Greediness * For GREEDINESS see COVETOUSNESS, B, No. 3

Greedy * For GREEDY see LUCRE

Green <1,,5515,chloros>
akin to chloe, "tender foliage" (cp. the name "Chloe," 1 Cor. 1:11, and Eng., "chlorine"), denotes (a) "pale green," the color of young grass, Mark 6:39; Rev. 8:7; 9:4, "green thing;" hence, (b) "pale," Rev. 6:8, the color of the horse whose rider's name is Death. See PALE.

<2,,5200,hugros>
denotes "wet, moist" (the opposite of xeros, "dry"); said of wood, sappy, "green," Luke 23:31, 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.

Greet, Greeting <A-1,Verb,782,aspazomai>
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 Phil. 4:21, "Salute evey saint in Christ Jesus. The brethren which are with me greet you,' or in 3 John 1:14, "Our friends salute thee. Greet the friends by name'" (Hastings, Bible Dic.). In Acts 25:13 the meaning virtually is "to pay his respects to."

In two passages the renderings vary otherwise; in Acts 20:1, of bidding farewell, AV, "embraced them," RV, "took leave of them," or, as Ramsay translates it, "bade them farewell;" in Heb. 11:13, of welcoming promises, AV, "embraced," RV, "greeted."

The verb is used as a technical term for conveying "greetings" at the close of a letter, often by an amanuensis, e.g., Rom. 16:22, the only instance of the use of the first person in this respect in the NT; see also 1 Cor. 16:19,20; 2 Cor. 13:13; Phil. 4:22; Col. 4:10-15; 1 Thess. 5:26; 2 Tim. 4:21; Titus 3:15; Philem. 1:23; Heb. 13:24; 1 Pet. 5:13,14; 2 John 1:13. 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 3 John 1:14 (Moulton and Milligan, Vocab). See EMBRACE, LEAVE, SALUTE.

<A-2,Verb,5463,chairo>
"to rejoice," is thrice used as a formula of salutation in Acts 15:23, AV, "send greeting," RV, "greeting;" so Acts 23:26; Jas. 1:1. In 2 John 1:10,11, the RV substitutes the phrase (to give) "greeting," for the AV (to bid) "God speed." See FAREWELL, GLAD, HAIL, JOY, REJOICE.

<B-1,Noun,783,aspasmos>
a salutation, is always so rendered in the RV; AV, "greetings" in Matt. 23:7; Luke 11:43; 20:46; it is used (a) orally in those instances and in Mark 12:38; Luke 1:29,41,44; (b) in written salutations, 1 Cor. 16:21 (cp. A, No. 1, in ver. 20); Col. 4:18; 2 Thess. 3:17.

Grief, Grieve <A-1,Noun,3077,lupe>
signifies "pain," of body or mind; it is used in the plural in 1 Pet. 2:19 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 Heb. 12:11, where it is translated "grievous" (lit., "of grief"). See HEAVINESS, SORROW.

<B-1,Verb,3076,lupeo>
akin to A, denotes (a), in the Active Voice, "to cause pain, or grief, to distress, grieve," e.g., 2 Cor. 2:2 (twice, Active and Passive Voices); 2 Cor. 2:5 (twice), RV, "hath caused sorrow" (AV, "have caused grief," and "grieved"); 2 Cor. 7:8, "made (you) sorry;" Eph. 4:30, 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., Matt. 14:9, RV, "(the king) was grieved" (AV, "was sorry"); Mark 10:22, RV, "(went away) sorrowful" (AV, "grieved"); John 21:17, "(Peter) was grieved;" Rom. 14:15, "(if ... thy brother) is grieved;" 2 Cor. 2:4, "(not that) ye should be made sorry," RV, AV, "ye should be grieved." See HEAVINESS, SORROW, SORROWFUL, SORRY.

<B-2,Verb,4818,sunlupeo>
or sullupeo, is used in the Passive Voice in Mark 3:5, "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.

<B-3,Verb,4727,stenazo>
"to groan" (of an inward, unexpressed feeling of sorrow), is translated "with grief" in Heb. 13:17 (marg. "groaning"). It is rendered "sighed" in Mark 7:34; "groan," in Rom. 8:23; 2 Cor. 5:2,4; "murmur," in Jas. 5:9, RV (AV, "grudge"). See GROAN, MURMUR, SIGH.

