Vine's Expository Dictionary of NT Words

N

Nail — Nurture

Nail

A — 1: ἧλος
(Strong's #2247 — Noun Masculine — helos — hay'-los )

occurs in the remarks of Thomas regarding the print of the nails used in Christ's crucifixion, John 20:25 .

B — 1: προσηλόω
(Strong's #4338 — Verb — proseloo — pros-ay-lo'-o )

"to nail to" (pros, "to," and a verbal form of A), is used in Colossians 2:14 , in which the figure of a bond (ordinances of the Law) is first described as cancelled, and then removed; the idea in the verb itself is not that of the cancellation, to which the taking out of the way was subsequent, but of nailing up the removed thing in triumph to the cross. The death of Christ not only rendered the Law useless as a means of salvation, but gave public demonstration that it was so.

Naked, Nakedness

A — 1: γυμνός
(Strong's #1131 — Adjective — gumnos — goom-nos' )

signifies (a) "unclothed," Mark 14:52 ; in Matthew 14:51 it is used as a noun ("his" and "body" being italicized); (b) "scantily or poorly clad," Matthew 25:36, 38, 43, 44 ; Acts 19:16 (with torn garments); James 2:15 ; (c) "clad in the undergarment only" (the outer being laid aside), John 21:7 (see CLOTHING); (d) metaphorically, (1) of "a bare seed," 1 Corinthians 15:37 ; (2) of "the soul without the body," 2 Corinthians 5:3 ; (3) of "things exposed to the all-seeing eye of God," Hebrews 4:13 ; (4) of "the carnal condition of a local church," Revelation 3:17 ; (5) of "the similar state of an individual," Revelation 16:15 ; (b) of "the desolation of religious Babylon," Revelation 17:16 .

B — 1: γυμνιτεύω
(Strong's #1130 — Verb — gumniteuo — goom-nayt-yoo'-o )

"to be naked or scantily clad" (akin to A), is used in 1 Corinthians 4:11 . In the Koine writings (see Preface to Vol. 1) it is used of being light-armed.

C — 1: γυμνότης
(Strong's #1132 — Noun Feminine — gumnotes — goom-not'-ace )

"nakedness" (akin to A), is used (a) of "want of sufficient clothing," Romans 8:35 ; 2 Corinthians 11:27 ; (b) metaphorically, of "the nakedness of the body," said of the condition of a local church, Revelation 3:18 .

Name

A — 1: ὄνομα
(Strong's #3686 — Noun Neuter — onoma — on'-om-ah )

is used (I) in general of the "name" by which a person or thing is called, e.g., Mark 3:16, 17 , "(He) surnamed," lit., "(He added) the name;" Mark 14:32 , lit., "(of which) the name (was);" Luke 1:63 ; John 18:10 ; sometimes translated "named," e.g., Luke 1:5 , "named (Zacharias)," lit., "by name;" in the same verse, "named (Elizabeth)," lit., "the name of her," an elliptical phrase, with "was" understood; Acts 8:9 , RV, "by name," Acts 10:1 ; the "name" is put for the reality in Revelation 3:1 ; in Philippians 2:9 , the "Name" represents "the title and dignity" of the Lord, as in Ephesians 1:21 ; Hebrews 1:4 ;

(II) for all that a "name" implies, of authority, character, rank, majesty, power, excellence, etc., of everything that the "name" covers: (a) of the "Name" of God as expressing His attributes, etc., e.g., Matthew 6:9 ; Luke 1:49 ; John 12:28 ; John 17:6, 26 ; Romans 15:9 ; 1 Timothy 6:1 ; Hebrews 13:15 ; Revelation 13:6 ; (b) of the "Name" of Christ, e.g., Matthew 10:22 ; Matthew 19:29 ; John 1:12 ; John 2:23 ; John 3:18 ; Acts 26:9 ; Romans 1:5 ; James 2:7 ; 1 John 3:23 ; 3 John 1:7 ; Revelation 2:13 ; Revelation 3:8 ; also the phrases rendered "in the name;" these may be analyzed as follows: (1) representing the authority of Christ, e.g., Matthew 18:5 (with epi, "on the ground of My authority"); so Matthew 24:5 (falsely) and parallel passages; as substantiated by the Father, John 14:26 ; John 16:23 (last clause), RV; (2) in the power of (with en, "in"), e.g., Mark 16:17 ; Luke 10:17 ; Acts 3:6 ; Acts 4:10 ; Acts 16:18 ; James 5:14 ; (3) in acknowledgement or confession of, e.g., Acts 4:12 ; Acts 8:16 ; Acts 9:27, 28 ; (4) in recognition of the authority of (sometimes combined with the thought of relying or resting on), Matthew 18:20 ; cp. 28:19; Acts 8:16 ; Acts 9:2 (eis, "into"); John 14:13 ; John 15:16 ; Ephesians 5:20 ; Colossians 3:17 ; (5) owing to the fact that one is called by Christ's "Name" or is identified with Him, e.g. 1 Peter 4:14 (with en, "in"); with heneken, "for the sake of," e.g., Matthew 19:29 ; with dia, "on account of," Matthew 10:22 ; Matthew 24:9 ; Mark 13:13 ; Luke 21:17 ; John 15:21 ; 1 John 2:12 ; Revelation 2:3 (for 1 Peter 4:16 , see Note below);

(III) as standing, by metonymy, for "persons," Acts 1:15 ; Revelation 3:4 ; Revelation 11:13 (RV, "persons").

Note: In Mark 9:41 , the use of the phrase en with the dative case of onoma (as in the best mss.) suggests the idea of "by reason of" or "on the ground of" (i.e., "because ye are My disciples"); 1 Peter 4:16 , RV, "in this Name" (AV, "on this behalf"), may be taken in the same way.

B — 1: ὀνομάζω
(Strong's #3687 — Verb — onomazo — on-om-ad'-zo )

denotes (a) "to name," "mention," or "address by name," Acts 19:13 , RV, "to name" (AV, "to call"); in the Passive Voice, Romans 15:20 ; Ephesians 1:21 ; Ephesians 5:3 ; to make mention of the "Name" of the Lord in praise and worship, 2 Timothy 2:19 ; (b) "to name, call, give a name to," Luke 6:13, 14 ; Passive Voice, 1 Corinthians 5:11 , RV, "is named" (AV, "is called"); Ephesians 3:15 (some mss. have the verb in this sense in Mark 3:14 ; 1 Corinthians 5:1 ). See CALL , Note (1).

