Vine's Expository Dictionary of NT Words

Higher — Hyssop

Higher

1: ἀνώτερος
(Strong's #511 — Adjective Neuter — anoteron — an-o'-ter-os )

the neuter of anoteros, "higher," the comparative of ano (see C, under HIGH), is used as an adverb of place in Luke 14:10 ; for the meaning "above," in Hebrews 10:8 , see ABOVE.

2: ὑπερέχω
(Strong's #5242 — Verb — huperecho — hoop-er-ekh'-o )

lit., "to hold over anything," as being superior, is used metaphorically in Romans 13:1 , of rulers, as the "higher" powers; cp. 1 Peter 2:13 , "supreme." See BETTER , EXCELLENCY , PASS , SUPREME.

Highest

1: ὕψιστος
(Strong's #5310 — Adverb — hupsistos — hoop'-sis-tos )

is used in the plural in the phrase "in the highest," i.e., in the "highest" regions, the abode of God, Matthew 21:19 ; Mark 11:10 ; Luke omits the article, Luke 2:14 ; Luke 19:38 .; for use as a title of God, see HIGH , A, No. 2.

Highly

* For HIGHLY see DISPLEASE, EXALT , EXCEEDING , FAVOR , THINK

Highway, Highwayside

1: ὁδός
(Strong's #3598 — Noun Feminine — hodos — hod-os' )

"a way, path, road," is rendered "highways" in Matthew 22:10 ; Luke 14:23 ; in Mark 10:46 , RV, "way side," AV, "highway side;" in Matthew 22:9 , the word is used with diexodoi ("ways out through"), and the phrase is rightly rendered in the RV, "the partings of the highways" (i.e., the crossroads), AV, "the highways." See WAY.

Hill

1: ὄρος
(Strong's #3735 — Noun Neuter — oros — or'-os )

"a hill or mountain," is translated "hill" in Matthew 5:14 ; Luke 4:29 ; "mountain" in Luke 9:37 , RV, AV, "hill" (of the mount of transfiguration) as in Luke 9:28 . See MOUNTAIN.

2: ὀρεινός
(Strong's #3714 — Adjective — oreinos — or-i-nos' )

an adjective meaning "mountainous, hilly," is used in the feminine, oreine, as a noun, and rendered "hill country" in Luke 1:39, 65 . See COUNTRY.

3: βουνός
(Strong's #1015 — Noun Masculine — bounos — boo-nos' )

"a mound, heap, height," is translated "hill" in Luke 3:5 ; "hills" in Luke 23:30 .

Note: In Acts 17:22 , AV, pagos is translated "hill." "The Areopagus," RV, stands for the council (not hill) held near by.

Him and Himself

* For HIM and HIMSELF see HE

Hinder

* For HINDER (part) see STERN

Hinder, Hindrance

A — 1: ἐγκόπτω
(Strong's #1465 — Verb — enkopto — eng-kop'-to )

lit., "to cut into" (en, "in," kopto, "to cut"), was used of "impeding" persons by breaking up the road, or by placing an obstacle sharply in the path; hence, metaphorically, of "detaining" a person unnecessarily, Acts 24:4 ; of "hindrances" in the way of reaching others, Romans 15:22 ; or returning to them, 1 Thessalonians 2:18 ; of "hindering" progress in the Christian life, Galatians 5:7 (anakopto in some mss.), where the significance virtually is "who broke up the road along which you were travelling so well?;" of "hindrances" to the prayers of husband and wife, through low standards of marital conduct, 1 Peter 3:7 (ekkopto, "to cut out, repulse," in some mss.).

A — 2: κωλύω
(Strong's #2967 — Verb — koluo — ko-loo'-o )

"to hinder, forbid, restrain," is translated "to hinder" in Luke 11:52 ; Acts 8:36 ; Romans 1:13 , RV (AV, "was let"); Hebrews 7:23 , RV (AV, "were not suffered"). See FORBID.

A — 3: διακωλύω
(Strong's #1254 — Verb — diakoluo — dee-ak-o-loo'-o )

a strengthened form of No. 2, "to hinder thoroughly," is used in Matthew 3:14 , of John the Baptist's endeavor to "hinder" Christ from being baptized, AV, "forbad," RV, "would have hindered," lit., "was hindering."

B — 1: ἐγκοπή
(Strong's #1464 — Noun Feminine — enkope — eng-kop-ay' )

"a hindrance," lit., "a cutting in," akin to A, No. 1, with corresponding significance, is used in 1 Corinthians 9:12 , with didomi, "to give," RV, "(that) we may cause (no) hindrance," AV, "(lest) we should hinder."

Hire, Hired

A — 1: μισθός
(Strong's #3408 — Noun Masculine — misthos — mis-thos' )

denotes (a) "wages, hire," Matthew 20:8 ; Luke 10:7 ; James 5:4 ; in 1 Timothy 5:18 ; 2 Peter 2:13 ; Jude 1:11 , RV, "hire" (AV,"reward"); in 2 Peter 2:15 , RV, "hire" (AV, "wages"). See REWARD.

B — 1: μισθόω
(Strong's #3409 — Verb — misthoo — mis-tho'-o )

"to let out for hire," is used in the Middle Voice, signifying "to hire, to engage the services of anyone by contract," Matthew 20:1, 7 .

Note: In Matthew 20:9 there is no word for "hired" in the original.

Hired House

1: μίσθωμα
(Strong's #3410 — Noun Neuter — misthoma — mis'-tho-mah )

akin to A and B, above, primarily denotes "a hire," as in the Sept. of Deuteronomy 23:18 ; Proverbs 19:13 ; Ezekiel 16:31, 34, 41 , etc.; in the NT, it is used of "a hired dwelling," Acts 28:30 .

Hired Servant, Hireling

1: μισθωτός
(Strong's #3411 — Adjective — misthotos — mis-tho-tos' )

an adjective denoting "hired," is used as a noun, signifying "one who is hired," "hired servants," Mark 1:20 ; "hireling," John 10:12, 13 ; here, it expresses, not only one who has no real interest in his duty (that may or may not be present in its use in Mark 1:20 , and in misthios, No. 2), but one who is unfaithful in the discharge of it; that sense attaches always to the word rendered "hireling."

2: μίσθιος
(Strong's #3407 — Adjective — misthios — mis'-thee-os )

an adjective, akin to No. 1, and similarly signifying "a hired servant," is used in Luke 15:17, 19 (in some texts, ver. 21).

His, His Own

* Note: These translate (a) forms of pronouns under HE, No. 1 (a frequent use: in 1 Peter 2:24 , "His own self"); the form autou, "his," becomes emphatic when placed between the article and the noun, e.g., 1 Thessalonians 2:19 ; Titus 3:5 ; Hebrews 2:4 ; also under HE, No. 3 (in which "his" is emphasized), e.g., John 5:47 ; John 9:28 ; 1 Corinthians 10:28 ; 2 Corinthians 8:9 ; 2 Timothy 2:26 ; Titus 3:7 ; 2 Peter 1:16 ; (b) heautou, "of himself, his own;" the RV rightly puts "his own," for the AV, "his," in Luke 11:21 ; Luke 14:26 ; Romans 4:19 ; Romans 5:8 , "His own (love);" 1 Corinthians 7:37 ; Galatians 6:8 ; Ephesians 5:28, 33 ; 1 Thessalonians 2:11, 12 ; 1 Thessalonians 4:4 ; in Revelation 10:7 the change has not been made; it should read "his own servants;" (c) idios, "one's own," "his own," in the RV, in Matthew 22:5 ; John 5:18 ; 2 Peter 2:16 ; in Matthew 25:15 , it is rendered "his several;" in John 19:27 , "his own home," lit., "his own things;" in 1 Timothy 6:15 , RV, "its own (times)," referring to the future appearing of Christ; in Hebrews 4:10 (end of verse), both AV and RV have "his," where it should be "his own;" so in Acts 24:23 , for AV and RV, "his;" in 1 Corinthians 7:7 , RV, "his own," AV, "his proper;" (d) in Acts 17:28 , the genitive case of the definite article, "His (offspring)," lit., "of the" (i.e., the one referred to, namely, God).

