<2,,1887,epaurion>
epi, "upon," and No. 1, is used as in (b) above; the RV always translates it "on (the) morrow;" in the following the AV has "(the) next day," Matt. 27:62; John 1:29,35 ("the next day after"); 12:12; Acts 14:20; 21:8; 25:6; "(the) day following," John 1:43; 6:22; "the morrow after," Acts 10:24.

Note: In Acts 25:17, AV, the adverb hexes, "next, successively, in order," is translated "on (the) morrow." See NEXT.

Morsel * For MORSEL see MEAT, No. 2

Mortal, Mortality <1,,2349,thnetos>
"subject or liable to death, mortal" (akin to thnesko, "to die"), occurs in Rom. 6:12, of the body, where it is called "mortal," not simply because it is liable to death, but because it is the organ in and through which death carries on its death-producing activities; in Rom. 8:11, the stress is on the liability to death, and the quickening is not reinvigoration but the impartation of life at the time of the Rapture, as in 1 Cor. 15:53,54; 2 Cor. 5:4 (RV, "what is mortal;" AV, "mortality"); in 2 Cor. 4:11, it is applied to the flesh, which stands, not simply for the body, but the body as that which consists of the element of decay, and is thereby death-doomed. Christ's followers are in this life delivered unto death, that His life may be manifested in that which naturally is the seat of decay and death. That which is subject to suffering is that in which the power of Him who suffered here is most manifested.

Mortify <1,,2289,thanatoo>
"to put to death" (from thanatos, "death," akin to thnetos, "mortal," see above), is translated "mortify" in Rom. 8:13 (Amer. RV, "put to death"); in Rom. 7:4, "ye were made dead" (Passive Voice), betokens the act of God on the believer, through the death of Christ; here in Rom. 8:13 it is the act of the believer himself, as being responsible to answer to God's act, and to put to death "the deeds of the body." See DEATH, C, No. 1.

<2,,3499,nekroo>
"to make dead" (from nekros, see DEAD, A), is used figuratively in Col. 3:5 and translated "mortify" (Amer. RV, "put to death"). See DEAD, B, No. 1.

Most <1,,4119,pleion>
the neuter of pleion, "more," is used adverbially and translated "most" (of degree) in Luke 7:42 (without the article); in Luke 7:43 (with the article, "the most"); 1 Cor. 10:5, RV, "most" (AV, "many"); Phil. 1:14 (ditto). See MORE.

<2,,4118,pleistos>
the superlative degree of polus, is used (a) as an adjective in Matt. 11:20; 21:8, RV, "(the) most part of" (AV, "a very great"); (b) in the neuter, with the article, adverbially, "at the most," 1 Cor. 14:27; (c) as an elative (i.e., intensively) in Mark 4:1 (in the best mss.; some have polus), "a very great (multitude)."

<3,,3122,malista>
an adverb, the superlative of mala, "very," is translated "most of all" in Acts 20:38. See ESPECIALLY. Note: For combinations in the translations of other words, see BELIEVE, C, Note (4), EXCELLENT, GLADLY, HIGH, STRAITEST.

Mote <1,,2595,karphos>
"a small, dry stalk, a twig, a bit of dried stick" (from karpho, "to dry up"), or "a tiny straw or bit of wool," such as might fly into the eye, is used metaphorically of a minor fault, Matt. 7:3,4,5; Luke 6:41,42 (twice), in contrast with dokos, "a beam supporting the roof of a building" (see BEAM). In the Sept., Gen. 8:11.

Moth <1,,4597,ses>
denotes "a clothes moth," Matt. 6:19,20; Luke 12:33. In Job 4:19 "crushed before the moth" alludes apparently to the fact that woolen materials, riddled by the larvae of "moths," become so fragile that a touch demolishes them. In Job 27:18 "He buildeth his house as a moth" alludes to the frail covering which a larval "moth" constructs out of the material which it consumes. The rendering "spider" (marg.) seems an attempt to explain a difficulty.

Moth-eaten <1,,4598,setobrotos>
from ses, "a moth," and bibrosko, "to eat," is used in Jas. 5:2. In the Sept. Job 13:28.

Mother <1,,3384,meter>
is used (a) of the natural relationship, e.g., Matt. 1:18; 2 Tim. 1:5; (b) figuratively, (1) of "one who takes the place of a mother," Matt. 12:49,50; Mark 3:34,35; John 19:27; Rom. 16:13; 1 Tim. 5:2; (2) of "the heavenly and spiritual Jerusalem," Gal. 4:26, which is "free" (not bound by law imposed externally, as under the Law of Moses), "which is our mother" (RV), i.e., of Christians, the metropolis, mother-city, used allegorically, just as the capital of a country is "the seat of its government, the center of its activities, and the place where the national characteristics are most fully expressed;" (3) symbolically, of "Babylon," Rev. 17:5, as the source from which has proceeded the religious harlotry of mingling pagan rites and doctrines with the Christian faith.

Note: In Mark 16:1 the article, followed by the genitive case of the name "James," the word "mother" being omitted, is an idiomatic mode of expressing the phrase "the mother of James."

<2,,3389,metroloas | metraloas> denotes "a matricide" (No. 1, and aloiao, to smite); 1 Tim. 1:9, "murderers of mothers;" it probably has, however, the broader meaning of "smiters" (RV, marg.), as in instances elsewhere than the NT.

<3,,282,ametor>
"without a mother" (a, negative, and No. 1), is used in Heb. 7:3, of the Genesis record of Melchizedek, certain details concerning him being purposely omitted, in order to conform the description to facts about Christ as the Son of God. The word has been found in this sense in the writings of Euripides the dramatist and Herodotus the historian. See also under FATHER.