Notes: (1) Diaponeo, "to work out with labor," in the Passive Voice, "to be sore troubled," is rendered "being grieved" in Acts 4:2; 16:18, AV (RV, "sore troubled"). See TROUBLE. In some mss., Mark 14:4. (2) Prosochthizo, "to be angry with," is rendered "was grieved" in Heb. 3:10,17, AV (RV, "was displeased). See DISPLEASE.

Grievous, Grievously <A-1,Adjective,926,barus>
denotes "heavy, burdensome;" it is always used metaphorically in the NT, and is translated "heavy" in Matt. 23:4, of Pharisaical ordinances; in the comparative degree "weightier," Matt. 23:23, of details of the law of God; "grievous," metaphorically of wolves, in Acts 20:29; of charges, Acts 25:7; negatively of God's commandments, 1 John 5:3 (causing a burden on him who fulfills them); in 2 Cor. 10:10, "weighty," of Paul's letters. See HEAVY, WEIGHTY.

<A-2,Adjective,4190,poneros>
"painful, bad," is translated "grievous" in Rev. 16:2, of a sore inflicted retributively. See BAD.

<A-3,Adjective,1419,dusbastaktos>
"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 Luke 11:46 and, in some mss., in Matt. 23:4, "grievous to be borne;" in the latter the RV marg. has "many ancient authorities omit."

<A-4,Adjective,5467,chalepos>
"hard," signifies (a) "hard to deal with," Matt. 8:28 (see FIERCE); (b) "hard to bear, grievous," 2 Tim. 3:1, RV, "greivous" (AV, "perilous"), said of a characteristic of the last days of this age. See FIERCE.

Notes: (1) For the noun lupe, "grievous," in Heb. 12:11, see GRIEF. (2) In Phil. 3:1, 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 Matt. 25:26; Rom. 12:11, "slothful."

<B-1,Adverb,1171,deinos>
akin to deos, "fear," signifies (a) "terribly," Matt. 8:6, "grievously (tormented);" (b) "vehemently," Luke 11:53. See VEHEMENTLY.

<B-2,Adverb,2560,kakos>
"badly, ill," is translated "grievously (vexed)," in Matt. 15:22. See AMISS, EVIL, MISERABLY, SORE.

Notes: (1) In Mark 9:20; Luke 9:42, 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 Matt. 17:15, the idiomatic phrase, consisting of No. 2 (above) with echo, "to have," (lit., "hath badly"), is rendered "suffereth grievously," RV (AV, "is ... sore vexed").

Grind <1,,229,aletho>
signifies "to grind at the mill," Matt. 24:41; Luke 17:35. The Sept. has both the earlier form aleo, Isa. 47:2, and the later one aletho, used in the Koine period, Num. 11:8; Judg. 16:21; Eccl. 12:3,4.

<2,,5149,trizo>
primarily of animal sounds, "to chirp, cry," etc., is used of grinding the teeth, Mark 9:18, RV, "grindeth" (AV, "gnasheth with"). See GNASH.

Note: In Matt. 21:44; Luke 20:18, 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. Amos 9:9). The use of the verb in the papyri writings suggests the meaning, "to ruin, destroy" (Deissmann).

Groan, Groaning <A-1,Verb,1690,embrimaomai>
from en, "in," and brime, "strength," is rendered "groaned" in John 11:33 (preferable to the RV marg., "He had indignation"); so in John 11:38. 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.

<A-2,Verb,4727,stenazo>
see GRIEVE, B, No. 3.

<A-3,Verb,4959,sustenazo>
"to groan together" (sun, "with," and No. 2) is used of the Creation in Rom. 8:22. In Rom. 8:23, No. 2 is used.

<B-1,Noun,4726,stenagmos>
akin to A, No. 2, is used in Acts 7:34, in a quotation from Exod. 3:7, but not from the Sept., which there has krauge, "a cry;" the word is used, however, in Exod. 2:24; in Rom. 8:26, in the plural, of the intercessory groanings of the Holy Spirit.

Gross (to wax) <1,,3975,pachuno>
from pachus, "thick," signifies "to thicken, fatten;" in the Passive Voice, "to grow fat;" metaphorically said of the heart, to wax gross or dull, Matt. 13:15; Acts 28:27.

Ground, Grounded <A-1,Noun,1093,ge>
"the eath, land," etc., often denotes "the ground," e.g., Matt. 10:29; Mark 8:6. See EARTH.

<A-2,Noun,1475,edaphos>
"a bottom, base," is used of the "ground" in Acts 22:7, suggestive of that which is level and hard. Cp. B, No. 1, below.

<A-3,Noun,5561,chora>
"land, country," is used of property, "ground," in Luke 12:16, "the ground (of a certain rich man)." See COUNTRY.