Hither

1: ὧδε
(Strong's #5602 — Adverb — hode — ho'-deh )

primarily an adverb of manner, then, of place, (a) of "motion" or "direction towards a place," e.g., Matthew 8:29 ; Mark 11:3 ; Luke 9:41 ; John 6:25 ; (b) of "position;" See HERE , PLACE.

2: ἐνθάδε
(Strong's #1759 — Adverb — enthade — en-thad'-eh )

has the same meaning as No. 1; "hither," John 4:15, 16 ; Acts 17:6 ; Acts 25:17 . See HERE.

Note: For deuro, "come hither," see COME , and HITHERTO, Note (2).

Hitherto

* Notes: (1) The phrase Heos arti, "until now," is rendered "hitherto" in John 16:24 , AV, and RV; in John 5:17 , RV, "even until now," which more definitely express the meaning that the AV, "hitherto;" the rest of the Father and the Son having been broken by man's sin, they were engaged in the accomplishment of their counsels of grace with a view to redemption. (2) The phrase achri tou deuro, lit., "until the hither," or "the present," is used of time in Romans 1:13 , "hitherto." (3) In 1 Corinthians 3:2 , AV, oupo, "not yet," is translated "hitherto ... not," RV, "not yet."

Hoise Up, Hoist Up

1: αἴρω
(Strong's #142 — Verb — airo — ah'ee-ro )

"to raise," is used of "hoisting up" a skiff, or little boat, before undegirding the ship, Acts 27:17 , RV, "had hoisted up," for AV, "had taken up." See AWAY , TAKE.

2: ἐπαίρω
(Strong's #1869 — Verb — epairo — ep-ahee'-ro )

"to raise up" (epi, "up," and No. 1), is used of "hoisting up" the foresail of a vessel, Acts 27:40 , RV, "hoisting up." See EXALT , LIFT.

Hold

1: τήρησις
(Strong's #5084 — Noun Feminine — teresis — tay'-ray-sis )

translated "hold" in Acts 4:3 , AV, "prison" in Acts 5:18 (RV, "ward"), signifies (a) "a watching, guarding;" hence, "imprisonment, ward" (from tereo, "to watch, keep"); the RV, has "ward" in both places; (b) "a keeping," as a commandments, 1 Corinthians 7:19 . See KEEPING , WARD.

2: φυλακή
(Strong's #5438 — Noun Feminine — phulake — foo-lak-ay' )

"a guarding" or "guard" (akin to phulasso, "to guard or watch"), also denotes "a prison, a hold," Rev, 18:2 (twice), RV, "hold" in both places, AV, "cage," in the second (RV, marg., "prison," in both). See CAGE , IMPRISONMENT, PRISON.

Hold, Held, Holden, Hold

1: ἔχω
(Strong's #2192 — Verb — echo — ekh'-o )

"to have or hold," is used of mental conception, "to consider, account," e.g., Matthew 21:26 ; of "steadfast adherence to faith, or the faith," e.g., 1 Timothy 1:19 ; 1 Timothy 3:9 ; 2 Timothy 1:13 . See HAVE.

2: κατέχω
(Strong's #2722 — Verb — katecho — kat-ekh'-o )

"to hold firmly, hold fast" (kata, "down," and No. 1), is rendered "hold fast" in 1 Corinthians 11:2 , RV (AV, "keep"); 1 Thessalonians 5:21 ; Hebrews 3:6, 14 (RV); 10:23; "hold down," Romans 1:18 , RV, of unrighteous men who restrain the spread of truth by their unrighteousness, or, as RV marg., "who hold the truth in (or with) unrighteousness," contradicting their profession by their conduct (cp. Romans 2:15 , RV); in Romans 7:6 , RV, "holden," AV, "held," of the Law as that which had "held" in bondage those who through faith in Christ were made dead to it as a means of life. See KEEP , MAKE (toward), POSSESS , RESTRAIN , SEIZE , STAY , TAKE.

3: ἀντέχω
(Strong's #472 — Verb — antecho — an-tekh'-om-ahee )

anti "against, or to," and No. 1, signifies in the Middle Voice, (a) "to hold firmly to, cleave to," of "holding" or cleaving to a person, Matthew 6:24 ; Luke 16:13 ; of "holding" to the faithful word, Titus 1:9 , RV, AV, "holding fast;" (b) "to support," 1 Thessalonians 5:14 (the weak). See SUPPORT.

4: συνέχω
(Strong's #4912 — Verb — sunecho — soon-ekh'-o )

sun, "with," intensive, and No. 1, is used of "holding" a prisoner, in Luke 22:63 . See CONSTRAIN , KEEP , PRESS , STOP , STRAIT , STRAITENED , TAKE.

5: ἐπέχω
(Strong's #1907 — Verb — epecho — ep-ekh'-o )

is used in Philippians 2:16 , of "holding" forth the word of life (epi, "forth," and No. 1). See (give) HEED , (take) HEED, MARK , STAY.

6: κρατέω
(Strong's #2902 — Verb — krateo — krat-eh'-o )

"to be strong, mighty, to prevail," (1) is most frequently rendered "to lay or take hold on" (a) literally, e.g., Matthew 12:11 ; Matthew 14:3 ; Matthew 18:28 ; Matthew 21:46 , RV (AV, "laid on hands on"); Matthew 22:6 , RV (AV, "took"); Matthew 26:55 , AV (RV, "took"); RV, "took hold of" (AV, "held by"); Mark 3:21 ; Mark 6:17 ; Mark 12:12 ; Mark 14:51 ; Acts 24:6 , RV (AV, "took"); Revelation 20:2 ; (b) metaphorically, of "laying hold of the hope of the Lord's return," Hebrews 6:18 ; (2) also signifies "to hold" or "hold fast," i.e., firmly, (a), literally, Matthew 26:48 , AV (RV, "take"); Acts 3:11 ; Revelation 2:1 ; (b) metaphorically, of "holding fast a tradition or teaching," in an evil sense, Mark 7:3, 4, 8 ; Revelation 2:14, 15 ; in a good sense, 2 Thessalonians 2:15 ; Revelation 2:25 ; Revelation 3:11 ; of "holding" Christ, i.e., practically apprehending Him, as the head of His church, Colossians 2:19 ; a confession, Hebrews 4:14 ; the name of Christ, i.e., abiding by all that His name implies, Revelation 2:13 ; of restraint, Luke 24:16 , "(their eyes) were holden;" of the winds, Revelation 7:1 ; of the impossibility of Christ's being "holden" of death, Acts 2:24 . See KEEP , RETAIN (of sins), TAKE.

