Bible Heaven/Bible Heaven.iso/vines/t0001900

Text File | 1994-07-31 | 43KB | 1,022 lines

$$T0001900
\Neck\
<1,,5137,trachelos>
is used (a) literally, Matt. 18:6; Mark 9:42; Luke 17:2; of
"embracing," Luke 15:20; Acts 20:37; (b) metaphorically, in Acts
15:10, of "putting a yoke upon;" Rom. 16:4, singular in the
original, "(laid down their) neck," indicating the figurative
use of the term rather than the literal. Prisca and Aquila in
some way had risked their lives for the Apostle (the phrase is
found with this significance in the papyri).

$$T0001901
\Need, Needs, Needful\
<A-1,Noun,5532,chreia>
denotes "a need," in such expressions as "there is a need;" or
"to have need of" something, e.g., Matt. 3:14; 6:8; 9:12, RV,
"(have no) need," AV, "need (not)," the RV adheres to the noun
form; so in Matt. 14:16; Mark 14:63; Luke 5:31; 22:7; Eph. 4:28;
1 Thess. 4:9; in the following, however, both RV and AV use the
verb form, "to need" (whereas the original has the verb echo,
"to have," with the noun chreia as the object, as in the
instances just mentioned): Luke 15:7; John 2:25; 13:10; 16:30; 1
Thess. 1:8; 1 John 2:27; Rev. 22:5; in all these the verb "to
have" could well have been expressed in the translation.

        In Luke 10:42 it is translated "needful," where the "one
thing" is surely not one dish, or one person, but is to be
explained according to Matt. 6:33; 16:26. In Eph. 4:29, for the
AV, "(to) the use (edifying)," the RV more accurately has "(for
edifying) as the need may be," marg., "the building up of the
need," i.e., "to supply that which needed in each case;" so
Westcott, who adds "The need represents a gap in the life which
the wise word 'builds up,' fills up solidly and surely." In
Phil. 4:19 the RV has "every need of yours" (AV, "all your
need"); in 1 Thess. 4:12, RV, "need" (AV, "lack"); in Acts
28:10, RV, "(such things) as we needed" (AV, "as were
necessary"), lit., "the things for the needs (plural)." See
BUSINESS, A, No. 1, LACK, NECESSITY, USE, WANT.

<A-2,Noun,318,ananke>
"a necessity, need," is translated "it must needs be" in Matt.
18:7, with the verb "to be" understood (according to the best
mss.); in Luke 14:18, "I must needs" translates the verb echo,
"to have," with this noun as the object, lit., "I have;" in Rom.
13:5 "(ye) must needs," lit., "(it is) necessary (to be
subject)." See NECESSARY, No. 2, NECESSITY, No. 1. See also
DISTRESS.

<B-1,Verb,1163,chrezo>
"to need, to have need of" (akin to chre, "it is necessary,
fitting"), is used in Matt. 6:32; Luke 11:8; 12:30; Rom. 16:2,
RV, "may have need" (AV, "hath need"); 2 Cor. 3:1.

<B-2,Verb,1163,dei>
an impersonal verb, signifying "it is necessary," is rendered
"must needs" in Mark 13:7; John 4:4; Acts 1:16, AV (RV, "it was
needful"); Acts 17:3, AV (RV, "it behoved"); (in some mss. in
Acts 21:22); 2 Cor. 11:30; 12:1; in Acts 15:5, "it was needful."

<B-3,Verb,1163,deon>
the neuter of the present participle of No. 2, is used as a
noun, signifying "that which is needful, due, proper," in 1 Pet.
1:6, with the meaning "need," "(if) need (be)," with the verb to
be understood. See OUGHT.

<B-4,Verb,4326,prosdeomai>
"to want besides, to need in addition" (pros, "besides," deomai,
"to want"), is used in Acts 17:25, "(as though) He needed
(anything);" the literal sense of pros is not to be stressed. In
the Sept., Prov. 12:9, "lacking (bread)."

<B-5,Verb,3784,opheilo>
"to owe, be bound, obliged to do something," is translated "must
ye needs," in 1 Cor. 5:10; in 1 Cor. 7:36 it is used
impersonally, signifying "it is due," and followed by the
infinitive mood of ginomai, "to become, to occur, come about,"
lit. "it is due to become," translated "(if) need (so) require,"
See BEHOVE, BOUND, DEBT, DUE, DUTY, GUILTY, INDEBTED, MUST,
OUGHT, OWE.

        Note: In Phil. 4:12, AV, hustereo, "to come short, fail,
to be in want," is translated "to suffer need" (RV, "to be in
want"). See BEHIND.

<C-1,Adjective,316,anankaioteros>
the comparative degree of anankaios, "necessary," is translated
"more needful" in Phil. 1:24. See NECESSARY, No. 1.

<C-2,Adjective,2006,epitedeios>
primarily, "suitable, convenient," then, "useful, necessary," is
translated "needful, in Jas. 2:16, neuter plural, "necessaries."
In the Sept., 1 Chron. 28:2, "suitable."

        Note: In Heb. 4:16 eukairos, "timely, seasonable,"
qualifying the noun boetheia, "help," is translated "time of
need," lit., "for opportune help." See CONVENIENT.

$$T0001902
\Needle\
<1,,4476,rhaphis>
from rhatpo, "to sew," occurs in Matt. 19:24; Mark 10:25.

<2,,956,belone>
akin to belos, "a dart," denotes a sharp point, hence, "a
needle," Luke 18:25 (some mss. have No. 1).

        Note: The idea of applying "the needle's eye" to small
gates seems to be a modern one; there is no ancient trace of it.
The Lord's object in the statement is to express human
impossibility and there is no need to endeavor to soften the
difficulty by taking the needle to mean anything more than the
ordinary instrument. Mackie points out (Hastings' Bib. Dic.)
that "an attempt is sometimes made to explain the words as a
reference to the small door, a little over 2 feet square, in the
large heavy gate of a walled city. This mars the figure without
materially altering the meaning, and receives no justification
from the language and traditions of Palestine."

$$T0001903
\Neglect, Negligent\
<1,,272,ameleo>
denotes (a) "to be careless, not to care" (a, negative, melei,
"it is a care;" from melo, "to care, to be a care"), Matt. 22:5,
"made light of;" (b) "to be careless of, neglect," 1 Tim. 4:14;
Heb. 2:3; 8:9, "I regarded (them) not." See LIGHT of (make),
REGARD. (In the Sept., Jer. 4:17; 38:32.)

