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 מֶלֶך; 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, ἐν τισί, 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, 17, 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 Latinduco) 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, 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, 26; 2 Peter 1:13; 2 Peter 2:13; 2 Peter 3:9, 15. τινα ὡς τινα, 2 Thessalonians 3:15 (cf. Winer's Grammar, § 65, 1 a.); τινα ὑπερεκπερισσοῦ, to esteem one exceedingly, 1 Thessalonians 5:13 (περί πολλοῦ, Herodotus 2, 115; περί πλειστου, Thucydides 2, 89); with accusative of the thing followed by ὅταν, James 1:2; ἀναγκαῖον, 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: διηγέομαι, ἐκηγέομαι, διηγέομαι, ἐξηγέομαι, προηγέομαι. [SYNONYMS: δοκέω I, ἡγέομαι 2, νομίζω 2, οἴομαι: ἡγέομαι and νομίζω 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; δοκέω and οἴομαι, on the other hand, describe a subjective judgment growing out of inclination or a view of facts in their relation to us. ἡγέομαι denotes a more deliberate and careful judgment than νομίζω; οἴομαι, a subjective judgment which has feeling rather than thought (δοκέω) for its ground. Cf. Schmidt, chapter 17.]