<A-4,Noun,5564,chorion>
a diminutive of No. 3, "a piece of land, a place, estate," is translated "parcel of ground" in John 4:5. See FIELD.

<A-5,Noun,1477,hedraioma>
"a support, bulwark, stay" (from hedraios, "steadfast, firm;" from hedra, "a seat"), is translated "ground" in 1 Tim. 3:15 (said of a local church); the RV marg., "stay" is preferable.

Notes: (1) In Mark 4:16 the RV rightly has "rocky places" (petrodes) for AV, "stoney ground." (2) In Acts 27:29, for the AV, "rocks" the RV has "rocky ground," lit., "rough places," i.e., a rocky shore. (3) In Luke 14:18, agros, "a field," is translated "a piece of ground," AV, RV, "a field." See FIELD.

<B-1,Verb,1474,edaphizo>
akin to A, No. 2: See DASH.

<B-2,Verb,2311,themelioo>
signifies "to lay the foundation of, to found" (akin to themelios, "a foundation;" from tithemi, "to put"), and is rendered "grounded" in Eph. 3:17, said of the condition of believers with reference to the love of Christ; in Col. 1:23, of their continuance in the faith. See FOUND.

<C-1,Adverb,5476,chamai>
(akin to Lat., humi, "on the ground," and homo, "man"), signifies "on the ground," John 9:6, of the act of Christ in spitting on the "ground" before anointing the eyes of a blind man; in John 18:6, "to the ground," of the fall of the rabble that had come to seize Christ in Gethsemane.

Grow <1,,837,auxano>
"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, 1 Cor. 3:6,7; 2 Cor. 9:10, 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, Matt. 6:28; used in the Passive Voice in 13:32; Mark 4:8, "increase;" in the Active in Luke 12:27; 13:19; of the body, Luke 1:80; 2:40; of Christ, John 3:30, "increase;" of the work of the Gospel of God, Acts 6:7, "increased;" Acts 12:24; 19:20; of people, Acts 7:17; of faith, 2 Cor. 10:15 (Passive Voice), RV, "growth" (AV, "is increased"); of believers individually, Eph. 4:15; Col. 1:6, RV, 10 (Passive Voice), "increasing;" 1 Pet. 2:2; 2 Pet. 3:18; of the church, Col. 2:19; of churches, Eph. 2:21. See INCREASE.

Note: Cp. auxesis, "increase," Eph. 4:16; Col. 2:19.

<2,,1096,ginomai>
"to become or come to be," is translated "grow" in Acts 5:24, of the development of apostolic work. See ARISE, No. 5.

Notes: (1) In Matt. 21:19, for AV, "let (no fruit) grow," the RV, more strictly, has "let there be (no fruit)." (2) In Heb. 11:24, ginomai is used with megas, "great," of Moses, lit., "had become great," RV, "had grown up" (AV, "had come to years").

<3,,2064,erchomai>
"to come or go," is translated "grew (worse)," in Mark 5:26. See COME, No. 1.

<4,,305,anabaino>
"to ascend," when used of plants, signifies "to grow up," Mark 4:7,32; in Mark 4:8, of seed, "growing up," RV, AV, "that sprang up," (for the next word, "increasing," see No. 1). See ARISE, No. 6.

<5,,3373,mekunomai>
"to grow long, lengthen, extend" (from mekos, "length"), is used of the "growth" of plants, in Mark 4:27.

Note: Three different words are used in Mark 4 of the "growth" of plants, or seed, Nos. 1, 4, 5.

<6,,5232,huperauxano>
"to increase beyond measure" (huper, "over," and No. 1), is used of faith and love, in their living and practical effects, 2 Thess. 1:3. 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."

<7,,4885,sunauxano>
"to grow together," is in Matt. 13:30.

<8,,5453,phuo>
"to produce," is rendered "grew" (Passive Voice) in Luke 8:6. See SPRING.

<9,,4855,sumphuo>
is used in Luke 8:7, RV, "grow with."

Grudge (Jas. 5:9) * For GRUDGE (Jas. 5:9), GRIEVE, B, No. 3, GRUDGING (1 Pet. 4:9) see MURMUR

Grudgingly * Note: In 2 Cor. 9:7, 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."

Guard (Noun and Verb) <A-1,Noun,2892,koustodia>
"a guard," (Latin, custodia; Eng., "custodian"), is used of the soldiers who "guarded" Christ's sepulchre, Matt. 27:65,66; 28:11, 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.