<2,,3865,paratheoreo>
primarily, "to examine side by side, compare" (para, "beside,"
theoreo, "to look at"), hence, "to overlook, to neglect," is
used in Acts 6:1, of the "neglect" of widows in the daily
ministration in Jerusalem.

        Note: In 2 Pet. 1:12, some mss. have No. 1, hence the
AV, "I will not be negligent;" the RV follows those which have
the future tense of mello, "to be ready," See READY. For
"neglect to hear" see HEAR, No. 7.

$$T0001904
\Neglecting (Col. 2:23)\
* For NEGLECTING (Col. 2:23) see SEVERITY

$$T0001905
\Neighbor\
<1,,1069,geiton>
lit., "one living in the same land," denotes "a neighbor,"
always plural in the NT, Luke 14:12; 15:6,9; John 9:8.

<2,,4040,perioikos>
an adjective, lit., "dwelling around"), is used as a noun in
Luke 1:58, "neighbors."

<3,,4139,plesion>
the neuter of the adjective plesios (from pelas, "near"), is
used as an adverb accompanied by the article, lit., "the (one)
near;" hence, one's "neighbor;" see refs. below.

        This and Nos. 1 and 2 have a wider range of meaning than
that of the Eng. word "neighbor." There were no farmhouses
scattered over the agricultural areas of Palestine; the
populations, gathered in villages, went to and fro to their
toil. Hence domestic life was touched at every point by a wide
circle of neighborhood. The terms for neighbor were therefore of
a very comprehensive scope. This may be seen from the chief
characteristics of the privileges and duties of neighborhood as
set forth in Scripture, (a) its helpfulness, e.g, Prov. 27:10;
Luke 10:36; (b) its intimacy, e.g., Luke 15:6,9 (see No. 1);
Heb. 8:11; (c) its sincerity and sancitity, e.g., Ex. 22:7,10;
Prov. 3:29; 14:21; Rom. 13:10; 15:2; Eph. 4:25; Jas. 4:12. The
NT quotes and expands the command in Lev. 19:18, "to love one's
neighbor as oneself;" see, e.g., Matt. 5:43; 19:19; 22:39; Mark
12:31,33; Luke 10:27; Gal. 5:14; Jas. 2:8. See also Acts 7:27.

        Note: In Rom. 13:8, for hetron, "another," RV has "his
neighbor."

$$T0001906
\Neighborhood\
* Note: This, in Acts 28:7, RV, translates a phrase consisting
of the dative plural of the article followed by peri, "around,"
governed by the preposition en, "in," "in the neighborhood of
(that place)," AV, "in the (same quarters)," lit., "in the
(parts) around (that place)."

$$T0001907
\Neither\
* For NEITHER See +, p. 9

$$T0001908
\Neither at any time\
* For NEITHER AT ANY TIME, Luke 15:29, see NEVER

$$T0001909
\Nephews\
* For NEPHEWS see GRANDCHRILDREN

$$T0001910
\Nest\
<1,,2682,kataskenosis>
properly "an encamping, taking up one's quarters," then, "a
lodging, abode" (kata, "down over," skene, "a tent"), is used of
birds' "nest" in Matt. 8:20; Luke 9:58. In the Sept., 1 Chron.
28:2, "the building;" Ezek. 37:27, "(My) tabernacle." The word
nossia, signifying "a brood," Luke 13:34, used in the Sept. to
denote a "nest," e.g., in Deut. 22:6; 32:11, signifies the
actual receptacle built by birds in which to lay their eggs
(having special reference to the prospective brood); but the
word kataskenosis, used by the Lord, denotes "a resting or
roosting place." This lends force to His comparison. Not only
was He without a home, He had even a lodging place (cp.
kataskenoo, "to lodge," e.g., Matt. 13:32; Acts 2:26, RV marg.,
"shall tabernacle;" see LODGE).

$$T0001911
\Net\
<1,,293,amphiblestron>
lit., "something thrown around" (amphi, "around," ballo, "to
throw"), denotes "a casting net," a somewhat small "net," cast
over the shoulder, spreading out in a circle and made to sink by
weights, Matt. 4:18 (in some mss. in Mark 1:16: the best have
the verb amphiballo alone).

<2,,1350,diktuon>
a general term for a "net" (from an old verb diko, "to cast:"
akin to diskos, "a quoit"), occurs in Matt. 4:20,21; Mark
1:18,19; Luke 5:2,4-6; John 21:6,8,11 (twice). In the Sept. it
was used for a "net" for catching birds, Prov. 1:17, in other
ways, e.g., figuratively of a snare, Job 18:8; Prov. 29:5.

<3,,4522,sagene>
denotes "a dragnet a seine;" two modes were employed with this,
either by its being let down into the water and drawn together
in a narrowing circle, and then into the boat, or as a
semicircle drawn to the shore, Matt. 13:47, where Nos. 1 and 2
would not have suited so well. The Greek historian Herodotus
used the corresponding verb sageneuo of a device by which the
Persians are said to have cleared a conquered island of its
inhabitants.

$$T0001912
\Never\
<1,,3763,oudepote>
from oude, "not even," and pote, "at any time," is used in
definite negative statements, e.g., Matt. 7:23; 1 Cor. 13:8;
Heb. 10:1,11, or questions, e.g., Matt. 21:16,42; in Luke 15:29
(1st part), RV, "never" (AV, "neither ... at any time"); AV and
RV, "never" (2nd part).

<2,,3368,medepote>
virtually the same as No. 1, the negative me, however, conveying
a less strong declarative negation, 2 Tim. 3:7.

<3,,3764,oudepo>
"not yet," is translated "never (man) yet" in John 19:41 ("man"
representing the idiomatically used negative pronoun oudeis, "no
one"); some mss. have it in Luke 23:53, instead of oupo, "not
yet."

