron>
"a fish-hook" (from ankos, "a bend;" Lat. angulus; Eng.,
"anchor" and "angle" are akin), is used in Matt. 17:27. In the
Sept., 2 Kings 19:28; Job 40:20; Isa. 19:8; Ezek. 32:3; Hab.
1:15.

$$T0001404
\Hope (Noun and Verb), Hope (for)\
<A-1,Noun,1680,elpis>
in the NT, "favorable and confident expectation" (contrast the
Sept. in Isa. 28:19, "an evil hope"). It has to do with the
unseen and the future, Rom. 8:24,25. "Hope" describes (a) the
happy anticipation of good (the most frequent significance),
e.g., Titus 1:2; 1 Pet. 1:21; (b) the ground upon which "hope"
is based, Acts 16:19; Col. 1:27, "Christ in you the hope of
glory;" (c) the object upon which the "hope" is fixed, e.g., 1
Tim. 1:1.

        Various phrases are used with the word "hope," in Paul's
Epistles and speeches: (1) Acts 23:6, "the hope and resurrection
of the dead;" this has been regarded as a hendiadys (one by
means of two), i.e., the "hope" of the resurrection; but the
kai, "and," is epexegetic, defining the "hope," namely, the
resurrection; (2) Acts 26:6,7, "the hope of the promise (i.e.,
the fulfillment of the promise) made unto the fathers;" (3) Gal.
5:5, "the hope of righteousness;" i.e., the believer's complete
conformity to God's will, at the coming of Christ; (4) Col.
1:23, "the hope of the Gospel," i.e., the "hope" of the
fulfillment of all the promises presented in the Gospel; cp.
Col. 1:5; (5) Rom. 5:2, "(the) hope of the glory of God," i.e.,
as in Titus 2:13, "the blessed hope and appearing of the glory
of our great God and Savior Jesus Christ;" cp. Col. 1:27; (6) 1
Thess. 5:8, "the hope of salvation," i.e., of the rapture of
believers, to take place at the opening of the Parousia of
Christ; (7) Eph. 1:18, "the hope of His (God's) calling," i.e.,
the prospect before those who respond to His call in the Gospel;
(8) Eph. 4:4, "the hope of your calling," the same as (7), but
regarded from the point of view of the called; (9) Titus 1:2;
3:7, "the hope of eternal life," i.e., the full manifestation
and realization of that life which is already the believer's
possession; (10) Acts 28:20, "the hope of Israel," i.e., the
expectation of the coming of the Messiah. See Notes on Galatians
by Hogg and Vine, pp. 248, 249.

        In Eph. 1:18; 2:12; 4:4, the "hope" is objective. The
objective and subjective use of the word need to be
distinguished; in Rom. 15:4, e.g., the use is subjective.

        In the NT three adjectives are descriptive of "hope:"
"good," 2 Thess. 2:16; "blessed," Titus 2:13; "living," 1 Pet.
1:3. To these may be added Heb. 7:19, "a better hope," i.e.,
additional to the commandment, which became disannulled (ver.
18), a hope centered in a new priesthood.

        In Rom. 15:13 God is spoken of as "the God of hope,"
i.e., He is the author, not the subject; of it. "Hope" is a
factor in salvation, Rom. 8:24; it finds its expression in
endurance under trial, which is the effect of waiting for the
coming of Christ, 1 Thess. 1:3; it is "an anchor of the soul,"
staying it amidst the storms of this life, Heb. 6:18,19; it is a
purifying power, "every one that hath this hope set on Him
(Christ) purifieth himself, even as He is pure," 1 John 3:3, RV
(the Apostle John's one mention of "hope").

        The phrase "fullness of hope," Heb. 6:11, RV, expresses
the completeness of its activity in the soul; cp. "fullness of
faith," Heb. 10:22, and "of understanding," Col. 2:2 (RV,
marg.).

<B-1,Verb,1679,elpizo>
"to hope," is not infrequently translated in the AV, by the verb
"to trust;" the RV adheres to some form of the verb "to hope,"
e.g., John 5:45, "Moses, on whom ye have set our hope;" 2 Cor.
1:10, "on whom we have set our hope;" so in 1 Tim. 4:10; 5:5;
6:17; see also, e.g., Matt. 12:21; Luke 24:21; Rom. 15:12,24.

