Hang <1,,2910,kremannumi>
is used (a) transitively in Acts 5:30; 10:39; in the Passive Voice, in Matt. 18:6, of a millstone about a neck, and in Luke 23:39, of the malefactors; (b) intransitively, in the Middle Voice, in Matt. 22:40, of the dependence of "the Law and the prophets" (i.e., that which they enjoin) upon the one great principle of love to God and one's neighbor (as a door "hangs" on a hinge, or as articles "hang" on a nail); in Acts 28:4, of the serpent "hanging" from Paul's hand; in Gal. 3:13 the word is used in a quotation from the Sept. of Deut. 21:23.

<2,,1582,ekkremannumi>
"to hang from, or upon" (ek, and No. 1), is used in the Middle Voice (ekkremamai) metaphorically in Luke 19:48, RV, "(the people all) "hung" upon (Him, listening)," AV, "were very attentive." In the Sept., Gen. 44:30.

<3,,3935,pariemi>
signifies (a) "to disregard, leave alone, leave undone," Luke 11:42 (some mss. have aphiemi, here); (b) "to relax, loosen," and, in the Passive Voice, "to be relaxed, exhausted," said of hands that "hang" down in weakness, Heb. 12:12.

<4,,4029,perikeimai>
signifies "to lie round" (peri, "around," keimai, "to lie"); then, "to be hanged round," said of "a great millstone" (lit., "a millstone turned by an ass"), Mark 9:42, RV, and marg., to be "hung" round the neck of him who causes one of Christ's "little ones" to stumble; in Luke 17:2, "a millstone." See BOUND (to be).

<5,,519,apancho>
signifies "to strangle;" in the Middle Voice, to "hang" oneself Matt. 27:5. In the Sept. it is said of Ahithophel (2 Sam. 17:23).

Haply (if, lest) <1,,1487 686,ei ara> denotes "if therefore," "if accordingly" (i.e., if in these circumstances), e.g., Mark 11:13, of Christ and the fig tree (not "if perchance," but marking a correspondence in point of fact).

<2,,1487 686 1065,ei arage> denotes "if in consequence," e.g., Acts 17:27, "if haply" they might feel after God, in consequence of seeking Him.

<3,,3379,me pote> lit., "lest ever," "lest haply," e.g., Luke 14:29, of laying a foundation, with the possibility of being unable to finish the building; Acts 5:39, of the possibility of being found fighting against God; Heb. 3:12 RV, "lest haply," of the possibility of having an evil heart of unbelief. The RV usually has "lest haply" (AV "lest at any time"), e.g., Matt. 4:6; 5:25; 13:15; Mark 4:12; Luke 4:11; 21:34; Heb. 2:1; in Matt. 25:9, the RV has "peradventure;" in 2 Tim. 2:25, AV and RV, have "if peradventure;" in John 7:26 the RV has "Can it be that," for the word "Do" in the AV.

<4,,3381,me pos> denotes "lest in any way," "by any means," e.g., 2 Cor. 9:4, AV, "lest haply," RV, "lest by any means."

<5,,3381 4458,me pou> denotes "lest somehow;" the RV has "lest haply" in Acts 27:29 (some mss. have No. 4, here).

Happen <1,,4819,sumbaino>
lit., "to go or come together" (sun, "with," baino, "to go"), signifies "to happen together," of things or events, Mark 10:32; Luke 24:14; Acts 3:10; 1 Cor. 10:11; 1 Pet. 4:12; 2 Pet. 2:22; "befell" in Acts 20:19; in Acts 21:35, "so it was." See BEFALL.

Notes: (1) In Phil. 1:12, the phrase ta kat' (i.e., kata) eme, lit., "the things relating to me," is rendered "the things which happened unto me." (2) In Luke 24:35, the phrase "the things that happen in the way," RV (AV, "what things were done in the way"), is, lit., "the things in the way."

Happy, Happier <A-1,Adjective,3107,makarios>
"blessed, happy," is rendered "happy" in the RV, in two places only, as in the AV, Acts 26:2; Rom. 14:22 (where "blessed" would have done); also the comparative "happier" in 1 Cor. 7:40. Elsewhere the RV uses "blessed" for AV "happy," e.g., John 13:17; 1 Pet. 3:14; 4:14. See BLESSED.

<B-1,Verb,3106,makarizo>
"to call blessed," Luke 1:48, is rendered "we count ... happy" in Jas. 5:11. See BLESSED.

Hard, Harden, Hardening, Hardness <A-1,Adjective,4642,skleros>
from skello, "to dry," signifies "trying, exacting:" See AUSTERE.

<A-2,Adjective,1422,duskolos>
primarily means "hard to satisfy with food" (dus, a prefix like Eng., un, or mis, indicating "difficulty, opposition, injuriousness," ect., the opposite of, eu, "well," and kolon, "food"); hence, "difficult," Mark 10:24, of the "difficulty," for those who trust in riches, to enter into the Kingdom of God.

<B-1,Noun,4643,skelerotes>
akin to A, No. 1, is rendered "hardness" in Rom 2:5.

<B-2,Noun,4457,porosis>
denotes "a hardening," a covering with a poros, a kind of stone, indicating "a process" (from poroo, C, No. 1), and is used metaphorically of dulled spiritual perception, Mark 3:5, RV, "at the hardening of their hearts;" Rom. 11:25, RV, "a hardening" (AV, "blindness"), said of the state of Israel; Eph. 4:18, RV, "hardening," of the heart of Gentiles. See BLINDNESS.

Note: See also under HARDSHIP and HEART (hardness of).

<C-1,Verb,4456,poroo>
"to make hard, callous, to petrify" (akin to B, No. 2), is used metaphorically, of the heart, Mark 6:52; 8:17; John 12:40; of the mind (or thoughts), 2 Cor. 3:14, of those in Israel who refused the revealed will and ways of God in the Gospel, as also in Rom. 11:7, RV, "hardened" (AV, "blinded"), in both places. See BLINDNESS.

<C-2,Verb,4645,skleruno>
"to make dry or hard" (akin to A, No. 1 and B, No. 1), is used in Acts 19:9; in Rom. 9:18, illustrated by the case of Pharaoh, who first persistently "hardened" his heart (see the RV marg. of Ex. 7:13,22; 8:19; text of Ex. 8:32; 9:7), all producing the retributive "hardening" by God, after His much long-suffering, Ex. 9:12, etc., in Heb. 3:8,13,15; 4:7, warnings against the "hardening" of the heart.

Hardly <1,,1423,duskolos>
the adverbial form of HARD, A, No. 2, is used in Matt. 19:23; Mark 10:23; Luke 18:24 of the danger of riches.

<2,,3425,mogis>
"with labor, pain, trouble" (akin to mogos, "toil"), is found in some mss. in Luke 9:39, instead of No. 3.

<3,,3433,molis>
"with difficulty, scarcely, hardly" (akin to molos, "toil"), is used as an alternative for No. 2, and occurs in the most authentic mss. in Luke 9:39; it is rendered "hardly" in Acts 27:8, AV. See DIFFICULTY.