        Notes: (1) In Mark 14:21, AV the negative particle ouk,
"not," is translated "never" (RV, "not"); the negative particle
me, "not" (which suggests non-existence when the existence was
after all possible, or even probable, in contrast to ou, which
implies non-existence absolutely) is translated "never" in John
7:15, AV and RV (2) The phrase eis ton aiona, "for ever" (not to
be rendered literally, "unto the age," see ETERNAL), preceded by
the double negative ou me, denotes "never," John 4:14; 8:51,52;
10:28; 11:26; 13:8; so preceded by ouk, "not," in Mark 3:29 (3)
In 2 Pet. 1:10, "never" is the translation of ou me pote, i.e.,
"by no means ever;" so with the double negative followed by the
extended word popote, i.e., "by no means not even at any time,"
John 6:35 (2nd part). (4) Popote follows oudeis, "no one," in
the dative case ("to no man"); so in Luke 19:30, where oudeis is
in the nominative case, RV, "no man ever yet" (AV, "yet never
man").

$$T0001913
\Nevertheless\
* For NEVERTHELESS see +, p. 9

$$T0001914
\New\
<1,,2537,kainos>
denotes "new," of that which is unaccustomed or unused, not
"new" in time, recent, but "new" as to form or quality, of
different nature from what is contrasted as old. "'The new
tongues,' kainos, of Mark 16:17 are the 'other tongues,'
heteros, of Acts 2:4. These languages, however, were 'new' and
'different,' not in the sense that they had never been heard
before, or that they were new to the hearers, for it is plain
from Acts 2:8 that this is not the case; they were new languages
to the speakers, different from those in which they were
accustomed to speak.

        "The new things that the Gospel brings for present
obedience and realization are: a new covenant, Matt. 26:28 in
some texts; a new commandment, John 13:34; a new creative act,
Gal. 6:15; a new creation, 2 Cor. 5:17; a new man, i.e., a new
character of manhood, spiritual and moral, after the pattern of
Christ, Eph. 4:24; a new man, i.e., 'the Church which is His
(Christ's) body,' Eph. 2:15.

        "The new things that are to be received and enjoyed
hereafter are: a new name, the believer's, Rev. 2:17; a new
name, the Lord's, Rev. 3:12; a new song, Rev. 5:9; a new Heaven
and a new Earth, Rev. 21:1; the new Jerusalem, Rev. 3:12; 21:2;
'And He that sitteth on the Throne said, Behold, I make all
things new,' Rev. 21:5" * [* From Notes on Galations, by Hogg
and Vine, pp. 337,338.]

        Kainos is translated "fresh" in the RV of Matt. 9:17;
Mark 2:22 (in the best texts) and Luke 5:38, of wineskins. Cp.
kainotes, "newness" (below)

<2,,3501,neos>
signifies "new" in respect of time, that which is recent; it is
used of the young, and so translated, especially the comparative
degree "younger;" accordingly what is neos may be a reproduction
of the old in quality or character. Neos and kainos are
sometimes used of the same thing, but there is a difference, as
already indicated. Thus the "new man" in Eph. 2:15 (kainos) is
"new" in differing in character; so in Eph. 4:24 (see No. 1);
but the "new man" in Col. 3:10 (neos) stresses the fact of the
believer's "new" experience, recently begun, and still
proceeding. "The old man in him ... dates as far back as Adam; a
new man has been born, who therefore is fitly so called" [i.e.,
neos], Trench, Syn. lx. The "New" Covenant in Heb. 12:24 is
"new" (neos) compared with the Mosaic, nearly fifteen hundred
years before; it is "new" (kainos) compared with the Mosaic,
which is old in character, ineffective, Heb. 8:8,13; 9:15.

        The "new" wine of Matt. 9:17; Mark 2:22; Luke 5:37-39,
is neos, as being of recent production; the "new" wine of the
kingdom, Matt. 26:29; Mark 14:25, is kainos, since it will be of
a different character from that of this world. The rendering
"new" (neos) is elsewhere used metaphorically in 1 Cor. 5:7, "a
new lump." See YOUNG, YOUNGER.

<3,,4732,prosphatos>
originally signifying "freshly slain," acquired the general
sense of "new," as applied to flowers, oil, misfortune, etc. It
is used in Heb. 10:20 of the "living way" which Christ
"dedicated for us ... through the veil ... His flesh" (which
stands for His expiatory death by the offering of His body, ver.
10). In the Sept., Num. 6:3; Deut. 32:17; Ps. 81:9; Eccl. 1:9.
Cp. the adverb prosphatos "lately, recently," Acts 18:2.

        Note: In Matt. 9:16; Mark 2:21, AV, agnaphos is
translated "new" (RV, "undressed"). Moulton and Milligan give an
instance in the papyri of its use in respect of a "new white
shirt." See UNDRESSED.

$$T0001915
\Newborn\
* For NEWBORN, 1 Pet. 2:2, see BEGET, C, No. 2

$$T0001916
\Newness\
<1,,2538,kainotes>
akin to kainos, is used in the phrases (a) "newness of life,"
Rom. 6:4, i.e., life of a new quality (see NEW, No. 1); the
believer, being a new creation (2 Cor. 5:17), is to behave
himself consistently with this in contrast to his former manner
of life; (b) "newness of the spirit," RV, Rom. 7:6, said of the
believer's manner of serving the Lord. While the phrase stands
for the new life of the quickened spirit of the believer, it is
impossible to dissociate this (in an objective sense) from the
operation of the Holy Spirit, by whose power the service is
rendered.

$$T0001917
\Next\
<1,,1836,hexes>
an adverb (akin to echo, "to have") denoting "in order,
successively, next," is used adjectivally, qualifying the noun
"day" in Luke 9:37; Acts 21:1, RV, "next" (AV, "following"),
Acts 25:17, RV, "next" (AV, "on the morrow"); in Acts 27:18,
with hemera, "day," understood; in Luke 7:11, in the best mss.,
with the word chronos, "time," understood, "soon afterwards"
(marg., "on the next day," according to some ancient
authorities). See AFTER, FOLLOW, Note (3), MORROW.