<A-2,Noun,4688,spekoulator>
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, Mark 6:27, RV, "a soldier of his guard" (AV, "executioner").

<A-3,Noun,5441,phulax>
"a guard, keeper" (akin to phulasso, "to guard, keep"), is translated "keepers" in Acts 5:23; in Acts 12:6,19, RV, "guards" (AV, "keepers"). See KEEPER.

Notes: (1) In Acts 28:16, some mss. have the sentence containing the word stratopedarches, "a captain of the guard." See CAPTAIN. (2) In Phil. 1:13, the noun praitorion, the "praetorian guard," is so rendered in the RV (AV, "palace").

<B-1,Verb,5442,phulasso>
"to guard, watch, keep" (akin to A, No. 3), is rendered by the verb "to guard" in the RV (AV, "to keep") of Luke 11:21; John 17:12; Acts 12:4; 28:16; 2 Thess. 3:3; 1 Tim. 6:20; 2 Tim. 1:12,14; 1 John 5:21; Jude 1:24. In Luke 8:29, "was kept under guard," RV (AV, "kept"). See BEWARE, KEEP, OBSERVE, PRESERVE, SAVE, WARE OF, WATCH.

<B-2,Verb,1314,diaphulasso>
a strengthened form of No. 1 (dia, "through," used intensively), "to guard carefully, defend," is found in Luke 4:10 (from the Sept. of Ps. 91:11), RV, "to guard" (AV, "to keep").

<B-3,Verb,5432,phroureo>
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 2 Cor. 11:32, "guarded." AV, "kept," i.e., kept the city, "with a garrison." It is used of the security of the Christian until the end, 1 Pet. 1:5, RV, "are guarded," and of the sense of that security that is his when he puts all his matters into the hand of God, Phil. 4:7, RV, "shall guard," In these passages the idea is not merely that of protection, but of inward garrisoning as by the Holy Spirit; in Gal. 3:23 ("were kept in ward"), it means rather a benevolent custody and watchful guardianship in view of worldwide idolatry (cp. Isa. 5:2). See KEEP.

Guardian <1,,2012,epitropos>
lit., "one to whose care something is committed" (epi, "upon," trepo, "to turn" or "direct"), is rendered "guardians" in Gal. 4:2, RV, AV, "tutors" (in Matt. 20:8; Luke 8:3, "steward").

"The corresponding verb, epitrepo, is translated "permit, give leave, suffer;" see 1 Cor. 14:34; 16:7; 1 Tim. 2:12, e.g., ... An allied noun, epitrope, is translated "commission" in Acts 26:12 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.]

Guest <1,,345,anakeimai>
"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 Matt. 22:10,11. See LEAN, LIE, SIT.

Note: For kataluo, "to unloose," rendered "to be a guest" in Luke 19:7, AV, (RV, "to lodge"), see LODGE.

Guest-chamber <1,,2646,kataluma>
akin to kataluo (see Note above), signifies (a) "an inn, lodging-place," Luke 2:7; (b) "a guest-room," Mark 14:14; Luke 22:11. 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. Gen. 18:19; Judg. 19:9,15." 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.

Guide (Noun and Verb) <A-1,Noun,3595,hodegos>
"a leader on the way" (hodos, "a way," hegeomai, "to lead"), "a guide," is used (a) literally, in Acts 1:16; (b) figuratively, Matt. 15:14, RV, "guides" (AV, "leaders"); Matt. 23:16,24, "guides;" Rom. 2:19, "a guide." Cp. B, No. 1.

<B-1,Verb,3594,hodegeo>
"to lead the way" (akin to A), is used (a) literally, RV, "guide" (AV, "lead"), of "guiding" the blind, in Matt. 15:14; Luke 6:39; of "guiding" unto fountains of waters of life, Rev. 7:17; (b) figuratively, in John 16:13, of "guidance" into the truth by the Holy Spirit; in Acts 8:31, of the interpretation of Scripture. See LEAD.

<B-2,Verb,2720,kateuthuno>
"to make straight," is said of "guiding" the feet into the way of peace, Luke 1:79. See DIRECT.

Notes: (1) in 1 Tim. 5:14, 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 Heb. 13:7,24, is rendered "that had the rule over" and "that have, etc.," more lit., "them that were (are) your leaders," or "guides."