Mother-in-law <1,,3994,penthera>
the feminine of pentheros ("a father-in-law"), occurs in Matt. 8:14; 10:35; Mark 1:30; Luke 4:38; 12:53 (twice).

Motion * For MOTION, Rom. 7:5, AV, see PASSION

Mount, Mountain <1,,3735,oros>
is used (a) without specification, e.g., Luke 3:5 (distinct from bounos, "a hill," see HILL, No. 3); John 4:20; (b) of "the Mount of Transfiguration," Matt. 17:1,9; Mark 9:2,9; Luke 9:28,37 (AV, "hill"); 2 Pet. 1:18; (c) of "Zion," Heb. 12:22; Rev. 14:1; (d) of "Sinai," Acts 7:30,38; Gal. 4:24,25; Heb 8:5; 12:20; (e) of "the Mount of Olives," Matt. 21:1; 24:3; Mark 11:1; 13:3; Luke 19:29,37; 22:39; John 8:1; Acts 1:12; (f) of "the hill districts as distinct from the lowlands," especially of the hills above the Sea of Galilee, e.g., Matt. 5:1; 8:1; 18:12; Mark 5:5; (g) of "the mountains on the east of Jordan" and "those in the land of Ammon" and "the region of Petra," etc., Matt. 24:16; Mark 13:14; Luke 21:21; (h) proverbially, "of overcoming difficulties, or accomplishing great things," 1 Cor. 13:2; cp. Matt. 17:20; 21:21; Mark 11:23; (i) symbolically, of "a series of the imperial potentates of the Roman dominion, past and future," Rev. 17:9. See HILL.

Mourn, Mourning <A-1,Verb,2875,kopto>
"to cut or beat," used in the Middle Voice of "beating the breast or head in mourning" (cp. Luke 23:27), is translated "shall mourn" in Matt. 24:30. See BEWAIL, No. 2, CUT, WAIL.

<A-2,Verb,3996,pentheo>
"to mourn for, lament," is used (a) of mourning in general, Matt. 5:4; 9:15; Luke 6:25; (b) of sorrow for the death of a loved one, Mark 16:10; (c) of "mourning" for the overthrow of Babylon and the Babylonish system, Rev. 18:11,15, RV, "mourning" (AV, "wailing"); Rev. 18:19 (ditto); (d) of sorrow for sin or for condoning it, Jas. 4:9; 1 Cor. 5:2; (e) of grief for those in a local church who show no repentance for evil committed, 2 Cor. 12:21, RV, "mourn" (AV, "bewail"). See BEWAIL, No. 3.

<A-3,Verb,2354,threneo>
"to lament, wail" (akin to threnos, "a lamentation, a dirge"), is used (a) in a general sense, of the disciples during the absence of the Lord, John 16:20, "lament;" (b) of those who sorrowed for the sufferings and the impending crucifixion of the Lord, Luke 23:27, "lamented;" the preceding word is kopto (No. 1); (c) of "mourning" as for the dead, Matt. 11:17, RV, "wailed" (AV, "have mourned"); Luke 7:32 (ditto). See BEWAIL, Note (1).

Notes: (1) Trench points out that pentheo is often joined with klaio, "to weep," 2 Sam. 19:1; Mark 16:10; Jas. 4:9; Rev. 18:15, indicating that pentheo is used especially of external manifestation of grief (as with kopto and threneo), in contrast to lupeomai, which may be used of inward grief (Syn. xlv); though in Classical Greek pentheo was used of grief without violent manifestations (Grimm-Thayer). (2) Among the well-to-do it was common to hire professional mourners (men and women), who accompanied the dead body to the grave with formal music and the singing of dirges. At the death of Jairus' daughter male flute players were present, Matt. 9:23 (see, however, Jer. 9:17).

<B-1,Noun,3602,odurmos>
"lamentation, mourning," is translated "mourning" in Matt. 2:18; 2 Cor. 7:7: see BEWAIL, Note (2).

<B-2,Noun,3997,penthos>
akin to A, No. 2, "mourning," is used in Jas. 4:9; Rev. 18:7 (twice), RV, "mourning" (AV, "sorrow"); Rev. 18:8, "mourning;" Rev. 21:4, RV, "mourning" (AV, "sorrow"). See SORROW.

Mouth <A-1,Noun,4750,stoma>
akin to stomachos (which originally meant "a throat, gullet"), is used (a) of "the mouth" of man, e.g., Matt. 15:11; of animals, e.g., Matt. 17:27; 2 Tim. 4:17 (figurative); Heb. 11:33; Jas. 3:3; Rev. 13:2 (2nd occurrence); (b) figuratively of "inanimate things," of the "edge" of a sword, Luke 21:24; Heb. 11:34; of the earth, Rev. 12:16; (c) figuratively, of the "mouth," as the organ of speech, (1) of Christ's words, e.g., Matt. 13:35; Luke 11:54; Acts 8:32; 22:14; 1 Pet. 2:22; (2) of human, e.g., Matt. 18:16; 21:16; Luke 1:64; Rev. 14:5; as emanating from the heart, Matt. 12:34; Rom. 10:8,9; of prophetic ministry through the Holy Spirit, Luke 1:70; Acts 1:16; 3:18; 4:25; of the destructive policy of two world potentates at the end of this age, Rev. 13:2,5,6; 16:13 (twice); of shameful speaking, Eph. 4:29; Col. 3:8; (3) of the Devil speaking as a dragon or serpent, Rev. 12:15,16; 16:13; (d) figuratively, in the phrase "face to face" (lit., "mouth to mouth"), 2 John 1:12; 3 John 1:14; (e) metaphorically, of "the utterances of the Lord, in judgment," 2 Thess. 2:8; Rev. 1:16; 2:16; 19:15,21; of His judgment upon a local church for its lukewarmness, Rev. 3:16; (f) by metonymy, for "speech," Matt. 18:16; Luke 19:22; 21:15; 2 Cor. 13:1.