        The verb is followed by three prepositions: (1) eis,
rendered "on" in John 5:45 (as above); the meaning is really
"in" as in 1 Pet. 3:5, "who hoped in God;" the "hope" is thus
said to be directed to, and to center in, a person; (2) epi,
"on," Rom. 15:12. "On Him shall the Gentiles hope," RV; so 1 Tim
4:10; 5:5 (in the best mss.); 6:17, RV; this expresses the
ground upon which "hope" rests; (3) en, "in," 1 Cor. 15:19, "we
have hoped in Christ," RV, more lit., "we are (men) that have
hoped in Christ," the preposition expresses that Christ is not
simply the ground upon whom, but the sphere and element in whom,
the "hope" is placed. The form of the verb (the perfect
participle with the verb to be lit., "are having hoped")
stresses the character of those who "hope," more than the
action; "hope" characterizes them, showing what sort of persons
they are. See TRUST.

<B-2,Verb,4276,proelpizo>
"to hope before" (pro, "before," and No. 1), is found in Eph.
1:12.

<B-3,Verb,560,apelpizo>
lit., "to hope from" (apo, and No, 1): See DESPAIR.

$$T0001405
\Horn\
<1,,2768,keras>
"a horn," is used in the plural, as the symbol of strength, (a)
in the apocalyptic visions; (1) on the head of the Lamb as
symbolic of Christ, Rev. 5:6; (2) on the heads of beasts as
symbolic of national potentates, Rev. 12:3; 13:1,11;
17:3,7,12,16 (cp. Dan. 7:8; 8:9; Zech. 1:18, etc.); (3) at the
corners of the golden altar, Rev. 9:13 (cp. Exod. 30:2; the
horns were of one piece with the altar, as in the case of the
brazen altar, Exod. 27:2, and were emblematic of the efficacy of
the ministry connected with it); (b) metaphorically, in the
singular, "a horn of salvation," Luke 1:69 (a frequent metaphor
in the OT, e.g., Ps. 18:2; cp. 1 Sam. 2:10; Lam. 2:3).

$$T0001406
\Horse\
<1,,2462,hippos>
apart from the fifteen occurrences in the Apocalypse, occurs
only in Jas. 3:3; in the Apocalypse "horses" are seen in visions
in Rev. 6:2,4,5,8; 9:7,9,17 (twice); 14:20; 19:11,14,19,21;
otherwise in Rev. 18:13; 19:18.

$$T0001407
\Horsemen\
<1,,2460,hippeus>
"a horseman," is used in the plural in Acts 23:23,32.

<2,,2461,hippikos>
an adjective signifying "of a horse" or "of horsemen,
equestrian," is used as a noun denoting "cavalry," in Rev. 9:16,
"horsemen," numbering "twice ten thousand times ten thousand,"
RV.

$$T0001408
\Hosanna\
<1,,5614,hosanna>
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 (Matt. 21:9,15; Mark
11:9,10; John 12:13) 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."

$$T0001409
\Hospitality\
<A-1,Noun,5381,philoxenia>
"love of strangers" (philos, "loving," xenos, "a stranger"), is
used in Rom. 12:13; Heb. 13:2, lit. "(be not forgetful of)
hospitality." See ENTERTAIN, Note.

<B-1,Adjective,5382,philoxenos>
"hospitable," occurs in 1 Tim. 3:2; Titus 1:8; 1 Pet. 4:9.

        Note: For xenodocheo, 1 Tim. 5:10, see STRANGER, B.

$$T0001410
\Host (of angels, etc.)\
<1,,4756,stratia>
"an army," is used of angels, Luke 2:13; of stars, Acts 7:42;
some mss. have it instead of strateia, in 2 Cor. 10:4
("warfare"). Cp. strateuma, "an army."

$$T0001411
\Host (of guests)\
<1,,3581,xenos>
in addition to the meaning "stranger," mentioned above under
HOSPITALITY A, denotes one or other of the parties bound by ties
of hospitality, (a) "the guest" (not in the NT), (b) "the host,"
Rom. 16:23.