B — 2: ἐπονομάζω
(Strong's #2028 — Verb — eponomazo — ep-on-om-ad'-zo )

"to call by a name, surname" (epi, "on," and No. 1), is used in Romans 2:17 , Passive Voice, RV, "bearest the name of" (AV, "art called"). See CALL , Note (1).

B — 3: προσαγορεύω
(Strong's #4316 — Verb — prosagoreuo — pros-ag-or-yoo'-o )

primarily denotes "to address, greet, salute;" hence, "to call by name," Hebrews 5:10 , RV, "named (of God a High Priest)" (AV, "called"), expressing the formal ascription of the title to Him whose it is; "called" does not adequately express the significance. Some suggest the meaning "addressed," but this is doubtful. The reference is to Psalms 110:4 , a prophecy confirmed at the Ascension. In the Sept., Deuteronomy 23:6 .

B — 4: καλέω
(Strong's #2564 — Verb — kaleo — kal-eh'-o )

"to call," is translated "named" in Acts 7:58 , RV (AV, "whose name was"). See CALL , No. 1 (b).

Notes: (1) In Luke 19:2 , AV, kaleo, "to call" (with the dative case of onoma, "by name"), is translated "named" (RV, "called by name"); in Luke 2:21 , AV, the verb alone is rendered "named" (RV, "called"). (2) In Matthew 9:9 ; Mark 15:7 , AV, the verb lego, "to speak, to call by name," is rendered "named" (RV, "called"). See CALL , No. 9.

Namely

* Notes: (1) In Romans 13:9 , the preposition en, "in," with the article, lit., "in the," is translated "namely." (2) In 1 Corinthians 7:26 the RV, "namely," and AV, "I say," do not translate anything in the original, but serve to reintroduce the phrase "that this is good."

Napkin

1: σουδάριον
(Strong's #4676 — Noun Neuter — soudarion — soo-dar'-ee-on )

for which see HANDKERCHIEF , is translated "napkin" in Luke 19:20 ; John 11:44 ; John 20:7 . In Luke 19:20 the reference may be to a towel or any kind of linen cloth or even a sort of head-dress, any of which might be used for concealing money.

Narrative

1: διήγησις
(Strong's #1335 — Noun Feminine — diegesis — dee-ayg'-es-is )

translated "a declaration" in the AV of Luke 1:1 , denotes a "narrative," RV (akin to diegeomai, "to set out in detail, recount, describe"). See DECLARE , B, Note (1). In the Sept., Judges 7:15 ; Habakkuk 2:6 .

Narrow

A — 1: στενός
(Strong's #4728 — Adjective — stenos — sten-os' )

from a root sten---, seen in stenazo, "to groan," stenagmos, "groaning" (Eng., "stenography," lit., "narrow writing"), is used figuratively in Matthew 7:13, 14 , of the gate which provides the entrance to eternal life, "narrow" because it runs counter to natural inclinations, and "the way" is similarly characterized; so in Luke 13:24 (where the more intensive word agonizomai, "strive," is used); RV, "narrow" (AV, "strait") in each place. Cp. stenochoreo, "to be straitened," and stenochoria, "narrowness, anguish, distress."

B — 1: θλίβω
(Strong's #2346 — Verb — thlibo — thlee'-bo )

"to press," is translated "narrow" in Matthew 7:14 , AV, lit., "narrowed" (RV, "straitened;" the verb is in the perfect participle, Passive Voice), i.e., hemmed in, like a mountain gorge; the way is rendered "narrow" by the Divine conditions, which make it impossible for any to enter who think the entrance depends upon self-merit, or who still incline towards sin, or desire to continue in evil. See AFFLICT , No. 4.

Nation

1: ἔθνος
(Strong's #1484 — Noun Neuter — ethnos — eth'-nos )

originally "a multitude," denotes (a) "a nation" or "people," e.g., Matthew 24:7 ; Acts 10:35 ; the Jewish people, e.g., Luke 7:5 ; Luke 23:2 ; John 11:48, 50-52 ; Acts 10:22 ; Acts 24:2, 10, 17 ; in Matthew 21:43 , the reference is to Israel in its restored condition; (b) in the plural, "the nations" as distinct from Israel. See GENTILES.

2: γένος
(Strong's #1085 — Noun Neuter — genos — ghen'-os )

"a race:" see KIND (Noun).

3: ἀλλόφυλος
(Strong's #246 — Adjective — allophulos — al-lof'-oo-los )

"foreign, of another race" (allos, "another," phulon, "a tribe"), is used in Acts 10:28 , "one of another nation."

Note: For Philippians 2:15 , genea (AV, "nation," RV, "generation"), see AGE.

Natural, Naturally

A — 1: φυσικός
(Strong's #5446 — Adjective — phusikos — foo-see-kos' )

originally signifying "produced by nature, inborn," from phusis, "nature" (see below), cp. Eng., "physical," "physics," etc., denotes (a) "according to nature," Romans 1:26, 27 ; (b) "governed by mere natural instincts," 2 Peter 2:12 , RV, "(born) mere animals," AV and RV marg., "natural (brute beasts)."

A — 2: ψυχικός
(Strong's #5591 — Adjective — psuchikos — psoo-khee-kos' )

"belonging to the psuche, soul" (as the lower part of the immaterial in man), "natural, physical," describes the man in Adam and what pertains to him (set in contrast to pneumatikos, "spiritual"), 1 Corinthians 2:14 ; 1 Corinthians 15:44 (twice),46 (in the latter used as a noun); James 3:15 , "sensual" (RV marg., "natural" or "animal"), here relating perhaps more especially to the mind, a wisdom in accordance with, or springing from, the corrupt desires and affections; so in Jude 1:19 .

B — 1: γένεσις
(Strong's #1078 — Noun Feminine — genesis — ghen'-es-is )

"birth," is used in James 1:23 , of the "natural face," lit., "the face of his birth," "what God made him to be" (Hort). See GENERATION , NATURE , No. 2.

Note: In Romans 11:21, 24 the preposition kata, "according to," with the noun phusis, "nature," is translated "natural," of branches, metaphorically describing members of the nation of Israel.

C — 1: φυσικῶς
(Strong's #5447 — Adverb — phusikos — foo-see-koce' )

"naturally, by nature" (akin to A, No. 1), is used in Jude 1:10 .

Note: In Philippians 2:20 , AV, gnesios, "sincerely, honorably, truly" (from the adjective gnesios, "true, sincere, genuine;" see, e.g., Philippians 4:3 ), is translated "naturally" (RV, "truly;" marg., "genuinely").