Hardship (to suffer) <1,,2553,kakopatheo>
"to suffer evil," is translated "suffer hardship" in three places in the RV, 2 Tim. 2:3 (in some mss.; see No. 2), AV, "endure hardness;" 2 Tim. 2:9, AV, "suffer trouble;" 2 Tim. 4:5, AV, "endure affliction;" in Jas. 5:13, RV, "suffering" (AV, "afflicted"). See AFFLICT, ENDURE, SUFFER. In the Sept., Jonah 4:10.

<2,,4777,sunkakopatheo>
"to suffer hardship with," is so rendered in 2 Tim. 1:8, RV, AV, "be thou partaker of the afflictions" (of the Gospel), and, in the best mss., in 2 Tim. 2:3, "suffer hardship with me." See AFFLICTION, No. 3, Note.

Harlot <1,,4204,porne>
"a prostitute, harlot" (from pernemi, "to sell"), is used (a) literally, in Matt. 21:31,32, of those who were the objects of the mercy shown by Christ; in Luke 15:30, of the life of the Prodigal; in 1 Cor. 6:15,16, in a warning to the Corinthian church against the prevailing licentiousness which had made Corinth a byword; in Heb. 11:31; Jas. 2:25, of Rahab; (b) metaphorically, of mystic Babylon, Rev. 17:1,5 (AV, "harlots"),15,16; 19:2, RV, for AV, "whore."

Harm <A-1,Noun,2556,kakos>
"evil," is rendered "harm" in Acts 16:28; 28:5. See EVIL.

<A-2,Noun,4190,poneros>
"evil," generally of a more malignant sort than No. 1, is translated "harm" in Acts 28:21. See EVIL.

<A-3,Noun,824,atopos>
see AMISS.

<A-4,Noun,5196,hubris>
primarily denotes "wantonness, insolence;" then, "an act of wanton violence, an outrage, injury," 2 Cor. 12:10, RV, "injuries," AV, "reproaches" (more than reproach is conveyed by the term); metaphorically of a loss by sea, Acts 27:10, RV, "injury," AV, "hurt," and Acts 27:21, RV, "injury," AV, "harm." See HURT, INJURY, REPROACH.

<B-1,Verb,2559,kakoo>
"to do evil to a person" (akin to A, No. 1), is rendered "harm" in 1 Pet. 3:13, and in the RV of Acts 18:10 (AV, "hurt"). See AFFECT, EVIL.

<B-2,Verb,2554,kakopoieo>
"to do harm" (A, No. 1, and poieo, "to do"), is so rendered in the RV of Mark 3:4; Luke 6:9 (AV, "to do evil"), with reference to the moral character of what is done; in 1 Pet. 3:17, "evil doing;" 3 John 1:11, "doeth evil."

Harmless <1,,185,akeraios>
lit., "unmixed, with absence of foreign mixture" (from a, negative, and kerannumi, "to mix"), "pure," is used metaphorically in the NT of what is guileless, sincere, Matt. 10:16, "harmless" (marg., "simple"), i.e., with the simplicity of a single eye, discerning what is evil, and choosing only what glorifies God; Rom. 16:19, "simple (unto that which is evil)," AV marg., "harmless;" Phil. 2:15, "harmless," AV marg., "sincere." The Greeks used it of wine unmixed with water, of unalloyed metal; in the papyri writings it is used of a loan the interest of which is guaranteed (Moulton and Milligan, Vocab.). Trench compares it and synonymous words as follows: "as the akakos (see No. 2, below) has no harmfulness in him, and the adolos no guile, so the akeraios no foreign mixture, and the haplous no folds" (Syn. lvi). Haplous is said of the single eye, Matt. 6:22; Luke 11:34.

<2,,172,akakos>
the negative of kakos (see HARM, A, No. 1), "void of evil," is rendered "harmless" in Heb. 7:26 (RV, "guileless"), of the character of Christ as a High Priest; in Rom. 16:18, RV, "innocent," AV, "simple."

Harp <A-1,Noun,2788,kithara>
whence Eng., "guitar," denotes "a lyre" or "harp;" it is described by Josephus as an instrument of ten strings, played by a plectrum (a smaller instrument was played by the hand); it is mentioned in 1 Cor. 14:7; Rev. 5:8; 14:2; 15:2.

<B-1,Verb,2789,kitharizo>
signifies "to play on the harp," 1 Cor. 14:7; Rev. 14:2. In the Sept., Isa. 23:16.

Harper <1,,2790,kitharodos>
denotes "one who plays and sings to the lyre" (from kithara, "a lyre," and aoidos, "a singer"), Rev. 14:2; 18:22.

Harvest <1,,2326,therismos>
akin to therizo, "to reap," is used (a) of "the act of harvesting," John 4:35; (b) "the time of harvest," figuratively, Matt. 13:30,39; Mark 4:29; (c) "the crop," figuratively, Matt. 9:37,38; Luke 10:2; Rev. 14:15. The beginning of "harvest" varied according to natural conditions, but took place on the average about the middle of April in the eastern lowlands of Palestine, in the latter part of the month in the coast plains and a little later in high districts. Barley "harvest" usually came first and then wheat. "Harvesting" lasted about seven weeks, and was the occasion of festivities.

Haste, with Haste, Hastily <A-1,Noun,4710,spoude>
denotes (a) "haste, speed," accompanied by "with," Mark 6:25; Luke 1:39; (b) "zeal, diligence, earnestness:" see BUSINESS, CARE, CAREFULNESS, DILIGENCE, FORWARDNESS.

<B-1,Verb,4692,speudo>
denotes (a) intransitively, "to hasten," Luke 2:16, "with haste," lit., "(they came) hastening;" Luke 19:5,6; Acts 20:16; 22:18; (b) transitively, "to desire earnestly," 2 Pet. 3:12, RV, "earnestly desiring" (marg., "hastening"), AV, "hasting" (the day of God), i.e., in our practical fellowship with God as those who are appointed by Him as instruments through prayer and service for the accomplishment of His purposes, purposes which will be unthwartably fulfilled both in time and manner of accomplishment. In this way the earnest desire will find its fulfillment.

<C-1,Adverb,5030,tacheos>
"quickly," is used in a warning to lay hands "hastily" on no man (with a suggestion of rashness), 1 Tim. 5:22, RV (AV, "suddenly"); in John 11:31, RV, "(she rose up) quickly" (AV, "hastily"). See QUICKLY, SHORTLY, SUDDENLY.

Hate, Hateful, Hater, Hatred <A-1,Verb,3404,miseo>
"to hate," is used especially (a) of malicious and unjustifiable feelings towards others, whether towards the innocent or by mutual animosity, e.g., Matt. 10:22; 24:10; Luke 6:22,27; 19:14; John 3:20, of "hating" the light (metaphorically); John 7:7; 15:18,19,23-25; Titus 3:3; 1 John 2:9,11; 3:13,15; 4:20; Rev. 18:2, where "hateful" translates the perfect participle Passive Voice of the verb, lit., "hated," or "having been hated;" (b) of a right feeling of aversion from what is evil; said of wrongdoing, Rom. 7:15; iniquity, Heb. 1:9; "the garment (figurative) spotted by the flesh," Jude 1:23; "the works of the Nicolaitans," Rev. 2:6 (and ver. 15, in some mss.; see the AV); (c) of relative preference for one thing over another, by way of expressing either aversion from, or disregard for, the claims of one person or thing relatively to those of another, Matt. 6:24; and Luke 16:13, as to the impossibility of serving two masters; Luke 14:26, as to the claims of parents relatively to those of Christ; John 12:25, of disregard for one's life relatively to the claims of Christ; Eph. 5:29, negatively, of one's flesh, i.e. of one's own, and therefore a man's wife as one with him.

