Thayer's Greek Lexicon

Η

ἤ — ἦχος

ἤ

(2228) ἤ, a disjunctive conjunction (cf. Winer 's Grammar, § 53, 6). Used

1. to distinguish things or thoughts which either mutually exclude each other, or one of which can take the place of the other: or (Latin aut , vel );

a. to distinguish one thing from another in words of the same construction: Matthew 5:17 (τόν νόμον ἤ τούς προφήτας), Matthew 5:36 (λευκήν ἤ μέλαιναν); Matthew 6:31; Matthew 7:16; Mark 6:56; Mark 7:11; Luke 2:24; Luke 9:25; John 7:48; John 13:29; Acts 1:7; Acts 3:12; Acts 4:7; Romans 1:21; Romans 3:1; 1 Corinthians 4:3; 1 Corinthians 5:10; 1 Corinthians 10:19; Galatians 1:10, etc.

b. after an interrogative or a declarative sentence, before a question designed to prove the same thing in another way: Matthew 7:4, Matthew 7:9; Matthew 12:29; Matthew 16:26; Matthew 26:53; Mark 8:37; Luke 13:4; Luke 14:31; Luke 15:8; Romans 9:21; Romans 14:10; 1 Corinthians 6:16.

c. before a sentence contrary to the one just preceding, to indicate that if one be denied or refuted the other must stand: Matthew 20:15 (i. e. or, if thou wilt not grant this, is thine eye etc.); Romans 3:29; 1 Corinthians 9:6; 1 Corinthians 10:22; 1 Corinthians 11:14 (Rec. ); 1 Corinthians 14:36; 2 Corinthians 11:7; ἤ ἀγνοεῖτε etc., Romans 6:3; Romans 7:1 (cf. Romans 6:14); ἤ οὐκ ὀικατε etc., Romans 11:2; 1 Corinthians 6:9, 1 Corinthians 6:16, 1 Corinthians 6:19.

d. ἤ... ἤ, either... or, Matthew 6:24; Matthew 12:33; Luke 16:13; Acts 24:20; 1 Corinthians 14:6.

2. in a disjunctive question it corresponds to the Latin an after utrum ;

a. preceded by πότερον, John 7:17; cf. Klotz ad Dev. 2:2, p. 574f; preceded by the interrogative μή, 1 Corinthians 9:8; preceded by μήτι, 2 Corinthians 1:17.

b. without an intertog. particle in the first member of the interrogation: τί ἐστι εὐκοπώτερον, εἰπεῖν... ἤ εἰπεῖν, Matthew 9:5; Mark 2:9; Luke 5:23; add, Matthew 21:25; Matthew 23:17, Matthew 23:19; Matthew 27:17; Mark 3:4; Luke 7:19; Acts 8:34.

c. ἤ... ἤ... ἤ, Mark 13:35.

3. as a comparative conjunction, than;

a. after comparatives: Matthew 10:15; Matthew 11:22; Luke 9:13; Luke 16:17; John 3:19; John 4:1 (Tr marginal reading omits; WH brackets ἤ); Acts 4:19; Romans 13:11, and often. ἤ is lacking after πλείους followed by a noun of number: Matthew 26:53 T Tr WH ; Acts 4:22; Acts 23:13, Acts 23:21; Acts 24:11 (where Rec. adds ἤ); cf. Matthiae , § 455 note 4; Kühner, ii., p. 847; (Jelf , § 780 Obs. 1); Winer s Grammar, 595 (554); (Buttmann , 168 (146)); Lob. ad Phryn. , p. 410f.

b. after ἕτερον: Acts 17:21.

c. πρίν ἤ, before that, before, followed by accusative with an infinitive (cf. Buttmann , § 139, 35; Winer 's Grammar, § 44, 6, also, p. 297 (279)): Matthew 1:18; Mark 14:30; Acts 2:20 R G WH marginal reading; Acts 7:2; followed by the aorist subjunc, Luke 2:26 Tr text omits; WH brackets ἤ; Luke 22:34 R G (others ἕως); followed by present optative, Acts 25:16.

d. after θέλω equivalent to to prefer: 1 Corinthians 14:19 (followed by ἤπερ, 2 Macc. 14:42); examples from Greek authors are given in Klotz ad Devar. 2:2, p. 589f; Winer s Grammar, § 35, 2 c.; (Buttmann , § 149, 7); Kühner, ii., p. 841; (Jelf , § 779 Obs. 3).

e. after οὐ: John 13:10 R G , where after οὐ χρείαν ἔχει the sentence goes on as though the writer had said οὐκ ἄλλου τίνος χρείαν ἔχει, (cf. Winer s Grammar, 508 (478)).

f. after positive notions, to which in this way a comparative force is given: after καλόν ἐστι (it is good... rather than) equivalent to it is better, Matthew 18:8; Mark 9:43, Mark 9:45, Mark 9:47; cf. Menander 's saying καλόν τό μή ζῆν, ἤ ζῆν ἀθλιως, and Plautus rud. 4, 4, 70 tacita mulier est bona semper, quam loquens; similar examples in the O. T. are Genesis 49:12; Psalm 117:8 (Psalms 118:8); Jonah 4:3, Jonah 4:8; Tobit 6:13 Tobit 12:8; Sir. 20:25 Sir. 22:15; 4 Macc. 9:1; also after λυσιτελεῖ (it is gain... rather than) equivalent to it is better (Tobit 3:6), Luke 17:2; after χαρά ἐστι (there will be joy... more than), Luke 15:7; see examples from Greek authors in Alexander Buttmann (1873) Gram. § 149, 7; (Buttmann , p. 360 (309)); Winer , Kühner, others, as above.

4. with other particles;

a. ἀλλ' ἤ, see ἀλλά , I. 10, p. 28a.

b. ἤ γάρ, see γάρ , I. at the end

c. ἤ καί (cf. Winer 's Grammar, § 53, 6 note),

α. or even, or also (Latin aut etiam , vel etiam ): (Matthew 7:10 L T Tr WH ); Luke 11:11 G L T Tr WH ; Luke 11:12; Luke 18:11; Romans 2:15; 1 Corinthians 16:6; 2 Corinthians 1:13.

β. or also (Latin an etiam ) (in a disjunctive question): Luke 12:41; Romans 4:9.

d. ἤπερ, than at all (Latin quam forte ; German als etwa ), after a comparitive (cf. Jelf , § 779 Obs. 5): John 12:43 (L ἤ περ, WH marginal reading ὑπέρ) (2 Macc. 14:42; Homer , Hesiod ).

e. ἤτοι... ἤ, either indeed (cf. Kühner, § 540, 5)... or: Romans 6:16 (Wis. 11:19; Herodotus and following).

ἦ

(2229) ἤ, a disjunctive conjunction (cf. Winer 's Grammar, § 53, 6). Used

1. to distinguish things or thoughts which either mutually exclude each other, or one of which can take the place of the other: or (Latin aut , vel );

d. ἤ... ἤ, either... or, Matthew 6:24; Matthew 12:33; Luke 16:13; Acts 24:20; 1 Corinthians 14:6.

2. in a disjunctive question it corresponds to the Latin an after utrum ;

a. preceded by πότερον, John 7:17; cf. Klotz ad Dev. 2:2, p. 574f; preceded by the interrogative μή, 1 Corinthians 9:8; preceded by μήτι, 2 Corinthians 1:17.

c. ἤ... ἤ... ἤ, Mark 13:35.

3. as a comparative conjunction, than;

b. after ἕτερον: Acts 17:21.

4. with other particles;

a. ἀλλ' ἤ, see ἀλλά , I. 10, p. 28a.

b. ἤ γάρ, see γάρ , I. at the end

c. ἤ καί (cf. Winer 's Grammar, § 53, 6 note),

α. or even, or also (Latin aut etiam , vel etiam ): (Matthew 7:10 L T Tr WH ); Luke 11:11 G L T Tr WH ; Luke 11:12; Luke 18:11; Romans 2:15; 1 Corinthians 16:6; 2 Corinthians 1:13.

β. or also (Latin an etiam ) (in a disjunctive question): Luke 12:41; Romans 4:9.

e. ἤτοι... ἤ, either indeed (cf. Kühner, § 540, 5)... or: Romans 6:16 (Wis. 11:19; Herodotus and following).