7: ἐπιλαμβάνομαι
(Strong's #1949 — Verb — epilambano — ep-ee-lam-ban'-om-ahee )

"to lay hold of, to take hold of" (epi, "upon," lambano, "to take"), with a special purpose, always in the Middle Voice, is so translated in Luke 20:20, 26 , of taking "hold" of Christ's words; in Luke 23:26 ; Acts 21:33 , RV, of laying "hold" of persons; in 1 Timothy 6:12, 19 , of laying "hold" on eternal life, i.e., practically appropriating all the benefits, privileges and responsibilities involved in the possession of it; in Hebrews 2:16 , RV "He taketh hold" (AV "took on") perhaps to be viewed in connection with "deliver" (ver. 15) and "succor" (ver. 18). See APPREHEND CATCH, TAKE.

8: τηρέω
(Strong's #5083 — Verb — tereo — tay-reh'-o )

akin to A, No. 1, under HOLD (Noun), "to watch over, keep, give heed to, observe," is rendered "hold fast" in Revelation 3:3 , AV (RV, "keep"). See KEEP , OBSERVE RESERVE, WATCH.

9: εἰμί
(Strong's #1510 — verb — eimi — i-mee' )

"to be," is used in the imperfect tense, with the preposition, sun, "with," in the idiomatic phrase "held with," in Acts 14:4 , lit., "were with."

Notes: (1) In Romans 14:4 , histemi, "to cause to stand," in the Passive Voice, "to be made to stand," is used in both forms, the latter in the first part, RV, "he shall be made to stand" (AV, "he shall be holden up"), the Active Voice in the second part, AV, and RV, "to make stand." (2) In Matthew 12:14 , RV, lambano, "to take," is translated "took (counsel)," AV, "held (a council)." (3) In Mark 15:1 , some mss. have the verb poieo, "to make," rendered "held (a consultation);" the most authentic have hetoimazo, "to prepare," also translated "held."

Hole

1: φωλεός
(Strong's #5454 — Noun Masculine — pholeos — fo-leh-os' )

"a lair, burrow, den or hole," is used of foxes in Matthew 8:20 ; Luke 9:58 .

2: ὀπή
(Strong's #3692 — Noun Feminine — ope — op-ay' )

is translated "holes" in Hebrews 11:38 , RV, AV "caves." See CAVE , OPENING.

Holiness, Holy, Holily

A — 1: ἁγιασμός
(Strong's #38 — Noun Masculine — hagiasmos — hag-ee-as-mos' )

translated "holiness" in the AV of Romans 6:19, 22 ; 1 Thessalonians 4:7 ; 1 Timothy 2:15 ; Hebrews 12:14 , is always rendered "sanctification" in the RV. It signifies (a) separation to God, 1 Corinthians 1:30 ; 2 Thessalonians 2:13 ; 1 Peter 1:2 ; (b) the resultant state, the conduct befitting those so separated, 1 Thessalonians 4:3, 4, 7 , and the four other places mentioned above. "Sanctification" is thus the state predetermined by God for believers, into which in grace He calls them, and in which they begin their Christian course and so pursue it. Hence they are called "saints" (hagioi). See SANTIFICATION.

Note: The corresponding verb hagiazo denotes "to set apart to God." See HALLOW , SANCTIFY.

A — 2: ἁγιωσύνη
(Strong's #42 — Noun Feminine — hagiosune — hag-ee-o-soo'-nay )

denotes the manifestation of the quality of "holiness" in personal conduct; (a) it is used in Romans 1:4 , of the absolute "holiness" of Christ in the days of His flesh, which distinguished Him from all merely human beings; this (which is indicated in the phrase "the spirit of holiness") and (in vindication of it) His resurrection from the dead, marked Him out as (He was "declared to be") the Son of God; (b) believers are to be "perfecting holiness in the fear of God," 2 Corinthians 7:1 , i.e., bringing "holiness" to its predestined end, whereby (c) they may be found "unblameable in holiness" in the Parousia of Christ, 1 Thessalonians 3:13 .

"In each place character is in view, perfect in the case of the Lord Jesus, growing toward perfection in the case of the Christian. Here the exercise of love is declared to be the means God uses to develop likeness to Christ in His children. The sentence may be paraphrased thus:-- 'The Lord enable you more and more to spend your lives in the interests of others, in order that He may so establish you in Christian character now, that you may be vindicated from every charge that might possibly be brought against you at the Judgement-seat of Christ;' cp. 1 John 4:16, 17 ." * [* From Notes on Thessalonians, by Hogg and Vine, pp. 108,115.]

A — 3: ἁγιότης
(Strong's #41 — Noun Feminine — hagiotes — hag-ee-ot'-ace )

"sanctity," the abstract quality of "holiness," is used (a) of God, Hebrews 12:10 ; (b) of the manifestation of it in the conduct of the Apostle Paul and his fellow-laborers, 2 Corinthians 1:12 (in the best mss., for haplotes).

A — 4: ὁσιότης
(Strong's #3742 — Noun Feminine — hosits — hos-ee-ot'-ace )

is to be distinguished from No. 3, as denoting that quality of "holiness" which is manifested in those who have regard equally to grace and truth; it involves a right relation to God; it is used in Luke 1:75 ; Ephesians 4:24 , and in each place is associated with righteousness.

Notes: (1) In Acts 3:12 , the AV translates eusebeia, by "holiness," RV, "godliness," as everywhere, the true meaning of the word. See GODLINESS. (2) In Titus 2:3 , AV, hieroprepes, which denotes "suited to a sacred character, reverent," is rendered "as becometh holiness," RV, "reverent." See REVERENT.

B — 1: ἅγιος
(Strong's #40 — Adjective — hagios — hag'-ee-os )

akin to A, Nos. 1 and 2, which are from the same root as hagnos (found in hazo, "to venerate"), fundamentally signifies "separated" (among the Greeks, dedicated to the gods), and hence, in Scripture in its moral and spiritual significance, separated from sin and therefore consecrated to God, sacred.

(a) It is predicted of God (as the absolutely "Holy" One, in His purity, majesty and glory): of the Father, e.g., Luke 1:49 ; John 17:11 ; 1 Peter 1:15, 16 ; Revelation 4:8 ; Revelation 6:10 ; of the Son, e.g., Luke 1:35 ; Acts 3:14 ; Acts 4:27, 30 ; 1 John 2:20 ; of the Spirit, e.g., Matthew 1:18 and frequently in all the Gospels, Acts, Romans, 1 and 2Cor., Eph., 1Thess.; also in 2 Timothy 1:14 ; Titus 3:5 ; 1 Peter 1:12 ; 2 Peter 1:21 ; Jude 1:20 .

(b) It is used of men and things (see below) in so far as they are devoted to God. Indeed the quality, as attributed to God, is often presented in a way which involves Divine demands upon the conduct of believers. These are called hagioi, "saints," i.e., "sanctified" or "holy" ones.

This sainthood is not an attainment, it is a state into which God in grace calls men; yet believers are called to sanctify themselves (consistently with their calling, 2 Timothy 1:9 ), cleansing themselves from all defilement, forsaking sin, living a "holy" manner of life, 1 Peter 1:15 ; 2 Peter 3:11 , and experiencing fellowship with God in His holiness. The saints are thus figuratively spoken of as "a holy temple," 1 Corinthians 3:17 (a local church); Ephesians 2:21 (the whole Church), cp. Ephesians 5:27 ; "a holy priesthood," 1 Peter 2:5 ; "a holy nation," 1 Peter 2:9 .