Note: In 1 John 3:15, he who "hates" his brother is called a murderer; for the sin lies in the inward disposition, of which the act is only the outward expression.

<B-1,Adjective,4767,stugetos>
"hateful" (from stugeo, "to hate," not found in the NT), is used in Titus 3:3.

<C-1,Noun,2189,echthra>
"hatred:" see ENMITY.

<C-2,Noun,2319,theostuges>
from theos, "God," and stugeo (see B), is used in Rom. 1:30, AV, and RV, marg., "haters of God," RV, "hateful to God;" the former rendering is appropriate to what is expressed by the next words, "insolent," "haughty," but the RV text seems to give the true meaning. Lightfoot quotes from the Epistle of Clement of Rome, in confirmation of this, "those who practice these things are hateful to God."

Haughty <1,,5244,huperephanos>
"showing oneself above others" (huper, "over," phainomai, "to appear"), though often denoting preeminent, is always used in the NT in the evil sense of "arrogant, disdainful, haughty;" it is rendered "haughty" in Rom. 1:30; 2 Tim. 3:2, RV, AV, "proud," but "proud" in both versions in Luke 1:51; Jas. 4:6; 1 Pet. 5:5; in the last two it is set in opposition to tapeinos, "humble, lowly." Cp. the noun huperephania, Mark 7:22, "pride."

Have * (Note: The following are distinct from the word when it is auxiliary to the tenses of other verbs.)

<1,,2192,echo>
the usual verb for "to have," is used with the following meanings: (a) "to hold, in the hand," etc., e.g., Rev. 1:16; 5:8; (b) "to hold fast, keep," Luke 19:20; metaphorically, of the mind and conduct, e.g., Mark 16:8; John 14:21; Rom. 1:28; 1 Tim. 3:9; 2 Tim. 1:13; (c) "to hold on, cling to, be next to," e.g., of accompaniment, Heb. 6:9, "things that accompany (salvation)," lit., "the things holding themselves of salvation" (RV, marg., "are near to"); of place, Mark 1:38, "next (towns)," lit., "towns holding nigh;" of time, e.g., Luke 13:33, "(the day) following," lit., "the holding (day);" Acts 13:44; 20:15; 21:26; (d) "to hold, to count, consider, regard," e.g., Matt. 14:5; 21:46; Mark 11:32; Luke 14:18; Philem. 1:17; (e) "to involve," Heb. 10:35; Jas. 1:4; 1 John 4:18; (f) "to wear," of clothing, arms, etc., e.g., Matt. 3:4; 22:12; John 18:10; (g) "to be with child," of a woman, Mark 13:17; Rom. 9:10 (lit., "having conception"); (h) "to possess," the most frequent use, e.g., Matt. 8:20; 19:22; Acts 9:14; 1 Thess. 3:6; (i) of complaints, disputes, Matt. 5:23; Mark 11:25; Acts 24:19; Rev. 2:4,20; (j) of ability, power, e.g., Luke 12:4; Acts 4:14 (lit., "had nothing to say"); (k) of necessity, e.g., Luke 12:50; Acts 23:17-19; (l) "to be in a certain condition," as, of readiness, Acts 21:12 (lit., "I have readily"); of illness, Matt. 4:24, "all that were sick" (lit., "that had themselves sickly"); Mark 5:23, "lieth (lit., "hath herself") at the point of death;" Mark 16:18, "they shall recover" (lit., "shall have themselves well"); John 4:52, "he began to amend" (lit., "he had himself better"); of evil works, 1 Tim. 5:25, "they that are otherwise," (lit., "the things having otherwise"); to be so, e.g., Acts 7:1, "are these things so?" (lit., "have these things thus?"); of time, Acts 24:25, "for this time" (lit., "the thing having now").

<2,,568,apecho>
denotes "to have in full, to have received" (apo, "from," and No. 1), Matt. 6:2,5,16, RV, "have received," for AV, "have;" Luke 6:24, AV and RV, "have received," but Phil. 4:18, "I have;" Philem. 1:15, "(that) thou shouldest have (him)" (AV, "receive"). Deissmann, in Light from the Ancient East, and Moulton and Milligan (Vocab. of Gk. Test.) show that the verb was constantly used "as a technical expression in drawing up a receipt. Consequently in the Sermon on the Mount we are led to understand 'they have received their reward' as 'they have signed the receipt of their reward: their right to receive their reward is realized, precisely as if they had already given a receipt for it.'"

Is there not a hint of this in Paul's word to Philemon concerning receiving Onesimus (Philem. 1:17)? Philemon would give the Apostle a receipt for his payment in sending him. This is in keeping with the metaphorical terms of finance in Philem 1:18,19. See ABSTAIN.

<3,,1096,ginomai>
"to begin to be, come to pass, happen," is rendered "have" in Matt. 18:12; "had" in Acts 15:2; "shall have" in 1 Cor. 4:5, lit., "praise shall be," or come to pass. See BECOME.

<4,,3335,metalambano>
"to have," or "get a share of," is rendered "I have (a convenient season)," in Acts 24:25. See EAT, PARTAKE, RECEIVE, TAKE.

<5,,5225,huparcho>
"to be in existence, to be ready, at hand," is translated by the verb "to have" in Acts 3:6, lit., "silver and gold is not to me" (in the next clause, "such as I have," echo is used); Acts 4:37, "having (land)," lit., "(land) being (to him);" Matt. 19:21, "that (thou) hast," lit., "(things that) are (thine)," i.e., "thy belongings;" similarly Luke 12:33,44; 14:33. See BEING.

<6,,474,antiballo>
lit., "to throw in turn, exchange" (anti. "corresponding to," ballo, "to throw"), hence, metaphorically, "to exchange thoughts," is used in Luke 24:27, "ye have," i.e., "ye exchange."

<7,,1510,eimi>
"to be, is often used in its various forms with some case of the personal pronoun, to signify "to be to, or of, a person," e.g., Matt. 19:27, "(what then) shall we have," lit., "what then shall be to us?;" Acts 21:23, "we have four men," lit., "there are to us, etc."

<8,,1746,enduo>
"to put on," is rendered "having on" in Eph. 6:14. See CLOTHE.

Notes: (1) In John 5:4 (in those mss. which contain the passage), katecho, "to hold fast," is used in the Passive Voice, in the phrase "whatsoever disease he had," lit., "(by whatsoever disease) he was held." (2) In Mark 12:22, in some mss., lambano, "to take" or "receive," is translated "had," in the statement "the seven had her;" in Acts 25:16, RV, "have had" (AV, "have"); in Heb. 11:36, "had." (3) In Matt. 27:19, "Have thou nothing to do with that righteous man" translates what is lit. "nothing to thee and that righteous man," the verb being omitted. Similarly with the phrase, "What have I to do with thee?" lit., "what (is) to me and thee?" Mark 5:7; Luke 8:28; John 2:4, where Westcott translates it "What is there to Me and to thee?;" Ellicott, "What is that to Me and to thee," i.e., "What is My concern and thine in the matter?" There is certainly nothing disparaging in the question. On the contrary, it answers what must have been the thought in Mary's heart, and suggests that while there is no obligation either on Him or her, yet the need is a case for rendering help. For the construction with the plural pronoun see Matt. 8:29; Mark 1:24; Luke 4:34. (4) In Heb. 4:13, "with whom we have to do" is, lit., "with whom (is) the account (logos) to us." (5) In Heb. 13:5, "such things as ye have" is, lit., "the (things) present." (6) In Mark 5:26, "all that she had" is, lit., "all the (things) with her." (7) For Luke 15:31, AV, "all that I have," lit., "all my (things)," see RV. (8) For eneimi, Luke 11:41, "ye have," see WITHIN, Note (h).