Guile <1,,1388,dolos>
"a bait, snare, deceit," is rendered "guile" in John 1:47, negatively of Nathanael; Acts 13:10, RV, AV, "subtlety" (of Bar-Jesus); 2 Cor. 12:16, 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); 1 Thess. 2:3, negatively, of the teaching of the Apostle and his fellow missionaries; 1 Pet. 2:1, of that from which Christians are to be free; 1 Pet. 2:22, of the guileless speech of Christ (cp. GUILELESS, No. 2); 1 Pet. 3:10, of the necessity that the speech of Christians should be guileless. See also Matt. 26:4; Mark 7:22; 14:1. See CRAFT, DECEIT, SUBTLETY.

Note: In Rev. 14:5, some mss. have dolos; the most authentic have pseudos, a "lie."

Guileless (without Guile) <1,,97,adolos>
"without guile" (a, negative, and dolos, see GUILE), "pure, unadulterated," is used metaphorically of the teaching of the Word of God, 1 Pet. 2:2, RV. It is used in the papyri writings of seed, corn, wheat, oil, wine, etc.

<2,,172,akakos>
lit., "without evil" (a, negative, kakos, "evil"), signifies "simple, guileless," Rom. 16:18, "simple," of believers (perhaps = unsuspecting, or, rather, innocent, free from admixture of evil); in Heb. 7:26, RV, "guileless" (AV, "harmless"), the character of Christ (more lit., "free from evil"). Cp. Sept., Job 2:3; 8:20; Prov. 1:4; 14:15. See HARMLESS.

Guiltless <1,,338,anaitios>
"innocent, guiltless" (a, negative, n, euphonic, aitia, "a charge of crime"), is translated "blameless" in Matt. 12:5, AV, "guiltless" in Matt. 12:7; RV, "guiltless" in each place. See BLAMELESS.

Guilty (Adjective) <1,,1777,enochos>
lit., "held in, bound by, liable to a charge or action at law:" see DANGER.

Notes: (1) In Rom. 3:19, 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 Matt. 23:18, opheilo, "to owe, to be indebted, to fail in duty, be a delinquent," is misrendered "guilty" in the AV; RV, "a debtor."

Gulf <1,,5490,chasma>
akin to chasko, "to yawn" (Eng., "chasm"), is found in Luke 16:26. In the Sept., 2 Sam. 18:17, 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.

Gush out <1,,1632,ekchuno | ekchunno> a Hellenistic form of ekcheo, "to pour forth," is translated "gushed out" in Acts 1:18, of the bowels of Judas Iscariot. See POUR, RUN, SHED, SPILL.

Ha * For HA (Mark 15:29, RV) see AH

Habitation <1,,3613,oiketerion>
"a habitation" (from oiketer, "an inhabitant," and oikos, "a dwelling"), is used in Jude 1:6, of the heavenly region appointed by God as the dwelling place of angeles; in 2 Cor. 5:2, RV, "habitation," AV, "house," figuratively of the spiritual bodies of believers when raised or changed at the return of the Lord. See HOUSE.

<2,,2732,katoiketerion>
(kata, "down," used intensively, and No. 1), implying more permanency than No. 1, is used in Eph. 2:22 of the church as the dwelling place of the Holy Spirit; in Rev. 18:2 of Babylon, figuratively, as the dwelling place of demons.

<3,,2733,katoikia>
"a settlement, colony, dwelling" (kata, and oikos, see above), is used in Acts 17:26, of the localities Divinely appointed as the dwelling places of the nations.

<4,,1886,epaulis>
"a farm, a dwelling" (epi, "upon," aulis, "a place in which to pass the night, a country house, cottage or cabin, a fold"), is used in Acts 1:20 of the habitation of Judas.

<5,,4633,skene>
akin to skenoo, "to dwell in a tent or tabernacle," is rendered "habitations" in Luke 16:9, AV (RV, "tabernacles"), of the eternal dwelling places of the redeemed. See TABERNACLE.

<6,,4638,skenoma>
"a booth," or "tent pitched" (akin to No. 5), is used of the Temple as God's dwelling, as that which David desired to build, Acts 7:46 (RV, "habitation," AV, "tabernacle"); metaphorically of the body as a temporary tabernacle, 2 Pet. 1:13,14. See TABERNACLE.

Hades <1,,86,hades>
"the region of departed spirits of the lost" (but including the blessed dead in periods preceding the ascension of Christ). It has been thought by some that the word etymologically meant "the unseen" (from a, negative, and eido, "to see"), but this derivation is questionable; a more probable derivation is from hado, signifying "all-receiving." It corresponds to "Sheol" in the OT. In the AV of the OT and NT; it has been unhappily rendered "hell," e.g., Ps. 16:10; or "the grave," e.g., Gen. 37:35; or "the pit," Num. 16:30,33; in the NT the revisers have always used the rendering "hades;" in the OT, they have not been uniform in the translation, e.g. in Isa. 14:15 "hell" (marg., "Sheol"); usually they have "Sheol" in the text and "the grave" in the margin. It never denotes the grave, nor is the permanent region of the lost; in point of time it is, for such, intermediate between decease and the doom of Gehenna. For the condition, see Luke 16:23-31.