Nature

1: φύσις
(Strong's #5449 — Noun Feminine — phusis — foo'-sis )

from phuo, "to bring forth, produce," signifies (a) "the nature" (i.e., the natural powers of constitution) of a person or thing, Ephesians 2:3 ; James 3:7 ("kind"); 2 Peter 1:4 ; (b) "origin, birth," Romans 2:27 , one who by birth is a Gentile, uncircumcised, in contrast to one who, though circumcised, has become spiritually uncircumcised by his iniquity; Galatians 2:15 ; (c) "the regular law or order of nature," Romans 1:26 , against "nature" (para, "against"); Romans 2:14 , adverbially, "by nature" (for Romans 11:21, 24 , see NATURAL , Note); 1 Corinthians 11:14 ; Galatians 4:8 , "by nature (are no gods)," here "nature" is the emphatic word, and the phrase includes demons, men regarded as deified, and idols; these are gods only in name (the negative, me, denies not simply that they were gods, but the possibility that they could be).

2: γένεσις
(Strong's #1078 — Noun Feminine — genesis — ghen'-es-is )

is used in the phrase in James 3:6 , "the wheel of nature," RV (marg., "birth"). Some regard this as the course of birth or of creation, or the course of man's "nature" according to its original Divine purpose; Major (on the Ep. of James) regards trochos here as a wheel, "which, catching fire from the glowing axle, is compared to the widespreading mischief done by the tongue," and shows that "the fully developed meaning" of genesis denotes "the incessant change of life ... the sphere of this earthly life, meaning all that is contained in our life." The significance, then, would appear to be the whole round of human life and activity. Moulton and Milligan illustrate it in this sense from the papyri. See NATURAL , B.

Naughtiness

* For NAUGHTINESS, James 1:21 , AV, see WICKEDNESS

Nay

1: οὐχ
(Strong's #3756 — particle — ou — oo )

"no, not," expressing a negation absolutely, is rendered "nay," e.g., in Matthew 5:37 ; Matthew 13:29 ; John 7:12 , AV (RV, "not so"); Acts 16:37 ; 2 Corinthians 1:17-19 ; James 5:12 .

2: οὐχί
(Strong's #3780 — particle — ouchi — oo-khee' )

a strengthened form of No. 1, is used, e.g., in Luke 12:51 ; Luke 13:3, 5 ; Luke 16:30 ; Romans 3:27 .

3: ἀλλά
(Strong's #235 — Conjunction — alla — al-lah' )

"but," to mark contrast or opposition, is rendered "nay" in Romans 3:31 , RV, "nay" (AV, "yea"); in Romans 7:7 , RV, "howbeit" (AV, "nay"); Romans 8:37 ; 1 Corinthians 3:2 , RV; 6:8; 12:22; in Hebrews 3:16 , RV, "nay" (AV, "howbeit").

4: μενοῦν
(Strong's #3304 — particle — menounge — men-oon'-geh )

(i.e., men oun ge), "nay rather," is rendered "nay but" in Romans 9:20 (in Romans 10:18 ; Philippians 3:8 , "yea verily," AV, "yea doubtless"). See YEA.

Near, Near, Nearer

A — 1: ἐγγύς
(Strong's #1451 — adverb — engus — eng-goos' )

"near, nigh," is used (a) of place, e.g., Luke 19:11 , "nigh;" John 3:23 ; John 11:54 , "near;" John 6:19, 23 , "nigh;" metaphorically in Romans 10:8 ; Ephesians 2:13, 17 , "nigh;" (b) of time, e.g., Matthew 24:32, 33 , "nigh;" so Luke 21:30, 31 ; as a preposition, Hebrews 6:8 , "nigh unto (a curse)," and Hebrews 8:13 , "nigh unto (vanishing away)." See HAND (at), NIGH , READY.

A — 2: ἐγγύτερον
(Strong's #1452 — Adverb Neuter — enguteron — eng-goo'-ter-on )

the comparative degree of No. 1, and the neuter of the adjective enguteros, used adverbially, occurs in Romans 13:11 .

A — 3: πλησίον
(Strong's #4139 — Adverb — plesion — play-see'-on )

"near, close by, neighboring" (the neuter of the adjective plesios, used as an adverb), occurs in John 4:5 . See NEIGHBOR.

B — 1: ἀναγκαῖος
(Strong's #316 — Adjective — anankaios — an-ang-kah'-yos )

"necessary," is used, in a secondary sense, of persons connected by bonds of nature or friendship, with the meaning "intimate," in Acts 10:24 , "(his) near (friends);" it is found in this sense in the papyri. See NECESSARY , NEEDFUL.

C — 1: ἐγγίζω
(Strong's #1448 — Verb — engizo — eng-id'-zo )

transitively, "to bring near" (not in NT; in the Sept., e.g., Genesis 48:10 ; Isaiah 5:8 ); intransitively, "to draw near," e.g., Matthew 21:34 ; Luke 18:40 ; Luke 19:41 , RV, "draw nigh;" see APPROACH , A.

C — 2: προσέρχομαι
(Strong's #4334 — Verb — prosechomai — pros-er'-khom-ahee )

"to come to, go to," is translated "drew near" in Acts 7:31 ; Hebrews 10:22 . See COME , No. 10.

C — 3: προσάγω
(Strong's #4317 — Verb — prosago — pros-ag'-o )

is used (a) transitively, "to bring," Acts 16:20 ; 1 Peter 3:18 ; (b) intransitively, "to draw near," in the latter sense in Acts 27:27 .

Necessary

1: ἀναγκαῖος
(Strong's #316 — Adjective — anankaios — an-ang-kah'-yos )

"necessary" (from ananke, "necessity;" see below), is so rendered in Acts 13:46 ; 1 Corinthians 12:22 ; 2 Corinthians 9:5 ; Philippians 2:25 ; Titus 3:14 ; Hebrews 8:3 , RV (AV, "of necessity"); for Acts 10:24 , "near friends," see NEAR , B.

2: ἀνάγκη
(Strong's #318 — Noun Feminine — ananke — an-ang-kay' )

"a necessity" (see No. 1), is rendered "(it was) necessary" in Hebrews 9:23 , lit., "it was a necessity." See DISTRESS , A, No. 1.

3: ἐπάναγκες
(Strong's #1876 — Adjective Neuter — epanankes — ep-an'-ang-kes )

an adjective akin to the preceding, with epi, used intensively, found only in the neuter form, is used as an adverb signifying "of necessity" and translated as an adjective in Acts 15:28 , "necessary," lit., "(things) of necessity."

Note: For the AV of Acts 28:10 see NEED , A, No. 1.