Haven <1,,3040,limen>
is mentioned in Acts 27:8, "Fair Havens," and Acts 27:12; for the first of these see FAIR. The first mention in the Bible is in Gen. 49:13 (se RV marg.).

Havoc <1,,4199,portheo>
"to destroy, ravage, lay waste," is used of the persecution inflicted by Saul of Tarsus on the church in Jerusalem, Acts 9:21, and Gal. 1:23, RV, "made havoc," for AV, "destroyed;" Gal. 1:13, ditto, for AV, "wasted." See DESTROY, Note.

<2,,3075,lumainomai>
"to maltreat, outrage" (lume, "an outrage"), is translated "made havock" in Acts 8:3, AV (RV, "laid waste.")

Hay * For HAY see GRASS

Hazard <1,,3860,paradidomi>
"to give over, deliver," signifies "to risk, to hazard," in Acts 15:26, of Barnabas and Paul, who "hazarded" their lives for the name of the Lord Jesus. See BETRAY.

<2,,3851,paraboleuomai>
lit., "to throw aside" (para, "aside," ballo, "to throw"), hence, "to expose oneself to danger, to hazard one's life," is said of Epaphroditus in Phil. 2:30, RV, "hazarding." Some mss. have parabouleuomai here, "to consult amiss," AV, "not regarding."

He * Note: This pronoun is generally part of the translation of a verb. Frequently it translates the article before nouns, adjectives, numerals, adverbs, prepositional phrases and the participial form of verbs. Apart from these it translate one of the following;

<1,,846,autos>
"he himself and no other," emphatic, e.g., Matt. 1:21, where the RV brings out the emphasis by the rendering "it is He;" Matt. 3:11 (last clause), where the repeated "He" brings out the emphasis; in some cases it can be marked only by a circumlocution which would not constitute a translation, e.g., Matt. 8:24; this use is very frequent, especially in the Gospels, the Epistles of John and the Apocalypse; see also, e.g., Eph. 2:14; 4:11; 5:23,27. See SAME, SELF, THIS, VERY.

<2,,3778,houtos>
"this, this person here," is always emphatic; it is used with this meaning, sometimes to refer to what precedes, e.g., Matt. 5:19, "he (shall be called great);" John 6:46, "he (hath seen);" often rendered "this," e.g., Rom. 9:9, or "this man," e.g., Matt. 27:58, RV; Jas. 1:25; "the same," e.g., Luke 9:48. See THAT, THIS, THESE.

<3,,1565,ekeinos>
denotes "that one, that person" (in contrast to No. 2); its use marks special distinction, favorable or unfavorable; this form of emphasis should always be noted; e.g., John 2:21 "(But) He (spake);" John 5:19, "(what things soever) He (doeth);" John 7:11; 2 Cor. 10:18, lit., "for not he that commendeth himself, he (ekeinos) is approved;" 2 Tim. 2:13, "He (in contrast to "we") abideth faithful;" 1 John 3:3, "(even as) He (is pure);" 1 John 3:5, "He (was manifested);" 1 John 3:7, "He (is righteous);" 1 John 3:16, "He laid down;" 1 John 4:17, "(as) He (is)." See OTHER, THAT, THIS.

Note: The indefinite pronoun tis, "anyone, any man," is rendered "he" in Acts 4:35, AV (RV, rightly, "any one"); in Heb. 10:28, RV, "a man."

He himself <1,,846,autos>
see No. 1, above.

<2,,1438,heauton>
"oneself, himself," a reflexive of No. 1, is rendered "he himself" in Luke 23:2; Acts 25:4.

He that <1,,3739,hos>
the relative pronoun "who," is sometimes rendered "he that," e.g., Matt. 10:38; with the particle an, expressing possibility, uncertainty or a condition, signifying "whosoever," Mark 3:29, AV (RV, "whosoever"); Mark 4:25; 9:40 (with an, in the best mss.). See WHATSOEVER, WHICH, WHO, WHOSOEVER.

<2,,3739 1065,hosge>
"who even" (No. 1, and the particle ge), indicates a greater in regard to a less, Rom. 8:32, "He that (spared not)."

Notes: (1) In Rev. 13:10, ei tis, "if anyone," is rendered "if any man" in the RV, for AV, "he that."

(2) In Matt. 23:12, hostis, No. 1, combined with the indefinite pronoun tis (see prceding note), is properly rendered "whosoever," RV, for AV, "he that."

Head <1,,2776,kephale>
besides its natural significance, is used (a) figuratively in Rom. 12:20, of heaping coals of fire on a "head" (see COALS); in Acts 18;6, "Your blood be upon your own heads," i.e., "your blood-guiltiness rest upon your own persons," a mode of expression frequent in the OT, and perhaps here directly connected with Ezek. 3:18,20; 33:6,8; see also Lev. 20:16; 2 Sam. 1:16; 1 Kings 2:37; (b) metaphorically, of the authority or direction of God in relation to Christ, of Christ in relation to believing men, of the husband in relation to the wife, 1 Cor. 11:3; of Christ in relation to the Church, Eph. 1:22; 4:15; 5:23; Col. 1:18; 2:19; of Christ in relation to principalities and powers, Col. 2:10. As to 1 Cor. 11:10, taken in connection with the context, the word "authority" probably stands, by metonymy, for a sign of authority (RV), the angels being witnesses of the preeminent relationship as established by God in the creation of man as just mentioned, with the spiritual significance regarding the position of Christ in relation to the Church; cp. Eph. 3:10; it is used of Christ as the foundation of the spiritual building set forth by the Temple, with its "corner stone," Matt. 21:42; symbolically also of the imperial rulers of the Roman power, as seen in the apocalyptic visions, Rev. 13:1,3; 17:3,7,9.

Head (to wound in the) <1,,2775,kephalioo | kephalaioo> from kephalion, a diminutive of kephale, usually meant "to sum up, to bring under heads;" in Mark 12:4 it is used for "wounding on the head," the only place where it has this meaning.

Headlong (to cast to fall) <1,,2630,katakremnizo>
signifies "to throw over a precipice" (kata, "down," kremnos, "a steep bank," etc.), said of the purpose of the people of Nazareth to destroy Christ, Luke 4:29.

<2,,4248,prenes>
an adjective denoting "headlong, prone," is used with the verb ginomai, "to become," in Acts 1:18, of the death of Judas, "falling headlong;" various suggestions have been made as to the actual details; some ascribe to the word the meaning "swelling up."

Headstrong (RV), Heady (AV) <1,,4312,propetes>
lit. means "falling forwards" (from pro, "forwards," and pipto, "to fall"); it is used metaphorically to signify "precipitate, rash, reckless," and is said (a) of persons, 2 Tim. 3:4; "headstrong" is the appropriate rendering; (b) of things, Acts 19:36, RV, "(nothing) rash" (AV, "rashly").