<2,,3342,metaxu>
"to have," in the Middle Voice, sometimes signifies "to be next
to," said of towns, in Mark 1:38; of a day, Acts 21:26; in Acts
20:15 (2nd part), hemera, "day," is unexpressed. See HAVE.

<3,,2192,echo>
"to have," in the Middle Voice, sometimes signifies "to be next
to," said of towns, in Mark 1:38; of a day, Acts 21:26; in Acts
20:15 (2nd part), hemera, "day," is unexpressed. See HAVE.

<4,,2064,erchomai>
"to come," is used in the present participle in Acts 13:44,
"(the) next (sabbath)." See COME.

        Note: In Acts 7:26, AV, epeimi, "to come on or after,"
used with hemera, "day," is translated "next" (RV, "following");
so with hemera, understood, Acts 16:11; 20:15 (1st part); in
Acts 21:18, RV and AV, "following."

$$T0001918
\Next day\
* Notes: (1) For aurion, "tomorrow," translated "next day" in
Acts 4:3, and epaurion, "on the morrow," Matt. 27:62; John
1:29,35; 12:12; Acts 14:20; 25:6, see MORROW. (2) For echo, Acts
20:15, see NEXT, No. 3. (3) For epeimi, without the noun hemera,
"day," see NEXT (end of Note). (4) In Acts 20:15 (mid. of verse)
heteros, "other," signifies "next," with hemera, understood. (5)
In Acts 28:13 (end of ver.) the adjective deuteraios, second, is
used in the masculine plural adverbially, signifying "the second
(day)," RV, AV, "the next (day)."

$$T0001919
\Nigh\
<A-1,Adverb,1451,engus>
"nigh" or "near," is translated in both ways in Matt. 24:32,33;
Mark 13:28,29, AV (RV, "nigh" in both); in Acts 1:12, with
echon, present participle neuter of echo, "to have," RV, "nigh
unto ... off" (AV, "from"). See NEAR, No. 1.

<A-2,Adverb,3897,paraplesion>
the neuter of the adjective paraplesios, para, "beside,"
plesios, "near, nearly resembling," is translated "nigh unto,"
with reference to death, in Phil. 2:27.

<B-1,Verb,1448,engizo>
see APPROACH.

<C-1,Preposition,3844,para>
"beside, alongside of," is translated "night unto" in Matt.
15:29; in Mark 5:21, RV, "by" (AV, "nigh unto").

        Note: In Mark 5:11, AV, pros, "towards, on the side of,"
is translated "night unto (the mountain)," RV, "on (the
mountain) side;" the swine were not simply "near" the mountain.

$$T0001920
\Night (by, in the)\
<1,,3571,nux>
is used (I) literally, (a) of "the alternating natural period to
that of the day," e.g., Matt. 4:2; 12:40; 2 Tim. 1:3; Rev. 4:8;
(b) of "the period of the absence of light," the time in which
something takes place, e.g., Matt. 2:14 (27:64, in some mss.);
Luke 2:8; John 3:2 (7:50, in some mss.); Acts 5:19; 9:25; (c) of
"point of time," e.g., Matt. 14:27 (in some mss.),30; Luke
12:20; Acts 27:23; (d) 27:23; (d) of "duration of time," e.g.,
Luke 2:37; 5:5; Acts 20:31; 26:7 (note the difference in the
phrase in Mark 4:27); (II) metaphorically, (a) of "the period of
man's alienation from God," Rom. 13:12; 1 Thess. 5:5, lit., "not
of night," where "of" means 'belonging to;' cp. "of the Way,"
Acts 9:2; "of shrinking back" and "of faith," Heb. 10:39, marg.;
(b) of "death," as the time when work ceases, John 9:4.

$$T0001921
\Night and a day (a)\
<1,,3574,nuchthemeros>
an adjective denoting "lasting a night and a day" (from nux,
"night," and hemera, "a day"), is used in 2 Cor. 11:25, in the
neuter gender, as a noun, the object of the verb poieo, to do,
lit., 'I have done a night-and-a-day.'

$$T0001922
\Nine\
<1,,1767,ennea>
is found in Luke 17:17, and in connection with "ninety" (see
below).

$$T0001923
\Ninety\
<1,,1767,enenekonta | ennen>
is found in Matt. 18:12,13; Luke 15:4,7.

$$T0001924
\Ninth\
<1,,1766,enatos | enn>
is found in reference (a) to "the ninth hour" (3 o'clock, p.m.)
in Matt. 20:5; 27:45,46; Mark 15:33,34; Luke 23:44; Acts 3:1;
10:3,30; (b) to "the topaz" as the "ninth" foundation of the
city wall in the symbolic vision in Rev. 21 (Rev. 21:20).

$$T0001925
\No\
* For NO see +, p. 9.

$$T0001926
\No longer, No more\
<1,,3765,ouketi>
a negative adverb of time, signifies "no longer, no more" (ou,
"not," k, euphonic, eti "longer"), denying absolutely and
directly, e.g., Matt. 19:6; John 4:42, "now ... not;" John 6:66;
Acts 20:25,38; 2 Cor. 1:23, AV, "not as yet;" Eph. 2:19; with
another negative, to strengthen the negation, e.g., Matt. 22:46;
Mark 14:25; 15:5, RV, "no more (anything)," AV, "yet ... no
(thing);" Acts 8:39; Rev. 18:11,14.

<2,,3371,meketi>
with the same meaning as No. 1, but generally expressing a
prohibition, e.g., Matt. 21:19; John 5:14; Rom. 14:13; Eph.
4:28; 1 Tim. 5:23; 1 Pet. 4:2; indicating some condition
expressed or implied, e.g., 1 Thess. 3:5; or non-existence, when
the existence might have been possible under certain conditions,
e.g., Mark 1:45; 2:2, RV, "no longer" (AV, "no"). See
HENCEFORTH.