"It is evident that hagios and its kindred words ... express something more and higher than hieros, sacred, outwardly associated with God; ... something more than semnos, worthy, honorable; something more than hagnos, pure, free from defilement. hagios is ... more comprehensive ... It is characteristically godlikness" (G.B. Stevens, in Hastings' Bib. Dic.).

The adjective is also used of the outer part of the tabernacle, Hebrews 9:2 (RV, "the holy place"); of the inner sanctuary, Hebrews 9:3 , RV, "the Holy of Holies;" Hebrews 9:24 , "a holy place," RV; Hebrews 9:25 (plural), of the presence of God in heaven, where there are not two compartments as in the Tabernacle, all being "the holy place;" Hebrews 9:8, 12 (neuter plural); Hebrews 10:19 , "the holy place," RV (AV, "the holiest," neut. plural), see SANCTUARY; of the city of Jerusalem, Revelation 11:2 ; its temple, Acts 6:13 ; of the faith, Jude 1:20 ; of the greetings of saints, 1 Corinthians 16:20 ; of angels, e.g., Mark 8:38 ; of apostles and prophets, Ephesians 3:5 ; of the future heavenly Jerusalem, Revelation 21:2, 10 ; Revelation 22:19 .

B — 2: ὅσιος
(Strong's #3741 — Adjective — hosios — hos'-ee-os )

akin to A, No. 4, signifies "religiously right, holy," as opposed to what is unrighteous or polluted. It is commonly associated with righteousness (see A, No.4). It is used "of God, Revelation 15:4 ; Revelation 16:5 ; and of the body of the Lord Jesus, Acts 2:27 ; Acts 13:35 , citations from Psalms 16:10 , Sept.; Hebrews 7:26 ; and of certain promises made to David, which could be fulfilled only in the resurrection of the Lord Jesus, Acts 13:34 . In 1 Timothy 2:8 ; Titus 1:8 , it is used of the character of Christians ... In the Sept., hosios frequently represents the Hebrew word chasid, which varies in meaning between 'holy' and 'gracious,' or 'merciful;' cp. Psalms 16:10 with 145:17." * [* From Notes on Thessalonians, by Hogg and Vine, p. 64.]

Notes: (1) For Acts 13:34 , see the RV and the AV marg.; the RV in Revelation 16:5 , "Thou Holy One," translates the most authentic mss. (AV "and shalt be"). (2) For hieros (see No. 1), subserving a sacred purpose, translated "holy" in 2 Timothy 3:15 , AV (of the Scriptures), see SACRED.

C — 1: ὁσίως
(Strong's #3743 — Adverb — hosios — hos-ee'-oce )

akin to A, No. 4, and B, No. 2, "holily," i.e., pure from evil conduct, and observant of God's will, is used in 1 Thessalonians 2:10 , of the conduct of the Apostle and his fellow-missionaries.

D — 1: ἁγιάζω
(Strong's #37 — Verb — hagiazo — hag-ee-ad'-zo )

"to hallow, sanctify," in the Passive Voice, "to be made holy, be sanctified," is translated "let him be made holy" in Revelation 22:11 , the aorist or point tense expressing the definiteness and completeness of the Divine act; elsewhere it is rendered by the verb "to sanctify." See HALLOW , SANCTIFY.

Holy Ghost

* For HOLY GHOST see under SPIRIT and HOLY, B, No. 1 (a)

Holyday

1: ἑορτή
(Strong's #1859 — Noun Feminine — heorte — heh-or-tay' )

denotes "a feast, festival;" it is translated "a holy day" in the AV of Colossians 2:16 ; RV, "a feast day." See FEAST.

Home, at Home

A — 1: οἶκος
(Strong's #3624 — Noun Masculine — oikos — oy'-kos )

"a house, dwelling," is used (a) with the preposition eis, "unto," with the meaning "to home," lit., "to a house," in Mark 8:3 , RV, "to (their) home," AV, "to (their own) houses;" so Mark 8:26 , "to (his) home;" Luke 15:6 , "home," lit., "into the house;" (b) with the preposition en, "in," 1 Corinthians 11:34 , "(let him eat) at home;" 1 Corinthians 14:35 , "(let them ask ...) at home;" (c) with the preposition kata, "down," Acts 2:46 , "(breaking bread) at home," RV (AV, "from house to house"); so in Acts 5:42 (AV, "in every house").

Notes: (1) In Mark 3:19 , the AV and RV marg., have "home," for the text "to a house;" the latter seems the more probable. See HOUSE.

(2) In 1 Timothy 5:4 , the phrase ton idion oikon, is rendered "at home," of the necessity that children should show piety there; RV, "towards their own family," the house being put by metonymy for the family. The neuter plural of idios, "one's own," with the article, preceded by eis, "unto," lit., "unto one's own (things)," is translated "home" in Acts 21:6 ; in John 19:27 , "unto his own home" ("home" being italicized).

Note: In John 16:32 , this phrase is rendered "to his own" (of the predicted scattering of the disciples), AV marg., "his own home;" cp. John 1:11 , "His own things," RV, marg. (i.e., "His possessions").

For oikia in Matthew 8:6 , AV, "at home," see HOUSE.

(3) In Luke 24:12 the reflexive pronoun hauton (in some mss. heauton), preceded by pros, to, is rendered "to his home," RV (lit., "to himself"), of the departure of Peter from the Lord's tomb; in John 20:10 , the same construction is used, in the plural, of Peter and John on the same occasion, and rendered "unto their own home."

B — 1: οἰκουργός
(Strong's #3626 — Adjective — oikourgos — oy-koo-ros' )

"working at home" (oikos, and a root of ergon, "work"), is used in Titus 2:5 , "workers at home," RV, in the injunction given to elder women regarding the training of the young women. Some mss. have oikouros, "watching" or "keeping the home" (oikos, and ouros, "a keeper"), AV, "keepers at home."

C — 1: ἐνδημέω
(Strong's #1736 — Verb — endemeo — en-day-meh'-o )

lit., "to be among one's people" (en, "in," demos, "people;" endemos, "one who is in his own place or land"), is used metaphorically of the life on earth of believers, 2 Corinthians 5:6 , "at home (in the body);" in 2 Corinthians 5:8 of the life in Heaven of the spirits of believers, after their decease, "at home (with the Lord)," RV (AV, "present"); in 2 Corinthians 5:9 , "at home" (AV, "present") refers again to the life on earth. In each verse the verb is contrasted with ekdemeo, "to be away from home, to be absent;" in ver. 6, "we are absent," i.e., away from "home" (from the Lord); in ver. 8, "to be absent" (i.e., away from the "home" of the body); so in ver. 9, "absent." The implication in being "at home with the Lord" after death is a testimony against the doctrine of the unconsciousness of the spirit, when freed from the natural body.

Honest, Honestly, Honesty

A — 1: καλός
(Strong's #2570 — Adjective — kalos — kal-os' )

"good, admirable, becoming," has also the ethical meaning of what is "fair, right, honorable, of such conduct as deserves esteem;" it is translated "honest" [cp. Latin honestus (from honos, "honor")], which has the same double meaning as "honest" in the AV, namely, regarded with honor, honorable, and bringing honor, becoming; in Luke 8:15 (AV, and RV), "an honest and good (agathos) heart;" Romans 12:17 ; 2 Corinthians 8:21 ; 2 Corinthians 13:7 , RV, "honorable" (AV, "honest"), of things which are regarded with esteem; in 1 Peter 2:12 , of behavior, RV, "seemly," AV, "honest" (i.e., becoming). See GOOD.

