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.

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.

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.

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.

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).

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.

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.

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."

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.

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."

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.

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

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.

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.

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

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

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.

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").

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.

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.

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

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

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.

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).

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.

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.

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.

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."

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.

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."

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.

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.

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."

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."

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.

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.

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.

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).

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").

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

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.]

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").

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).

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.

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.

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).

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

If * For IF, See + p. 9

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.