Heal, Healing <A-1,Verb,2323,therapeuo>
primarily signifies "to serve as a therapon, and attendant;" then, "to care for the sick, to treat, cure, heal" (Eng., "therapeutics"). It is chiefly used in Matthew and Luke, once in John (John 5:10), and, after the Acts, only Rev. 13:3,12. See CURE.

<A-2,Verb,2390,iaomai>
"to heal," is used (a) of physical treatment 22 times; in Matt. 15:28, AV, "made whole," RV, "healed;" so in Acts 9:34; (b) figuratively, of spiritual "healing," Matt. 13:15; John 12:40; Acts 28;27; Heb. 12:13; 1 Pet. 2:24; possibly, Jas. 5:16 includes both (a) and (b); some mss. have the word, with sense (b), in Luke 4:18. Apart from this last, Luke, the physician, uses the word fifteen times. See WHOLE.

<A-3,Verb,4982,sozo>
"to save," is translated by the verb "to heal" in the AV of Mark 5:23; Luke 8:36 (RV, "to make whole;" so AV frequently); the idea is that of saving from disease and its effects. See SAVE.

<A-4,Verb,1295,diasozo>
"to save thoroughly" (dia, "through," and No. 3), is translated "heal" in Luke 7:3, AV (RV, "save"). See ESCAPE.

<B-1,Noun,2322,therapeia>
akin to A, No. 1, primarily denotes "care, attention," Luke 12:42 (see HOUSEHOLD); then, "medical service, healing" (Eng., "therapy"), Luke 9:11; Rev. 22:2, of the effects of the leaves of the tree of life, perhaps here with the meaning "health."

<B-2,Noun,2386,iama>
akin to A, No. 2, formerly signified "a means of healing;" in the NT, "a healing" (the result of the act), used in the plural, in 1 Cor. 12:9,28,30, RV, "healings;" of Divinely imparted gifts in the churches in apostolic times.

<B-3,Noun,2392,iasis>
akin to A, No. 2, stresses the process as reaching completion, Luke 13:32, "cures," of the acts of Christ in the days of His flesh; Acts 4:22,30, "to heal," lit. 'unto healing.'

Health (to be in) <1,,5198,hugianio>
denotes "to be healthy, sound, in good health" (Eng., "hygiene"), rendered "mayest be in health," in 3 John 1:2; rendered "safe and sound" in Luke 15:27. See SAFE, D, No. 2, SOUND, WHOLE, B, No. 1.

Note: In Acts 27:34, soteria, "salvation, safety," is translated "health" in the AV; the RV, gives the right meaning, "safety."

Heap (to) <1,,4987,soreuo>
"to heap one thing on another," is said "heaping" coals of fire on the head, Rom. 12:20 (for the meaning see COALS); in 2 Tim. 3:6 it is used metaphorically of women "laden" (or overwhelmed) with sins. See LADEN. In the Sept. Prov. 25:22.

<2,,2002,episoreuo>
"to heap upon" or "together" (epi, "upon," and No. 1), is used metaphorically in 2 Tim. 4:3 of appropriating a number of teachers to suit the liking of those who do so. The reference may be to those who, like the Athenians, run about to hear and follow those who proclaim new ideas of their own invention.

Hear, Hearing <A-1,Verb,191,akouo>
the usual word denoting "to hear," is used (a) intransitively, e.g., Matt. 11:15; Mark 4;23; (b) transitively when the object is expressed, sometimes in the accusative case, sometimes in the genitive. Thus in Acts 9:7, "hearing the voice," the noun "voice" is in the partitive genitive case [i.e., hearing (something) of], whereas in Acts 22:9, "they heard not the voice," the construction is with the accusative. This removes the idea of any contradiction. The former indicates a "hearing" of the sound, the latter indicates the meaning or message of the voice (this they did not hear). "The former denotes the sensational perception, the latter (the accusative case) the thing perceived" (Cremer). In John 5:25,28, the genitive case is used, indicating a "sensational perception" that the Lord's voice is sounding; in John 3:8, of "hearing" the wind, the accusative is used, stressing "the thing perceived."

That God "hears" prayer signifies that He answers prayer, e.g., John 9:31; 1 John 5:14,15. Sometimes the verb is used with para ("from beside"), e.g., John 1:40, "one of the two which heard John speak," lit., "heard from beside John," suggesting that he stood beside him; in John 8:26,40, indicating the intimate fellowship of the Son with the Father; the same construction is used in Acts 10:22; 2 Tim. 2:2, in the latter case, of the intimacy between Paul and Timothy. See HEARKEN.

<A-2,Verb,1522,eisakouo>
"to listen to" (eis, to, and No. 1), has two meanings, (a) "to hear and obey," 1 Cor. 14:21, "they will not hear;" (b) "to hear so as to answer," of God's answer to prayer, Matt. 6:7; Luke 1:13; Acts 10:31; Heb. 5:7.

<A-3,Verb,1251,diakouo>
"to hear through, hear fully" (dia, "through," and No. 1), is used technically, of "hearing" judicially, in Acts 23:35, of Felix in regard to the charges against Paul. In the Sept., Deut. 1:16; Job 9:33.

<A-4,Verb,1873,epakouo>
"to listen to, hear with favor, at or upon an occasion" (epi, "upon," and No. 1), is used in 2 Cor. 6:2 (RV, "hearken").

<A-5,Verb,1874,epakroaomai>
"to listen attentively to" (epi, used intensively, and a verb akin to No. 1), is used in Acts 16:25, "(the prisoners) were listening to (them)," RV, expressive of rapt attention.

<A-6,Verb,4257,proakouo>
signifies "to hear before" (pro), Col. 1:5, where Lightfoot suggests that the preposition contrasts what they heard before, the true Gospel, with the false gospel of their recent teachers.

<A-7,Verb,3878,parakouo>
primarily signifies "to overhear, hear amiss or imperfectly" (para, "beside, amiss," and No. 1); then (in the NT) "to hear without taking heed, to neglect to hear," Matt. 18:17 (twice); in Mark 5:36 the best mss. have this verb, which the RV renders "not heeding" (marg., "overhearing"); some mss. have No. 1, AV, "hearing." It seems obvious that the Lord paid no attention to those from the ruler's house and their message that his daughter was dead. Cp. the noun parakoe, "disobedience."

<B-1,Noun,189,akoe>
akin to A, No. 1, denotes (a) "the sense of hearing," 1 Cor. 12:17; 2 Pet. 2:8; a combination of verb and noun is used in phrases which have been termed Hebraic as they express somewhat literally an OT phraseology, e.g., "By hearing ye shall hear," Matt. 13:14; Acts 28:26, RV, a mode of expression conveying emphasis; (b) "the organ of hearing," Mark 7:35, "ears;" Luke 7:1, RV, "ears," for AV, "audience;" Acts 17:20; 2 Tim. 4:3,4; Heb. 5:11, "dull of hearing," lit., "dull as to ears;" (c) "a thing heard, a message or teaching," John 12:38, "report;" Rom. 10:16; 1 Thess. 2:13, "the word of the message," lit. "the word of hearing" (AV, "which ye heard"); Heb. 4:2, "the word of hearing," RV, for AV, "the word preached;" in a somewhat similar sense, "a rumor, report," Matt. 4:24; 14:1; Mark 1:28, AV, "fame," RV, "report;" Matt. 24:6; Mark 13:7, "rumors (of wars);" (d) "the receiving of a message," Rom. 10:17, something more than the mere sense of "hearing" [see (a)]; so with the phrase "the hearing of faith," Gal. 3:2,5, which it seems better to understand so than under (c). See EAR, FAME, PREACH, REPORT, RUMOR.