        Notes: (1) The double negative ou me, "by no means, in
no wise," followed by eti, "longer, still, yet," is rendered "no
more" in Heb. 8:12; 10:17; Rev. 3:12. (2) In John 15:4, AV,
houtos, "so," followed by oude, "neither," is translated "no
more" (RV, "so neither").

$$T0001927
\No man, No one, Neither any man\
* Note: Oudeis and medeis, "no one, no man," are related to one
another in much the same way as indicated above under ouketi and
meketi. Instances of oudeis are Matt. 6:24; 9:16; 24:36 (RV, "no
one"); John 1:18; 3:2,13,32; 14:6; 16:22 (RV, "no one"); 2 Cor.
7:2 (thrice); Heb. 12:14; 1 John 4:12; Rev. 2:17, RV, "no one;"
so Rev. 5:3,4; 19:12; in Rev. 3:7,8; 15:8 (RV, "none"); in Rev.
7:9; 14:3, "no man." In all these cases "man" stands for
"person." The spelling outheis occurs occasionally in the mss.;
Westcott and Hort adopt it in 2 Cor. 11:8, in the genitive case
outhenos.

        Instances of medeis are Matt. 8:4 (almost all those in
the Synoptists are cases of prohibition or admonition); Acts
9:7; Rom. 12:17; 1 Cor. 3:18,21; Gal. 6:17; Eph. 5:6; Col. 2:18;
1 Thess. 3:3; 1 Tim. 4:12; Rev. 3:11, RV, "no one."

        Notes: (1) In some mss. the negative me and the
indefinite pronoun tis, "some one, anyone," appear as one word,
metis (always separated in the best mss.), e.g., Matt. 8:28, "no
man;" so in 1 Cor. 16:11; 2 Cor. 11:16; 2 Thess. 2:3. The words
are separated also in Matt. 24:4; 2 Cor. 8:20 (RV, "any man,"
after "avoiding"); Rev. 13:17. These instances represent either
impossibility or prohibition (see under NO LONGER, No. 2);
contrast ouch (i.e., ou) ... tis in Heb. 5:4, "no man (taketh),"
where a direct negative statement is made. (2) In 2 Cor. 11:10
the negative ou, "not," is translated "no man" (AV marg. "not");
in 1 Cor. 4:6, e.g., the negative me is translated "no one;" in
Rom. 14:13, the negative me, used in an admonition, is
translated "no man."

$$T0001928
\No wise (in), Anywise (in)\
<1,,3364,ou me>
a double negative, strongly expressing a negation, is translated
"in no wise" in Matt. 5:18,20, RV (AV, "in no case"); Matt.
10:42; Luke 18:17; John 6:37; Acts 13:41; Rev. 21:27; in Matt.
13:14 (twice, RV; AV, "not"); so in Mark 9:1; Luke 9:27; John
4:48; Acts 28:26 (twice); 1 Thess. 4:15; in Luke 10:19, RV
"(nothing) ... in any wise" (AV, "by any means").

        Note: In 2 Thess. 2:3, RV, "(no man) ... in any wise"
(AV, "by any means"), the double negative is me ... medena.

<2,,3760,oudamos>
akin to the adjective oudamos, "not even one" (not in the NT),
denotes "by no means, in no wise," Matt. 2:6.

<3,,3756 3843,ou pantos>
lit., "not altogether," i.e., "wholly not" (from pas, "all"), is
rendered "in no wise" in Rom. 3:9.

        Note: In Luke 13:11 the phrase eis to panteles, lit.,
"unto the complete end" (pas, "all," telos, "an end"), i.e.,
"completely, utterly," preceded by the negative me, is
translated "in no wise" ("who was utterly unable to lift herself
up"). Cp. Heb. 7:25, where the same phrase is used without a
negative, signifying "to the uttermost."

* For ON THIS WISE see THUS (b)

$$T0001929
\Noble\
<1,,2104,eugenes>
an adjective, lit., "well born" (eu, "well," and genos, "a
family, race"), (a) signifies "noble," 1 Cor. 1:26; (b) is used
with anthropos, "a man," i.e., "a nobleman," in Luke 19:12. In
the Sept., Job 1:3.

<2,,2104,eugenesteros>
the comparative degree of No. 1, occurs in Acts 17:11, "more
noble," i.e., "more noble-minded."

<3,,2903,kratistos>
is translated "most noble" in the AV of Acts 24:3; 26:25 (RV,
"most excellent"), See EXCELLENT.

$$T0001930
\Nobleman\
<1,,937,basilikos>
an adjective, "royal, belonging to a king" (basileus), is used
of the command, "thou shalt love thy neighbor as thyself," "the
royal law," Jas. 2:8; this may mean a law which covers or
governs other laws and therefore has a specially regal character
(as Hort suggests), or because it is made by a King (a meaning
which Deissmann assigns) with whom there is no respect of
persons; it is used with the pronoun tis, "a certain one," in
John 4:46,49, of a courtier, one in the service of a king, "a
nobleman" (some mss. have the noun basilikos, "a petty king," in
these two verses). It is used of a country in Acts 12:20, "the
king's (country)," and of royal apparel in Acts 12:21. See KING,
ROYAL.

        Note: For eugenes in Luke 19:12, see NOBLE, No. 1.

$$T0001931
\Noise\
<A-1,Adverb,4500,rhoizedon>
from rhoizos, "the whistling of an arrow," signifies "with
rushing sound," as of roaring flames, and is used in 2 Pet.
3:10, of the future passing away of the heavens.

<B-1,Verb,191,akouo>
"to hear," is translated "it was noised" in Mark 2:1 (Passive
Voice), of the rapid spread of the information that Christ was
"in the house" in Capernaum. See HEAR.

<B-2,Verb,1255,dialaleo>
lit., "to speak through," is rendered "were noised abroad" in
Luke 1:65. See COMMUNE.

        Notes: (1) In Rev. 6:1, AV, phone, "a voice" or "sound,"
is translated "noise" (RV, "voice"); it is used with ginomai in
Acts 2:6, AV, "(this) was noised abroad," RV, "(this) sound was
heard." (2) In Matt. 9:23, AV, thorubeo, "to make a tumult or
uproar," in the Middle Voice, as in Mark 5:39; Acts 20:10, is
translated "making a noise" (RV, "making a tumult"). See ADO,
TROUBLE, TUMULT, UPROAR.

$$T0001932
\Noisome\
<1,,2556,kakos>
"evil," is translated "noisome" in Rev. 16:2. See BAD.

$$T0001933
\None\
* For NONE see NO MAN

$$T0001934
\Noon\
<1,,3314,mesembria>
lit., "middle-day" (mesos, "middle," and hemera, "a day"),
signifies (a) "noon," Acts 22:6; (b) "the south," Acts 8:26.

$$T0001935
\Nor\
* For NOR see +, p. 9

$$T0001936
\North\
<1,,1005,borras>
primarily Boreas, the North Wind, came to denote the "north"
(cp. "Borealis"), Luke 13:29; Rev. 21:13.

$$T0001937
\North East, North West\
<1,,5566,choros>
Lat., corus, the Latin name for "the north-west wind," hence,
"the north-west," occurs in Acts 27:12, AV, RV, "(north-east
and) south-east," as the N.W. wind blows towards the S.E.