<2,,3830,pandocheus>
lit., "one who receives all" (pas, "all," dechomai, "to
receive"), denotes "an innkeeper, host," Luke 10:35.

$$T0001412
\Hot\
<1,,2200,zestos>
"boiling hot" (from zeo, "to boil, be hot, fervent;" cp. Eng.,
"zest"), is used, metaphorically, in Rev. 3:15,16.

$$T0001413
\Hour\
<1,,5610,hora>
whence Lat., hora, Eng., "hour," primarily denoted any time or
period, expecially a season. In the NT it is used to denote (a)
"a part of the day," especially a twelfth part of day or night,
an "hour," e.g., Matt. 8:13; Acts 10:3,9; 23:23; Rev. 9:15; in 1
Cor. 15:30, "every hour" stands for "all the time;" in some
passages it expresses duration, e.g., Matt. 20:12; 26:40; Luke
22:59; inexactly, in such phrases as "for a season," John 5:35;
2 Cor. 7:8; "for an hour," Gal. 2:5; "for a short season," 1
Thess. 2:17, RV (AV, "for a short time," lit., "for the time of
an hour"); (b) "a period more or less extended," e.g., 1 John
2:18, "it is the last hour," RV; (c) "a definite point of time,"
e.g., Matt 26:45, "the hour is at hand;" Luke 1:10; 10:21;
14:17, lit., "at the hour of supper;" Acts 16:18; 22:13; Rev.
3:3; 11:13; 14:7; a point of time when an appointed action is to
begin, Rev. 14:15; in Rom. 13:11, "it is high time," lit., "it
is already an hour," indicating that a point of time has come
later than would have been the case had responsibility been
realized. In 1 Cor. 4:11, it indicates a point of time previous
to which certain circumstances have existed.

        Notes: (1) In 1 Cor. 8:7, AV, "unto this hour," the
phrase in the orginal is simply, "until now," as RV (2) In Rev.
8:1, hemioron, "half an hour" (hemi, "half," and hora), is used
with hos, "about," of a period of silence in Heaven after the
opening of the 7th seal, a period corresponding to the time
customarily spent in silent worship in the Temple during the
burning of incense.

$$T0001414
\House\
<A-1,Noun,3624,oikos>
denotes (a) "a house, a dwelling," e.g., Matt. 9:6,7; 11:8; it
is used of the Tabernacle, as the House of God, Matt. 12:4, and
the Temple similarly, e.g., Matt. 21:13; Luke 11:51, AV,
"temple," RV, "sanctuary;" John 2:16,17; called by the Lord
"your house" in Matt. 23:38; Luke 13:35 (some take this as the
city of Jerusalem); metaphorically of Israel as God's house,
Heb. 3:2,5, where "his house" is not Moses', but God's; of
believers, similarly, ver. 6, where Christ is spoken of as "over
God's House" (the word "own" is rightly omitted in the RV); Heb.
10:21; 1 Pet. 2:5; 4:17; of the body, Matt. 12:44; Luke 11:24;
(b) by metonymy, of the members of a household or family, e.g.,
Luke 10:5; Acts 7:10; 11:14; 1 Tim. 3:4,5,12; 2 Tim. 1:16; 4:19,
RV (AV, "household"); Titus 1:11 (plural); of a local church, 1
Tim. 3:15; of the descendants of Jacob (Israel) and David, e.g.,
Matt. 10:6; Luke 1:27,33; Acts 2:36; 7:42. See HOME, A, No. 1.
Note (1), HOUSEHOLD.

<A-2,Noun,3614,oikia>
is akin to No. 1, and used much in the same way; in Attic law
oikos denoted the whole estate, oikia stood for the dwelling
only; this distinction was largely lost in later Greek. In the
NT it denotes (a) "a house, a dwelling," e.g., Matt. 2:11; 5:15;
7:24-27; 2 Tim. 2:20; 2 John 1:10; it is not used of the
Tabernacle or the Temple, as in the case of No. 1; (b)
metaphorically, the heavenly abode, spoken of by the Lord as "My
Father's house," John 14:2, the eternal dwelling place of
believers; the body as the dwelling place of the soul, 2 Cor.
5:1; similarly the resurrection body of believers (id.);
property, e.g., Mark 12:40; by metonymy, the inhabitants of a
house, a household, e.g., Matt. 12:25; John 4:53; 1 Cor. 16:15.
See HOUSEHOLD.

<B-1,Adverb,3832,panoikei>
denotes "with all the house," Acts 16:34, i.e., "the household."