Necessity

1: ἀνάγκη
(Strong's #318 — Noun Feminine — ananke — an-ang-kay' )

signifies (a) "a necessity," what must needs be (see NEEDS), translated "necessity" (in some mss. in Luke 23:17 ) in 1 Corinthians 7:37 ; 1 Corinthians 9:16 ; 2 Corinthians 9:7 (with ek "out of"); Philemon 1:14 (with kata, "according to"); Hebrews 7:12 ; Hebrews 9:16 ; (b) "distress, pain," translated "necessities" in 2 Corinthians 6:4 ; 2 Corinthians 12:10 . See DISTRESS , No. 1, and the synonymous words there, and NEEDS, NEEDFUL (also CONSTRAIN, Note).

2: χρεία
(Strong's #5532 — Noun Feminine — chreia — khri'-ah )

"a need," and almost always so translated, is used in the plural in Acts 20:34 , "necessities;" Romans 12:13 , RV (AV, "necessity"); in Philippians 4:16 , AV, "necessity," RV, "need." See NEED , NEEDFUL.

Neck

1: τράχηλος
(Strong's #5137 — Noun Masculine — trachelos — trakh'-ay-los )

is used (a) literally, Matthew 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;" Romans 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).

Need, Needs, Needful

A — 1: χρεία
(Strong's #5532 — Noun Feminine — chreia — khri'-ah )

denotes "a need," in such expressions as "there is a need;" or "to have need of" something, e.g., Matthew 3:14 ; Matthew 6:8 ; Matthew 9:12 , RV, "(have no) need," AV, "need (not)," the RV adheres to the noun form; so in Matthew 14:16 ; Mark 14:63 ; Luke 5:31 ; Luke 22:7 ; Ephesians 4:28 ; 1 Thessalonians 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 ; John 13:10 ; John 16:30 ; 1 Thessalonians 1:8 ; 1 John 2:27 ; Revelation 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 Matthew 6:33 ; Matthew 16:26 . In Ephesians 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 Philippians 4:19 the RV has "every need of yours" (AV, "all your need"); in 1 Thessalonians 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: ἀνάγκη
(Strong's #318 — Noun Feminine — ananke — an-ang-kay' )

"a necessity, need," is translated "it must needs be" in Matthew 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 Romans 13:5 "(ye) must needs," lit., "(it is) necessary (to be subject)." See NECESSARY , No. 2, NECESSITY, No. 1. See also DISTRESS.

B — 1: δεῖ
(Strong's #1163 — Verb — chrezo — die, deh-on' )

"to need, to have need of" (akin to chre, "it is necessary, fitting"), is used in Matthew 6:32 ; Luke 11:8 ; Luke 12:30 ; Romans 16:2 , RV, "may have need" (AV, "hath need"); 2 Corinthians 3:1 .

B — 2: δεῖ
(Strong's #1163 — Verb — dei — die, deh-on' )

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 Corinthians 11:30 ; 2 Corinthians 12:1 ; in Acts 15:5 , "it was needful."

B — 3: δεῖ
(Strong's #1163 — Verb — deon — die, deh-on' )

the neuter of the present participle of No. 2, is used as a noun, signifying "that which is needful, due, proper," in 1 Peter 1:6 , with the meaning "need," "(if) need (be)," with the verb to be understood. See OUGHT.

B — 4: προσδέομαι
(Strong's #4326 — Verb — prosdeomai — pros-deh'-om-ahee )

"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., Proverbs 12:9 , "lacking (bread)."

B — 5: ὀφείλω
(Strong's #3784 — — opheilo — of-i'-lo, of-i-leh'-o )

"to owe, be bound, obliged to do something," is translated "must ye needs," in 1 Corinthians 5:10 ; in 1 Corinthians 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 Philippians 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: ἀναγκαῖος
(Strong's #316 — Adjective — anankaioteros — an-ang-kah'-yos )

the comparative degree of anankaios, "necessary," is translated "more needful" in Philippians 1:24 . See NECESSARY , No. 1.

C — 2: ἐπιτήδειος
(Strong's #2006 — Adjective — epitedeios — ep-ee-tay'-di-os )

primarily, "suitable, convenient," then, "useful, necessary," is translated "needful, in James 2:16 , neuter plural, "necessaries." In the Sept., 1 Chronicles 28:2 , "suitable."

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

Needle

1: ῥαφίς
(Strong's #4476 — Feminine Neuter — rhaphis — hraf-ece' )

from rhatpo, "to sew," occurs in Matthew 19:24 ; Mark 10:25 .

2: βέλος
(Strong's #956 — Noun Neuter — belone — bel'-os )

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."

Neglect, Negligent

1: ἀμελέω
(Strong's #272 — Verb — ameleo — am-el-eh'-o )

denotes (a) "to be careless, not to care" (a, negative, melei, "it is a care;" from melo, "to care, to be a care"), Matthew 22:5 , "made light of;" (b) "to be careless of, neglect," 1 Timothy 4:14 ; Hebrews 2:3 ; Hebrews 8:9 , "I regarded (them) not." See LIGHT of (make), REGARD. (In the Sept., Jeremiah 4:17 ; Jeremiah 38:32 .)

2: παραθεωρέω
(Strong's #3865 — Verb — paratheoreo — par-ath-eh-o-reh'-o )

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 Peter 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.

Neglecting

Neighbor

1: γείτων
(Strong's #1069 — Noun — geiton — ghi'-tone )

lit., "one living in the same land," denotes "a neighbor," always plural in the NT, Luke 14:12 ; Luke 15:6, 9 ; John 9:8 .

2: περίοικος
(Strong's #4040 — Adjective — perioikos — per-ee'-oy-kos )

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

3: πλησίον
(Strong's #4139 — Adverb — plesion — play-see'-on )

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, Proverbs 27:10 ; Luke 10:36 ; (b) its intimacy, e.g., Luke 15:6, 9 (see No. 1); Hebrews 8:11 ; (c) its sincerity and sancitity, e.g., Exodus 22:7, 10 ; Proverbs 3:29 ; Proverbs 14:21 ; Romans 13:10 ; Romans 15:2 ; Ephesians 4:25 ; James 4:12 . The NT quotes and expands the command in Leviticus 19:18 , "to love one's neighbor as oneself;" see, e.g., Matthew 5:43 ; Matthew 19:19 ; Matthew 22:39 ; Mark 12:31, 33 ; Luke 10:27 ; Galatians 5:14 ; James 2:8 . See also Acts 7:27 .

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

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)."