Note: In Acts 15:27, logos, "a word," is translated "word of mouth," RV (AV, "mouth," marg., "word").

<B-1,Verb,1993,epistomizo>
"to bridle" (epi, "upon," and A), is used metaphorically of "stopping the mouth, putting to silence," Titus 1:11. Cp. phrasso, "to stop, close," said of stopping the "mouths" of men, in Rom. 3:19. See STOP.

Move, Moved, Mover, Moving, Unmovable <A-1,Verb,2795,kineo>
"to set in motion, move" (hence, e.g., Eng. "kinematics," "kinetics," "cinema"), is used (a) of wagging the head, Matt. 27:39; Mark 15:29; (b) of the general activity of the human being, Acts 17:28; (c) of the "moving" of mountains, Rev. 6:14, in the sense of removing, as in Rev. 2:5, of removing a lampstand (there figuratively of causing a local church to be discontinued); (d) figuratively, of exciting, stirring up feelings and passions, Acts 21:30 (Passive Voice); Acts 24:5, "a mover;" (e) of "moving burdens," Matt. 23:4. See REMOVE, WAG. Cp. sunkineo, "to stir up," Acts 6:12.

<A-2,Verb,3334,metakineo>
in the Active Voice, "to move something away" (not in the NT; in the Sept., e.g., Deut. 19:14; Isa. 54:10); in the Middle Voice, "to remove oneself, shift" translated in the Passive in Col. 1:23, "be ... not moved away (from the hope of the gospel)."

<A-3,Verb,4579,seio>
"to shake, move to and fro," usually of violent concussion (Eng., "seismic," "seismograph," "seismology"), is said (a) of the earth as destined to be shaken by God, Heb. 12:26; (b) of a local convulsion of the earth, at the death of Christ, Matt. 27:51, "did quake;" (c) of a fig tree, Rev. 6:13; (d) metaphorically, to stir up with fear or some other emotion, Matt. 21:10, of the people of a city; Matt. 28:4, of the keepers or watchers, at the Lord's tomb, RV, "did quake" (AV, "did shake").

<A-4,Verb,4531,saleuo>
"to shake," properly of the action of stormy wind, then, "to render insecure, stir up," is rendered "I should (not) be moved" in Acts 2:25, in the sense of being cast down or shaken from a sense of security and happiness, said of Christ, in a quotation from Ps. 16:8. See SHAKE, STIR (up).

<A-5,Verb,4525,saino>
properly, of dogs, "to wag the tail, fawn;" hence, metaphorically of persons, "to disturb, disquiet," 1 Thess. 3:3, Passive Voice, "(that no man) be moved (by these afflictions)." Some have suggested the primary meaning, "to be wheedled, befooled, by pleasing utterances;" but Greek interpreters regard it as synonymous with No. 3, or with tarasso, "to disturb," and this is confirmed by the contrast with "establish" in 1 Thess. 3:2, and "stand fast" in 1 Thess. 3:8. A variant reading gives the verb siainesthai, "to be disheartened, unnerved."

<A-6,Verb,5342,phero>
"to bear, carry," is rendered "being moved" in 2 Pet. 1:21, signifying that they were "borne along," or impelled, by the Holy Spirit's power, not acting according to their own wills, or simply expressing their own thoughts, but expressing the mind of God in words provided and ministered by Him.

Notes: (1) In Mark 15:11, AV, anaseio, "to shake to and fro, stir up," is translated "moved" (RV, "stirred up," as in Luke 23:5, AV and RV). (2) In Acts 20:24 some mss. have a phrase translated "none of these things move me." The text for which there is most support gives the rendering "but I hold not my life of any account, as dear unto myself." Field suggests a reading, the translation of which is, "neither make I account of anything, nor think my life dear unto myself." (3) In 1 Cor. 15:34, for the more literal AV, "I speak this to your shame," the RV has "I speak this to move you to shame." (4) For "moved with godly fear" see FEAR, D, No. 2. (5) See also COMPASSION, ENVY, FEAR, INDIGNATION.

<B-1,Adjective,761,asaleutos>
"unmoved, immoveable" (from a, negative, and A, No. 4), is translated "unmoveable" in Acts 27:41; "which cannot be moved" in Heb. 12:28, AV (RV, "that cannot be shaken"). In the Sept., Exod. 13:16; Deut. 6:8; 11:18.

<B-2,Adjective,277,ametakinetos>
"firm, immoveable" (a, negative, and A, No. 2), is used in 1 Cor. 15:58.

<C-1,Noun,2796,kinesis>
"a moving" (akin to A, No. 1), is found in John 5:3 (in many ancient authorities, RV, marg.), of the "moving" of the water at the pool of Bethesda.

Mow <1,,270,amao>
"to mow," is translated "moved" in Jas. 5:4, RV (AV, "have reaped down"). "The cognate words seem to show that the sense of cutting or mowing was original, and that of gathering-in secondary" (Liddell and Scott, Lex.).