ἡγεμονεύω

(2230) ἡγεμονεύω; (ἡγεμών); [from Homer down];

a. to be leader, to lead the way.

b. to rule, command: with the genitive of a province [cf. Buttmann, 169 (147)], to be governor of a province, said of a proconsul, Luke 2:2; of a procurator, Luke 3:1.

ἡγεμονία

(2231) ἡγεμονία, -ας, ἡ, (ἡγεμών), [Herodotus, Thucydides, Plato, others], chief command, rule, sovereignty: of the reign of a Roman emperor, Luke 3:1; Josephus, Antiquities 18, 4, 2.

ἡγεμών

(2232) ἡγεμών, -όνος, ὁ, (ἡγέομαι), in classical Greek a word of very various signification: a leader of any kind, a guide, ruler, prefect, president, chief, general, commander, sovereign; in the N. T. specifically:

1. a 'legatus Caesaris,' an officer administering a province in the name and with the authority of the Roman emperor; the governor of a province: Matthew 10:18; Mark 13:9; Luke 21:12; 1 Peter 2:14.

2. a procurator (Vulg. praeses ; Luth. Landpfleger ), an officer who was attached to a proconsul or a propraetor and had charge of the imperial revenues; in causes relating to these revenues he administered justice, (called ἐπίτροπος, διοικητής, in secular authors). In the smaller provinces also, which were so to speak appendages of the greater, he discharged the functions of governor of the province; and such was the relation of the procurator of Judæa to the governor of Syria (cf. Krebs, Observations, p. 61ff; Fischer, De vitiis lexx. etc., p. 432ff; Winers RWB under the word Procuratoren; Sieffert in Herzog 2 under the word Landpfleger; Krenkel in Schenkel 4:7; [BB. DD. under the word Procurator]); so of Pilate, Felix, Festus: Matthew 27:2, Matthew 27:11, Matthew 27:14, Matthew 27:21,Matthew 27:23 [R G L Tr marginal reading], Matthew 27:27; Matthew 28:14; Luke 20:20; Acts 23:24, Acts 23:26, Acts 23:33; Acts 24:1, Acts 24:10; Acts 26:30; Πιλᾶτος ὁ τῆς Ἰουδαίας ἡγεμών, Josephus Antiquities 18, 3, 1; (Tacitus, ann. 15, 44 Christus Tiberio imperitante per procuratorem Pontium Pilatum supplicio adfectus erat ).

3. first, leading, chief: so of a principal town as the capital of the region, Matthew 2:6, where the meaning is, 'Thou art by no means least among the chief cities of Judah;' others less aptly (Bleek also [(where?); in his (posthumous) Synoptative Erklärung etc. 1:119 he repudiates this interpretation (ascribed by him to Hofmann, Weiss. u. Erfüll. 2:56)]), 'Thou shalt by no means be regarded as least among i. e. by the princes, the nobles, of the state.' The saying is taken from Micah 5:2 (Micah 5:1), where the Hebrew בְּאַלְפֵי (which the Sept. give correctly, ἐν χιλιάσι) seems to have been read בְּאַלֻּפֵי by the Evangelist [cf. Edersheim, Jesus the Messiah, i. 206].

ἡγέομαι

(2233) ἡγέομαι, -οῦμαι; perfect ἥγημαι; 1 aorist ἡγησάμην; (from ἄγω [cf. Curtius, p. 688]); deponent middle; from Homer down;

1. to lead, i. e.

a. to go before;

b. to be a leader; to rule, command; to have authority over: in the N. T. so only in the present participle ἡγούμενος, a prince, of regal power (Ezekiel 43:7 for מֶלֶךְ; Sir. 17:17), Matthew 2:6; a (royal) governor, viceroy, Acts 7:10; chief, Luke 22:26 (opposed to ὁ διακονῶν); leading as respects influence, controlling in counsel, ἔν τισι, among any, Acts 15:22; with the genitive of the person over whom one rules, so of the overseers or leaders of Christian churches: Hebrews 13:7, Hebrews 13:17, Hebrews 13:24 (οἴκου, 2 Chronicles 31:13; τῶν πατριῶν, 1 Esdr. 5:65 (66), 67 (68); τῆς πόλεως, Judges 9:51 Alex. ; a military leader, 1 Macc. 9:30; 2 Macc. 14:16; used also in Greek writings of any kind of a leader, chief, commander, Sophocles Phil. 386; often in Polybius; Diodorus 1, 4 and 72; Lucian, Alex. 44; others); with the genitive of the thing, τοῦ λόγου, the leader in speech, chief speaker, spokesman: Acts 14:12 of Mercury, who is called also τοῦ λόγου ἡγεμών in Jamblichus' de myster., at the beginning.

2. (like the Latin duco ) equivalent to to consider, deem, account, think: with two accusatives, one of the objects, the other of the predicate, Acts 26:2; Philippians 2:3, Philippians 2:6 (on which see ἁρπαγμός , Philippians 2:2 [Winer's Grammar, § 44, 3 c.]); Philippians 3:7 [cf. Buttmann, 59 (51); Winer's Grammar, 274 (258)]; 1 Timothy 1:12; 1 Timothy 6:1; Hebrews 10:29; Hebrews 11:11, Hebrews 11:26; 2 Peter 1:13; 2 Peter 2:13; 2 Peter 3:9, 2 Peter 3:15. τινὰ ὥς τινα, 2 Thessalonians 3:15 [(cf. Winer's Grammar, § 65, 1 a.]); τινά ὑπερεκπερισσῶς, to esteem one exceedingly, 1 Thessalonians 5:13 (περὶ πολλοῦ, Herodotus 2, 115; περὶ πλείστου, Thucydides 2, 89); with accusative of the thing followed by ὅταν, James 1:2; ἁναγκαῖον, followed by an infinitive, 2 Corinthians 9:5; Philippians 2:25; δίκαιον, followed by an infinitive, 2 Peter 1:13; followed by an accusative with an infinitive, Philippians 3:8.

[Compare: δι-, ἐκ-, δι-, ἐξ-, προηγέομαι.

Synonyms: δοκέω 1, ἡγέομαι 2, νομίζω 2, οἴομαι: ἡγ. and νομ. denote a belief resting not on one's inner feeling or sentiment, but on the due consideration of external grounds, the weighing and comparing of facts; δοκ. and οἴ., on the other hand, describe a subjective judgment growing out of inclination or a view of facts in their relation to us. ἡγ. denotes a more deliberate and careful judgment than νομ.; οἴ. a subjective judgment which has feeling rather than thought (δοκ.) for its ground. Cf. Schmidt ch. 17.]

ἡδέως

(2234) ἡδέως, adverb, (from ἡδύς sweet, pleasant), with pleasure, gladly: Mark 6:20; Mark 12:37; 2 Corinthians 11:19. [From Sophocles, Plato down.]

ἤδη

(2235) ἤδη, adverb, [from Homer down; on the derivation see Vanicek, p. 745; Peile, p. 395], in the N. T. everywhere of time, now, already, (Latin jam ): Matthew 3:10; Matthew 5:28; Matthew 14:15; Mark 4:37; Mark 11:11; Luke 7:6; Luke 12:49; [Luke 24:29 T WH Tr text, L Tr marginal reading brackets]; John 4:35 (John 4:36),John 4:51; John 19:28 (that all things were now finished and that nothing further remained for him to do or to suffer); Acts 27:9; Romans 13:11 (that it is already time to wake up and indulge no longer in sleep); 1 Corinthians 4:8, and often; νῦν... ἤδη, now already (Latin jam nunc ): 1 John 4:3; ἤδη ποτέ, now at last, at length now: with future Romans 1:10; [with aorist Philippians 4:10.

Synonym: see ἄρτι , at the end.]

ἥδιστα

(2236) ἥδιστα (neuter plural of the superlative ἥδιστος from ἡδύς), adverb, most gladly (cf. ἡδέως ): 2 Corinthians 12:9, 2 Corinthians 12:15. (Sophocles , Xenophon , Plato , others.)

ἡδονή

(2237) ἡδονή, -ῆς, ἡ, (ἥδομαι), [Simonides 117, Herodotus down], pleasure: 2 Peter 2:13; plural, Luke 8:14 (αἱ ἡδοναὶ τ. βίου); Titus 3:3; James 4:3; by metonymy, desires for pleasure (Grotius, cupiditates rerum voluptariarum ), James 4:1.