Neither

* For NEITHER See +, p. 9

Neither at Any Time

* For NEITHER AT ANY TIME, Luke 15:29 , see NEVER

Nephews

* For NEPHEWS see GRANDCHRILDREN

Nest

1: κατασκήνωσις
(Strong's #2682 — Noun Neuter — kataskenosis — kat-as-kay'-no-sis )

properly "an encamping, taking up one's quarters," then, "a lodging, abode" (kata, "down over," skene, "a tent"), is used of birds' "nest" in Matthew 8:20 ; Luke 9:58 . In the Sept., 1 Chronicles 28:2 , "the building;" Ezekiel 37:27 , "(My) tabernacle." The word nossia, signifying "a brood," Luke 13:34 , used in the Sept. to denote a "nest," e.g., in Deuteronomy 22:6 ; Deuteronomy 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., Matthew 13:32 ; Acts 2:26 , RV marg., "shall tabernacle;" see LODGE).

Net

1: ἀμφίβληστρον
(Strong's #293 — Noun Neuter — amphiblestron — am-fib'-lace-tron )

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, Matthew 4:18 (in some mss. in Mark 1:16 : the best have the verb amphiballo alone).

2: δίκτυον
(Strong's #1350 — Noun Neuter — diktuon — dik'-too-on )

a general term for a "net" (from an old verb diko, "to cast:" akin to diskos, "a quoit"), occurs in Matthew 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, Proverbs 1:17 , in other ways, e.g., figuratively of a snare, Job 18:8 ; Proverbs 29:5 .

3: σαγήνη
(Strong's #4522 — Noun Feminine — sagene — sag-ay'-nay )

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, Matthew 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.

Never

1: οὐδέποτε
(Strong's #3763 — Adverb — oudepote — oo-dep'-ot-eh )

from oude, "not even," and pote, "at any time," is used in definite negative statements, e.g., Matthew 7:23 ; 1 Corinthians 13:8 ; Hebrews 10:1, 11 , or questions, e.g., Matthew 21:16, 42 ; in Luke 15:29 (1st part), RV, "never" (AV, "neither ... at any time"); AV and RV, "never" (2nd part).

2: μηδέποτε
(Strong's #3368 — Adverb — medepote — may-dep'-ot-eh )

virtually the same as No. 1, the negative me, however, conveying a less strong declarative negation, 2 Timothy 3:7 .

3: οὐδέπω
(Strong's #3764 — Adverb — oudepo — oo-dep'-o )

"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 ; John 8:51, 52 ; John 10:28 ; John 11:26 ; John 13:8 ; so preceded by ouk, "not," in Mark 3:29 (3) In 2 Peter 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").

Nevertheless

* For NEVERTHELESS see +, p. 9

New

1: καινός
(Strong's #2537 — Adjective — kainos — kahee-nos' )

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, Matthew 26:28 in some texts; a new commandment, John 13:34 ; a new creative act, Galatians 6:15 ; a new creation, 2 Corinthians 5:17 ; a new man, i.e., a new character of manhood, spiritual and moral, after the pattern of Christ, Ephesians 4:24 ; a new man, i.e., 'the Church which is His (Christ's) body,' Ephesians 2:15 .

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

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

2: νέος
(Strong's #3501 — Adjective — neos — neh'-os, neh-o'-ter-os )

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 Ephesians 2:15 (kainos) is "new" in differing in character; so in Ephesians 4:24 (see No. 1); but the "new man" in Colossians 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 Hebrews 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, Hebrews 8:8, 13 ; Hebrews 9:15 .

The "new" wine of Matthew 9:17 ; Mark 2:22 ; Luke 5:37-39 , is neos, as being of recent production; the "new" wine of the kingdom, Matthew 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 Corinthians 5:7 , "a new lump." See YOUNG , YOUNGER.

3: στερεόω
(Strong's #4732 — Verb — prosphatos — ster-eh-o'-o )

originally signifying "freshly slain," acquired the general sense of "new," as applied to flowers, oil, misfortune, etc. It is used in Hebrews 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., Numbers 6:3 ; Deuteronomy 32:17 ; Psalms 81:9 ; Ecclesiastes 1:9 . Cp. the adverb prosphatos "lately, recently," Acts 18:2 .

Note: In Matthew 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.

Newborn

* For NEWBORN, 1 Peter 2:2 , see BEGET , C, No. 2

Newness

1: καινότης
(Strong's #2538 — Noun Feminine — kainotes — kahee-not'-ace )

akin to kainos, is used in the phrases (a) "newness of life," Romans 6:4 , i.e., life of a new quality (see NEW , No. 1); the believer, being a new creation (2 Corinthians 5:17 ), is to behave himself consistently with this in contrast to his former manner of life; (b) "newness of the spirit," RV, Romans 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.

1: ἑξῆς
(Strong's #1836 — Adverb — hexes — hex-ace' )

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: μεταξύ
(Strong's #3342 — Verb — metaxu — met-ax-oo' )

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

"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: ἔρχομαι
(Strong's #2064 — Verb — erchomai — er'-khom-ahee )

"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 ; Acts 20:15 (1st part); in Acts 21:18 , RV and AV, "following."

Next Day

* Notes: (1) For aurion, "tomorrow," translated "next day" in Acts 4:3 , and epaurion, "on the morrow," Matthew 27:62 ; John 1:29, 35 ; John 12:12 ; Acts 14:20 ; Acts 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)."

Nigh

A — 1: ἐγγύς
(Strong's #1451 — adverb — engus — eng-goos' )

"nigh" or "near," is translated in both ways in Matthew 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: παραπλήσιος
(Strong's #3897 — Adjective — paraplesion — par-ap-lay'-see-on )

the neuter of the adjective paraplesios, para, "beside," plesios, "near, nearly resembling," is translated "nigh unto," with reference to death, in Philippians 2:27 .

B — 1: ἐγγίζω
(Strong's #1448 — Verb — engizo — eng-id'-zo )

see APPROACH.

C — 1: παρά
(Strong's #3844 — Preposition — para — par-ah' )

"beside, alongside of," is translated "night unto" in Matthew 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.

Night

1: νύξ
(Strong's #3571 — Noun Feminine — nux — noox )

is used (I) literally, (a) of "the alternating natural period to that of the day," e.g., Matthew 4:2 ; Matthew 12:40 ; 2 Timothy 1:3 ; Revelation 4:8 ; (b) of "the period of the absence of light," the time in which something takes place, e.g., Matthew 2:14 (27:64, in some mss.); Luke 2:8 ; John 3:2 (7:50, in some mss.); Acts 5:19 ; Acts 9:25 ; (c) of "point of time," e.g., Matthew 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 ; Luke 5:5 ; Acts 20:31 ; Acts 26:7 (note the difference in the phrase in Mark 4:27 ); (II) metaphorically, (a) of "the period of man's alienation from God," Romans 13:12 ; 1 Thessalonians 5:5 , lit., "not of night," where "of" means 'belonging to;' cp. "of the Way," Acts 9:2 ; "of shrinking back" and "of faith," Hebrews 10:39 , marg.; (b) of "death," as the time when work ceases, John 9:4 .