Much <1,,4183,polus>
is used (a) as an adjective of degree, e.g., Matt. 13:5, "much (earth);" Acts 26:24, "much (learning);" in Acts. 26:29, in the answer to Agrippa's "with but little persuasion," some texts have pollo (some megalo, "with great"), RV, "(whether with little or) with much;" of number, e.g., Mark 5:24, RV, "a great (multitude)," AV, "much (people);" so Luke 7:11; John 12:12; Rev. 19:1, etc.; (b) in the neuter singular form (polu), as a noun, e.g., Luke 16:10 (twice); in the plural (polla), e.g., Rom. 16:6,12, "(labored) much," lit., "many things;" (c) adverbially, in the neuter singular, e.g., Acts 18:27; James 5:16; Matt. 26:9 (a genitive of price); in the plural, e.g., Mark 5:43, RV, "much" (AV, "sore"); John 14:30; and with the article, Acts 26:24; Rom. 15:22; 1 Cor. 16:19; Rev. 5:4. See GREAT.

<2,,2425,hikanos>
"enough, much, many," is translated "much," e.g., in Luke 7:12 (in some mss. Acts 5:37; see the RV); Acts 11:24,26; 19:26; 27:9. See ABLE, ENOUGH, A, No. 2, GREAT, LARGE, MANY, MEET, SECURITY, SORE, SUFFICIENT, WORTHY.

Notes: (1) For "much more," "so much the more," see MORE. (2) In John 12:9, the RV has "the common people" for "much people." (3) In Acts 27:16, AV, ischuo, "to be able," with molis, "scarcely," is translated "had much work" (RV, "were able, with difficulty"). (4) In Luke 19:15, AV, the pronoun ti, "what" (RV), is translated "how much." (5) The adjective tosoutos, "so great, so much," is translated "so much (bread)," in Matt. 15:33, plural, RV, "so many (loaves);" in the genitive case, of price, in Acts 5:8, "for so much;" in the dative case, of degree, in Heb. 1:4, RV, "by so much" (AV, "so much"); so in Heb. 10:25; in Heb. 7:22 "by so much" translates the phrase kata tosouto; in Rev. 18:7, "so much." (6) See DISPLEASED, EXHORTATION, PERPLEX, SPEAKING, WORK.

Much (as) * Notes: (1) In Luke 6:34 the phrase ta isa, lit., "the equivalent (things)," is translated "as much" (of lending, to receive back the equivalent). (2) In Rom. 1:15, the phrase to kat' eme, lit., "the (thing) according to me," signifies "as much as in me is;" cp. the AV marg. in 1 Pet. 5:2 [lit., "the (extent) in, or among, you;" the text takes the word "flock" as understood, the marg. regards the phrase as adverbially idiomatic]; in Rom. 12:18 "as much as in you lieth" translates a similar phrase, lit., "the (extent) out of you." (3) In Heb. 12:20, AV, kai ean (contracted to k'an), "if even" (RV), is translated "and if so much as." (4) The negatives oude and mede, "not even" (RV) are translated "not so much as" in the AV in Mark 2:2; Luke 6:3; 1 Cor. 5:1; in the following the RV and AV translate them "not so much as," Mark 3:20 (some mss. have mete, with the same meaning); Acts 19:2; in Mark 6:31 "no (leisure) so much as." (5) In Rom. 3:12, heos, "as far as, even unto," is translated "so much as" in the RV; the AV supplies nothing actually corresponding to it. (6) In John 6:11 hosos denotes "as much as."

Multiply <1,,4129,plethuno>
used (a) transitively, denotes "to cause to increase, to multiply," 2 Cor. 9:10; Heb. 6:14 (twice); in the Passive Voice, "to be multiplied," Matt. 24:12, RV, "(iniquity) shall be multiplied" (AV, "shall abound"); Acts 6:7; 7:17; 9:31; 12:24; 1 Pet. 1:2; 2 Pet. 1:2; Jude 1:2; (b) intransitively it denotes "to be multiplying," Acts 6:1, RV, "was multiplying" (AV, "was multiplied"). See ABUNDANCE, B, No. 5.

<2,,4121,pleonazo>
used intransitively, "to abound," is translated "being multiplied" in the RV of 2 Cor. 4:15 (AV, "abundant"); the Active Voice, aorist tense, here would be more accurately rendered "having superabounded" or "superabounding" or "multiplying." See ABUNDANCE, B, No. 3.

Multitude <1,,3793,ochlos>
is used frequently in the four Gospels and the Acts; elsewhere only in Rev. 7:9; 17:15; 19:1,6; it denotes (a) "a crowd or multitude of persons, a throng," e.g., Matt. 14:14,15; 15:33; often in the plural, e.g., Matt. 4:25; 5:1; with polus, "much" or "great," it signifies "a great multitude," e.g., Matt. 20:29, or "the common people," Mark 12:37, perhaps preferably "the mass of the people." Field supports the meaning in the text, but either rendering is suitable. The mass of the people was attracted to Him (for the statement "heard Him gladly" cp. what is said in Mark 6:20 of Herod Antipas concerning John the Baptist); in John 12:9, "the common people," RV, stands in contrast with their leaders (ver. 10); Acts 24:12, RV, "crowd;" (b) "the populace, an unorganized multitude," in contrast to demos, "the people as a body politic," e.g., Matt. 14:5; 21:26; John 7:12 (2nd part); (c) in a more general sense, "a multitude or company," e.g., Luke 6:17, RV, "a (great) multitude (of His disciples)," AV, "the company;" Acts 1:15, "a multitude (of persons)," RV, AV, "the number (of names);" Acts 24:18, RV, "crowd" (AV, "multitude"). See COMPANY, No. 1, NUMBER.