Notes: (1) For diagnosis (investigation, followed by decision), rendered "hearing" in Acts 25:21, AV, see DECISION. (2) For the phrase to be dull of hearing, lit., "to hear heavily," Matt. 13:15; Acts 28:27, see DULL. (3) For akroaterion, "a place of hearing," Acts 25:23, see PLACE.

Hearer <1,,202,akroates>
from akroaomai, "to listen," is used in Rom. 2:13, "of a law;" Jas. 1:22,23, "of the word;" Jas. 1:25, a (forgetful) hearer."

Note: In Eph. 4:29; 2 Tim. 2:14, the verb akouo, "to hear," is rendered "hearers" in the AV (RV, "them that hear").

Hearken <1,,191,akouo>
"to hear," is rendered "hearken" in the AV and RV, in Mark 4:3; Acts 4:19; 7:2; 15:13; Jas. 2:5; in the RV only, in Acts 3:22,23; 13:16 (AV, "give audience"); Acts 15:12, "hearkened" (AV "gave audience"). See HEAR, No. 1. Note: In Acts 12:13, hupakouo, lit., "to hearken," with the idea of stillness, or attention (hupo, "under," akouo, "to hear"), signifies "to answer a knock at a door," RV, "to answer" (AV, "to hearken"). See OBEY.

<2,,1873,epakouo>
denotes "to hearken to," 2 Cor. 6:2, RV (see HEAR, A, No. 4).

<3,,1801,enotizomai>
"to give ear to, to hearken" (from en, "in" and ous, "an ear"), is used in Acts 2:14, in Peter's address to the men of Israel.

<4,,3980,peitharcheo>
"to obey one in authority, be obedient" (peithomai, "to be persuaded," arche, "rule"), is translated "to hearken unto" in Acts 27:21, in Paul's reminder to the shipwrecked mariners that they should have given heed to his counsel. See OBEY.

Heart, Heartily <1,,2588,kardia>
"the heart" (Eng., "cardiac," etc.), the chief organ of physical life ("for the life of the flesh is in the blood," Lev. 17:11), occupies the most important place in the human system. By an easy transition the word came to stand for man's entire mental and moral activity, both the rational and the emotional elements. In other words, the heart is used figuratively for the hidden springs of the personal life. "The Bible describes human depravity as in the 'heart', because sin is a principle which has its seat in the center of man's inward life, and then 'defiles' the whole circuit of his action, Matt. 15:19,20. On the other hand, Scripture regards the heart as the sphere of Divine influence, Rom. 2:15; Acts 15:9. ... The heart, as lying deep within, contains 'the hidden man,' 1 Pet. 3:4, the real man. It represents the true character but conceals it" (J. Laidlaw, in Hastings' Bible Dic.).

As to its usage in the NT it denotes (a) the seat of physical life, Acts 14:17; Jas. 5:5; (b) the seat of moral nature and spiritual life, the seat of grief, John 14:1; Rom. 9:2; 2 Cor. 2:4; joy, John 16:22; Eph. 5:19; the desires, Matt. 5:28; 2 Pet. 2:14; the affections, Luke 24:32; Acts 21:13; the perceptions, John 12:40; Eph. 4:18; the thoughts, Matt. 9:4; Heb. 4:12; the understanding, Matt. 13:15; Rom. 1:21; the reasoning powers, Mark 2:6; Luke 24:38; the imagination, Luke 1:51; conscience, Acts 2:37; 1 John 3:20; the intentions, Heb. 4:12, cp. 1 Pet. 4:1; purpose, Acts 11:23; 2 Cor. 9:7; the will, Rom. 6:17; Col. 3:15; faith, Mark 11:23; Rom. 10:10; Heb. 3:12.

The heart, in its moral significance in the OT, includes the emotions, the reason and the will.

<2,,5590,psuche>
the soul, or life, is rendered "heart" in Eph. 6:6 (marg., "soul"), "doing the will of God from the heart." In Col. 3:23, a form of the word psuche preceded by ek, from, lit., "from (the) soul," is rendered "heartily."

Notes: (1) the RV, "heart" is substituted for AV, "bowels," in Col. 3:12; Philem. 1:7,12,20. (2) In 2 Cor. 3:3, the RV has "tables" that are hearts of flesh," for AV, "fleshly tables of the heart." (3) In Eph. 1:18, the best mss. have kardia, "(the eyes of your) heart;" some have dianoia, "understanding" (AV). (4) In Heb. 8:10; 10:16, the AV has "in their hearts" and "into their hearts;" RV, "on their heart." (5) In Luke 21:26, where there is no word for "hearts" in the original, the RV has "men fainting (for fear)." (6) In 2 Cor. 7:2, the verb choreo, to make room for, "receive" (AV), is translated, or rather, interpreted, "open your hearts," RV, marg., "make room for (us)."

Heart (hardness of) <1,,4641,sklerokardia>
"hardness of heart" (skleros, "hard," and kardia), is used in Matt. 19:8; Mark 10:5; 16:14. In the Sept., Deut. 10:16; Jer. 4:4.

Heart (knowing the) <1,,2589,kardiognostes>
"a knower of hearts" (kardia and ginosko, "to know"), is used in Acts 1:24; 15:8.

Heat <A-1,Noun,2742,kauson>
denotes "a burning heat" (from kaio, "to burn;" cp. Eng., "caustic," "cauterize"), Matt. 20:12; Luke 12:55 (AV, "heat"), RV, in each place, "scorching heat" (marg. "hot wind"); in Jas. 1:11, "a burning heat," AV, RV, "the scorching wind" like the sirocco. Cp. Amos 4:9, where the Sept. has purosis, "burning" (pur, "fire"). See BURNING.

<A-2,Noun,2738,kauma>
"heat" (akin to No. 1), signifies "the result of burning," or "the heat produced," Rev. 7:16; 16:9; cp. kaumatizo, "to scorch," kausis, "burning," kauteriazomai, "to brand, sear."

<A-3,Noun,2329,therme>
denotes "warmth, heat," Acts 28:3 (Eng., "thermal," etc.).

<B-1,Verb,2741,kausoo>
was used as a medical term, of "a fever;" in the NT, "to burn with great heat" (akin to A, No. 1), said of the future destruction of the natural elements, 2 Pet. 3:10,12, "with fervent heat," Passive Voice, lit., "being burned."