ἡδύοσμον

(2238) ἡδύοσμος, -ον, (ἡδύς and ὀσμή), sweet-smelling (Pliny, jucunde olens ); neuter τὸ ἡδ. as a substantive garden-mint (equivalent to μίνθη, Strabo 8, 3, 14, p. 344; Theophrastus, hist. plant. 7, 7; cf. caus. plant. 6, 22 (20)), a kind of small odoriferous herb, with which the Jews used to strew the floors of their houses and synagogues; (it was called by them מִינְתָּא, see Buxtorf, Lex. talm. under the word, p. 1228 [p. 623, Fischer edition]): Matthew 23:23; Luke 11:42. [BB. DD. ; Löw, Aram. Pflanzennamen, § 200.]

ἦθος

(2239) ἦθος, -εος (-ους), τό, (akin to ἔθος, probably from ΕΩ, whence ἧμαι, ἕζω, [cf. Vanicek, p. 379]);

1. a customary abode, dwelling-place, haunt, customary state, (Homer, Hesiod, Herodotus, others).

2. custom, usage (cf. German Sitzen, Sitte ); plural τὰ ἤθη morals, character, (Latin mores ) 1 Corinthians 15:33 from Menander; cf. Menander fragment, Meineke edition, p. 75. (Sir. 20:26 (25); 4 Macc. 1:29; 2:7, 21.)

ἥκω

(2240) ἥκω; imperfect ἧκον (Acts 28:23, where L T Tr WH ἦλθον); future ἥξω; 1 aorist ἧξα (Luke 13:35 R G; Revelation 2:25; Revelation 3:9 Rec. ); perfect ἧκα (often in the Sept. , as Genesis 42:7, Genesis 42:9; Genesis 45:16; [Genesis 47:4]; Joshua 9:12 (7); Job 16:22, etc.; in the N. T. once, Mark 8:3 R^st L T Tr text, see, WHs Appendix, p. 169; the older and more elegant writers [Aeschylus, Herodotus, Thucydides, others] use only the present imperfect and future; cf. Lob. ad Phryn., p. 743f; Bttm. Ausf. Spr. ii. 205; [Veitch, under the word]; Winers Grammar, 87 (83); [Buttmann, 59 (51)]); Sept. for בּוא; to have come, have arrived, be present [Winers Grammar, 274 (258); Buttmann, 203 (176]); hence, imperfect with force of pluperfect (cf. Matthiae, ii., p. 1136; Krüger, § 53, 1, 4): absolutely of persons, Matthew 24:50; Mark 8:3; Luke 12:46; Luke 15:27; John 8:42; Hebrews 10:7, Hebrews 10:9, Hebrews 10:37; 1 John 5:20; Revelation 2:25; Revelation 3:9; Revelation 15:4; followed by ἀπό with the genitive of place, Matthew 8:11; Luke 13:29; by ἐκ with the genitive of place, Romans 11:26; with addition of εἰς with accusative of place, John 4:47; μακρόθεν, Mark 8:3; πρός τινα, Acts 28:23 Rec. ; metaphorically, to come to one i. e. seek an intimacy with one, become his follower: John 6:37; ἐπί τινα, to come upon one (unexpectedly), Revelation 3:3. of time and events: absolutely, Matthew 24:14; John 2:4; 2 Peter 3:10; Revelation 18:8; ἕως ἄν ἥξῃ [L T WH Tr in brackets ἥξει; see above and Buttmann, 231 (199)] (namely, ὁ καιρός), ὅτε εἴπητε, Luke 13:35; ἐπί τινα, metaphorically, to come upon one, of things to be endured (as evils, calamitous times): Matthew 23:36; Luke 19:43. [Compare: ἀν-, καθήκω.]

ἠλί

(2241) ἠλί (L ἠλί, T ἡλεί [see WH's Appendix, p. 155, and under the word ει, ι; on the breathing cf. Tdf. Proleg., p. 107; WH. Introductory § 408; WH ἐλωί]), a Hebrew word, אֵלִי, my God: Matthew 27:46. [Cf. ἐλωΐ , and the reference there.]

Ἠλί

(2242) Ἡλί (R^st Ἠλί [on the breathing in manuscripts see Tdf. Proleg., p. 107], T Tr WH Ἡλεί [see WH's Appendix, p. 155, and under the word ει, ι]), indeclinable, Heli, the father of Joseph, the husband of Mary: Luke 3:23.

Ἠλίας

(2243) Ἠλίας ([so R^st ^elz G; WH Ἠλείας cf. WHs Appendix, p. 155; Tdf. Proleg., p. 84 and see ει, ι, but] L Tr Ἡλιάς, Tdf. Ἡλείας, [on the breathing in manuscripts see Tdf. Proleg., p. 107; WH. Introduction § 408; current editions, are not uniform]), -ου [Buttmann, 17 (16), 8; but once (namely, Luke 1:17 T Tr marginal reading WH) -α], ὁ, (אֵלִיָּה or אֵלִיָּהוּ i. e. either 'strength of Jehovah' or 'my God is Jehovah'), Elijah, a prophet born at Thisbe [but see B. D. under the word, also under the word Tishbite], the unflinching champion of the theocracy in the reigns of the idolatrous kings Ahab and Ahaziah. He was taken up to heaven without dying, whence the Jews expected he would return just before the advent of the Messiah, whom he would prepare the minds of the Israelites to receive (1 Kings 17:1-24; 2 Kings 2:6; 2 Chronicles 21:12; Malachi 4:4 (Mal. 3:22); Sir. 48:1, 4, 12 [cf. Edersheim, Jesus the Messiah, Appendix 8]): Matthew 11:14; Matthew 16:14; Matthew 17:3, Matthew 17:10-12; Matthew 27:47, Matthew 27:49; Mark 6:15; Mark 8:28; Mark 9:4; Mark 9:11-13; Mark 15:35; Luke 1:17; Luke 4:25; Luke 9:8, Luke 9:19, Luke 9:30, Luke 9:33, Luke 9:54 [R G L]; John 1:21, John 1:25; James 5:17; ἐν Ἠλίᾳ, in the narrative concerning Elijah, Romans 11:2 [see ἐν , I. 1 d.].

ἡλικία

(2244) ἡλικία, -ας, ἡ, (ἧλιξ mature, of full age, Homer, Odyssey 18, 373 [others of the same age; cf. Ebeling, Lex. Homer under the word; Pape Lexicon under the word]); from Homer down;

1. age, time of life;

a. universally: Matthew 6:27; Luke 12:25, [in these passages, 'term or length of life'; but others refer them to 2 below; see Field, Otium Norv. Pars iii., p. 4; James Morison, Commentary on Matthew, the passage cited] cf. πῆχυς , and DeWette, Meyer, Bleek on Matthew, the passage cited; παρὰ καιρὸν ἡλικίας, beyond the proper stage of life [A. V. past age], Hebrews 11:11 (2 Macc. 4:40; 4 Macc. 5:4).

b. adult age, maturity: ἔχειν ἡλικίαν [A. V. to be of age], John 9:21, John 9:23.

c. suitable age for anything; with the genitive of the thing for which it is fit: τοῦ γάμου, Demosthenes; τοῦ ἤδη φρονεῖν, Plato, Eryx., p. 396 b.; metaphorically, of an attained state of mind fit for a thing: τοῦ πληρώματος τοῦ Χριστοῦ, the age in which we are fitted to receive the fullness (see πλήρωμα , 1) of Christ, Ephesians 4:13 [others refer this to 2; cf. Ellicott, in the place cited].

2. stature (Demosthenes, Plutarch, others): τῇ ἡλικία μικρός, Luke 19:3; προκόπτειν ἡλικίᾳ, i. e. in height and comeliness of stature (Bengel, justam proceritatem nactus est et decoram), Luke 2:52; cf. Meyer, Bleek, at the passage.

ἡλίκος

(2245) ἡλίκος, -η, -ον, (ἧλιξ, see ἡλικία ), properly, as old as, as tall as; universally, (Latin quantus ): how great, Colossians 2:1; James 3:5 [cf. Buttmann, 253 (217)]; how small (Lucian, Hermot. 5), ἡλίκον πῦρ, James 3:5 L T Tr WH [Buttmann, the passage cited].