        Notes: (1) In 2 Cor. 5:2, oiketerion, "a habitation"
(see RV) is translated "house" in the AV, of the resurrection
body (cp. oikia in the preceding verse; see above). (2) In 1
Tim. 5:13, "from house to house" is, lit., "the houses." (3) For
"in every house," Acts 5:42 (cp. Acts 2:46), see HOME. (4) For
"them which are of the house," 1 Cor. 1:11, AV, see HOUSEHOLD.

$$T0001415
\House (goodman of the House)\
* For GOODMAN of the HOUSE see HOUSEHOLDER

$$T0001416
\House (master of the House)\
* For MASTER of the HOUSE see HOUSEHOLDER

$$T0001417
\Household\
<A-1,Noun,3624,oikos>
is translated "household" in Acts 16:15; 1 Cor. 1:16; in the AV
of 2 Tim. 4:19 (RV, "house"). See HOUSE, No. 1.

<A-2,Noun,3614,oikia>
is translated "household" in Phil. 4:22. See HOUSE, No. 2.

<A-3,Noun,3610,oiketeia>
denotes "a household of servants," Matt. 24:45 (some mss. have
No. 4 here).

<A-4,Noun,2322,therapeia>
"service, care, attention," is also used in the collective sense
of "a household," in Luke 12:42 (see No. 3). See HEALING.

        Notes: (1) In Rom. 16:10,11, the phrase "those of the
household" translates a curtailed phrase in the original, lit.,
"the (persons) of (ek, 'consisting of') the (members of the
household of)." (2) In 1 Cor. 1:11, "they which are of the
household (AV, house) of Chloe" is, lit., "the ... of Chloe,"
the Eng. translation being necessary to express the idiom.

<B-1,Adjective,3609,oikeios>
akin to A, No. 1, primarily signifies "of, or belonging to, a
house," hence, "of persons, one's household, or kindred," as in
1 Tim. 5:8, RV, "household," AV "house," marg., "kindred;" in
Eph. 2:19, "the household of God" denotes the company of the
redeemed; in Gal. 6:10, it is called "the household of the
faith," RV. In these two cases oikeios is used in the same sense
as those mentioned under oikos (A, No. 1).

<B-2,Adjective,3615,oikiakos>
from A, No. 2, denotes "belonging to one's household, one's
own;" it is used in Matt. 10:25,36.

$$T0001418
\Householder\
<A-1,Noun,3617,oikodespotes>
"a master of a house" (oikos, "a house," despotes, "a master"),
is rendered "master of the house" in Matt. 10:25; Luke 13:25;
14:21, where the context shows that the authority of the
"householder" is stressed; in Matt. 24:43; Luke 12:39, the RV
"master of the house" (AV, "goodman of the house," does not give
the exact meaning); "householder" is the rendering in both
versions in Matt. 13:27,52; 20:1; 21:33; so the RV in Matt.
20:11 (for AV, "goodman of the house"); both have "goodman of
the house" in Mark 14:14; in Luke 22:11, "goodman." See GOODMAN.

<B-1,Verb,3616,oikodespoteo>
corresponding to A, "to rule a house," is used in 1 Tim. 5:14,
RV, "rule the household" (AV, "guide the house").

$$T0001419
\Household-servant\
<1,,3610,oiketes>
"a house-servant," is translated "household-servants" in Acts
10:7; elsewhere, "servant" or "servants," Luke 16:13; Rom. 14:4;
1 Pet. 2:18. See SERVANT.

$$T0001420
\Housetop\
<1,,1430,doma>
akin to demo, "to build," denotes a housetop. The housetop was
flat, and guarded by a low parapet wall (see Deut. 22:8). It was
much frequented and used for various purposes, e.g., for
proclamations, Matt. 10:27; Luke 12:3; for prayer, Acts 10:9.
The house was often built round a court, across the top of which
cords were fixed from the parapet walls for supporting a
covering from the heat. The housetop could be reached by stairs
outside the building; the paralytic in Luke 5:19 could be let
down into the court or area by rolling back the covering.
External flight from the housetop in time or danger is enjoined
in Matt. 24:17; Mark 13:15; Luke 17:31.

$$T0001421
\How and Howbeit\
* For HOW and HOWBEIT, see + p. 9

$$T0001422
\How great\
* For HOW GREAT see GREAT, Nos. 4, 5, 6

$$T0001423
\Howl\
<1,,3649,ololuzo>
an onomatopoeic verb (expressing its significance in its sound),
"to cry aloud" (the Sept. uses it to translate the Heb. yalal,
e.g., Isa. 13:6; 15:3; Jer. 4:8; Ezek. 21:12; Lat., ululare, and
Eng., howl are akin), was primarily used of crying aloud to the
gods; it is found in Jas. 5:1 in an exhortation to the godless
rich.