Heathen * For HEATHEN see GENTILES

Heaven, Heavenly (-ies) <1,,3772,ouranos>
probably akin to ornumi, "to lift, to heave," is used in the NT (a) of "the aerial heavens," e.g., Matt. 6:26; 8:20; Acts 10:12; 11:6 (RV, "heaven," in each place, AV, "air"); Jas. 5:18; (b) "the sidereal," e.g., Matt. 24:29,35; Mark 13:25,31; Heb. 11:12, RV, "heaven," AV, "sky;" Rev. 6:14; 20:11; they, (a) and (b), were created by the Son of God, Heb. 1:10, as also by God the Father, Rev. 10:6; (c) "the eternal dwelling place of God," Matt. 5:16; 12:50; Rev. 3:12; 11:13; 16:11; 20:9. From thence the Son of God descended to become incarnate, John 3:13,31; 6:38,42. In His ascension Christ "passed through the heavens," Heb. 4:14, RV; He "ascended far above all the heavens," Eph. 4:10, and was "made higher than the heavens," Heb. 7:26; He "sat down on the right hand of the throne of the Majesty in the heavens," Heb. 8:1; He is "on the right hand of God," having gone into heaven, 1 Pet. 3:22. Since His ascension it is the scene of His present life and activity, e.g., Rom. 8:34;. Heb. 9:24. From the thence the Holy Spirit descended at Pentecost, 1 Pet. 1:12. It is the abode of the angels, e.g., Matt. 18:10; 22:30; cp. Rev. 3:5. Thither Paul was "caught up," whether in the body or out of the body, he knew not, 2 Cor. 12:2. It is to be the eternal dwelling place of the saints in resurrection glory, 2 Cor. 5:1. From thence Christ will descend to the air to receive His saints at the Rapture, 1 Thess. 4:16; Phil. 3:20,21, and will subsequently come with His saints and with His holy angels at His second advent, Matt. 24:30; 2 Thess. 1:7. In the present life "heavens," is the region of the spirtual citizenship of believers, Phil. 3:20. The present "heavens" with the earth, are to pass away, 2 Pet. 3:10, "being on fire," 2 Pet. 3:12 (see ver. 2 Pet. 3:7); Rev. 20:11, and new "heavens" and earth are to be created, 2 Pet. 3:13; Rev. 21:1, with Isa. 65:17, e.g.

In Luke 15:18,21, "heaven" is used, by metonymy, for God. See AIR.

Notes: (1) For the phrase in Luke 11:13, see Note on B, No. 2.

(2) In Luke 11:2, the AV, "as in heaven," translates a phrase found in some mss.

<2,,3321,mesouranema>
denotes "mid-heaven," or the midst of the heavens (mesos, "middle," and No. 1), Rev. 8:13; 14:6; 19:17.

<A-1,Adjective,3770,ouranios>
signifying "of heaven, heavenly," corresponding to A, No. 1, is used (a) as an appellation of God the Father, Matt. 6:14,26,32, "your heavenly Father;" Matt. 15:13, "My heavenly Father;" (b) as descriptive of the holy angels, Luke 2:13; (c) of the vision seen by Paul, Acts 26:19.

<A-2,Adjective,2032,epouranios>
"heavenly," what pertains to, or is in, heaven (epi, in the sense of "pertaining to," not here, "above"), has meanings corresponding to some of the meanings of ouranos, A, No. 1. It is used (a) of God the Father, Matt. 18:35; (b) of the place where Christ "sitteth at the right hand of God" (i.e., in a position of Divine authority), Eph. 1:20; and of the present position of believers in relationship to Christ, Eph. 2:6; where they possess "every spiritual blessing," Eph. 1:3; (c) of Christ as "the Second Man," and all those who are related to Him spirtually, 1 Cor. 15:48; (d) of those whose sphere of activity or existence is above, or in contrast to that of earth, of "principalities and powers," Eph. 3:10; of "spiritual hosts of wickedness," Eph. 6:12, RV, "in heavenly places," for AV, "in high places;" (e) of the Holy Spirit, Heb. 6:4; (f) of "heavenly things," as the subjects of the teaching of Christ, John 3:12, and as consisting of the spiritual and "heavenly" sanctuary and "true tabernacle" and all that appertains thereto in relation to Christ and His sacrifice as antitypical of the earthly tabernacle and sacrifices under the Law, Heb. 8:5; 9:23; (g) of the "calling" of believers, Heb. 3:1; (h) of heaven as the abode of the saints, "a better country" than that of earth, Heb. 11:16, and of the spiritual Jerusalem, Heb. 12:22; (i) of the kingdom of Christ in its future manifestation, 2 Tim. 4:18; (j) of all beings and things, animate and inanimate, that are "above the earth," Phil. 2:10; (k) of the resurrection and glorified bodies of believers, 1 Cor. 15;49; (l) of the "heavenly orbs," 1 Cor. 15:40 ("celestial," twice, and so rendered here only).

Note: In connection with (a), the word "heavenly," used of God the Father in Luke 11:13, represents the phrase ex ouranou, "from heaven."

<B-1,Adverb,3771,ouranothen>
formed from A, No. 1, and denoting "from heaven," is used of (a) the aerial heaven, Acts 14:17; (b) heaven, as the uncreated sphere of God's abode, 26:13.

Heavy, Heaviness <A-1,Noun,3077,lupe>
"grief, sorrow," is rendered "heaviness" in the AV of Rom. 9:2; 2 Cor. 2:1 (RV, "sorrow," in both places). See GRIEF, SORROW.

<A-2,Noun,2726,katepheia>
probably denotes a downcast look, expressive of sorrow; hence, "dejection, heaviness;" it is used in Jas. 4:9.

<A-3,Noun,85,ademoneo>
"to be troubled, much distressed," is used of the Lord's sorrow in Gethsemane, Matt. 26:37; Mark 14:33, AV, "to be very heavy," RV, "to be sore troubled;" of Epaphroditus, because the saints at Philippi had received news of his sickness, Phil. 2:26, AV, "was full of heaviness," RV, "was sore troubled." See TROUBLE. B, No. 12.

<A-4,Noun,3076,lupeo>
"to distress, grieve" (akin to A, No. 1), is rendered "are in heaviness" in 1 Pet. 1:6, AV (RV, "have been put to grief"); here, as frequently, it is in the Passive Voice. See GRIEF, SORROWFUL.

<A-5,Noun,916,bareo>
always in the Passive Voice in the NT, is rendered "were heavy" in Matt. 26:43; Mark 14:40; Luke 9:32. See BURDEN.

Note: For "heavy laden," Matt. 11:28, see LADE, No. 3.

<B-1,Adjective,926,barus>
"heavy" (akin to B, No. 3), is so rendered in Matt. 23:4. See GRIEVOUS.

Hedge <1,,5418,phragmos>
denotes any sort of fence, hedge, palings or wall (akin to phrasso, "to fence in, stop"). It is used (a) in its literal sense, in Matt. 21:33, lit. "(he put) a hedge (around);" Mark 12:1; Luke 14:23; (b) metaphorically, of the "partition" which separated Gentile from Jew, which was broken down by Christ through the efficacy of His expiatory sacrifice, Eph. 2:14.

Heed (to give, to take) <1,,991,blepo>
"to look, see," usually implying more especially an intent, earnest contemplation, is rendered "take heed" in Matt. 24:4; Mark 4:24; 13:5,9,23,33; Luke 8:18; 21:8; 1 Cor. 3:10; 8:9; 10:12; Gal. 5:15; Col. 2:8 (AV, "beware"); 4:17; Heb. 3:12. See BEHOLD, BEWARE, LIE, LOOK, PERCEIVE, REGARD, SEE.