ἥλιος

(2246) ἥλιος, -ου, ὁ [often anarthrous, Winers Grammar, 120 (114); Buttmann, 89 (78)], (ἕλη [root us to burn, cf. Curtius, § 612]); Sept. for שֶׁמֶשׁ; the sun: Matthew 5:45; Matthew 13:43; Mark 13:24; Luke 4:40; Luke 21:25; Acts 26:13; 1 Corinthians 15:41; Revelation 1:16, etc. equivalent to the rays of the sun, Revelation 7:16; equivalent to the light of day: μὴ βλέπων τὸν ἥλιον, of a blind man, Acts 13:11.

ἧλος

(2247) ἧλος, -ου, ὁ, a nail: John 20:25. [(From Homer on.)].

ἡμᾶς

(2248) *For 2248 see Strong's entry Strong's 1473.

ἡμεῖς

(2249) ἡμεῖς, see ἐγώ .

Related entry: See related Strong's Strong's 1473.

ἡμέρα

(2250) ἡμέρα, ἡμέρας, ἡ (from ἥμερος, ἡμορον, properly, ἡμέρα ὥρα the mild time, cf. Lob. Paral., p. 359; (but cf. Curtius , p. 594f; Vanicek , p. 943)); Hebrew יום; day; used

1. of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with night;

a. properly, ἡμέρας, by day, in the daytime (cf. colloquial English of a day; Winer s Grammar, § 30, 11; Buttmann , § 132, 26), Revelation 21:25; ἡμέρας καί νυκτός, day and night (cf. Winer 's Grammar, 552 (513f); Lob. Paralip., p. 62f; Ellicott on 1 Timothy 5:5), Mark 5:5; Luke 18:7; Acts 9:24; 1 Thessalonians 2:9; 1 Thessalonians 3:10; (2 Thessalonians 3:8 L text T Tr WH ); 1 Timothy 5:5; 2 Timothy 1:3; Revelation 4:8; Revelation 7:15; Revelation 12:10; Revelation 14:11; Revelation 20:10; ἡμέρας μέσης, at midday, Acts 26:13; νύκτα καί ἡμέραν (Winer s Grammar, 230 (216); Buttmann , § 131, 11), Mark 4:27; Acts 20:31; 2 Thessalonians 3:8 R G ; hyperbolically equivalent to without intermission, λατρεύειν, Luke 2:37; Acts 26:7; ἡμέρας ὁδός, a day's journey, Luke 2:44 (Genesis 31:23 (μιᾶς ἡμέρας ὁδόν, Josephus , contra Apion 2, 2, 9; cf. Winer s Grammar, 188 (177); B. D. American edition, under the phrase, Day's Journey)); τάς ἡμέρας, accusative of time (Winer s Grammar, and Buttmann s Grammar, as above), during the days, Luke 21:37; ἐκείνην τήν ἡμέραν, John 1:39 (40); πᾶσαν ἡμέραν, daily, Acts 5:42; ἐκ δηναρίου τήν ἡμέραν, so sometimes we say, for a shilling the day, Matthew 20:2; δώδεκα σισιν ὧραι τῆς ἡμέρας, John 20:9; to the number of days are added as many nights, Matthew 4:2; Matthew 12:40; γίνεται ἡμέρα, day dawns, it grows light, Luke 4:42; Luke 6:13; Luke 22:66; Acts 12:18; Acts 16:35; Acts 23:12; Acts 27:29, Acts 27:33, Acts 27:39 (Xenophon , an. 2, 2, 13; 7, 2, 34); περιπατεῖν ἐν τήν ἡμέρα, John 11:9; ἡ ἡμέρα φαίνει, Revelation 8:12; ἡ ἡμέρα κλινεῖ, the day declines, it is toward evening, Luke 9:12; Luke 24:29.

b. metaphorically, the 'day' is regarded as the time for abstaining from indulgence, vice, crime, because acts of the sort are perpetrated at night and in darkness: 1 Thessalonians 5:5, 1 Thessalonians 5:8; hence ὁ αἰών οὗτος (see αἰών , 3) is likened to the night, αἰών μέλλων, to day, and Christians are admonished to live decorously as though it were light, i. e. as if ὁ αἰών ὁ μέλλων were already come, Romans 13:12 ἕως ἡμέρα ἐστιν while it is day, i. e. while life gives one an opportunity to work, John 9:4. of the light of knowledge, 2 Peter 1:19.

2. of the civil day, or the space of twenty-four hours (thus including the night): Matthew 6:34; Mark 6:21; Luke 13:14, etc.; opposed to an hour, Matthew 25:13; to hours, months, years, Revelation 9:15; Galatians 4:10; ἡ ἐν ἡμέρα τρυφή, the revelling of a day, i. e. ephemeral, very brief, 2 Peter 2:13 (others refer this to 1 b. above); ἑπτάκις τῆς ἡμέρας seven times in the (space of a) day, Luke 17:4; the dative ἡμέρα of the day on (in) which (cf. Winer s Grammar, § 31, 9; Buttmann , § 133 (26)): as τρίτῃ ἡμέρα, Matthew 16:21; Mark 9:31 (Rec. ); Luke 17:29; Acts 2:41, etc.; ἡμέρα καί ἡμέρα, day by day, every day, 2 Corinthians 4:16 (after the Hebrew וָיום יום Esther 3:4, where the Sept. καθ' ἑκάστην ἡμέραν, and יום יום Psalm 67:20 (Psalms 68:20), where the Sept. ἡμέραν καθ' ἡμέραν; (cf. Winer 's Grammar, 463 (432))); ἡμέραν ἐξ ἡμέρας (see ἐκ , IV. 2), 2 Peter 2:8; as an accusative of time (Winer s Grammar, 230 (215f); Buttmann , § 131, 11): ὅλην τήν ἡμέραν, Romans 8:36; Romans 10:21; μίαν ἡμέραν, Acts 21:7; and in the plural, John 2:12; John 4:40; John 11:6; Acts 9:19; Acts 10:48; Acts 16:12; Acts 20:6; Acts 21:4, Acts 21:10; Acts 25:6, Acts 25:14; Acts 28:7, Acts 28:12 (L dative), 14; Galatians 1:18; Revelation 11:3, Revelation 11:9. joined with prepositions: ἀπό with the genitive from... forth, from... on, Matthew 22:46; John 11:53; Acts 10:30; Acts 20:18; Philippians 1:5; ἄχρι with the genitive until, up to, Matthew 24:38; Luke 1:20; Luke 17:27; Acts 1:2 (Acts 1:22 Tdf. ); Acts 2:29; Acts 23:1; Acts 26:22; ἄχρι πέντε ἡμερῶν, until five days had passed, i. e. after five days, Acts 20:6; μέχρι with the genitive until, Matthew 28:15 (L Tr , WH in brackets); ἕως with the genitive until, Matthew 27:64; Acts 1:22 (T ἄχρι); Romans 11:8; διά with the genitive, see διά , A. II.; πρό with the genitive before, John 12:1 (on which see πρό , b.); ἐν with the dative singular, Matthew 24:50; Luke 1:59; John 5:9; 1 Corinthians 10:8 (L T Tr WH text omit ἐν); Hebrews 4:4, etc.; ἐν with the dative plural, Matthew 27:40; Mark 15:29 (L T Tr omit; WH brackets ἐν); John 2:19 (Tr WH brackets ἐν), 20, etc.; εἰς, unto (against), John 12:7; Revelation 9:15; ἐπί with the accusative for, (German auf... hin ), Acts 13:31 (for many days successively); Acts 16:18; Acts 27:20; Hebrews 11:30; καθ' ἡμέραν, daily (Winer 's Grammar, 401 (374f)), Matthew 26:55; Mark 14:49; Luke 16:19; Luke 22:53; Acts 2:46; Acts 3:2; Acts 16:5; Acts 19:9; 1 Corinthians 15:31; 2 Corinthians 11:28; Hebrews 7:27; Hebrews 10:11; also τό καθ' ἡμέραν, Luke 11:3; Luke 19:47; Acts 17:11 (L T Tr text omit; WH brackets τό), (Polybius 4, 18, 2; cf. Matthiae , ii., p. 734; (Jelf , § 456); Bernhardy (1829), p. 329; Buttmann , 96 (84)); καθ' ἑκάστην ἡμέραν, every day, Hebrews 3:13 (Xenophon , mem. 4, 2, 12); also κατά πᾶσαν ἡμέραν, Acts 17:17; μετά, after, Matthew 17:1; Matthew 26:2; Matthew 27:63; Mark 8:31; Luke 1:24; John 4:43; John 20:26; Acts 1:5; Acts 15:36, etc. οὐ πλείους εἰσιν ἐμοί ἡμέραι ἀφ' ἧς, namely, ἡμέρας, Acts 24:11. A specification of the number of days is thrust into the discourse in the nominative, as it were adverbially and without any grammatical connection (cf. Fritzsche on Mark, p. 310f; Winer s Grammar, 518 (481) and § 62, 2; (Buttmann , 139 (122))): ἤδη ἡμέραι (Rec. ἡμέρας, by correction) τρεῖς, Matthew 15:32; Mark 8:2; ὡσεί ἡμέραι ὀκτώ, Luke 9:28. ἡμερῶν διαγενομένων τινων, certain days having intervened, Acts 25:13. ἡμέρα and ἡμέραι are used with the genitive of a noun denoting a festival or some solemnity usually celebrated on a fixed day: τῶν ἀζύμων, Acts 12:3; τῆς πεντεκοστης, Acts 2:1; Acts 20:16; τοῦ σαββάτου, Luke 13:14, Luke 13:16; John 19:31; ἡ κυριακῇ ἡμέρα, the Lord's day, i. e. the day on which Christ returned to life, Sunday therefore, Revelation 1:10; the following phrases also have reference to sacred or festival days: κρίνειν ἡμέραν παῥ ἡμέραν, to exalt one day above another, and κρίνειν πᾶσαν ἡμέραν, to esteem every day sacred, Romans 14:5; φρονεῖν τήν ἡμέραν, to regard a particular day that is selected for religious services, Romans 14:6; ἡμέρας παρατηρεῖσθαι, to observe days, Galatians 4:10. After the Hebrew usage, which in reference to a definite period of time now elapsed speaks of a certain number of days as fulfilled or completed (see Gesenius under the word מָלֵא), we have the phrases ἐπλήσθησαν αἱ ἡμέραι τῆς λειτουργίας, the days spent in priestly service, Luke 1:23 (when he had been employed in sacred duties for the appointed time); τοῦ περιτεμεῖν αὐτόν, for him to be circumcised, Luke 2:21; τοῦ καθαρισμοῦ αὐτῶν, Luke 2:22; συντελεσθεισῶν ἡμερῶν, Luke 4:2; τελειωσάντων τάς ἡμέρας, when they had spent there the time appointed, Luke 2:43; ἐν τῷ συμπληροῦσθαι τάς ἡμέρας τῆς ἀναλήψεως αὐτοῦ, when the number of days was now being completed which the reception of Jesus into heaven required, i. e. before which that reception could not occur, Luke 9:51; ἡ ἐκπλήρωσις τῶν ἡμερῶν τοῦ ἁγνισμοῦ, the fulfilment of the days required for the purification, Acts 21:26; συντελοῦνται αἱ ἡμέραι, Acts 21:27; ἐν τῷ συμπληροῦσθαι τήν ἡμέραν τῆς Πεντεκοστης, when the measure of time needed for the day of Pentecost was being completed, i. e. on the very day of Pentecost, Acts 2:1. As in some of the examples just adduced ἡμέρα is joined to the genitive of a thing to be done or to happen on a certain day, so also in ἡμέραν τοῦ ἐνταφιασμοῦ, John 12:7; ἀναδείξεως, Luke 1:80. with the genitive of person, ἐν τῇ ἡμέρα σου (but L T Tr WH omit σου) in the day favorable for thee, the day on which salvation is offered thee and can be obtained, Luke 19:42 (Polybius 18, 5, 8 μή παρῇς τόν καιρόν... σῇ νῦν ἐστιν ἡμέρα, σός ὁ καιρός; meus dies est, tempore accepto utimur Seneca , Med. 1017).