        Note: In the same ver., lips, "the south-west (lit.,
'Libyan') wind," hence, "the south-west" (so AV), is rendered
"north-east" in RV, as the S.W. wind blows towards the N.E. The
difficulty is that Lutro (commonly identified with Phoenix)
faces E., not W. But there is a harbor opposite Lutro which does
look S.W. and N.W., bearing the name Phineka (RV marg. renders
the whole phrase literally). This seems the best solution.

$$T0001938
\Not\
* For NOT see +, p. 9

$$T0001939
\Notable, of Note\
<1,,1110,gnostos>
an adjective, signifying "known" (from ginosko, "to know"), is
used (a) as an adjective, most usually translated "known,"
whether of facts, e.g., Acts 1:19; 2:14; 4:10; or persons, John
18:15,16; it denotes "notable" in Acts 4:16, of a miracle; (b)
as a noun, "acquaintance," Luke 2:44; 23:49. See ACQUAINTANCE,
KNOWN.

<2,,1978,episemos>
primarily meant "bearing a mark," e.g., of money, "stamped,
coined," (from epi, "upon," and sema, "a mark, a sign;" cp.
semaino, "to give a sign, signify, indicate," and semeioo, "to
note;" see below); it is used in the NT, metaphorically, (a) in
a good sense, Rom. 16:7, "of note, illustrious," said of
Andronicus and Junias; (b) in a bad sense, Matt. 27:16,
"notable," of the prisoner Barabbas. In the Sept., Gen. 30:42;
Esth. 5:4; 8:13, toward the end of the verse, "a distinct
(day)".

<3,,2016,epiphanes>
"illustrious, renowned, notable" (akin to epiphaino, "to show
forth, appear;" Eng., "epiphany"), is translated "notable" in
Acts 2:20, of the great Day of the Lord. The appropriateness of
this word (compared with Nos. 1 and 2) to that future occasion
is obvious.

$$T0001940
\Note (Verb)\
<1,,4593,semeioo>
from semeion, "a sign, token," signifies "to mark, to note," in
the Middle Voice, "to note for oneself," and is so used in 2
Thess. 3:14, in an injunction to take cautionary note of one who
refuses obedience to the Apostle's word by the Epistle. In the
Sept. Ps. 5:6.

$$T0001941
\Nothing\
<1,,3762,ouden>
the neuter of oudeis, "no one," occurs, e.g., in Matt. 5:13;
10:26; 23:16; adverbially, e.g., in Matt. 27:24; 2 Cor. 12:11
(1st part), "in nothing;" 1 Tim. 4:4; in the dative case, after
en, "in," Phil. 1:20. Westcott and Hort adopt the spelling
outhen in Luke 22:35; 23:14; Acts 15:9; 19:27; 26:26; 1 Cor.
13:2.

<2,,3367,meden>
the neuter of medeis, "no one," is related to No. 1, in the same
way as the masculine genders are; so with the negatives ou and
me, "not," in all their usage and connections (see under NO
MAN). Thus it is found, not in direct negative statements, as
with No. 1, but in warnings, prohibitions, etc., e.g., Matt.
27:19; Acts 19:36; in expressions conveying certain
impossiblities, e.g., Acts 4:21; comparisons, e.g., 2 Cor. 6:10;
intimating a supposition to the contrary, 1 Tim. 6:4;
adverbially, e.g., 2 Cor. 11:5, "not a whit." Westcott and Hort
adopt the spelling methen in Acts 27:33.

<3,,3756,ou>
"not," is translated "nothing" in Luke 8:17; 11:6; 1 Cor. 9:16;
2 Cor. 8:15 (in each case, an absolute and direct negative).

<4,,3361,me>
"not," is translated "nothing" in John 6:39 in a clause
expressing purpose; in the AV of Luke 7:42 (RV, "not"), in a
temporal clause.

<5,,3756 5101,ou ... ti>
followed by the subjunctive mood, "(have) nothing (to eat),"
lit., "(they have) not what (they should eat)," in Matt. 15:32
(in some mss. in Mark 6:36); Mark 8:2; the phrase conveys more
stress than the simple negative (No. 3).

<6,,3361 5100,me ... ti>
followed by the subjunctive mood, "(they had) nothing (to eat),"
RV, "(having) nothing (to eat)," AV, lit., "not (having) what
(they should eat)," in Mark 8:1; the negative is me here because
it is attached to a participle, "having;" whereas in No. 5 the
negative ou is attached to the indicative mood, "they have."

<7,,3361 5100,me ti>
lit., "not anything," not used in simple, direct negations (see
under NO MAN), occurs in John 6:12 in a clause of purpose; in 1
Cor. 4:5, in a prohibition.

<8,,3761 5100,oude ti>
"not even anything," is found in 1 Tim. 6:7 (2nd part); it is a
more forceful expression than the simple ouden in the 1st part
of the verse, as if to say, "it is a fact that we brought
nothing into the world, and most certainly we can carry out not
even the slightest thing, whatever we may have possessed.