$$T0001424
\Humble (Adjective and Verb)\
<A-1,Adjective,5011,tapeinos>
primarily signifies "low-lying." It is used always in a good
sense in the NT, metaphorically, to denote (a) "of low degree,
brought low," Luke 1:52; Rom. 12:16, AV, "(men) of low estate,"
RV, "(things that are) lowly" (i.e., of low degree); 2 Cor. 7:6,
AV, "cast down," RV, "lowly;" the preceding context shows that
this occurrence belongs to (a); Jas. 1:9, "of low degree;" (b)
humble in spirit, Matt. 11:29; 2 Cor. 10:1, RV, "lowly," AV
"base;" Jas. 4:6; 1 Pet. 5:5. See BASE, CAST, Note (7), DEGREE
(Note), LOWLY.

<A-2,Adjective,5011 5424,tapeinophron>
"humble-minded" (phren, "the mind"), 1 Pet. 3:8; see COURTEOUS.

<B-1,Verb,5013,tapeinoo>
akin to A, signifies "to make low," (a) literally, "of mountains
and hills," Luke 3:5 (Passive Voice); (b) metaphorically, in the
Active Voice, Matt. 18:4; 23:12 (2nd part); Luke 14:11 (2nd
part); 18:14 (2nd part); 2 Cor. 11:7 ("abasing"); 12:21; Phil.
2:8; in the Passive Voice, Matt. 23:12 (1st part), RV, "shall be
humbled," AV, "shall be abased;" Luke 14:11 (ditto); 18:14
(ditto); Phil. 4:12, "to be abased;" in the Passive, with Middle
voice sense, Jas. 4:10, "humble yourselves;" 1 Pet. 5:6 (ditto).
See ABASE, LOW (to bring).

$$T0001425
\Humbleness of mind, Humility\
<1,,5012,tapeinophrosune>
"lowliness of mind" (tapeinos, see A, above, under HUMBLE, and
phren, "the mind"), is rendered "humility of mind" in Acts
20:19, AV (RV, "lowliness of mind"); in Eph. 4:2, "lowliness;"
in Phil. 2:3, "lowliness of mind;" in Col. 2:18,23, of a false
"humility;" in Col. 3:12, AV, "humbleness of mind," RV,
"humility;" 1 Pet. 5:5, "humility." See LOWLINESS.

$$T0001426
\Humiliation\
<1,,5014,tapeinosis>
akin to tapeinos (see above), is rendered "low estate" in Luke
1:48; "humiliation," Acts 8:33; Phil. 3:21, RV "(the body of
our) humiliation," AV, "(our) vile (body);" Jas. 1:10, where "in
that he is made low," is, lit., "in his humiliation." See
ESTATE, LOW.

$$T0001427
\Hundred, Hundredfold\
<1,,1540,hekaton>
an indeclinable numeral, denotes "a hundred," e.g., Matt.
18:12,28; it also signifies "a hundredfold," Matt. 13:8,23, and
the RV in the corresponding passage, Mark 4:8,20 (for AV,
"hundred"), signifying the complete productiveness of sown seed.
In the passage in Mark the phrase is, lit., "in thirty and in
sixty and in a hundred." In Mark 6:40 it is used with the
preposition kata, in the phrase "by hundreds." It is followed by
other numerals in John 21:11; Acts 1:15; Rev. 7:4; 14:1,3;
21:17.

<2,,1542,hekatontaplasion>
an adjective, denotes "a hundredfold," Mark 10:30; Luke 8:8; the
best mss. have it in Matt. 19:29 for pollaplasion, "many times
more." See the RV margin.

        For multiples of a hundred, see under the numerals TWO,
THREE, etc. For "a hundred years," see YEARS.

$$T0001428
\Hunger (Noun and Verb), Hungered, Hungry\
<A-1,Noun,3042,limos>
has the meanings "famine" and "hunger;" "hunger" in Luke 15:17;
2 Cor. 11:27; in Rev. 6:8, RV "famine" (AV, "hunger"). See
FAMINE.

<B-1,Verb,3983,peinao>
"to hunger, be hungry, hungered," is used (a) literally, e.g.,
Matt. 4:2; 12:1; 21:18; Rom. 12:20; 1 Cor. 11:21,34; Phil. 4:12;
Rev. 7:16; Christ identifies Himself with His saints in speaking
of Himself as suffering in their sufferings in this and other
respects, Matt. 25:35,42; (b) metaphorically, Matt. 5:6; Luke
6:21,25; John 6:35.