The word is used four times in the Gospels, and always by the Lord, Matt. 11:23; 16:18; Luke 10:15; 16:23; it is used with reference to the soul of Christ, Acts 2:27,31; Christ declares that He has the keys of it, Rev. 1:18; in Rev. 6:8 it is personified, with the signification of the temporary destiny of the doomed; it is to give up those who are therein, Rev. 20:13, and is to be cast into the lake of fire, ver. 14.

Note: In 1 Cor. 15:55 the most authentic mss. have thanatos, "death," in the 2nd part of the verse, instead of "hades," which the AV wrongly renders "grave" ("hell," in the marg.).

Hail (Noun) <1,,5464,chalaza>
akin to chalao, "to let loose, let fall," is always used as an instrument of Divine judgment, and is found in the NT in Rev. 8:7; 11:19; 16:21.

Hail (Verb) <1,,5463,chairo>
"to rejoice," is used in the imperative mood, (a) as a salutation, only in the Gospels; in this respect it is rendered simply "hail," in mockery of Christ, Matt. 26:49; 27:29; Mark 15:18; John 19:3; (b) as a greeting, by the angel Gabriel to Mary, Luke 1:28, and, in the plural, by the Lord to the disciples after His resurrection, Matt. 28:9.

Hair <A-1,Noun,2359,thrix>
denotes the "hair," whether of beast, as of the camel's "hair" which formed the raiment of John the Baptist, Matt. 3:4; Mark 1:6; or of man. Regarding the latter (a) it is used to signify the minutest detail, as that which illustrates the exceeding care and protection bestowed by God upon His children, Matt. 10:30; Luke 12:7; 21:18; Acts 27:34; (b) as the Jews swore by the "hair," the Lord used the natural inability to make one "hair" white or black, as one of the reasons for abstinence from oaths, Matt. 5:36; (c) while long "hair" is a glory to a woman (see B), and to wear it loose or dishevelled is a dishonor, yet the woman who wiped Christ's feet with her "hair" (in place of the towel which Simon the Pharisee omitted to provide), despised the shame in her penitent devotion to the Lord (slaves were accustomed to wipe their masters' feet), Luke 7:38,44 (RV, "hair"); see also John 11:2; 12:3; (d) the dazzling whiteness of the head and "hair" of the Son of Man in the vision of Rev. 1:14 is suggestive of the holiness and wisdom of "the Ancient of Days;" (e) the long "hair" of the spirit-beings described as locusts in Rev. 9:8 is perhaps indicative of their subjection of their satanic master (cp. 1 Cor. 11:10, RV); (f) Christian women are exhorted to refrain from adorning their "hair" for outward show, 1 Pet. 3:3.

Note: Goat's hair was used in tentmaking, as, e.g., in the case of Paul's occupation, Acts 18:3; the haircloth of Cilicia, his native province, was noted, being known in commerce as cilicium.

<A-2,Noun,2864,kome>
is used only of "human hair," but not in the NT of the ornamental. The word is found in 1 Cor. 11:15, where the context shows that the "covering" provided in the long "hair" of the woman is as a veil, a sign of subjection to authority, as indicated in the headships spoken of in 1 Cor. 11:1-10.

<B-1,Verb,2863,komao>
signifies "to let the hair grow long, to wear long hair," a glory to a woman, a dishonor to a man (as taught by nature), 1 Cor. 11:14,15.

<C-1,Adjective,5155,trichinos>
akin to A, No. 1, signifies "hairy, made of hair," Rev. 6:12, lit., "hairy sackcloth." Cp. SACKCLOTH.

Hale (Verb) <1,,4951,suro>
"to drag, haul," is rendered "haling" in Acts 8:3, of taking to trial or punishment. See DRAG.

<2,,2694,katasuro>
an intensive form of No. 1, lit., "to pull down" (kata), hence, "to drag away," is used in Luke 12:58, of haling a person before a judge.

Half <1,,2255,hemisus>
an adjective, is used (a) as such in the neuter plural, in Luke 19:8, lit., "the halves (of my goods);" (b) as a noun, in the neuter sing., "the half," Mark 6:23; "half (a time)," Rev. 12:14; "a half," Rev. 11:9,11, RV.