Night and a Day

1: νυχθήμερον
(Strong's #3574 — Noun Neuter — nuchthemeros — nookh-thay'-mer-on )

an adjective denoting "lasting a night and a day" (from nux, "night," and hemera, "a day"), is used in 2 Corinthians 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.'

Nine

1: ἐννέα
(Strong's #1767 — Noun — ennea — en-neh'-ah )

is found in Luke 17:17 , and in connection with "ninety" (see below).

Ninety

1: ἐννέα
(Strong's #1767 — Noun — enenekonta | ennen — en-neh'-ah )

is found in Matthew 18:12, 13 ; Luke 15:4, 7 .

Ninth

1: ἔνατος
(Strong's #1766 — Adjective — enatos | enn — en'-nat-os )

is found in reference (a) to "the ninth hour" (3 o'clock, p.m.) in Matthew 20:5 ; Matthew 27:45, 46 ; Mark 15:33, 34 ; Luke 23:44 ; Acts 3:1 ; Acts 10:3, 30 ; (b) to "the topaz" as the "ninth" foundation of the city wall in the symbolic vision in Revelation 21 (Revelation 21:20 ).

No

* For NO see +, p. 9.

No Longer, No More

1: οὐκέτι
(Strong's #3765 — Adverb — ouketi — ook-et'-ee )

a negative adverb of time, signifies "no longer, no more" (ou, "not," k, euphonic, eti "longer"), denying absolutely and directly, e.g., Matthew 19:6 ; John 4:42 , "now ... not;" John 6:66 ; Acts 20:25, 38 ; 2 Corinthians 1:23 , AV, "not as yet;" Ephesians 2:19 ; with another negative, to strengthen the negation, e.g., Matthew 22:46 ; Mark 14:25 ; Mark 15:5 , RV, "no more (anything)," AV, "yet ... no (thing);" Acts 8:39 ; Revelation 18:11, 14 .

2: μηκέτι
(Strong's #3371 — Adverb — meketi — may-ket'-ee )

with the same meaning as No. 1, but generally expressing a prohibition, e.g., Matthew 21:19 ; John 5:14 ; Romans 14:13 ; Ephesians 4:28 ; 1 Timothy 5:23 ; 1 Peter 4:2 ; indicating some condition expressed or implied, e.g., 1 Thessalonians 3:5 ; or non-existence, when the existence might have been possible under certain conditions, e.g., Mark 1:45 ; Mark 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 Hebrews 8:12 ; Hebrews 10:17 ; Revelation 3:12 . (2) In John 15:4 , AV, houtos, "so," followed by oude, "neither," is translated "no more" (RV, "so neither").

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 Matthew 6:24 ; Matthew 9:16 ; Matthew 24:36 (RV, "no one"); John 1:18 ; John 3:2, 13, 32 ; John 14:6 ; John 16:22 (RV, "no one"); 2 Corinthians 7:2 (thrice); Hebrews 12:14 ; 1 John 4:12 ; Revelation 2:17 , RV, "no one;" so Revelation 5:3, 4 ; Revelation 19:12 ; in Revelation 3:7, 8 ; Revelation 15:8 (RV, "none"); in Revelation 7:9 ; Revelation 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 Corinthians 11:8 , in the genitive case outhenos. Instances of medeis are Matthew 8:4 (almost all those in the Synoptists are cases of prohibition or admonition); Acts 9:7 ; Romans 12:17 ; 1 Corinthians 3:18, 21 ; Galatians 6:17 ; Ephesians 5:6 ; Colossians 2:18 ; 1 Thessalonians 3:3 ; 1 Timothy 4:12 ; Revelation 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., Matthew 8:28 , "no man;" so in 1 Corinthians 16:11 ; 2 Corinthians 11:16 ; 2 Thessalonians 2:3 . The words are separated also in Matthew 24:4 ; 2 Corinthians 8:20 (RV, "any man," after "avoiding"); Revelation 13:17 . These instances represent either impossibility or prohibition (see under NO LONGER , No. 2); contrast ouch (i.e., ou) ... tis in Hebrews 5:4 , "no man (taketh)," where a direct negative statement is made. (2) In 2 Corinthians 11:10 the negative ou, "not," is translated "no man" (AV marg. "not"); in 1 Corinthians 4:6 , e.g., the negative me is translated "no one;" in Romans 14:13 , the negative me, used in an admonition, is translated "no man."

No Wise, Anywise

1: οὐ μή
(Strong's #3364 — particle — ou me — oo may )

a double negative, strongly expressing a negation, is translated "in no wise" in Matthew 5:18, 20 , RV (AV, "in no case"); Matthew 10:42 ; Luke 18:17 ; John 6:37 ; Acts 13:41 ; Revelation 21:27 ; in Matthew 13:14 (twice, RV; AV, "not"); so in Mark 9:1 ; Luke 9:27 ; John 4:48 ; Acts 28:26 (twice); 1 Thessalonians 4:15 ; in Luke 10:19 , RV "(nothing) ... in any wise" (AV, "by any means").

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

2: οὐδαμῶς
(Strong's #3760 — Adverb — oudamos — oo-dam-oce' )

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

3: οὐχ
(Strong's #3756 3843 — particle — ou pantos — oo )

lit., "not altogether," i.e., "wholly not" (from pas, "all"), is rendered "in no wise" in Romans 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. Hebrews 7:25 , where the same phrase is used without a negative, signifying "to the uttermost."

* For ON THIS WISE see THUS (b)

Noble

1: εὐγενής
(Strong's #2104 — Adjective — eugenes — yoog-en'-ace )

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

2: εὐγενής
(Strong's #2104 — Adjective — eugenesteros — yoog-en'-ace )

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

3: κράτιστος
(Strong's #2903 — Adjective — kratistos — krat'-is-tos )

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

Nobleman

1: βασιλικός
(Strong's #937 — Adjective — basilikos — bas-il-ee-kos' )

an adjective, "royal, belonging to a king" (basileus), is used of the command, "thou shalt love thy neighbor as thyself," "the royal law," James 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.

Noise

A — 1: ῥοιζηδόν
(Strong's #4500 — Adverb — rhoizedon — hroyd-zay-don' )

from rhoizos, "the whistling of an arrow," signifies "with rushing sound," as of roaring flames, and is used in 2 Peter 3:10 , of the future passing away of the heavens.