Note: In Titus 3:14 , the RV and AV margins give what is probably the accurate meaning, "(to profess) honest occupations" (AV, "trades"); in the texts "(to maintain) good works."

A — 2: σεμνός
(Strong's #4586 — Adjective — semnos — sem-nos' )

"august, venerable," is rendered "honest" in Philippians 4:8 , AV (marg., "venerable"), RV, "honorable" (marg., "reverent"). Matthew Arnold suggests "nobly serious." See GRAVE.

Note: In Acts 6:3 , "men of honest (RV, 'good') report" translates the Passive Voice of martureo, lit., "having had witness borne."

B — 1: καλῶς
(Strong's #2573 — Adverb — kalos — kal-oce' )

corresponding to A, No. 1, is used in Hebrews 13:18 , "honestly," i.e., honorably. See PLACE , C, Note (4), WELL.

B — 2: εὐσχημόνως
(Strong's #2156 — Adverb — euschemonos — yoo-skhay-mon'-oce )

"becomingly, decently," is rendered "honestly" in Romans 13:13 , where it is set in contrast with the confusion of gentile social life, and in 1 Thessalonians 4:12 , of the manner of life of believers as a witness to "them that are without;" in 1 Corinthians 14:40 , "decently," in contrast with confusion in the churches. See DECENTLY.

C — 1: σεμνότης
(Strong's #4587 — Noun Feminine — semnotes — sem-not'-ace )

denotes "gravity, dignified seriousness;" it is rendered "honesty" in the AV of 1 Timothy 2:2 , RV, "gravity." See GRAVITY.

Honey

1: μέλι
(Strong's #3192 — Noun Neuter — meli — mel'-ee )

occurs with the adjective agrios, "wild," in Matthew 3:4 ; Mark 1:6 ; in Revelation 10:9, 10 , as an example of sweetness. As "honey" is liable to ferment, it was precluded from offerings to God, Leviticus 2:11 . The liquid "honey" mentioned in Psalms 19:10 ; Proverbs 16:24 is regarded as the best; a cruse of it was part of the present brought to Ahijah by Jeroboam's wife, 1 Kings 14:3 .

Honeycomb

1: μελίσσιος
(Strong's #3193 — Adjective — melissios — mel-is'-see-os )

signifying "made by bees" from melissa, "a bee," is found, with kerion, "a comb," in some mss. in Luke 24:42 .

Honor

A — 1: τιμή
(Strong's #5092 — Noun Feminine — time — tee-may' )

primarily "a valuing," hence, objectively, (a) "a price paid or received," e.g., Matthew 27:6, 9 ; Acts 4:34 ; Acts 5:2, 3 ; Acts 7:16 , RV, "price" (AV, "sum"); Acts 19:19 ; 1 Corinthians 6:20 ; 1 Corinthians 7:23 ; (b) of "the preciousness of Christ" unto believers, 1 Peter 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, Colossians 2:23 (see extended note under INDULGENCE , No. 2); (d) "honor, esteem," (1) used in ascriptions of worship to God, 1 Timothy 1:17 ; 1 Timothy 6:16 ; Revelation 4:9, 11 ; Revelation 5:13 ; Revelation 7:12 ; to Christ, Revelation 5:12, 13 ; (2) bestowed upon Christ by the Father, Hebrews 2:9 ; 2 Peter 1:17 ; (3) bestowed upon man, Hebrews 2:7 ; (4) bestowed upon Aaronic priests, Hebrews 5:4 ; (5) to be the reward hereafter of "the proof of faith" on the part of tried saints, 1 Peter 1:7 , RV; (6) used of the believer who as a vessel is "meet for the Master's use," 2 Timothy 2:21 ; (7) to be the reward of patience in well-doing, Romans 2:7 , and of working good (a perfect life to which man cannot attain, so as to be justified before God thereby), Romans 2:10 ; (8) to be given to all to whom it is due, Romans 13:7 (see 1 Peter 2:17 , under B, No. 1); (9) as an advantage to be given by believers one to another instead of claiming it for self, Romans 12:10 ; (10) to be given to elders that rule well ("double honor"), 1 Timothy 5:17 (here the meaning may be an honorarium); (11) to be given by servants to their master, 1 Timothy 6:1 ; (12) to be given to wives by husbands, 1 Peter 3:7 ; (13) said of the husband's use of the wife, in contrast to the exercise of the passion of lust, 1 Thessalonians 4:4 (some regard the "vessel" here as the believer's body); (14) of that bestowed upon; parts of the body, 1 Corinthians 12:23, 24 ; (15) of that which belongs to the builder of a house in contrast to the house itself, Hebrews 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, Revelation 21:26 (in some mss., ver. 24); (19) of honor bestowed upon things inanimate, a potters' vessel, Romans 9:21 ; 2 Timothy 2:20 . See PRECIOUSNESS , PRICE , SUM , VALUE.

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

A — 2: δόξα
(Strong's #1391 — Noun Feminine — doxa — dox'-ah )

"glory," is translated "honor" in the AV of John 5:41, 44 (twice); 8:54: 2 Corinthians 6:8 ; Revelation 19:7 ; the RV keeps to the word "glory," as the AV everywhere else. See GLORY.

B — 1: τιμάω
(Strong's #5091 — Verb — timao — tim-ah'-o )

"to honor" (akin to A, No. 1), is used of (a) valuing Christ at a price, Matthew 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, Matthew 15:4 ; Matthew 19:19 ; Mark 7:10 ; Mark 10:19 ; Luke 18:20 ; Ephesians 6:2 ; (5) the duty of Christians to "honor" the king, and all men, 1 Peter 2:17 ; (6) the respect and material assistance to be given to widows "that are widows indeed," 1 Timothy 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, Matthew 15:8 ; Mark 7:6 .

B — 2: δοξάζω
(Strong's #1392 — Verb — doxazo — dox-ad'-zo )

"to glorify" (from doxa, A, No. 2), is rendered "honor" and "honoreth" in the AV of John 8:54 ; in 1 Corinthians 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 Romans 11:13 , "magnify," AV. See GLORIFY.

Honorable, Without Honor

1: ἔνδοξος
(Strong's #1741 — Adjective — endoxos — en'-dox-os )

denotes (a) "held in honor" (en, "in," doxa, "honor;" cp. HONOR, A, No. 2), "of high repute," 1 Corinthians 4:10 , AV "(are) honorable," RV, "(have) glory," in contrast to atimos, "without honor" (see No. 6 below). See GLORIOUS , GORGEOUSLY.

2: ἔντιμος
(Strong's #1784 — Adjective — entimos — en'-tee-mos )

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, Philippians 2:29 , RV "(hold such) in honor" (AV, "in reputation;" marg., "honor such"); of Christ, as a precious stone, 1 Peter 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: εὐσχήμων
(Strong's #2158 — Adjective — euschemon — yoo-skhay'-mone )

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

4: τίμιος
(Strong's #5093 — Adjective — timios — tim'-ee-os )

"precious, valuable, honorable" (akin to time, "honor;" see No. 2), is used of marriage in Hebrews 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: καλός
(Strong's #2570 — Adjective — kalos — kal-os' )

"good, fair," is translated "honorable" in Romans 12:17 ; 2 Corinthians 8:21 ; 2 Corinthians 13:7 , RV (AV, "honest"). See GOOD , HONEST.