3. of the last day of the present age (see αἰών , 3), the day in which Christ will return from heaven, raise the dead, hold the final judgment, and perfect his kingdom, the following expressions are used: ἡ ἡμέρα, simply, Romans 13:12; Hebrews 10:25, cf. 1 Thessalonians 5:4; (ἡ) ἡμέρα τοῦ κυρίου, Χριστοῦ, Ἰησοῦ Χριστοῦ, τοῦ υἱοῦ τοῦ ἀνθρώπου, Luke 17:24 R G T Tr WH marginal reading; 1 Corinthians 1:8; 1 Corinthians 5:5; 2 Corinthians 1:14; Philippians 1:6, Philippians 1:10; 1 Thessalonians 5:2; 2 Thessalonians 2:2; 2 Peter 3:10; ἡμέρα κυρίου ἡ μεγάλη, Acts 2:20 (from Joel 2:31 (Joel 3:4)); ἡμέρα ἡ ὁ υἱός τοῦ ἀνθρώπου ἀποκαλύπτεται, Luke 17:30; ἡ ἡμέρα τοῦ Θεοῦ, 2 Peter 3:12; ἡ ἡμέρα ἐκείνῃ ἡ μεγάλη τοῦ παντοκράτορος, Revelation 16:14 (even in the prophecies of the O. T. the day of Jehovah is spoken of, in which Jehovah will execute terrible judgment upon his adversaries, as Joel 1:15; Joel 2:1, Joel 2:11; Isaiah 2:12; Isaiah 13:6, Isaiah 13:9; Amos 5:18, Amos 5:20; Jeremiah 26:10 (Jeremiah 46:10); Ezekiel 13:5; Ezekiel 30:2; Obadiah 1:15; Zephaniah 1:7; Malachi 3:17); ἡ ἡμέρα ἐκείνῃ and ἐκείνῃ ἡ ἡμέρα, Matthew 7:22; Luke 6:23; Luke 10:12; Luke 21:34; 2 Thessalonians 1:10; 2 Timothy 1:12, 2 Timothy 1:18; 2 Timothy 4:8; ἡ ἐσχάτῃ ἡμέρα, John 6:39, John 6:44, John 6:54; John 11:24; John 12:48; ἡμέρα ἀπολυτρώσεως, Ephesians 4:30; ἐπισκοπῆς (see ἐπισκοπή , b.), 1 Peter 2:12; κρίσεως, Matthew 10:15; Matthew 11:22, Matthew 11:24; Matthew 12:36; Mark 6:11 R L brackets; 2 Peter 2:9; 2 Peter 3:7, cf. Acts 17:31; τῆς κρίσεως, 1 John 4:17; ὀργῆς καί ἀποκαλύψεως δικαιοκρισίας τοῦ Θεοῦ, Romans 2:5 (יום־זַעַם, Ezekiel 22:24; אַף־יְהוָה יום, Zephaniah 2:3; (עֶבְרָה יום, Proverbs 11:4.; Zephaniah 1:15, Zephaniah 1:18, etc.)); ἡ ἡμέρα ἡ μεγάλη τῆς ὀργῆς αὐτοῦ, Revelation 6:17; ἡμέρα σφαγῆς, of slaughter (of the wicked), James 5:5 ((Jeremiah 12:3, etc.)). Paul, in allusion to the phrase ἡμέρα κυρίου, uses the expression ἀνθρωπίνῃ ἡμέρα for a tribunal of assembled judges on the day of trial (A. V. man's judgment) (cf. the German Landtag, Reichstag ), 1 Corinthians 4:3.