B — 1: ἀκούω
(Strong's #191 — Verb — akouo — ak-oo'-o )

"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: διαλαλέω
(Strong's #1255 — Verb — dialaleo — dee-al-al-eh'-o )

lit., "to speak through," is rendered "were noised abroad" in Luke 1:65 . See COMMUNE.

Notes: (1) In Revelation 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 Matthew 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.

Noisome

1: κακός
(Strong's #2556 — Adjective — kakos — kak-os' )

"evil," is translated "noisome" in Revelation 16:2 . See BAD.

None

* For NONE see NO MAN

Noon

1: μεσημβρία
(Strong's #3314 — Noun Feminine — mesembria — mes-ame-bree'-ah )

lit., "middle-day" (mesos, "middle," and hemera, "a day"), signifies (a) "noon," Acts 22:6 ; (b) "the south," Acts 8:26 .

Nor

* For NOR see +, p. 9

North

1: βορρᾶς
(Strong's #1005 — Noun Masculine — borras — bor-hras' )

primarily Boreas, the North Wind, came to denote the "north" (cp. "Borealis"), Luke 13:29 ; Revelation 21:13 .

North East, North West

1: χῶρος
(Strong's #5566 — Noun Masculine — choros — kho'-ros )

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.

Not

* For NOT see +, p. 9

Notable, of Note

1: γνωστός
(Strong's #1110 — Adjective — gnostos — gnoce-tos' )

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 ; Acts 2:14 ; Acts 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 ; Luke 23:49 . See ACQUAINTANCE , KNOWN.

2: ἐπίσημος
(Strong's #1978 — Adjective — episemos — ep-is'-ay-mos )

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, Romans 16:7 , "of note, illustrious," said of Andronicus and Junias; (b) in a bad sense, Matthew 27:16 , "notable," of the prisoner Barabbas. In the Sept., Genesis 30:42 ; Esther 5:4 ; Esther 8:13 , toward the end of the verse, "a distinct (day)".

3: ἐπιφανής
(Strong's #2016 — Adjective — epiphanes — ep-if-an-ace' )

"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.

Note

1: σημειόω
(Strong's #4593 — Verb — semeioo — say-mi-o'-o )

from semeion, "a sign, token," signifies "to mark, to note," in the Middle Voice, "to note for oneself," and is so used in 2 Thessalonians 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. Psalms 5:6 .

Nothing

1: ουδεν
(Strong's #3762 — pronoun — ouden — oo-dice' )

the neuter of oudeis, "no one," occurs, e.g., in Matthew 5:13 ; Matthew 10:26 ; Matthew 23:16 ; adverbially, e.g., in Matthew 27:24 ; 2 Corinthians 12:11 (1st part), "in nothing;" 1 Timothy 4:4 ; in the dative case, after en, "in," Philippians 1:20 . Westcott and Hort adopt the spelling outhen in Luke 22:35 ; Luke 23:14 ; Acts 15:9 ; Acts 19:27 ; Acts 26:26 ; 1 Corinthians 13:2 .

2: μηδείς
(Strong's #3367 — Adjective — meden — may-dice', may -dem-ee'-ah, may-den' )

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., Matthew 27:19 ; Acts 19:36 ; in expressions conveying certain impossiblities, e.g., Acts 4:21 ; comparisons, e.g., 2 Corinthians 6:10 ; intimating a supposition to the contrary, 1 Timothy 6:4 ; adverbially, e.g., 2 Corinthians 11:5 , "not a whit." Westcott and Hort adopt the spelling methen in Acts 27:33 .

3: οὐχ
(Strong's #3756 — particle — ou — oo )

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

4: μή
(Strong's #3361 — particle — me — may )

"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: οὐχ
(Strong's #3756 5101 — particle — ou ... ti — oo )

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

6: μή
(Strong's #3361 5100 — particle — me ... ti — may )

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: μή
(Strong's #3361 5100 — particle — me ti — may )

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 Corinthians 4:5 , in a prohibition.

8: οὐδέ
(Strong's #3761 5100 — Conjunction — oude ti — oo-deh' )

"not even anything," is found in 1 Timothy 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 Corinthians 1:19 , AV, atheteo, "to set aside, make void, reject," is translated "I will bring to nothing" (RV, "will I reject").

Notice Before

* For NOTICE BEFORE, 2 Corinthians 9:5 , AV, see AFOREPROMISED

Notwithstanding

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

Nought

A — 1: ουδεν
(Strong's #3762 — pronoun — ouden — oo-dice' )

"nothing" (the neuter of oudeis, no one), is translated "nought" in Acts 5:36 . See NOTHING.

B — 1: δωρεάν
(Strong's #1432 — Adjective — dorean — do-reh-an' )

"freely, as a gift," is translated "for nought" in Galatians 2:21 , RV (AV, "in vain"); in 2 Thessalonians 3:8 , in a denial by the Apostle that he lived on the hospitality of others at Thessalonica. See FREELY.

C — 1: καταργέω
(Strong's #2673 — Verb — katargeo — kat-arg-eh'-o )

is used in 1 Corinthians 1:28 , "(that) He might bring to nought;" 1 Corinthians 2:6 (Passive Voice in the original); 1 Corinthians 6:13 ; RV, "will bring to nought" (AV "will destroy"); so 2 Thessalonians 2:8 ; Hebrews 2:14 . See ABOLISH.

C — 2: ἐξουθενέω
(Strong's #1848 — Verb — exoutheneo — ex-oo-then-eh'-o )

"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 Romans 14:3 , RV, "set at nought" (AV, "despise"); Romans 14:10 , "set at nought." See ACCOUNT , DESPISE.

C — 3: ἐξουδενέω
(Strong's #1847 — Verb — exoudeneo | exoudenoo — ex-oo-den-o'-o )

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: ἐκπίπτω
(Strong's #1601 — Verb — ekpipto — ek-pip'-to )

"to fall out," is used in Romans 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: ἀθετέω
(Strong's #114 — Verb — atheteo — ath-et-eh'-o )

"to set aside, reject," is translated "set at nought" in Hebrews 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 Revelation 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.

Nourish, Nourishment

1: τρέφω
(Strong's #5142 — verb — trepho — tref'-o )

"to rear, feed, nourish," is translated by the verb "to nourish" in James 5:5 (of luxurious living); Revelation 12:14 (of God's care of Israel against its enemies); so Revelation 12:6 , RV (AV, "feed"); in Acts 12:20 , RV, "was fed" (AV, "was nourished"). See FEED.