<C-1,Adjective,4361,prospeinos>
signifies "hungry" (pros, "intensive," peina, "hunger"), Acts
10:10, AV, "very hungry," RV, "hungry."

$$T0001429
\Hurt (Noun and Verb), Hurtful\
<A-1,Noun,5196,hubris>
is rendered "hurt" in Acts 27:10, AV only. See HARM.

<B-1,Verb,91,adikeo>
signifies, intransitively, "to do wrong, do hurt, act unjustly"
(a, negative, and dike, "justice"), transitively, "to wrong,
hurt or injure a person." It is translated "to hurt" in the
following: (a), intransitively, Rev. 9:19; (b) transitively,
Luke 10:19; Rev. 2:11 (Passive); 6:6; 7:2,3; 9:4,10; 11:5. See
INJURY, OFFENDER, UNJUST, UNRIGHTEOUSNESS, WRONG, WRONG-DOER.

<B-2,Verb,984,blapto>
signifies "to injure, mar, do damage to," Mark 16:18, "shall (in
no wise) hurt (them);" Luke 4:35, "having done (him no) hurt,"
RV. Adikeo stresses the unrighteousness of the act, blapto
stresses the injury done.

<B-3,Verb,2559,kakoo>
"to do evil to anyone:" see HARM.

<C-1,Adjective,983,blaberos>
akin to B, No. 2, signifies "hurtful," 1 Tim. 6:9, said of
lusts. In the Sept., Prov. 10:26.

$$T0001430
\Husband\
<A-1,Noun,435,aner>
denotes, in general, "a man, an adult male" (in contrast to
anthropos, which generically denotes "a human being, male or
female"); it is used of man in various relations, the context
deciding the meaning; it signifies "a husband," e.g., Matt.
1:16,19; Mark 10:12; Luke 2:36; 16:18; John 4:16,17,18; Rom.
7:23. See MAN.

<B-1,Adjective,5362,philandros>
primarily, "loving man," signifies "loving a husband," Titus
2:4, in instruction to young wives to love their husbands, lit.,
"(to be) lovers of their husbands." The word occurs frequently
in epitaphs.

<B-2,Adjective,5220,hupandros>
lit., "under (i.e. subject to) a man," married, and therefore,
according to Roman law under the legal authority of the husband,
occurs in Rom. 7:2, "that hath a husband."

$$T0001431
\Husbandman\
<1,,1092,georgos>
from ge, "land, ground," and ergo (or erdo), "to do" (Eng.,
"George"), denotes (a) "a husbandman," a tiller of the ground, 2
Tim. 2:6; Jas. 5:7; (b) "a vine-dresser," Matt.
21:33-35,38,40,41; Mark 12:1,2,7,9; Luke 20:9,10,14,16; John
15:1, where Christ speaks of the Father as the "Husbandman,"
Himself as the Vine, His disciples as the branches, the object
being to bear much fruit, life in Christ producing the fruit of
the Spirit, i.e., character and ways in conformity to Christ.

$$T0001432
\Husbandry\
<1,,1091,georgion>
akin to the above, denotes "tillage, cultivation, husbandry," 1
Cor. 3:9, where the local church is described under this
metaphor (AV, marg., "tillage," RV, marg., "tilled land"),
suggestive of the diligent toil of the Apostle and his fellow
missionaries, both in the ministry of the Gospel, and the care
of the church at Corinth; suggestive, too, of the effects in
spiritual fruitfulness. Cp. georgeomai, "to till the ground,"
Heb. 6:7.

$$T0001433
\Husks\
<1,,2769,keration>
"a little horn" (a diminutive of keras, "a horn;" see HORN), is
used in the plural in Luke 15:16, of carob pods, given to swine,
and translated "husks."

$$T0001434
\Hymn (Noun and Verb)\
<A-1,Noun,5215,humnos>
denotes "a song of praise addressed to God" (Eng., "hymn"), Eph.
5:19; Col. 3:16, in each of which the punctuation should
probably be changed; in the former "speaking to one another"
goes with the end of ver. 18, and should be followed by a
semicolon; similarly in Col. 3:16, the first part of the verse
should end with the words "admonishing one another," where a
semicolon should be placed.