4. By a Hebraistic usage (though one not entirely unknown to Greek writers; cf. Sophocles Aj. 131, 623; Euripides , Ion 720) it is used of time in general (as the Latin dies is sometimes): John 14:20; John 16:23, John 16:26; Hebrews 8:9 (cf. Buttmann , 316 (271); Winer 's Grammar, 571 (531)); τήν ἐμήν ἡμέραν, the time when I should appear among men as Messiah, John 8:56; ἐν τῇ ἡμέρα τῇ πονηρά, in the time of troubles and assaults with which demons try Christians, Ephesians 6:13; ἡμέρα σωτηρίας, the time when anyone is or can be saved, 2 Corinthians 6:2; εἰς ἡμέραν αἰῶνος, for all time, forever (see αἰών , 1 a.), 2 Peter 3:18; much more often in the plural: ἡμέραι πονηραί, Ephesians 5:16; ἀφ' ἡμερῶν ἀρχαίων, Acts 15:7; αἱ πρότερον ἡμέραι Hebrews 10:32; πάσας τάς ἡμέρας, through all days, always, Matthew 28:20 (כָּל־הַיָמִים, Deuteronomy 4:40; Deuteronomy 5:26 (29), and very often; ἠματα πάντα, Homer , Iliad 8, 539; 12, 133; 13, 826, etc.); αἱ ἔσχαται ἡμέραι (see ἔσχατος , 1 under the end), Acts 2:17; 2 Timothy 3:1; James 5:3; αἱ ἡμέραι αὗται, the present time, Acts 3:24; the time now spoken of, Luke 1:39; Luke 6:12; Acts 1:15, etc.; ἐν ταῖς ἡμέραις ἐκείναις (see ἐκεῖνος , 2 b., p. 195a); πρό τούτων τῶν ἡμερῶν, Acts 5:36; Acts 21:38; πρός ὀλίγας ἡμέρας, for a short time, Hebrews 12:10; ἐλεύσονται... ἡμέραι ὅταν etc., Matthew 9:15; Mark 2:20; Luke 5:35; ὅτε etc. Luke 17:22; ἥξουσιν ἡμέραι ἐπί σε, καί, followed by a future, Luke 19:43; ἔρχονται ἡμέραι, καί, followed by future, Hebrews 8:8; ἐλεύσονται or ἔρχονται ἡμέραι, ἐν αἷς etc., Luke 21:6; Luke 23:29, with a genitive of the thing done or to happen: τῆς ἀπογραφῆς, Acts 5:37; τῆς φωνῆς, Revelation 10:7; τῆς σαρκός αὐτοῦ, of his earthly life, Hebrews 5:7. αἱ ἡμέραι with the genitive of a person, one's time, one's days, i. e. in which he lived, or held office: Matthew 2:1; Matthew 11:12; Matthew 23:30; Matthew 24:37; Luke 1:5; Luke 4:25; Luke 17:26, Luke 17:28; Acts 7:45; Acts 13:41; 1 Peter 3:20 (Genesis 26:1; 1 Samuel 17:10; 2 Samuel 21:1; 1 Kings 10:21; Esther 1:1; Sir. 44:7 Sir. 46:7; Tobit 1:2; 1 Macc. 14:36, etc.); αἱ ἡμέραι τοῦ υἱοῦ τοῦ ἀνθρώπου, the time immediately preceding the return of Jesus Christ from heaven, Luke 17:26; μίαν τῶν ἡμερῶν τοῦ υἱοῦ τοῦ ἀνθρώπου, a single day of that most blessed future time when, all hostile powers subdued, the Messiah will reign, Luke 17:22. Finally, the Hebrews and the Hellenists who imitate them measure the duration and length also of human life by the number of days: πάσας τάς ἡμέρας (L mrg Tr marginal reading WH dative) τῆς ζωῆς (G L T Tr WH omit) ἡμῶν, during all our life, Luke 1:75 Rec. (Genesis 47:8; Judith 10:3; Tobit 1:2 (3); Sir. 22:12 Sir. 30:32 (24); 1 Macc. 9:71); προβεβηκώς ἐν ταῖς ἡμέραις αὐτοῦ, far advanced in age, Luke 1:7, Luke 1:18; Luke 2:36 (בַּיָמִים בָּא (the Sept. , προβεβηκώς ἡμερῶν or ἡμέραις), Genesis 18:11; Genesis 24:1; Joshua 13:1; (Joshua 23:1; 1 Kings 1:1; see προβαίνω , at the end)); ἀρχή ἡμερῶν, beginning of life, Hebrews 7:3 (αἱ ἔσχαται ἡμέραι τίνος, one's last days, his old age, Protevangelium Jacobi, c. 1); ἡμέραι ἀγαθαί, 1 Peter 3:10.

ἡμέτερος

(2251) ἡμέτερος, -έρα, -ερον, (ἡμεῖς), possessive pronoun of the 1 person plural, [from Homer down], our: with a substantive, Acts 2:11; Acts 24:6 [Rec. ]; Acts 26:5; Romans 15:4; [1 Corinthians 15:31 Rec.^st ^bez]; 2 Timothy 4:15; 1 John 1:3; 1 John 2:2; οἱ ἡμέτεροι, substantively, 'our people,' (the brethren): Titus 3:14. [Neuter, τὸ ἡμέτ. substantively: Luke 16:12 WH text Cf. Winers Grammar § 22, 7ff; Buttmann § 127, 19ff.]

ἤμην

(2252) ἦ μήν, assuredly, most certainly, full surely, (a particle used in asserverations, promises, oaths [cf. Winer's Grammar § 53, 7b.; Paley, Greek Particles, p. 38f]): Hebrews 6:14 R G; see εἰ, III. 9. (Sept.; very often in classical Greek from Homer down.)

Related entry: ἦ μήν, see ἦ.

ἡμιθανής

(2253) ἡμιθανής, -ές, (from ἥμι half, and θνήσκω, 2 aorist ἔθανον), half dead: Luke 10:30. ([Dionysius Halicarnassus 10, 7]; Diodorus 12, 62; Strabo 2, p. 98; Anthol. 11, 392, 4; [4 Macc. 4:11]; others.)

ἡμῖν

(2254) *For 2254 see Strong's entry Strong's 1473.

ἥμισυς

(2255) ἥμισυς, -εια, -υ; genitive ἡμίσους (Mark 6:23 [Sept. Exodus 25:9; etc.], for the uncontracted form ἡμισεος which is more common in the earlier and more elegant Greek writings [from Herodotus down]); neuter plural ἡμίση, Luke 19:8 R G, a form in use from Theophrastus down, for the earlier ἡμίσεα adopted by Lachmann (cf. Passow [also Liddell and Scott], under the word; Winer's Grammar § 9, 2 d.; ἡμίσεια in T Tr [ἡμίσια WH] seems due to a corruption of the copyists, see Stephanus Thesaurus iv., p. 170; Bttm. Ausf. Spr. i., p. 248; Alexander Buttmann (1873) in Studien und Kritiken for 1862, p. 194f; [N. T. Gram. 14 (13); Tdf. Proleg., p. 118; but especially WHs Appendix, p. 158]); Sept. for מַחֲצִית, much more often חֲצִי; half; it takes the gender and number of the annexed substantive (where τὸ ἥμισυ might have been expected): τὰ ἡμίση τῶν ὑπαρχόντων, Luke 19:8 (so Greek writings say ὁ ἥμισυς τοῦ βίου οἱ ἡμίσεις τῶν ἱππέων, see Passow, under the word; (Liddell and Scott, under the word, L 2; Kühner, § 405, 5 c.); τὰς ἡμίσεις τῶν δυνάμεων, 1 Macc. 3:34, 37); neuter τὸ ἥμισυ, substantively, the half; without the article a half: ἕως ἡμίσους τῆς βασιλείας μου (Esther 5:3; Esther 7:2), Mark 6:23; ἥμισυ καιροῦ, Revelation 12:14; as in classical Greek, καὶ ἥμισυ is added to cardinal numbers even where they are connected with masculine and feminine substantives, as τρεῖς ἡμέρας καὶ ἥμισυ, three days and a half, Revelation 11:9, Revelation 11:11 (ὀψωνεῖν δυοῖν δραχμῶν καὶ ἡμίσους, Ath. 6, p. 274 c.; δύο or ἑνὸς πήχεων καὶ ἡμίσους, Exodus 25:16; Exodus 26:16; Exodus 38:1 [Alex. ]); with καὶ omitted: Revelation 11:9 Tdf. edition 7 (μυριάδων ἑπτὰ ἡμίσους, Plutarch, Mar. 34).

ἡμιώριον

(2256) ἡμιώριον and (L T Tr WH) ἡμίωρον (cf. Kühner, § 185, 6, 2; [Jelf § 165, 6, 1 a.]), -ου, τό, (from ἥμι and ὥρα, cf. τὸ ἡμικοτύλιον, ἡμιμοίριον, ἡμικόσμιον, ἡμιχοινίκιον, ἡμιωβόλιον, etc.), half an hour: Revelation 8:1. (Strabo 2, p. 133; Geoponica; others [cf. Sophocles' Lexicon, under the word].)

ἡμῶν

(2257) *For 2257 see Strong's entry Strong's 1473.

ἦν

(2258) † For 2258 see Strong's entry Strong's 1510.

ἡνίκα

(2259) ἡνίκα, a relative adverb of time, [from Homer down], at which time; when: followed by the present indicative, of a thing that actually takes place, 2 Corinthians 3:15 R G; followed by ἄν with subjunctive present, whensoever: ibid. L T Tr WH; followed by ἄν and the aorist subjunctive with the force of the Latin future perfect, at length when (whensoever it shall have etc.): 2 Corinthians 3:16; Exodus 1:10; Deuteronomy 7:12; Judith 14:2. [On its construction see Winers Grammar, 296f (278f); 308 (289); Buttmann § 139, 33.]