6: ἄτιμος
(Strong's #820 — Adjective — atimos — at'-ee-mos )

without honor (a, negative, or privative, time, "honor"), "despised," is translated "without honor" in Matthew 13:57 ; Mark 6:4 ; "dishonor" in 1 Corinthians 4:10 , RV (AV, "despised"). See DESPISE.

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

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

Hook

1: ἄγκιστρον
(Strong's #44 — Noun Neuter — ankistron — ang'-kis-tron )

"a fish-hook" (from ankos, "a bend;" Lat. angulus; Eng., "anchor" and "angle" are akin), is used in Matthew 17:27 . In the Sept., 2 Kings 19:28 ; Job 40:20 ; Isaiah 19:8 ; Ezekiel 32:3 ; Habakkuk 1:15 .

Hope, Hope

A — 1: ἐλπίς
(Strong's #1680 — Noun Feminine — elpis — el-pece' )

in the NT, "favorable and confident expectation" (contrast the Sept. in Isaiah 28:19 , "an evil hope"). It has to do with the unseen and the future, Romans 8:24, 25 . "Hope" describes (a) the happy anticipation of good (the most frequent significance), e.g., Titus 1:2 ; 1 Peter 1:21 ; (b) the ground upon which "hope" is based, Acts 16:19 ; Colossians 1:27 , "Christ in you the hope of glory;" (c) the object upon which the "hope" is fixed, e.g., 1 Timothy 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) Galatians 5:5 , "the hope of righteousness;" i.e., the believer's complete conformity to God's will, at the coming of Christ; (4) Colossians 1:23 , "the hope of the Gospel," i.e., the "hope" of the fulfillment of all the promises presented in the Gospel; cp. Colossians 1:5 ; (5) Romans 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. Colossians 1:27 ; (6) 1 Thessalonians 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) Ephesians 1:18 , "the hope of His (God's) calling," i.e., the prospect before those who respond to His call in the Gospel; (8) Ephesians 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 ; Titus 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 Ephesians 1:18 ; Ephesians 2:12 ; Ephesians 4:4 , the "hope" is objective. The objective and subjective use of the word need to be distinguished; in Romans 15:4 , e.g., the use is subjective.

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

In Romans 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, Romans 8:24 ; it finds its expression in endurance under trial, which is the effect of waiting for the coming of Christ, 1 Thessalonians 1:3 ; it is "an anchor of the soul," staying it amidst the storms of this life, Hebrews 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," Hebrews 6:11 , RV, expresses the completeness of its activity in the soul; cp. "fullness of faith," Hebrews 10:22 , and "of understanding," Colossians 2:2 (RV, marg.).

B — 1: ἐλπίζω
(Strong's #1679 — Verb — elpizo — el-pid'-zo )

"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 Corinthians 1:10 , "on whom we have set our hope;" so in 1 Timothy 4:10 ; 1 Timothy 5:5 ; 1 Timothy 6:17 ; see also, e.g., Matthew 12:21 ; Luke 24:21 ; Romans 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 Peter 3:5 , "who hoped in God;" the "hope" is thus said to be directed to, and to center in, a person; (2) epi, "on," Romans 15:12 . "On Him shall the Gentiles hope," RV; so 1 Timothy 4:10 ; 1 Timothy 5:5 (in the best mss.); 6:17, RV; this expresses the ground upon which "hope" rests; (3) en, "in," 1 Corinthians 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: προελπίζω
(Strong's #4276 — Verb — proelpizo — pro-il-pid'-zo )

"to hope before" (pro, "before," and No. 1), is found in Ephesians 1:12 .

B — 3: ἀπελπίζω
(Strong's #560 — Verb — apelpizo — ap-el-pid'-zo )

lit., "to hope from" (apo, and No, 1): See DESPAIR.

Horn

1: κέρας
(Strong's #2768 — Noun Neuter — keras — ker'-as )

"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, Revelation 5:6 ; (2) on the heads of beasts as symbolic of national potentates, Revelation 12:3 ; Revelation 13:1, 11 ; Revelation 17:3, 7, 12, 16 (cp. Daniel 7:8 ; Daniel 8:9 ; Zechariah 1:18 , etc.); (3) at the corners of the golden altar, Revelation 9:13 (cp. Exodus 30:2 ; the horns were of one piece with the altar, as in the case of the brazen altar, Exodus 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., Psalms 18:2 ; cp. 1 Samuel 2:10 ; Lamentations 2:3 ).

Horse

1: ἵππος
(Strong's #2462 — Noun Masculine — hippos — hip'-pos )

apart from the fifteen occurrences in the Apocalypse, occurs only in James 3:3 ; in the Apocalypse "horses" are seen in visions in Revelation 6:2, 4, 5, 8 ; Revelation 9:7, 9, 17 (twice); 14:20; 19:11,14,19,21; otherwise in Revelation 18:13 ; Revelation 19:18 .

Horsemen

1: ἱππεύς
(Strong's #2460 — Noun Masculine — hippeus — hip-yooce' )

"a horseman," is used in the plural in Acts 23:23, 32 .

2: ἱππικός
(Strong's #2461 — Adjective — hippikos — hip-pee-kon' )

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

Hosanna

1: ὡσαννά
(Strong's #5614 — — hosanna — ho-san-nah' )

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 (Matthew 21:9, 15 ; Mark 11:9, 10 ; John 12:13 ) was taken from Psalms 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: φιλοξενία
(Strong's #5381 — Noun Feminine — philoxenia — fil-on-ex-ee'-ah )

"love of strangers" (philos, "loving," xenos, "a stranger"), is used in Romans 12:13 ; Hebrews 13:2 , lit. "(be not forgetful of) hospitality." See ENTERTAIN , Note.

B — 1: φιλόξενος
(Strong's #5382 — Adjective — philoxenos — fil-ox'-en-os )

"hospitable," occurs in 1 Timothy 3:2 ; Titus 1:8 ; 1 Peter 4:9 .

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

Host

1: στρατιά
(Strong's #4756 — Noun Feminine — stratia — strat-ee'-ah )

"an army," is used of angels, Luke 2:13 ; of stars, Acts 7:42 ; some mss. have it instead of strateia, in 2 Corinthians 10:4 ("warfare"). Cp. strateuma, "an army."

Host (2)

1: στρατιά
(Strong's #4756 — Noun Feminine — stratia — strat-ee'-ah )

"an army," is used of angels, Luke 2:13 ; of stars, Acts 7:42 ; some mss. have it instead of strateia, in 2 Corinthians 10:4 ("warfare"). Cp. strateuma, "an army."

Hot

1: ζεστός
(Strong's #2200 — Adjective — zestos — dzes-tos' )

"boiling hot" (from zeo, "to boil, be hot, fervent;" cp. Eng., "zest"), is used, metaphorically, in Revelation 3:15, 16 .

Hour

1: ὥρα
(Strong's #5610 — Noun Feminine — hora — ho'-rah )

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., Matthew 8:13 ; Acts 10:3, 9 ; Acts 23:23 ; Revelation 9:15 ; in 1 Corinthians 15:30 , "every hour" stands for "all the time;" in some passages it expresses duration, e.g., Matthew 20:12 ; Matthew 26:40 ; Luke 22:59 ; inexactly, in such phrases as "for a season," John 5:35 ; 2 Corinthians 7:8 ; "for an hour," Galatians 2:5 ; "for a short season," 1 Thessalonians 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., Matthew 26:45 , "the hour is at hand;" Luke 1:10 ; Luke 10:21 ; Luke 14:17 , lit., "at the hour of supper;" Acts 16:18 ; Acts 22:13 ; Revelation 3:3 ; Revelation 11:13 ; Revelation 14:7 ; a point of time when an appointed action is to begin, Revelation 14:15 ; in Romans 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 Corinthians 4:11 , it indicates a point of time previous to which certain circumstances have existed.