        Notes: (1) For "nothing" in Luke 1:37, AV see WORD, No.
2 (RV). (2) In John 11:49 the double negative ouk ("not") ...
ouden ("nothing") is translated "nothing at all." (3) In Acts
11:8 pan, "everything," with oudepote, "not even ever," is
rendered "nothing ... ever," RV, AV, "nothing ... at any time."
(4) In 1 Cor. 1:19, AV, atheteo, "to set aside, make void,
reject," is translated "I will bring to nothing" (RV, "will I
reject").

$$T0001942
\Notice before\
* For NOTICE BEFORE, 2 Cor. 9:5, AV, see AFOREPROMISED

$$T0001943
\Notwithstanding\
* Note: This is the AV rendering of (1) alla, "but," in Rev.
2:20 (RV, "but"); (2) plen, "howbeit, yet, except that," in Luke
10:11,20, and Phil. 1:18 (RV, "only that"); in Phil. 4:14, AV,
"notwithstanding" (RV, "howbeit").

$$T0001944
\Nought (for, bring to, come to, set at)\
<A-1,Pronoun,3762,ouden>
"nothing" (the neuter of oudeis, no one), is translated "nought"
in Acts 5:36. See NOTHING.

<B-1,Adverb,1432,dorean>
"freely, as a gift," is translated "for nought" in Gal. 2:21, RV
(AV, "in vain"); in 2 Thes. 3:8, in a denial by the Apostle that
he lived on the hospitality of others at Thessalonica. See
FREELY.

<C-1,Verb,2673,katargeo>
is used in 1 Cor. 1:28, "(that) He might bring to nought;" 1
Cor. 2:6 (Passive Voice in the original); 1 Cor. 6:13; RV, "will
bring to nought" (AV "will destroy"); so 2 Thess. 2:8; Heb.
2:14. See ABOLISH.

<C-2,Verb,1848,exoutheneo>
"to set at nought, treat with utter contempt, despise," is
translated "set at nought" in Luke 18:9, RV (AV, "despised"); in
Luke 23:11, "set (Him) at nought;" "was set at nought" in Acts
4:11; in Rom. 14:3, RV, "set at nought" (AV, "despise"); Rom.
14:10, "set at nought." See ACCOUNT, DESPISE.

<C-3,Verb,1847,exoudeneo | exoudenoo>
has the same meaning as No. 2, and is virtually the same word
(outhen being another form of ouden, "nothing"), i.e., "to treat
as nothing" (ex, intensive), and is translated "be set at
nought" in Mark 9:12.

<C-4,Verb,1601,ekpipto>
"to fall out," is used in Rom. 9:6 in the sense of falling from
its place, falling, of the word of God, RV, "hath come to
nought" (AV, "hath taken none effect"). See FALL.

<C-5,Verb,114,atheteo>
"to set aside, reject," is translated "set at nought" in Heb.
10:28, RV (AV, "despised"); so Jude 1:8. See NOTHING, Note (4).

        Notes: (1) In Acts 5:38, AV, kataluo, lit., "to loosen
down," hence, "to overthrow," is translated "it will come to
nought" (RV, "it will be overthrown"). See DESTROY. (2) In Rev.
18:17, AV, eremoo, "to make desolate," is translated "is come to
nought" (RV, "is made desolate"). See DESOLATE. (3) In Acts
19:27, AV, the accusative case of apelegmos, "confutation,
disrepute," preceded by the verb erchomai, "to come," and eis,
"unto" or "into," is translated "be set at nought" (RV, "come
into disrepute"). See DISREPUTE.

$$T0001945
\Nourish, Nourishment\
<1,,5142,trepho>
"to rear, feed, nourish," is translated by the verb "to nourish"
in Jas. 5:5 (of luxurious living); Rev. 12:14 (of God's care of
Israel against its enemies); so Rev. 12:6, RV (AV, "feed"); in
Acts 12:20, RV, "was fed" (AV, "was nourished"). See FEED.

<2,,397,anatrepho>
"to nurse, bring up" (ana, "up," and No. 1), is translated
"nourished" in Acts 7:20 (AV, "nourished up"); in Acts 7:21,
"nourished," AV and RV. See BRING.

<3,,1625,ektrepho>
ek, "from, out of," and No. 1, primarily used of children, "to
nurture, rear," is translated "nurture" of the care of one's own
flesh, Eph. 5:29, and in Eph. 6:4, RV (AV, "bring ... up"). See
BRING.

<4,,1789,entrepho>
"to train up, nurture," is used metaphorically, in the Passive
Voice, in 1 Tim. 4:6, of being "nourished" in the faith.

$$T0001946
\Nourishment ministered\
* For NOURISHMENT MINISTERED, Col. 2:19, see SUPPLY

$$T0001947
\Novice\
<1,,3504,neophutos>
an adjective, lit., "newly-planted" (from neos, "new," and phuo,
"to bring forth, produce"), denotes "a new convert, neophyte,
novice," 1 Tim. 3:6, of one who by inexperience is unfitted to
act as a bishop or overseer in a church. In the Sept., Job 14:9;
Ps. 128:3; 144:12; Isa. 5:7.

$$T0001948
\Now\
<A-1,Adverb,3568,nun>
is used (a) of time, the immediate present, whether in contrast
to the past, e.g., John 4:18; Acts 7:52, or to the future, e.g.,
John 12:27; Rom. 11:31; sometimes with the article, singular or
plural, e.g., Acts 4:29; 5:38; (b) of logical sequence, often
partaking also of the character of (a), "now therefore, now
however," as it is, e.g., Luke 11:39; John 8:40; 9:41; 15:22,24;
1 Cor. 5:11, RV marg., "as it is."

        Note: Under (a) comes the phrase in 2 Cor. 8:14, with
kairos, "a time," all governed by en, "in," or "at," AV, "now at
this time" (RV, "at this present time").

<A-2,Adverb,3570,nuni>
a strengthened form of No. 1, is used (a) of time, e.g., Acts
22:1 (in the best mss.); 24:13; Rom. 6:22; 15:23,25; (b) with
logical import, e.g., Rom. 7:17; 1 Cor. 13:13, which some regard
as temporal (a); but if this is the significance, "the clause
means, 'but faith, hope, love, are our abiding possession now in
this present life.' The objection to this rendering is that the
whole course of thought has been to contrast the things which
last only for the present time with the things which survive.
And the main contrast so far has been between love and the
special [then] present activity of prophecy, tongues, knowledge.
There is something of disappointment, and even of bathos, in
putting as a climax to these contrasts the statement that in
this present state faith, hope, love abide; that is no more than
can be said of [the then existing] prophecies, tongues and
knowledge. If there is to be a true climax the 'abiding' must
cover the future as well as the present state. And that involves
as a consequence that nuni must be taken in its logical meaning,
i.e., 'as things are,' 'taking all into account' ... This
logical sense of nuni ... is enforced by the dominant note of
the whole passage" (R. St. John Parry, in the Camb. Greek
Test.).