ἤπερ

(2260) ἤπερ, see ἤ , 4 d.

ἤπιος

(2261) ἤπιος, -α, -ον, rarely of two terminations, (apparently derived from ἔπος, εἰπεῖν, so that it properly means affable [so Etym. Magn. 434, 20; but cf. Vanicek, p. 32]); from Homer down; mild, gentle: 1 Thessalonians 2:7 (where L WH νήπιος, which see at the end); πρός τινα, 2 Timothy 2:24.

Ἤρ

(2262) Ἤρ, Lachmann Ἥρ [on the breathing in manuscripts see Tdf. Proleg., p. 107], (עֵר watchful, from עוּר to be awake), Er, one of the ancestors of Christ: Luke 3:28.

ἤρεμος

(2263) ἤρεμος, -ον, quiet, tranquil: ἤρεμον κ. ἡσύχιον βίον, 1 Timothy 2:2. (Lucian, trag. 207; Eustathius, Hesychius; comparative ἠρεμέστερος, from an unused ἠρεμής, Xenophon, Cyril 7, 5, 63; more common in the earlier Greek writings is the adverb ἠρέμα. [Cf. Winers Grammar § 11 at the end; Buttmann, 28 (24).])

Ἡρῴδης

(2264) Ἡρῴδης, Ἡρῴδου, ὁ (equivalent to ἡρωιδης, sprung from a hero: hence, the Etym. Magn. , pp. 165, 43; 437, 56 directs it to be written Ἡρῴδης (so WH ), as it is found also in certain inscriptions (cf. Lipsius , Gram. Unters., p. 9; WH . Introductory § 410; Tdf. Proleg. 109; Pape , Eigennamen, under the word)), Herod, the name of a royal family that flourished among the Jews in the time of Jesus and the apostles. In the N. T. are mentioned,

1. the one who gave the family its name, Herod surnamed the Great, a son of Antipater of Idumaea. Appointed king of Judaea in by the Roman senate at the suggestion of Antony and with the consent of Octavian, he at length overcame the great opposition which the country made to him and took possession of the kingdom in ; and, after the battle of Actium, he was confirmed in it by Octavian, whose favor he ever after enjoyed. He was brave and skilled in war, learned and sagacious; but also extremely suspicious and cruel. Hence, he destroyed the entire royal family of the Hasmonaeans, put to death many of the Jews that opposed his government, and proceeded to kill even his dearly beloved wife Mariamne of the Hasmonaean line and the two sons she had borne him. By these acts of bloodshed, and especially by his love and imitation of Roman customs and institutions and by the burdensome taxes imposed upon his subjects, he so alienated the Jews that he was unable to regain their favor by his splendid restoration of the temple and other acts of munificence. He died in the 70th year of his age, the 37th of his reign, the 4th before the Dionysian era. Cf. Josephus , Antiquities 14, 14, 4; 15, 6, 7; 7, 4; 8, 1; 16, 5, 4; 11, 6, etc. In his closing years John the Baptist and Christ were born, Matthew 2:1; Luke 1:5; Matthew narrates in chapter 2 (cf. Macrobius , sat. 2, 4) that he commanded the male children in Bethlehem from two years old and under to be slain. Cf. especially Keim in Schenkel 3:27ff; Schürer , Neutest. Zeitgesch. § 15, and the books there mentioned.

2. Herod surnamed Antipas, son of Herod the Great and Malthace, a Samaritan woman. After the death of his father he was appointed by the Romans tetrach of Galilee and Peraea. His first wife was a daughter of Aretas, king of Arabia; but he subsequently repudiated her and took to himself Herodias, the wife of his brother Herod (see Φίλιππος , 1); and in consequence Aretas, his father-in-law, made war against him and conquered him. He cast John the Baptist into prison because John had rebuked him for this unlawful connection; and afterward, at the instigation of Herodias, he ordered him to be beheaded. Induced by her, too, he went to Rome to obtain from the emperor the title of king. But in consequence of accusations brought against him by Herod Agrippa I., Caligula banished him (A.D. 39 ) to Lugdunum in Gaul, where he seems to have died. (On the statement of Josephus (b. j. 2, 9, 6) that he died in Spain see the conjecture in B. D. under the word .) He was light-minded, sensual, vicious (Josephus , Antiquities 17, 1, 3; 8, 1; 11, 4; 18, 5, 1; 7, 1f; b. j. 2, 9, 6). In the N. T. he is mentioned by the simple name of Herod in Matthew 14:1, Matthew 14:3, Matthew 14:6; Mark 6:16-18, Mark 6:20-22; Mark 8:15; Luke 3:1, Luke 3:19; Luke 8:3; Luke 9:7, Luke 9:9; Luke 13:31; Luke 23:7, Luke 23:11, Luke 23:15; Acts 4:27; Acts 13:1; once, Mark 6:14, he is called βασιλεύς, either improperly, or in the sense of royal lineage (see βασιλεύς ). Cf. Keim , the passage cited, p. 42ff; Schürer , the passage cited, p. 232ff

3. Herod Agrippa I (who is called by Luke simply Herod, by Josephus everywhere Agrippa), son of Aristobulus and Berenice, and grandson of Herod the Great. After various changes of fortune, he gained the favor of the emperors Caligula and Claudius to such a degree that he gradually obtained the government of all Palestine, with the title of king. He died at Caesarea, A.D. 44 , at the age of 54, in the seventh (or 4th, reckoning from the extension of his dominions by Claudius) year of his reign (Josephus , Antiquities 17, 1, 2; 18, 6; 19, 4, 5; 6, 1; 7, 3; b. j. 2, 11, 6), just after having ordered James the apostle, son of Zebedee, to be slain, and Peter to be cast into prison: Acts 12:1, Acts 12:6, Acts 12:11, Acts 12:19-21. Cf. Keim , the passage cited, p. 49ff; Schürer , the passage cited, p. 290ff; (Farrar, St. Paul, vol. ii. Excurs. vi.).

4. (Herod) Agrippa II, son of the preceding. When his father died he was a youth of seventeen. In A.D. 48 he received from Claudius Caesar the government of Chalcis, with the right of appointing the Jewish high priests, together with the care and oversight of the temple at Jerusalem. Four years later Claudius took from him Chalcis and gave him instead a larger dominion, viz. Batanaea, Trachonitis, and Gaulanitis, with the title of king. To these regions Nero, in A.D. 53 , added Tiberias and Tarichaeae and the Peraean Julias, with fourteen neighboring villages. Cf. Josephus , Antiquities 19, 9, 1f; 20, 1, 3; 5, 2; 7, 1; 8, 4; b. j. 2, 12, 1 and 8. In the N. T. he is mentioned in Acts 25:13, Acts 25:22-26; Acts 26:1,(Acts 26:7),Acts 26:19,Acts 26:27,Acts 26:32. In the Jewish war, although, he strove in vain to restrain the fury of the seditious and bellicose populace, he did not desert the Roman side. After the fall of Jerusalem, he was vested with praetorian rank and kept the kingdom entire until his death, which took place in the third year of the emperor Trajan (the 73rd of his life, and 52nd of his reign). He was the last representative of the Herodian dynasty. Cf. Keim , the passage cited, p. 56ff; Schürer , the passage cited, p. 315ff (Less complete accounts of the family may he found in BB. DD. ; Sieffert in Herzog edition 2 under the word; an extended narrative in Hausrath, Neutest. Zeitgesch. vol. i. Abschn. v. Cf. also Edersheim, Jesus the Messiah, book ii., chapter ii. and Appendix iv.)

Ἡρῳδιανοί

(2265) Ἡρωδιανοί [WH Ἡρῳδ., see Ἡρῴδης and Ι, ι; cf. Winer's Grammar § 16, 2 γ.], -ῶν, οἱ, Herodians, i. e. Herod's partisans (οἱ τὰ Ἡρώδου φρονοῦντες, Josephus, Antiquities 14, 15, 10): Matthew 22:16; Mark 3:6; Mark 12:13. Cf. Keim, Jesu von Naz. 3:130ff. [English translation, see p. 156f], and in Schenkel 3:65ff; [cf. B. D. , under the word; Edersheim, Index under the word].