<2,,4128,plethos>
lit., "a fullness," hence, "a large company, a multitude," is used (a) of things: of fish, Luke 5:6; John 21:6; of sticks ("bundle"), Acts 28:3; of stars and of sand, Heb. 11:12; of sins, Jas. 5:20; 1 Pet. 4:8; (b) of persons, (1) a "multitude:" of people, e.g., Mark 3:7,8; Luke 6:17; John 5:3; Acts 14:1; of angels, Luke 2:13; (2) with the article, the whole number, the "multitude," the populace, e.g., Luke 1:10; 8:37; Acts 5:16; 19:9; 23:7; a particular company, e.g., of disciples, Luke 19:37; Acts 4:32; 6:2,5; 15:30; of elders, priests, and scribes, Acts 23:7; of the Apostles and the elders of the Church in Jerusalem, Acts 15:12. See ASSEMBLY, No. 3. BUNDLE, No. 2, COMPANY, No. 5.

Note: In Luke 12:1, AV, the phrase, lit., "the myriads of the multitude" is translated "an innumerable multitude of people" (where "people" translates No. 1, above), RV, "the many thousands of the multitude" (where "multitude" translates No. 1).

Murder <1,,5408,phonos>
is used (a) of a special act, Mark 15:7; Luke 23:19,25; (b) in the plural, of "murders" in general, Matt. 15:19; Mark 7:21 (Gal. 5:21, in some inferior mss.); Rev. 9:21; in the singular, Rom. 1:29; (c) in the sense of "slaughter," Heb. 11:37, "they were slain with the sword," lit., "(they died by) slaughter (of the sword);" in Acts 9:1, "slaughter." See SLAUGHTER.

Note: In Matt. 19:18, AV, phoneuo, "to kill" (akin to phoneus, see below), is translated "thou shalt do (no) murder" (RV, "thou shalt (not) kill"). See KILL, SLAY.

Murderer <1,,5406,phoneus>
akin to phoneuo and phonos (see above), is used (a) in a general sense, in the singular, 1 Pet. 4:15; in the plural, Rev. 21:8; 22:15; (b) of those guilty of particular acts, Matt. 22:7; Acts 3:14, lit. "a man (aner), a murderer;" Matt. 7:52; 28:4.

<2,,443,anthropoktonos>
an adjective, lit., "manslaying," used as a noun, "a manslayer, murderer" (anthropos, "a man," kteino, "to slay"), is used of Satan, John 8:44; of one who hates his brother, and who, being a "murderer," has not eternal life, 1 John 3:15 (twice).

<3,,3964,patroloas>
(or patral-) "a murderer of one's father," occurs in 1 Tim. 1:9.

Note: For sikarios, in the plural, "murderers," in Acts 21:38, see ASSASSIN. See MOTHER, No. 2.

Murmur, Murmuring <A-1,Verb,1111,gonguzo>
"to mutter, murmur, grumble, say anything in a low tone" (Eng., "gong"), an onomatopoeic word, representing the significance by the sound of the word, as in the word "murmur" itself, is used of the laborers in the parable of the householder, Matt. 20:11; of the scribes and Pharisees, against Christ, Luke 5:30; of Jews, John 6:41,43; of the disciples, John 6:61; of the people, John 7:32 (of debating secretly); of the Israelites, 1 Cor. 10:10 (twice), where it is also used in a warning to believers. In the papyri it is used of the "murmuring" of a gang of workmen; also in a remark interpose, while the Emperor (late 2nd cent. A.D.) was interviewing a rebel, that the Romans were then "murmuring" (Moulton and Milligan, Vocab.).

<A-2,Verb,1234,diagonguzo>
lit., "to murmur through" (dia, i.e., "through a whole crowd," or "among themselves"), is always used of indignant complaining, Luke 15:2; 19:7.

<A-3,Verb,1690,embrimaomai>
is rendered "murmured against" in Mark 14:5; it expresses indignant displeasure: see CHARGE, C, No. 4.

Note: For stenazo, Jas. 5:9, RV, "murmur," see GRIEVE, No. 3.

<B-1,Noun,1112,gongusmos>
"a murmuring, muttering" (akin to A, No. 1), is used (a) in the sense of secret debate among people, John 7:12 (as with the verb in ver. 32); (b) of displeasure or complaining (more privately than in public), said of Grecian Jewish converts against Hebrews, Acts 6:1; in general admonitions, Phil. 2:14; 1 Pet. 4:9, RV, "murmuring" (AV, "grudging").

Murmurer <1,,1113,gongustes>
"a murmurer" (akin to A, No. 1, and B, above), "one who complains," is used in Jude 1:16, especially perhaps of utterances against God (see Jude 1:15).

Musing * For MUSING (dialogizomai, in Luke 3:15, AV) see REASON (Verb)

Music <1,,4858,sumphonia>
lit., "a sounding together" (Eng., "symphony"), occurs in Luke 15:25. In the Sept., Dan. 3:5,7,10,15, for Aramaic sumponya (not in ver. 7), itself a loan word from the Greek; translated "dulcimer" (RV, marg., "bagpipe").

Musician * For MUSICIAN, Rev. 18:22, AV, see MINSTREL

Must <1,,1163,dei>
an impersonal verb, signifying "it is necessary" or "one must," "one ought," is found most frequently in the Gospels, Acts and the Apocalypse, and is used (a) of a necessity lying in the nature of the case e.g., John 3:30; 2 Tim. 2:6; (b) of necessity brought about by circumstances, e.g., Matt. 26:35, RV, "must," AV, "should;" John 4:4; Acts 27:21, "should;" 2 Cor. 11:30; in the case of Christ, by reason of the Father's will, e.g., Luke 2:49; 19:5; (c) of necessity as to what is required that something may be brought about, e.g., Luke 12:12, "ought;" John 3:7; Acts 9:6; 1 Cor. 11:19; Heb. 9:26; (d) of a necessity of law, duty, equity, e.g., Matt. 18:33, "shouldest;" Matt. 23:23, "ought;" Luke 15:32, "it was meet;" Acts 15:5, "it is needful" (RV); Rom. 1:27, RV, "was due," AV, "was meet" (of a recompense due by the law of God); frequently requiring the rendering "ought," e.g., Rom. 8:26; 12:3; 1 Cor. 8:2; (e) of necessity arising from the determinate will and counsel of God, e.g., Matt. 17:10; 24:6; 26:54; 1 Cor. 15:53, especially regarding the salvation of men through the death, resurrection and ascension of Christ, e.g., John 3:14; Acts 3:21; 4:12. See BEHOVE, No. 2 (where see the differences in the meanings of synonymous words), MEET, NEED, NEEDFUL, OUGHT, SHOULD.