Half-shekel * For HALF-SHEKEL see SHEKEL

Half dead <1,,2253,hemithanes>
from hemi, "half," and thnesko, "to die," is used in Luke 10:30.

Hall <1,,833,aule>
"a court," most frequently the place where a governor dispensed justice, is rendered "hall" in Mark 15:16; Luke 22:55, AV (RV, "court"). See COURT, FOLD, PALACE.

<2,,4232,praitorion>
is translated "common hall" in Matt. 27:27, AV (RV, "palace"); "Praetorium" in Mark 15:16; "hall of judgment" or "judgment hall" in John 18:28,33; 19:9; Acts 23:35 (RV, "palace," in each place); "praetorian guard," Phil. 1:13 (AV, "palace"). See PALACE.

Hallelujah <1,,239,hallelouia>
signifies "Praise ye Jah." It occurs as a short doxology in the Psalms, usually at the beginning, e.g., Ps. 111; 112, or the end, e.g., Ps. 104; 105, or both, e.g., Ps. 106; 135 (where it is also used in ver. 3), Ps. 146; 147; 148; 149; 150. In the NT it is found in Rev. 19:1,3,4,6, as the keynote in the song of the great multitude in heaven. "Alleluia," without the initial "H," is a misspelling.

Hallow <1,,37,hagiazo>
"to make holy" (from hagios, "holy"), signifies to set apart for God, to sanctify, to make a person or thing the opposite of koinos, "common;" it is translated "Hallowed," with reference to the name of God the Father in the Lord's Prayer, Matt. 6:9; Luke 11:2. See SANCTIFY.

Halt <1,,5560,cholos>
"lame," is translated "halt" in Matt. 18:8; Mark 9:45; John 5:3; in Acts 14:8, "cripple;" in Luke 14:21, AV, "halt," RV, "lame;" elsewhere, "lame," Matt. 11:5; 15:30,31; 21:14: Luke 7:22; 14:13; Acts 3:2; 8:7; Heb. 12:13; some mss. have it in Acts 3:11 (AV, "the lame man"), RV, "he," translating autou, as in the best texts.

Note: For kullos, Matt. 18:8, RV, "halt, see MAIMED, No. 2.

Hand <1,,5495,cheir>
"the hand" (cp. Eng., "chiropody"), is used, besides its ordinary significance, (a) in the idiomatic phrases, "by the hand of," "at the hand of," etc., to signify "by the agency of," Acts 5:12; 7:35; 17:25; 14:3; Gal. 3:19 (cp. Lev. 26:46); Rev. 19:2; (b) metaphorically, for the power of God, e.g., Luke 1:66; 23:46; John 10:28,29; Acts 11:21; 13:11; Heb. 1:10; 2:7; 10:31; (c) by metonymy, for power, e.g., Matt. 17:22; Luke 24:7; John 10:39; Acts 12:11.

Hand (at hand) <A-1,Adverb,1451,engus>
"near, nigh," frequently rendered "at hand," is used (a) of place, e.g., of the Lord's sepulchre, John 19:42, "nigh at hand;" (b) of time, e.g., Matt. 26:18; Luke 21:30,31, RV, "nigh," AV, "nigh at hand;" in Phil. 4:5, "the Lord is at hand," it is possible to regard the meaning as that either of (a) or (b); the following reasons may point to (b): (1) the subject of the preceding context has been the return of Christ, 3:20,21; (2) the phrase is a translation of the Aramaic "Maranatha," 1 Cor. 16:22, a Christian watchword, and the use of the title "the Lord" is appropriate; (3) the similar use of the adverb in Rev. 1:3; 22:10; (4) the similar use of the corresponding verb (see B) in Rom. 13:12; Heb. 10:25, "drawing nigh," RV; Jas. 5:8; cp. 1 Pet. 4:7. See NEAR, NIGH, READY.

<B-1,Verb,1448,engizo>
See APPROACH, A.

Notes: (1) In 2 Thess. 2:2, AV, the verb enistemi, "to be present" (en, "in," histemi, "to cause to stand"), is wrongly translated "is at hand;" the RV correctly renders it, "is (now) present;" the Apostle is counteracting the error of the supposition that "the Day of the Lord" (RV), a period of Divine and retributive judgments upon the world, had already begun.

(2) In 2 Tim. 4:6, AV, the verb ephistemi, "to stand by, to come to or upon" (epi, "upon," histemi, "to make to stand"), is rendered "is at hand," of the Apostle's departure from this life; the RV "is come" represent the vivid force of the statement, expressing suddenness or imminence.