Ἡρῳδιάς

(2266) Ἡρωδιάς [WH Ἡρῳδιάς, see Ἡρώδης and Ι, ι], -άδος, ἡ, Herodias, daughter of Aristobulus and granddaughter of Herod the Great. She was first married to Herod [Philip (see Φίλιππος , 1)], son of Herod the Great, a man in private life; but she afterwards formed an unlawful union with Herod Antipas, whom she induced not only to slay John the Baptist but also to make the journey to Rome which ruined him; at last she followed him into exile in Gaul (see Ἡρώδης , 2): Matthew 14:3, Matthew 14:6; Mark 6:17, Mark 6:19, Mark 6:22; [here WH R marginal reading αὐτοῦ]; (for αὐτῆς τῆς), and thus make the daughter's name Herodias (as well as the mother's); but see Schürer, Gesch. § 17^b note 29. Luke 3:19.

Ἡρῳδίων

(2267) Ἡρωδίων [WH Ἡρῳδ., see Ἡρώδης and Ι, ι], -ωνος, ὁ, Herodion, a certain Christian, [Paul's "kinsman" (see συγγενής )]: Romans 16:11.

Ἠσαΐας

(2268) Ἠσαΐας (Lachmann, Ἠσ. [cf. Tdf. Proleg., p. 107; WH Ἠσαίας, see Ι, ι]), -ου [Buttmann, 17 (16), 8], ὁ, (so Sept. for יְשַׁעֲיָהוּ, Jehovah's help, from יֶשַׁע and יָה), Isaiah (Vulg. Isaias, in the Fathers also Esaias), a celebrated Hebrew prophet, who prophesied in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah: Matthew 3:3; Matthew 4:14; Matthew 8:17; Matthew 12:17; Matthew 13:14; (Matthew 13:35 according to the reading of the Sinaiticus manuscript and other authorities, rightly approved of by Bleek [Hort (as below), others], and received into the text by Tdf. [noted in marginal reading by WH, see their Appendix at the passage; per contra cf. Meyer or Ellicott (i. e. Plumptre in N. T. commentary) at the passage]); Matthew 15:7; Mark 7:6; Luke 3:4; Luke 4:17; John 1:23; John 12:38, John 12:41; Acts 28:25; Romans 9:27, Romans 9:29; Romans 10:16, Romans 10:20; Romans 15:12; equivalent to the book of the prophecies of Isaiah, Acts 8:28, Acts 8:30; ἐν (τῷ) Ἡσαΐᾳ, Mark 1:2 G L text T Tr WH.

Ἠσαῦ

(2269) Ἠσαῦ [Ἡσ. Romans 9:13 R^st Tr; Hebrews 12:16 R^st ; Hebrews 11:20 R^elz ], ὁ, (עֵשָׂו i. e. hairy [Genesis 25:25; Josephus, Antiquities 1, 18, 1]), indeclinable, Esau, the firstborn son of Isaac: Romans 9:13; Hebrews 11:20; Hebrews 12:16.

ἡσυχάζω

(2270) ἡσυχάζω; 1 aorist ἡσύχασα; (ἥσυχος [equivalent to ἡσύχιος]); as in Greek writings from Aeschylus down, to keep quiet, i. e.

a. to rest, to cease from labor: Luke 23:56.

b. to lead a quiet life, said of those who are not running hither and thither, but stay at home and mind their business: 1 Thessalonians 4:11.

c. to be silent, i. e. to say nothing, hold one's peace: Luke 14:4 (Luke 14:3); Acts 11:18; Acts 21:14, (Job 32:7; ἡσύχασαν καὶ οὐχ εὕροσαν λόγον, Nehemiah 5:8). [Synonyms: ἠσυχάζειν, σιγᾶν, σιωπᾶν: ἡσ. describes a quiet condition in the general, inclusive of silence; σιγ. describes a mental condition and its manifestation, especially in speechlessness (silence from fear, grief, awe, etc.); σιωπ., the more external and physical term, denotes abstinence from speech, especially as antithetic to loquacity. Schmidt 1 chapter 9; 4 chapter 175.]

ἡσυχία

(2271) ἡσυχία, -ας, ἡ, (from the adjective ἡσύχιος, which see; the feminine expresses the general notion [Winers Grammar, 95 (90)], cf. αἰτία , ἀρετή , ἐχθρά , etc.), [from Homer down];

1. quietness: descriptive of the life of one who stays at home doing his own work, and does not officiously meddle with the affairs of others, 2 Thessalonians 3:12.

2. silence: Acts 22:2; 1 Timothy 2:11.

ἡσύχιος

(2272) ἡσύχιος, -α, -ον, [(perhaps akin to ἧμαι to sit, Latin sedatus ; cf. Curtius § 568; Vanicek, p. 77)]; from Homer down; quiet, tranquil: 1 Peter 3:4; βίος, 1 Timothy 2:2; Josephus, Antiquities 13, 16, 1.

ἤτοι

(2273) ἤτοι, see ἤ , 4 e. See related Strong's entry Strong's 2228 and Strong's 5104.

ἡττάομαι

(2274) ἡττάω: (ἥττων); to make less, inferior, to overcome (the active is only in Polybius, Diodorus, Josephus, Antiquities 12, 7, 1 [other examples in Veitch, under the word]); passive ἡττάομαι, from [Sophocles and] Herodotus down; perfect ἥττημαι; 1 aorist ἡττήθην (ἡσσώθην, 2 Corinthians 12:13 L T Tr WH; in opposed to which form cf. Fritzsche, De conform. N. T. crit. quam Lachmann edition, p. 32 [yet see Kuenen and Cobet, N. T. ad fid. Vat. manuscript, p. 90; WHs Appendix, p. 166; Buttmann, 59 (52); Veitch, under the word]); to be made inferior; to be overcome, worsted: in war, ὑπό τινος, 2 Macc. 10:24; universally, τινί [cf. Buttmann, 168 (147); Winer's Grammar, 219 (206)], to be conquered by one, forced to yield to one, 2 Peter 2:19; absolute, 2 Peter 2:20. τὶ ὑπέρ τινα, equivalent to ἥττον ἔχω τι, to hold a thing inferior, set below, [on the accusative (ὅ) cf. Buttmann § 131, 10; and on the comparitive use of ὑπέρ see ὑπέρ , II. 2 b.], 2 Corinthians 12:13.

Related entry: ἡσσάομαι, see ἡττάω and under the entry Σ, σ, ς.

ἥττημα

(2275) ἥττημα [cf. Buttmann, 7; WH's Appendix, p. 166], -τος, τό, (ἡττάομαι);

1. a diminution, decrease: i. e. defeat, Isaiah 31:8; αὐτῶν, brought upon the Jewish people in that so few of them had turned to Christ, Romans 11:12 [R. V. loss].

2. loss, namely, as respects salvation, 1 Corinthians 6:7 [R. V. text defect]. Cf. Meyer [but cf. his 6te Aufl.] on each passage. (Elsewhere only in ecclesiastical writings.)

ἥσσων

(2276) ἥττων or [so L T Tr WH, see Σ, σ, ς] ἥσσων, -ον, inferior; neuter adverbially [from Homer down] less, 2 Corinthians 12:15; εἰς τὸ ἧσσον, for the worse (that ye may be made worse; opposed to εἰς τὸ κρεῖττον), 1 Corinthians 11:17.

ἤτω

(2277) *For 2277 see Strong's entry Strong's 1510.

ἠχέω

(2278) ἠχέω (-ῶ); (ἦχος, which see); [from Hesiod down]; to sound: 1 Corinthians 13:1; used of the roaring of the sea, Luke 21:25 Rec. [Compare: ἐξ-, κατηχέω.]

ἦχος

(2279) ἦχος [cf. Latin echo , vox , German sprechen, etc.; Vanicek, p. 858], -ου, ὁ, and (Luke 21:25 G L T Tr WH) τὸ ἦχος, -ους (cf. Winers Grammar, 65 (64); [Buttmann, 23 (20)]; Delitzsch on Hebrews 12:19, p. 638; [or ἠχους may come from ἠχώ, -ους, see especially WH's Appendix, p. 158^b; Meyer on Luke as below]);

1. a sound, noise: Acts 2:2; Hebrews 12:19; spoken of the roar of the sea's waves, Luke 21:25 G L T Tr WH.

2. rumor, report: περί τινος, Luke 4:37.