<2,,3784,opheilo>
"to owe," is rendered "must ... needs" in 1 Cor. 5:10. See BEHOVE, No. 1.

Notes: (1) In Mark 14:49, AV, the conjunction hina with the subjunctive mood, "in order that," is represented by "must" (RV, "that ... might"). (2) In Heb. 13:17, AV, the future participle of apodidomi, "to give," is translated "they that must give" (RV, "they that shall give"). (3) In 2 Pet. 1:14, AV, the verb "to be," with apothesis, "a putting off," is translated "I must put off," RV, "(the) putting off ... cometh," lit., "is (swift)." (4) Sometimes the infinitive mood of a verb, with or without the article, is necessarily rendered by a phrase involving the word "must," e.g., 1 Pet. 4:17, AV, "must (begin);" or "should," Heb. 4:6, RV, "should" (AV "must"). (5) Sometimes the subjunctive mood of a verb, used as a deliberative, is rendered "must," etc., John 6:28, "(what) must (we do)," RV (AV, "shall").

Mustard <1,,4615,sinapi>
a word of Egyptian origin, is translated "mustard seed" in the NT. "The conditions to be fulfilled by the mustard are that it should be a familiar plant, with a very small seed, Matt. 17:20; Luke 17:6, sown in the earth, growing larger than garden herbs, Matt. 13:31, having large branches, Mark 4:31, ... attractive to birds, Luke 13:19 [RV, '(became) a tree']. The cultivated mustard is sinapis nigra. The seed is well known for its minuteness. The mustards are annuals, reproduced with extraordinary rapidity ... In fat soil they often attain a height of 10 or 12 feet, and have branches which attract passing birds" (A. E. Post, in Hastings' Bib. Dic.)

The correct RV translation in Matt. 13:32, "greater than the herbs," for the AV, "greatest among herbs" (the "mustard" is not a herb), should be noted.

As the parable indicates, Christendom presents a sort of Christianity that has become conformed to the principles and ways of the world, and the world has favored this debased Christianity. Contrast the testimony of the NT, e.g., in John 17:14; Gal. 6:14; 1 Pet. 2:11; 1 John 3:1.

Mutual * Note: This is the AV rendering of the phrase en allelois in Rom. 1:12, translated in the RV, "each of us by the other's (faith)." See OTHER, No. 5.

Muzzle <1,,5392,phimoo>
"to close the mouth with a muzzle" (phimos), is used (a) of "muzzling" the ox when it treads out the corn, 1 Cor. 9:9, AV, "muzzle the mouth of," RV, "muzzle," and 1 Tim. 5:18, with the lesson that those upon whom spiritual labor is bestowed should not refrain from ministering to the material needs of those who labor on their behalf; (b) metaphorically, of putting to silence, or subduing to stillness, Matt. 22:12,34; Mark 1:25; 4:39; Luke 4:35; 1 Pet. 2:15. See PEACE (hold), SILENCE.

My (mine) <1,,1699,emos>
a possessive adjective of the first person, often used as a possessive pronoun with greater emphasis than the oblique forms of ego (see below), a measure of stress which should always be observed; it denotes (I) subjectively, (a) "what I possess," e.g., John 4:34; 7:16 (1st part); 13:35; 1 Cor. 16:21; Gal. 6:11; Col. 4:18 (1st clause); as a pronoun, absolutely (i.e., not as an adjective), e.g., Matt. 20:15; 25:27; Luke 15:31, RV, "(all that is) mine," AV, "(all that) I have;" John 16:14,15; 17:10; (b) "proceeding from me," e.g., Mark 8:38; John 7:16 (2nd part); 8:37 (here the repetition of the article with the pronoun, after the article with the noun, lends special stress to the pronoun; more lit., "the word, that which is mine"); so in John 15:12. Such instances are to be distinguished from the less emphatic order where the pronoun comes between the article and the noun, as in John 7:16, already mentioned; (c) in the phrase "it is mine" (i.e., "it rests with me"), e.g., Matt. 20:23; Mark 10:40; (II) objectively, "pertaining or relating to me:" (a) "appointed for me," e.g., John 7:6, "My time" (with the repeated article and special stress just referred to); (b) equivalent to an objective genitive ("of me") e.g., Luke 22:19, "(in remembrance) of Me" (lit., "in My remembrance"); so 1 Cor. 11:24.

Notes: (1) This pronoun frequently translates oblique forms of the first personal pronoun ego, "I," e.g., "of me, to me." These instances are usually unemphatic, always less so than those under emos (above). (2) For "my affairs" and "my state" see AFFAIR, Notes. (3) In Matt. 26:12, "for My burial" translates a phrase consisting of the preposition pros ("towards") governing the article with the infinitive mood, aorist tense, of entaphiazo, "to bury," followed by the personal pronoun "Me," as the object, where the infinitive is virtually a noun, lit., "towards the burying (of) Me." (4) In 1 Tim. 1:11, "was committed to my trust" is, lit., "(with) which I was entrusted" (pisteuo, "to entrust").