Notes: (1) In 1 Corinthians 8:7 , AV, "unto this hour," the phrase in the orginal is simply, "until now," as RV (2) In Revelation 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: οἶκος
(Strong's #3624 — Noun Masculine — oikos — oy'-kos )

denotes (a) "a house, a dwelling," e.g., Matthew 9:6, 7 ; Matthew 11:8 ; it is used of the Tabernacle, as the House of God, Matthew 12:4 , and the Temple similarly, e.g., Matthew 21:13 ; Luke 11:51 , AV, "temple," RV, "sanctuary;" John 2:16, 17 ; called by the Lord "your house" in Matthew 23:38 ; Luke 13:35 (some take this as the city of Jerusalem); metaphorically of Israel as God's house, Hebrews 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); Hebrews 10:21 ; 1 Peter 2:5 ; 1 Peter 4:17 ; of the body, Matthew 12:44 ; Luke 11:24 ; (b) by metonymy, of the members of a household or family, e.g., Luke 10:5 ; Acts 7:10 ; Acts 11:14 ; 1 Timothy 3:4, 5, 12 ; 2 Timothy 1:16 ; 2 Timothy 4:19 , RV (AV, "household"); Titus 1:11 (plural); of a local church, 1 Timothy 3:15 ; of the descendants of Jacob (Israel) and David, e.g., Matthew 10:6 ; Luke 1:27, 33 ; Acts 2:36 ; Acts 7:42 . See HOME , A, No. 1. Note (1), HOUSEHOLD.

A — 2: οἰκία
(Strong's #3614 — Noun Feminine — oikia — oy-kee'-ah )

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., Matthew 2:11 ; Matthew 5:15 ; Matthew 7:24-27 ; 2 Timothy 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 Corinthians 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., Matthew 12:25 ; John 4:53 ; 1 Corinthians 16:15 . See HOUSEHOLD.

B — 1: πανοικεί
(Strong's #3832 — Adverb — panoikei — pan-oy-kee' )

denotes "with all the house," Acts 16:34 , i.e., "the household."

Notes: (1) In 2 Corinthians 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 Timothy 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 Corinthians 1:11 , AV, see HOUSEHOLD.

House (2)

A — 1: οἶκος
(Strong's #3624 — Noun Masculine — oikos — oy'-kos )

A — 2: οἰκία
(Strong's #3614 — Noun Feminine — oikia — oy-kee'-ah )

B — 1: πανοικεί
(Strong's #3832 — Adverb — panoikei — pan-oy-kee' )

denotes "with all the house," Acts 16:34 , i.e., "the household."

House (3)

A — 1: οἶκος
(Strong's #3624 — Noun Masculine — oikos — oy'-kos )

A — 2: οἰκία
(Strong's #3614 — Noun Feminine — oikia — oy-kee'-ah )

B — 1: πανοικεί
(Strong's #3832 — Adverb — panoikei — pan-oy-kee' )

denotes "with all the house," Acts 16:34 , i.e., "the household."

Household

A — 1: οἶκος
(Strong's #3624 — Noun Masculine — oikos — oy'-kos )

is translated "household" in Acts 16:15 ; 1 Corinthians 1:16 ; in the AV of 2 Timothy 4:19 (RV, "house"). See HOUSE , No. 1.

A — 2: οἰκία
(Strong's #3614 — Noun Feminine — oikia — oy-kee'-ah )

is translated "household" in Philippians 4:22 . See HOUSE , No. 2.

A — 3: οἰκέτης
(Strong's #3610 — Noun Masculine — oiketeia — oy-ket'-ace )

denotes "a household of servants," Matthew 24:45 (some mss. have No. 4 here).

A — 4: θεραπεία
(Strong's #2322 — Noun Feminine — therapeia — ther-ap-i'-ah )

"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 Romans 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 Corinthians 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: οἰκεῖος
(Strong's #3609 — Adjective — oikeios — oy-ki'-os )

akin to A, No. 1, primarily signifies "of, or belonging to, a house," hence, "of persons, one's household, or kindred," as in 1 Timothy 5:8 , RV, "household," AV "house," marg., "kindred;" in Ephesians 2:19 , "the household of God" denotes the company of the redeemed; in Galatians 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: οἰκιακός
(Strong's #3615 — Noun Masculine — oikiakos — oy-kee-ak-os' )

from A, No. 2, denotes "belonging to one's household, one's own;" it is used in Matthew 10:25, 36 .

Household-Servant

1: οἰκέτης
(Strong's #3610 — Noun Masculine — oiketes — oy-ket'-ace )

"a house-servant," is translated "household-servants" in Acts 10:7 ; elsewhere, "servant" or "servants," Luke 16:13 ; Romans 14:4 ; 1 Peter 2:18 . See SERVANT.

Householder

A — 1: οἰκοδεσπότης
(Strong's #3617 — Noun Masculine — oikodespotes — oy-kod-es-pot'-ace )

"a master of a house" (oikos, "a house," despotes, "a master"), is rendered "master of the house" in Matthew 10:25 ; Luke 13:25 ; Luke 14:21 , where the context shows that the authority of the "householder" is stressed; in Matthew 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 Matthew 13:27, 52 ; Matthew 20:1 ; Matthew 21:33 ; so the RV in Matthew 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: οἰκοδεσποτέω
(Strong's #3616 — Verb — oikodespoteo — oy-kod-es-pot-eh'-o )

corresponding to A, "to rule a house," is used in 1 Timothy 5:14 , RV, "rule the household" (AV, "guide the house").

Housetop

1: δῶμα
(Strong's #1430 — Noun Neuter — doma — do'-mah )

akin to demo, "to build," denotes a housetop. The housetop was flat, and guarded by a low parapet wall (see Deuteronomy 22:8 ). It was much frequented and used for various purposes, e.g., for proclamations, Matthew 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 Matthew 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: ὀλολύζω
(Strong's #3649 — Verb — ololuzo — ol-ol-ood'-zo )

an onomatopoeic verb (expressing its significance in its sound), "to cry aloud" (the Sept. uses it to translate the Heb. yalal, e.g., Isaiah 13:6 ; Isaiah 15:3 ; Jeremiah 4:8 ; Ezekiel 21:12 ; Lat., ululare, and Eng., howl are akin), was primarily used of crying aloud to the gods; it is found in James 5:1 in an exhortation to the godless rich.

Humble

A — 1: ταπεινός
(Strong's #5011 — Adjective — tapeinos — tap-i-nos' )

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 ; Romans 12:16 , AV, "(men) of low estate," RV, "(things that are) lowly" (i.e., of low degree); 2 Corinthians 7:6 , AV, "cast down," RV, "lowly;" the preceding context shows that this occurrence belongs to (a); James 1:9 , "of low degree;" (b) humble in spirit, Matthew 11:29 ; 2 Corinthians 10:1 , RV, "lowly," AV "base;" James 4:6 ; 1 Peter 5:5 . See BASE , CAST , Note (7), DEGREE (Note), LOWLY.

A — 2: ταπεινός
(Strong's #5011 5424 — Adjective — tapeinophron — tap-i-nos' )

"humble-minded" (phren, "the mind"), 1 Peter 3:8 ; see COURTEOUS.