        It is certain that love will continue eternally; and
hope will not cease at the Parousia of Christ, for hope will
ever look forward to the accomplishment of God's eternal
purposes, a hope characterized by absolute assurance; and where
hope is in exercise faith is its concomitant. Faith will not be
lost in sight.

<A-3,Adverb,2235,ede>
denotes "already, now already," "the subjective present, with a
suggested reference to some other time, or to some expectation"
(Thayer), e.g., Matt. 3:10; 14:24; Luke 11:7; John 6:17; Rom.
1:10; 4:19; 13:11; Phil. 4:10.

<A-4,Adverb,737,arti>
expressing "coincidence," and denoting "strictly present time,"
signifies "just now, this moment," in contrast (a) to the past,
e.g., Matt. 11:12; John 2:10; 9:19,25; 13:33; Gal 1:9,10; (b) to
the future, e.g., John 13:37; 16:12,31; 1 Cor. 13:12 (cp. No. 2
in ver. 13); 2 Thess. 2:7; 1 Pet. 1:6,8; (c) sometimes without
necessary reference to either, e.g., Matt. 3:15; 9:18; 26:53;
Gal. 4:20; Rev. 12:10.

<A-5,Adverb,534,aparti>
sometimes written separately, ap'arti, i.e., apo, "from," and
No. 4, denotes "from now, henceforth," John 13:19; 14:7; Rev.
14:13. See HENCEFORTH.

<A-6,Adverb,3063,loipon>
the neuter of loipos, "the rest, from now," is used adverbially
with the article and translated "now" in Mark 14:41.

<B-1,Conjunction and Particle,3767,oun>
"therefore, so then," is sometimes used in continuing a
narrative, e.g., Acts 1:18; 1 Cor. 9:25; or resuming it after a
digression, usually rendered "therefore," e.g., Acts 11:19;
25:1, RV (AV, "now"). In the following it is absent from the
best mss., Mark 12:20; Luke 10:36; John 16:19; 18:24; 19:29.

        Note: In 2 Cor. 5:20 oun is simply "therefore," as in RV
(AV, "now then").

<B-2,Conjunction and Particle,1161,de>
"but, and, now," often implying an antithesis, is rendered "now"
in John 19:23; 1 Cor. 10:11; 15:50; Gal. 1:20; Eph. 4:9; in Acts
27:9 (1st part), RV, "and" (AV, "now"); in Gal. 4:1, RV, "but"
(AV "now").

<B-3,Conjunction and Particle,1211,de>
a consecutive particle, giving stress to the word or words to
which it is attached, sometimes with hardly any exact Eng.
equivalent, is translated "now" in Luke 2:15, in the words of
the shepherds; in Acts 15:36, RV (AV, "and"). Some mss. have it
in 2 Cor. 12:1; see RV marg.

        Notes: (1) In 1 Cor. 4:7, AV, B, No. 2, followed by kai,
and, is translated "now" (RV, "but"). (2) In Rom. 14:15 and
Philem. 1:16, AV, ouketi, "no longer," is translated "now ...
not" and "not now" (RV, "no longer"); cp. John 4:42; 21:6, "now
... not." (3) The particle ara, "then," expressing a more
informal inference than oun (B, No. 1 above), is often in Paul's
Epistles coupled with oun, the phrase meaning "so then," as AV
and RV in Rom. 7:3,25; 9:16; 14:12; in RV only (AV,
"therefore"), Rom. 5:18; 8:12; 9:18; 14:19; Gal. 6:10; 1 Thess.
5:6; 2 Thess. 2:15. In Eph. 2:19 the AV renders it "now
therefore." (4) In 1 Tim. 1:4, the RV "so do I now" (AV, "so
do") is added to complete the sentence. (5) In Heb. 9:9, RV, the
perfect participle of enistemi, "to be present," is translated
"(the time) now present" (AV, "then present," which misses the
meaning). See COME, (AT) HAND, PRESENT.

$$T0001949
\Number\
<A-1,Noun,706,arithmos>
number, "a number" (Eng., "arithmetic," etc.), occurs in Luke
22:3; John 6:10; Rom. 9:27; elsewhere five times in Acts, ten
times in the Apocalypse.

<A-2,Noun,3793,ochlos>
"a multitude," is translated "number" in Luke 6:17, RV (AV,
"multitude"); in Mark 10:46; Acts 1:15 the renderings are
reversed. See COMMON, COMPANY, CROWD MULTITUDE, PEOPLE.

<B-1,Verb,705,arithmeo>
akin to A, is found in Matt. 10:30; Luke 12:7; Rev. 7:9.

<B-2,Verb,2674,katgarithmeo>
"to number" or "count among" (kata, and No. 1), is used in Acts
1:17.

<B-3,Verb,1469,enkrino>
"to reckon among" (en, "in," krino, "to judge or reckon"), is
translated "to number ... (ourselves) with" in 2 Cor. 10:12 (RV
marg., "to judge ourselves among or ... with"), of the Apostle's
dissociation of himself and his fellow missionaries from those
who commended themselves.

<B-4,Verb,4785,sunkatapsephizo>
"to vote or reckon (one) a place among" (sun, "with" or "among,"
kata, "down," and psephizo, "to count or vote," originally with
pebbles, psephos, "a pebble"), is used of the "numbering" of
Matthias with the eleven Apostles, Acts 1:26.

        Notes: (1) Some mss. have verse 28 in Mark 15 (AV),
where logizomai, "to reckon," is translated "He was numbered."
(2) For katalego 1 Tim. 5:9 (AV, "let ... be taken into the
number"), see TAKE, Note (18). (3) In Mark 5:13 see the
italicized words in RV. (4) In Heb. 7:23, RV, the adjective
pleion, "more, many," is translated "many in number" (AV,
"many"); in Acts 28:23, RV, "a great number" (AV, "many").