Myrrh <A-1,Noun,4666,smurna>
whence the name "Smyrna," a word of Semitic origin, Heb., mor, from a root meaning "bitter," is a gum resin from a shrubby tree, which grows in Yemen and neighboring regions of Africa; the fruit is smooth and somewhat larger than a pea. The color of myrrh varies from pale reddish-yellow to reddish-brown or red. The taste is bitter, and the substance astringent, acting as an antiseptic and a stimulant. It was used as a perfume, Ps. 45:8, where the language is symbolic of the graces of the Messiah; Prov. 7:17; Song of Sol. 1:13; 5:5; it was one of the ingredients of the "holy anointing oil" for the priests, Ex. 30:23 (RV, "flowing myrrh"); it was used also for the purification of women, Esth. 2:12; for embalming, John 19:39; as an anodyne see B); it was one of the gifts of the Magi, Matt. 2:11.

<B-1,Verb,4669,smurnizo>
is used transitively in the NT, with the meaning "to mingle or drug with myrrh," Mark 15:23; the mixture was doubtless offered to deaden the pain (Matthew's word "gall" suggests that "myrrh" was not the only ingredient). Christ refused to partake of any such means of alleviation; He would retain all His mental power for the complete fulfillment of the Father's will.

Myself <1,,1683,emautou>
a reflexive pronoun, of the first person, lit., "of myself," is used (a) frequently after various prepositions, e.g., hupo, "under," Matt. 8:9; Luke 7:8; RV, "under myself;" peri, "concerning," John 5:31; 8:14,18; Acts 24:10; apo, "from," John 5:30; 7:17, RV, "from" (AV, "of," which is ambiguous); so John 7:28; 8:28,42; 10:18; 14:10 (RV, "from"); pros, "unto," John 12:32, RV, "unto Myself;" John 14:3; Philem. 1:13, "with me;" eis, "to," 1 Cor. 4:6; huper, "on behalf of," 2 Cor. 12:5; ek (ex), "out of," or "from," John 12:49, RV, "from Myself;" (b) as the direct object of a verb, Luke 7:7; John 8:54; 14:21; 17:19; Acts 26:2; 1 Cor. 4:3; 9:19; 2 Cor. 11:7,9; Gal. 2:18; Phil. 3:13; (c) in other oblique cases of the pronoun, without a preposition, e.g., Acts 20:24, "unto" (or to); Acts 26:9 "with" (or "to"); Rom. 11:4, RV, "for" (AV, "to"); 1 Cor. 4:4, RV, "against myself" (AV, inaccurately, "by"); in all these instances the pronoun is in the dative case; in 1 Cor. 10:33, "mine own" (the genitive case); in 1 Cor. 7:7, "I myself" (the accusative case).

<2,,846,autos>
"self" (a) with ego, "I," "I myself," Luke 24:39; Acts 10:26; Rom. 7:25; 9:3; 2 Cor. 10:1; 12:13; (b) without the personal pronoun, Acts 24:16 (as the subject of a verb); in the nominative case, Acts 25:22; 1 Cor. 9:27; Phil. 2:24; in the genitive case, Rom. 16:2, RV, "of mine own self."

Mystery <1,,3466,musterion>
primarily that which is known to the mustes, "the initiated" (from mueo, "to initiate into the mysteries;" cp. Phil. 4:12, mueomai, "I have learned the secret," RV). In the NT it denotes, not the mysterious (as with the Eng. word), but that which, being outside the range of unassisted natural apprehension, can be made known only by Divine revelation, and is made known in a manner and at a time appointed by God, and to those only who are illumined by His Spirit. In the ordinary sense a "mystery" implies knowledge withheld; its Scriptual significance is truth revealed. Hence the terms especially associated with the subject are "made known," "manifested," "revealed," "preached," "understand," "dispensation." The definition given above may be best illustrated by the following passage: "the mystery which hath been hid from all ages and generations: but now hath it been manifested to His saints" (Col. 1:26, RV). "It is used of:

"(a) spiritual truth generally, as revealed in the gospel, 1 Cor. 13:2; 14:2 (cp. 1 Tim. 3:9). Among the ancient Greeks 'the mysteries' were religious rites and ceremonies practiced by secret societies into which any one who so desired might be received. Those who were initiated into these 'mysteries' became possessors of certain knowledge, which was not imparted to the uninitiated, and were called 'the perfected,' cp. 1 Cor. 2:6-16 where the Apostle has these 'mysteries' in mind and presents the gospel in contrast thereto; here 'the perfected' are, of course, the believers, who alone can perceive the things revealed; (b) Christ, who is God Himself revealed under the conditions of human life, Col. 2:2; 4:3, and submitting even to death, 1 Cor. 2:1 (in some mss., for marturion, testimony),7, but raised from among the dead, 1 Tim. 3:16, that the will of God to cordinate the universe in Him, and subject it to Him, might in due time be accomplished, Eph. 1:9 (cp. Rev. 10:7), as is declared in the gospel, Rom. 16:25; Eph. 6:19; (c) the Church, which is Christ's Body, i.e., the union of redeemed men with God in Christ, Eph. 5:32 (cp. Col. 1:27); (d) the rapture into the presence of Christ of those members of the Church which is His Body who shall be alive on the earth at His Parousia, 1 Cor. 15:51; (e) the operation of those hidden forces that either retard or accelerate the Kingdom of Heaven (i.e., of God), Matt. 13:11; Mark 4:11; (f) the cause of the present condition of Israel, Rom. 11:25; (g) the spirit of disobedience to God, 2 Thess. 2:7; Rev. 17:5,7; cp. Eph. 2:2." * [* From Notes on Thessalonians, by Hogg and Vine, pp. 256,257.]