        Note: The psalmos denoted that which had a musical
accompaniment; the ode (Eng., "ode") was the generic term for a
song; hence the accompanying adjective "spiritual."

<B-1,Verb,5214,humneo>
akin to A, is used (a) transitively, Matt. 26:30; Mark 14:26,
where the "hymn" was that part of the Hallel consisting of
Psalms 113-118; (b) intransitively, where the verb itself is
rendered "to sing praises" or "praise," Acts 16:25; Heb. 2:12.
The Psalms are called, in general, "hymns," by Philo; Josephus
calls them "songs and hymns."

$$T0001435
\Hypocrisy\
<1,,5272,hupokrisis>
primarily denotes "a reply, an answer" (akin to hupokrinomai,
"to answer"); then, "play-acting," as the actors spoke in
dialogue; hence, "pretence, hypocrisy;" it is translated
"hypocrisy" in Matt. 23:28; Mark 12:15; Luke 12:1; 1 Tim. 4:2;
the plural in 1 Pet. 2:1. For Gal. 2:13 and anupokritos,
"without hypocrisy," in Jas. 3:17, see DISSIMULATION.

$$T0001436
\Hypocrite\
<1,,5273,hupokrites>
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, Mark 7:6; Luke 6:42; 11:44 (in some mss.);
12:56; 13:15.

$$T0001437
\Hyssop\
<1,,5301,hussopos>
a bunch of which was used in ritual sprinklings, is found in
Heb. 9:19; in John 19:29 the reference is apparently to a branch
or rod of "hyssop," upon which a sponge was put and offered to
the Lord on the cross. The suggestion has been made that the
word in the original may have been hussos, "a javelin;" there
seems to be no valid reason for the supposition.

$$T0001438
\I\
<1,,1473,ego>
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.,
Matt. 10:16, 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., John 4:14,26,32,38; 5:34,36,43,45; 6:35,40,41,48,51
(twice),63,70; instances in the Epistles are Rom. 7:9,14,17,20
(twice), 24,25; 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).

$$T0001439
\Idle\
<1,,692,argos>
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, Matt. 20:3,6; 1 Tim.
5:13 (twice); Titus 1:12, RV, "idle (gluttons);" 2 Pet. 1:8, RV,
"idle," AV, "barren;" (b) metaphorically in the sense of
"ineffective, worthless," as of a word, Matt. 12:36; of faith
unaccompanied by works, Jas. 2:20 (some mss. have nekra,
"dead").

$$T0001440
\Idle tales\
* For IDLE TALES (Luke 24:11, RV, "idle talk") see TALK

$$T0001441
\Idol\
<1,,1497,eidolon>
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, Acts 7:41;
1 Cor. 12:2; Rev. 9:20; (b) "the false god" worshipped in an
image, Acts 15:20; Rom. 2:22; 1 Cor. 8:4,7; 10:19; 2 Cor. 6:16;
1 Thess. 1:9; 1 John 5:21.

        "The corresponding Heb. word denotes 'vanity,' Jer.
14:22; 18:15; 'thing of nought,' Lev. 19:4, marg., cp. Eph.
4:17. Hence what represented a deity to the Gentiles, was to
Paul a 'vain thing,' Acts 14:15; 'nothing in the world,' 1 Cor.
8:4; 10:19. Jeremiah calls the idol a 'scarecrow' ('pillar in a
garden,' Jer. 10:5, marg.), and Isaiah, Isa. 44:9-20, etc., and
Habakkuk, Hab. 2:18,19 and the Psalmist, Ps. 115:4-8, 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, Acts 14:15-18; 17:16,21-31."* [* From Notes on
Thessalonians, pp. 44, 45 by Hogg and Vine.]

$$T0001442
\Idols (full of)\
<1,,2712,kateidolos>
an adjective denoting "full of idols" (kata, "throughout," and
eidolon), is said of Athens in Acts 17:16, RV, and AV, marg.
(AV, "wholly given to idolatry").

$$T0001443
\Idols (offered to, sacrificed to)\
<1,,1494,eidolothutos>
is an adjective signifying "sacrificed to idols" (eidolon, as
above, and thuo, "to sacrifice"), Acts 15:29; 21:25; 1 Cor.
8:1,4,7,10; 10:19 (in all these the RV substitutes "sacrificed"
for the AV); Rev. 2:14,20 (in these the RV and AV both have
"sacrificed"). Some inferior mss. have this adjective in 1 Cor.
10:28; see No. 2. The flesh of the victims, after sacrifice, was
eaten or sold.