Hand (lead by the) <A-1,Adjective,5497,cheiragogos>
lit., "a hand-leader" (cheir, "the hand," ago, "to lead"), is used as a noun (plural) in Acts 13:11, "some to lead him by the hand."

<B-1,Verb,5496,cheiragogeo>
"to lead by the hand," is used in Acts 9:8; 22:11.

Handed down <1,,3970,patroparadotos>
an adjective, denoting "handed down from one's fathers," is used in 1 Pet. 1:18, RV, for AV, "received by tradition from your fathers" (from pater, "a father," and paradidomi, "to hand down").

Hand (take in) <1,,2021,epicheireo>
"to put the hand to" (epi, "to," cheir, "the hand"), is rendered "have taken in hand" in Luke 1:1. See TAKE.

Hand (with one's own) <1,,849,autocheir>
a noun (autos, "self," cheir, "the hand"), is used in the plural in Acts 27:19, "with their own hands."

Hands (lay hands on) * For LAY HANDS ON (krateo in Matt. 18:28; 21:46; piazo in John 8:20), see HOLD and APPREHEND.

Hands (made by, not made with) <1,,5499,cheiropoietos>
"made by hand," of human handiwork (cheir, and poieo, "to make"), is said of the temple in Jerusalem, Mark 14:58; temples in general, Acts 7:48 (RV, "houses"); 17:24; negatively, of the heavenly and spiritual tabernacle, Heb. 9:11; of the holy place in the earthly tabernacle, Heb. 9:24; of circumcision, Eph. 2:11. In the Sept., of idols, Lev. 26:1,30; Isa. 2:18; 10:11; 16:12; 19:1; 21:9; 31:7; 46:6.

<2,,886,acheiropoietos>
"not made by hands" (a, negative, and No. 1), is said of an earthly temple, Mark 14:58; of the resurrection body of believers, metaphorically as a house, 2 Cor. 5:1; metaphorically, of spiritual circumcision, Col. 2:11. This word is not found in the Sept.

Handkerchief <1,,4676,soudarion>
a Latin word, sudarium (from sudor, "sweat"), denotes (a) "a cloth for wiping the face," etc., Luke 19:20; Acts 19:12; (b) "a headcovering for the dead," John 11:44; 20:7. See NAPKIN.

Handle <1,,5584,pselaphao>
"to feel, touch, handle," is rendered by the latter verb in Luke 24:39, in the Lord's invitation to the disciples to accept the evidence of His resurrection in His being bodily in their midst; in 1 John 1:1, in the Apostle's testimony (against the gnostic error that Christ had been merely a phantom) that he and his fellow Apostles had handled Him. See FEEL.

<2,,2345,thingano>
signifies (a) "to touch, to handle" (though "to handle" is rather stronger than the actual significance compared with No 1). In Col. 2:21 the RV renders it "touch," and the first verb (hapto, "to lay hold of") "handle," i.e., "handle not, nor taste, nor touch;" "touch" is the appropriate rendering; in Heb. 12:20 it is said of a beast's touching Mount Sinai; (b) "to touch by way of injuring," Heb. 11:28. See TOUCH. In the Sept., Exod. 19:12.

Note: The shortened form found in the passages mentioned is an aorist (or point) tense of the verb.

<3,,1389,doloo>
"to corrupt," is used in 2 Cor. 4:2, "handling (the Word of God) deceitfully," in the sense of using guile (dolos); the meaning approximates to that of adulterating (cp. kapeleuo, in 2 Cor. 2:17).

<4,,818,antimazo>
"to dishonor, insult," is rendered "handled shamefully" in Mark 12:4. Some mss. have the alternative verb antimao. See DESPISE, DISHONOR.

<5,,3718,orthotomeo>
"to cut straight," as in road-making (orthos, "straight," temno, "to cut"), is used metaphorically in 2 Tim. 2:15, of "handling aright (the word of truth)," RV (AV, "rightly dividing"). The stress is on orthos; the Word of God is to be "handled" strictly along the lines of its teaching. If the metaphor is taken from plowing, cutting a straight furrow, the word would express a careful cultivation, the Word of God viewed as ground designed to give the best results from its ministry and in the life. See DIVIDE. In the Sept., in Prov. 3:6; 11:5, the knowledge of God's wisdom and the just dealing of the upright are enjoined as producing a straight walk in the life.

Handmaid and Handmaiden * For HANDMAID and HANDMAIDEN see under BONDMAN