B — 1: ταπεινόω
(Strong's #5013 — Verb — tapeinoo — tap-i-no'-o )

akin to A, signifies "to make low," (a) literally, "of mountains and hills," Luke 3:5 (Passive Voice); (b) metaphorically, in the Active Voice, Matthew 18:4 ; Matthew 23:12 (2nd part); Luke 14:11 (2nd part); 18:14 (2nd part); 2 Corinthians 11:7 ("abasing"); 12:21; Philippians 2:8 ; in the Passive Voice, Matthew 23:12 (1st part), RV, "shall be humbled," AV, "shall be abased;" Luke 14:11 (ditto); 18:14 (ditto); Philippians 4:12 , "to be abased;" in the Passive, with Middle voice sense, James 4:10 , "humble yourselves;" 1 Peter 5:6 (ditto). See ABASE , LOW (to bring).

Humbleness of Mind, Humility

1: ταπεινοφροσύνη
(Strong's #5012 — Noun Feminine — tapeinophrosune — tap-i-nof-ros-oo'-nay )

"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 Ephesians 4:2 , "lowliness;" in Philippians 2:3 , "lowliness of mind;" in Colossians 2:18, 23 , of a false "humility;" in Colossians 3:12 , AV, "humbleness of mind," RV, "humility;" 1 Peter 5:5 , "humility." See LOWLINESS.

Humiliation

1: ταπείνωσις
(Strong's #5014 — Noun Feminine — tapeinosis — tap-i'-no-sis )

akin to tapeinos (see above), is rendered "low estate" in Luke 1:48 ; "humiliation," Acts 8:33 ; Philippians 3:21 , RV "(the body of our) humiliation," AV, "(our) vile (body);" James 1:10 , where "in that he is made low," is, lit., "in his humiliation." See ESTATE , LOW.

Hundred, Hundredfold

1: ἑκατόν
(Strong's #1540 — Noun — hekaton — hek-at-on' )

an indeclinable numeral, denotes "a hundred," e.g., Matthew 18:12, 28 ; it also signifies "a hundredfold," Matthew 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 ; Revelation 7:4 ; Revelation 14:1, 3 ; Revelation 21:17 .

2: ἑκατονταπλασίων
(Strong's #1542 — Adjective — hekatontaplasion — hek-at-on-ta-plah-see'-own )

an adjective, denotes "a hundredfold," Mark 10:30 ; Luke 8:8 ; the best mss. have it in Matthew 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, Hungered, Hungry

A — 1: λιμός
(Strong's #3042 — Noun Masculine — limos — lee-mos' )

has the meanings "famine" and "hunger;" "hunger" in Luke 15:17 ; 2 Corinthians 11:27 ; in Revelation 6:8 , RV "famine" (AV, "hunger"). See FAMINE.

B — 1: πεινάω
(Strong's #3983 — — peinao — pi-nah'-o )

"to hunger, be hungry, hungered," is used (a) literally, e.g., Matthew 4:2 ; Matthew 12:1 ; Matthew 21:18 ; Romans 12:20 ; 1 Corinthians 11:21, 34 ; Philippians 4:12 ; Revelation 7:16 ; Christ identifies Himself with His saints in speaking of Himself as suffering in their sufferings in this and other respects, Matthew 25:35, 42 ; (b) metaphorically, Matthew 5:6 ; Luke 6:21, 25 ; John 6:35 .

C — 1: πρόσπεινος
(Strong's #4361 — Adjective — prospeinos — pros'-pi-nos )

signifies "hungry" (pros, "intensive," peina, "hunger"), Acts 10:10 , AV, "very hungry," RV, "hungry."

Hurt, Hurtful

A — 1: ὕβρις
(Strong's #5196 — Noun Feminine — hubris — hoo'-bris )

is rendered "hurt" in Acts 27:10 , AV only. See HARM.

B — 1: ἀδικέω
(Strong's #91 — Verb — adikeo — ad-ee-keh'-o )

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, Revelation 9:19 ; (b) transitively, Luke 10:19 ; Revelation 2:11 (Passive); 6:6; 7:2,3; 9:4,10; 11:5. See INJURY , OFFENDER , UNJUST , UNRIGHTEOUSNESS , WRONG , WRONG-DOER.

B — 2: βλάπτω
(Strong's #984 — Verb — blapto — blap'-to )

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: κακόω
(Strong's #2559 — Verb — kakoo — kak-o'-o )

"to do evil to anyone:" see HARM.

C — 1: βλαβερός
(Strong's #983 — Adjective — blaberos — blab-er-os' )

akin to B, No. 2, signifies "hurtful," 1 Timothy 6:9 , said of lusts. In the Sept., Proverbs 10:26 .

Husband

A — 1: ἀνήρ
(Strong's #435 — Noun Masculine — aner — an'-ayr )

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., Matthew 1:16, 19 ; Mark 10:12 ; Luke 2:36 ; Luke 16:18 ; John 4:16, 17, 18 ; Romans 7:23 . See MAN.

B — 1: φίλανδρος
(Strong's #5362 — Adjective — philandros — fil'-an-dros )

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: ὕπανδρος
(Strong's #5220 — Adjective — hupandros — hoop'-an-dros )

lit., "under (i.e. subject to) a man," married, and therefore, according to Roman law under the legal authority of the husband, occurs in Romans 7:2 , "that hath a husband."

Husbandman

1: γεωργός
(Strong's #1092 — Noun Masculine — georgos — gheh-ore-gos' )

from ge, "land, ground," and ergo (or erdo), "to do" (Eng., "George"), denotes (a) "a husbandman," a tiller of the ground, 2 Timothy 2:6 ; James 5:7 ; (b) "a vine-dresser," Matthew 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: γεώργιον
(Strong's #1091 — Noun Neuter — georgion — gheh-ore'-ghee-on )

akin to the above, denotes "tillage, cultivation, husbandry," 1 Corinthians 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," Hebrews 6:7 .

Husks

1: κεράτιον
(Strong's #2769 — Noun Neuter — keration — ker-at'-ee-on )

"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

A — 1: ὕμνος
(Strong's #5215 — Noun Masculine — humnos — hoom'-nos )

denotes "a song of praise addressed to God" (Eng., "hymn"), Ephesians 5:19 ; Colossians 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 Colossians 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: ὑμνέω
(Strong's #5214 — Verb — humneo — hoom-neh'-o )

akin to A, is used (a) transitively, Matthew 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 ; Hebrews 2:12 . The Psalms are called, in general, "hymns," by Philo; Josephus calls them "songs and hymns."

Hypocrisy

1: ὑπόκρισις
(Strong's #5272 — Noun Feminine — hupokrisis — hoop-ok'-ree-sis )

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 Matthew 23:28 ; Mark 12:15 ; Luke 12:1 ; 1 Timothy 4:2 ; the plural in 1 Peter 2:1 . For Galatians 2:13 and anupokritos, "without hypocrisy," in James 3:17 , see DISSIMULATION.

Hypocrite

1: ὑποκριτής
(Strong's #5273 — Noun Masculine — hupokrites — hoop-ok-ree-tace' )

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 ; Luke 11:44 (in some mss.); 12:56; 13:15.

Hyssop

1: ὕσσωπος
(Strong's #5301 — Noun Feminine — hussopos — hoos'-so-pos )

a bunch of which was used in ritual sprinklings, is found in Hebrews 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.