<2,,2413 2380,hierothutos>
"offered in sacrifice" (hieros, "sacred," and thuo, "to
sacrifice"), is found in the best mss. in 1 Cor. 10:28 (see No.
1).

$$T0001444
\Idol's temple\
<1,,1493,eidolion>
an "idol's temple," is mentioned in 1 Cor. 8:10; feasting in the
temple usually followed the sacrifice.

$$T0001445
\Idolater\
<1,,1496,eidololatres>
an "idolater" (from eidolon, and latris, "a hireling"), is found
in 1 Cor. 5:10,11; 6:9; 10:7; the warning is to believers
against turning away from God to idolatry, whether "openly or
secretly, consciously or unconsciously" (Cremer); Eph. 5:5; Rev.
21:8; 22:15.

$$T0001446
\Idolatry\
<1,,1495,eidololatria>
whence Eng., "idolatry," (from eidolon, and latreia, "service"),
is found in 1 Cor. 10:14; Gal. 5:20; Col. 3:5; and, in the
plural, in 1 Pet. 4:3.

        Heathen sacrifices were sacrificed to demons, 1 Cor.
10:19; there was a dire reality in the cup and table of demons
and in the involved communion with demons. In Rom. 1:22-25,
"idolatry," the sin of the mind against God (Eph. 2:3), 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,
Gal. 4:8,9; and thereby, to divers lusts, Titus 3:3 (see Notes
on Thess. by Hogg and Vine, p. 44).

$$T0001447
\Idolatry (wholly given to)\
* For IDOLATRY (wholly given to) see IDOLS (full of)

$$T0001448
\If\
* For IF, See + p. 9

$$T0001449
\Ignorance, Ignorant, Ignorantly\
<A-1,Noun,52,agnoia>
"want of knowledge or perception" (akin to agnoeo, "to be
ignorant"), denotes "ignorance" on the part of the Jews
regarding Christ, Acts 3:17; of Gentiles in regard to God,
17:30; Eph. 4:18 (here including the idea of willful blindness:
see Rom. 1:28, not the "ignorance" which mitigates guilt); 1
Pet. 1:14, of the former unregenerate condition of those who
became believers (RV, "in the time of your ignorance").

<A-2,Noun,56,agnosia>
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"); 1 Cor.
15:34 ("no knowledge"); 1 Pet. 2:15. In both these passages
reprehensible "ignorance" is suggested. See KNOWLEDGE.

<A-3,Noun,51,agnoema>
"a sin of ignorance," occurs in Heb. 9:7, "errors" (RV marg.,
"ignorances"). For the corresponding verb in Heb. 5:2 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,
1 John 1:8,9.

<A-4,Noun,2399,idiotes>
primarily "a private person" in contrast to a state official,
hence, "a person without professional knowledge, unskilled,
uneducated, unlearned," is translated "unlearned" in 1 Cor.
14:16,23,24, of those who have no knowledge of the facts
relating to the testimony borne in and by a local church; "rude"
in 2 Cor. 11:6, of the Apostle's mode of speech in the
estimation of the Corinthians; "ignorant men," in Acts 4:13, of
the speech of the Apostle Peter and John in the estimation of
the rulers, elders and scribes in Jerusalem.

        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.

<B-1,Verb,50,agnoeo>
signifies (a) "to be ignorant, not to know," either
intransitively, 1 Cor. 14:38 (in the 2nd occurrence in this
verse, the RV text translates the Active Voice, the margin the
Passive); 1 Tim. 1:13, lit., "being ignorant (I did it);" Heb.
5:2, "ignorant;" or transitively, 2 Pet. 2:12, AV, "understand
not," RV, "are ignorant (of);" Acts 13:27, "knew (Him) not;"
Acts 17:23, 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," Rom. 1:13; 10:3; 11:25; 1 Cor. 10:1; 12:1;
2 Cor. 1:8; 2:11; 1 Thess 4:13; "to know not," Rom. 2:4; 6:3;
7:1; "to be unknown" (Passive Voice), 2 Cor. 6:9; Gal. 1:22; (b)
"not to understand," Mark 9:32; Luke 9:45. See KNOW, UNDERSTAND.

<B-2,Verb,2990,lanthano>
for 2 Pet. 3:5,8, AV, see FORGET.

        Note: For adjectives see UNLEARNED.