<2,,3708,horao>
"to see," usually expressing the sense of vision, is rendered "take heed" in Matt. 16:6; 18:10, AV (RV, "see"); Mark 8:15; Luke 12:15; Acts 22:26 (AV only). See BEHOLD, SEE.

<3,,4337,prosecho>
lit., "to hold to," signifies "to turn to, turn one's attention to;" hence, "to give heed;" it is rendered "take heed" in Matt. 6:1; Luke 17:3; 21:34; Acts 5:35 20:28; 2 Pet. 1:19; to give heed to, in Acts 8:6,10; in ver. Acts 8:11 (AV, "had regard to"); Acts 16:14 (AV, "attended unto"); 1 Tim. 1:4; 4:1,13 (AV, "give attendance to"); Titus 1:14; Heb. 2:1, lit., "to give heed more earnestly." See ATTEND, BEWARE, GIVE, REGARD.

<4,,1907,epecho>
"to hole upon," then, "to direct towards, to give attention to," is rendered "gave heed," in Acts 3:5; "take heed," in 1 Tim. 4:16. See HOLD (forth), MARK, STAY.

Notes: (1) In Luke 11:35, AV, skopeo, "to look," is translated "take heed (that)," RV, "look (whether)." (2) Nos. 2 and 3 are used together in Matt. 16:6; Nos. 2 and 1, in that order, in Mark 8:15; but in Luke 12:15 the RV rightly follows No. 2 by "keep yourselves from" (phulasso, "to guard"). (3) For the RV of Mark 5:36, "not heeding," see under HEAR, No. 7. (4) In Rom. 11:21 the AV adds "take heed," because of a variant reading which introduces the clause by a conjunctive phrase signifying "lest."

Heel <1,,4418,pterna>
is found in John 13:18, where the Lord quotes from Ps. 41:9; the metaphor is that of tripping up an antagonist in wrestling. Cp. the verb in Gen. 27:36; Jer. 9:4; Hos. 12:3.

Heifer <1,,1151,damalis>
etymologically "one of fit age to be tamed to the yoke" (damao, "to tame"), occurs in Heb. 9:13, with reference to the "red heifer" of Num. 19.

Height <1,,5311,hupsos>
"a summit, top," is translated "height" in Eph. 3:18, where it may refer either to "the love of Christ" or to "the fullness of God;" the two are really inseparable, for they who are filled into the fullness of God thereby enter appreciatively into the love of Christ, which "surpasseth knowledge;" in Rev. 21:16, of the measurement of the heavenly Jerusalem. See ESTATE, HIGH.

<2,,5313,hupsoma>
more concrete than No. 1, is used (a) of "a height," as a mountain or anything definitely termed a "height," Rom. 8:39 (metaphorically); (b) of "a high thing" lifted up as a barrier or in antagonistic exaltation, 2 Cor. 10:5. See HIGH. Cp. hupsoo, "to exalt."

Heir <A-1,Noun,2818,kleronomos>
lit. denotes "one who obtains a lot or portion" (kleros, "a lot," nemomai, "to possess"), especially of an inheritance. The NT usage may be analyzed as under: "(a) the person to whom property is to pass on the death of the owner, Matt. 21:38; Mark 12:7; Luke 20:14; Gal. 4:1; (b) one to whom something has been assigned by God, on possession of which, however, he has not yet entered, as Abraham, Rom. 4:13,14; Heb. 6:17; Christ, Heb. 1:2; the poor saints, Jas. 2:5; (c) believers, inasmuch as they share in the new order of things to be ushered in at the return of Christ, Rom. 8:17; Gal. 3:29; 4:7; Titus 3:7; (d) one who receives something other than by merit, as Noah, Heb. 11:7." * [* From Notes on Galatians, by Hogg and Vine, pp. 177, 178.]

In the Sept., Judg. 18:7; 2 Sam. 14:7; Jer. 8:10; Mic. 1:15.

<A-2,Noun,4789,sunkleronomos>
"a joint-heir, co-inheritor" (sun, "with," and No. 1), "is used of Issac and Jacob as participants with Abraham in the promises of God, Heb. 11:9; of husband and wife who are also united in Christ, 1 Pet. 3:7; of Gentiles who believe, as participants in the Gospel with Jews who believe, Eph. 3:6; and of all believers as prospective participants with Christ in His glory, as recompense for their participation in His sufferings, Rom. 8:17." * [* ibid, p. 178.]

<B-1,Verb,2816,kleronomeo>
"to be an heir to, to inherit" (see A, No. 1), is rendered "shall (not) inherit with" in Gal. 4:30, RV, AV, "shall (not) be heir with;" in Heb. 1:14, RV, "shall inherit," AV, "shall be heirs of." See INHERIT. Cp. kleroomai, "to be taken as an inheritance," kleronomia, "an inheritance," kleros, "a lot, an inheritance."

Hell <1,,1067,geenna>
represents the Hebrew Ge-Hinnom (the valley of Tophet) and a corresponding Aramaic word; it is found twelve times in the NT, eleven of which are in the Synoptists, in every instance as uttered by the Lord Himself. He who says to his brother, Thou fool (see under FOOL), will be in danger of "the hell of fire," Matt. 5:22; it is better to pluck out (a metaphorical description of irrevocable law) an eye that causes its possessor to stumble, than that his "whole body be cast into hell," Matt. 5:29; similarly with the hand, Matt. 5:30; in Matt. 18:8,9, the admonitions are repeated, with an additional mention of the foot; here, too, the warning concerns the person himself (for which obviously the "body" stands in chapt. 5); in ver. 8, "the eternal fire" is mentioned as the doom, the character of the region standing for the region itself, the two being combined in the phrase "the hell of fire," ver. 9. To the passage in Matt. 18, that in Mark 9:43-47, is parallel; here to the word "hell" are applied the extended descriptions "the unquenchable fire" and "where their worm dieth not and the fire is not quenched."

That God, "after He hath killed, hath power to cast into hell," is assigned as a reason why He should be feared with the fear that keeps from evil doing, Luke 12:5; the parallel passage to this in Matt. 10:28 declares, not the casting in, but the doom which follows, namely, the destruction (not the loss of being, but of well-being) of "both soul and body."

In Matt. 23 the Lord denounces the scribes and Pharisees, who in proselytizing a person "make him two-fold more a son of hell" than themselves (Matt 23:15), the phrase here being expressive of moral characteristics, and declares the impossibility of their escaping "the judgment of hell," Matt. 23:33. In Jas. 3:6 "hell" is described as the source of the evil done by misuse of the tongue; here the word stands for the powers of darkness, whose characteristics and destiny are those of "hell."

For terms descriptive of "hell," see e.g., Matt. 13:42; 25:46; Phil. 3:19; 2 Thess. 1:9; Heb. 10:39; 2 Pet. 2:17; Jude 1:13; Rev. 2:11; 19:20; 20:6,10,14; 21:8.

Notes: (1) For the rendering "hell" as a translation of hades, corresponding to Sheol, wrongly rendered "the grave" and "hell," see HADES. (2) The verb tartaroo, translated "cast down to hell" in 2 Pet. 2:4, signifies to consign to Tartarus, which is neither Sheol nor hades nor hell, but the place where those angels whose special sin is referred to in that passage are confined "to be reserved unto judgment;" the region is described as "pits of darkness," RV.

Helm (Jas. 3:4) * For HELM (Jas. 3:4) see RUDDER