2: ἀνατρέφω
(Strong's #397 — Verb — anatrepho — an-at-ref'-o )

"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: ἐκτρέφω
(Strong's #1625 — Verb — ektrepho — ek-tref'-o )

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, Ephesians 5:29 , and in Ephesians 6:4 , RV (AV, "bring ... up"). See BRING.

4: ἐντρέφω
(Strong's #1789 — Verb — entrepho — en-tref'-o )

"to train up, nurture," is used metaphorically, in the Passive Voice, in 1 Timothy 4:6 , of being "nourished" in the faith.

Nourishment Ministered

* For NOURISHMENT MINISTERED, Colossians 2:19 , see SUPPLY

Novice

1: νεόφυτος
(Strong's #3504 — Adjective — neophutos — neh-of'-oo-tos )

an adjective, lit., "newly-planted" (from neos, "new," and phuo, "to bring forth, produce"), denotes "a new convert, neophyte, novice," 1 Timothy 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 ; Psalms 128:3 ; Psalms 144:12 ; Isaiah 5:7 .

Now

A — 1: νῦν
(Strong's #3568 — Adverb — nun — noon )

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 ; Romans 11:31 ; sometimes with the article, singular or plural, e.g., Acts 4:29 ; Acts 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 ; John 9:41 ; John 15:22, 24 ; 1 Corinthians 5:11 , RV marg., "as it is."

Note: Under (a) comes the phrase in 2 Corinthians 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: νυνί
(Strong's #3570 — Adverb — nuni — noo-nee' )

a strengthened form of No. 1, is used (a) of time, e.g., Acts 22:1 (in the best mss.); 24:13; Romans 6:22 ; Romans 15:23, 25 ; (b) with logical import, e.g., Romans 7:17 ; 1 Corinthians 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: ἤδη
(Strong's #2235 — Adverb — ede — ay'-day )

denotes "already, now already," "the subjective present, with a suggested reference to some other time, or to some expectation" (Thayer), e.g., Matthew 3:10 ; Matthew 14:24 ; Luke 11:7 ; John 6:17 ; Romans 1:10 ; Romans 4:19 ; Romans 13:11 ; Philippians 4:10 .

A — 4: ἄρτι
(Strong's #737 — Adverb — arti — ar'-tee )

expressing "coincidence," and denoting "strictly present time," signifies "just now, this moment," in contrast (a) to the past, e.g., Matthew 11:12 ; John 2:10 ; John 9:19, 25 ; John 13:33 ; Galatians 1:9, 10 ; (b) to the future, e.g., John 13:37 ; John 16:12, 31 ; 1 Corinthians 13:12 (cp. No. 2 in ver. 13); 2 Thessalonians 2:7 ; 1 Peter 1:6, 8 ; (c) sometimes without necessary reference to either, e.g., Matthew 3:15 ; Matthew 9:18 ; Matthew 26:53 ; Galatians 4:20 ; Revelation 12:10 .

A — 5: ἀπάρτι
(Strong's #534 — Adverb — aparti — ap-ar'-tee )

sometimes written separately, ap'arti, i.e., apo, "from," and No. 4, denotes "from now, henceforth," John 13:19 ; John 14:7 ; Revelation 14:13 . See HENCEFORTH.

A — 6: λοιπόν
(Strong's #3063 — Adverb Neuter — loipon — loy-pon' )

the neuter of loipos, "the rest, from now," is used adverbially with the article and translated "now" in Mark 14:41 .

B — 1: οὖν
(Strong's #3767 — particle — oun — oon )

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

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

B — 2: δέ
(Strong's #1161 — Conjunction — de — deh )

"but, and, now," often implying an antithesis, is rendered "now" in John 19:23 ; 1 Corinthians 10:11 ; 1 Corinthians 15:50 ; Galatians 1:20 ; Ephesians 4:9 ; in Acts 27:9 (1st part), RV, "and" (AV, "now"); in Galatians 4:1 , RV, "but" (AV "now").

B — 3: δή
(Strong's #1211 — particle — de — day )

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 Corinthians 12:1 ; see RV marg.

Notes: (1) In 1 Corinthians 4:7 , AV, B, No. 2, followed by kai, and, is translated "now" (RV, "but"). (2) In Romans 14:15 and Philemon 1:16 , AV, ouketi, "no longer," is translated "now ... not" and "not now" (RV, "no longer"); cp. John 4:42 ; John 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 Romans 7:3, 25 ; Romans 9:16 ; Romans 14:12 ; in RV only (AV, "therefore"), Romans 5:18 ; Romans 8:12 ; Romans 9:18 ; Romans 14:19 ; Galatians 6:10 ; 1 Thessalonians 5:6 ; 2 Thessalonians 2:15 . In Ephesians 2:19 the AV renders it "now therefore." (4) In 1 Timothy 1:4 , the RV "so do I now" (AV, "so do") is added to complete the sentence. (5) In Hebrews 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.

Number

A — 1: ἀριθμός
(Strong's #706 — Noun Masculine — arithmos — ar-ith-mos' )

number, "a number" (Eng., "arithmetic," etc.), occurs in Luke 22:3 ; John 6:10 ; Romans 9:27 ; elsewhere five times in Acts, ten times in the Apocalypse.

A — 2: ὄχλος
(Strong's #3793 — Noun Masculine — ochlos — okh'-los )

"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: ἀριθμέω
(Strong's #705 — Verb — arithmeo — ar-ith-meh'-o )

akin to A, is found in Matthew 10:30 ; Luke 12:7 ; Revelation 7:9 .

B — 2: καταριθμέω
(Strong's #2674 — Verb — katgarithmeo — kat-ar-ith-meh'-o )

"to number" or "count among" (kata, and No. 1), is used in Acts 1:17 .

B — 3: ἐγκρίνω
(Strong's #1469 — Verb — enkrino — eng-kree'-no )

"to reckon among" (en, "in," krino, "to judge or reckon"), is translated "to number ... (ourselves) with" in 2 Corinthians 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: συγκαταψηφίζομαι
(Strong's #4785 — Verb — sunkatapsephizo — soong-kat-aps-ay-fid'-zo )

"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 Timothy 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 Hebrews 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").

Nurse

1: τροφός
(Strong's #5162 — Noun Feminine — trophos — trof-os' )

translated "nurse" in 1 Thessalonians 2:7 , there denotes a "nursing" mother, as is clear from the statement "cherisheth her own children;" this is also confirmed by the word epios, "gentle" (in the same verse), which was commonly used of the kindness of parents towards children. Cp. trepho, "to bring up" (see NOURISH).