To these may be added (h) the seven local churches, and their angels, seen in symbolism, Rev. 1:20; (i) the ways of God in grace, Eph. 3:9. The word is used in a comprehensive way in 1 Cor. 4:1. * [* See The Twelve Mysteries of Scripture, by Vine.]

Nail (Noun and Verb) <A-1,Noun,2247,helos>
occurs in the remarks of Thomas regarding the print of the nails used in Christ's crucifixion, John 20:25.

<B-1,Verb,4338,proseloo>
"to nail to" (pros, "to," and a verbal form of A), is used in Col. 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 (Adjective and Verb), Nakedness <A-1,Adjective,1131,gumnos>
signifies (a) "unclothed," Mark 14:52; in Matt. 14:51 it is used as a noun ("his" and "body" being italicized); (b) "scantily or poorly clad," Matt. 25:36,38,43,44; Acts 19:16 (with torn garments); Jas. 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 Cor. 15:37; (2) of "the soul without the body," 2 Cor. 5:3; (3) of "things exposed to the all-seeing eye of God," Heb. 4:13; (4) of "the carnal condition of a local church," Rev. 3:17; (5) of "the similar state of an individual," Rev. 16:15; (b) of "the desolation of religious Babylon," Rev. 17:16.

<B-1,Verb,1130,gumniteuo>
"to be naked or scantily clad" (akin to A), is used in 1 Cor. 4:11. In the Koine writings (see Preface to Vol. 1) it is used of being light-armed.

<C-1,Noun,1132,gumnotes>
"nakedness" (akin to A), is used (a) of "want of sufficient clothing," Rom. 8:35; 2 Cor. 11:27; (b) metaphorically, of "the nakedness of the body," said of the condition of a local church, Rev. 3:18.

Name <A-1,Noun,3686,onoma>
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 Rev. 3:1; in Phil. 2:9, the "Name" represents "the title and dignity" of the Lord, as in Eph. 1:21; Heb. 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., Matt. 6:9; Luke 1:49; John 12:28; 17:6,26; Rom. 15:9; 1 Tim. 6:1; Heb. 13:15; Rev. 13:6; (b) of the "Name" of Christ, e.g., Matt. 10:22; 19:29; John 1:12; 2:23; 3:18; Acts 26:9; Rom. 1:5; Jas. 2:7; 1 John 3:23; 3 John 1:7; Rev. 2:13; 3:8; also the phrases rendered "in the name;" these may be analyzed as follows: (1) representing the authority of Christ, e.g., Matt. 18:5 (with epi, "on the ground of My authority"); so Matt. 24:5 (falsely) and parallel passages; as substantiated by the Father, John 14:26; 16:23 (last clause), RV; (2) in the power of (with en, "in"), e.g., Mark 16:17; Luke 10:17; Acts 3:6; 4:10; 16:18; Jas. 5:14; (3) in acknowledgement or confession of, e.g., Acts 4:12; 8:16; 9:27,28; (4) in recognition of the authority of (sometimes combined with the thought of relying or resting on), Matt. 18:20; cp. 28:19; Acts 8:16; 9:2 (eis, "into"); John 14:13; 15:16; Eph. 5:20; Col. 3:17; (5) owing to the fact that one is called by Christ's "Name" or is identified with Him, e.g. 1 Pet. 4:14 (with en, "in"); with heneken, "for the sake of," e.g., Matt. 19:29; with dia, "on account of," Matt. 10:22; 24:9; Mark 13:13; Luke 21:17; John 15:21; 1 John 2:12; Rev. 2:3 (for 1 Pet. 4:16, see Note below);

(III) as standing, by metonymy, for "persons," Acts 1:15; Rev. 3:4; 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 Pet. 4:16, RV, "in this Name" (AV, "on this behalf"), may be taken in the same way.

<B-1,Verb,3687,onomazo>
denotes (a) "to name," "mention," or "address by name," Acts 19:13, RV, "to name" (AV, "to call"); in the Passive Voice, Rom. 15:20; Eph. 1:21; 5:3; to make mention of the "Name" of the Lord in praise and worship, 2 Tim. 2:19; (b) "to name, call, give a name to," Luke 6:13,14; Passive Voice, 1 Cor. 5:11, RV, "is named" (AV, "is called"); Eph. 3:15 (some mss. have the verb in this sense in Mark 3:14; 1 Cor. 5:1). See CALL, Note (1).

<B-2,Verb,2028,eponomazo>
"to call by a name, surname" (epi, "on," and No. 1), is used in Rom. 2:17, Passive Voice, RV, "bearest the name of" (AV, "art called"). See CALL, Note (1).

<B-3,Verb,4316,prosagoreuo>
primarily denotes "to address, greet, salute;" hence, "to call by name," Heb. 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 Ps. 110:4, a prophecy confirmed at the Ascension. In the Sept., Deut. 23:6.

<B-4,Verb,2564,kaleo>
"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 Matt. 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 Rom. 13:9, the preposition en, "in," with the article, lit., "in the," is translated "namely." (2) In 1 Cor. 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,,4676,soudarion>
for which see HANDKERCHIEF, is translated "napkin" in Luke 19:20; John 11:44; 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,,1335,diegesis>
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., Judg. 7:15; Hab. 2:6.

Narrow <A-1,Adjective,4728,stenos>
from a root sten---, seen in stenazo, "to groan," stenagmos, "groaning" (Eng., "stenography," lit., "narrow writing"), is used figuratively in Matt. 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,Verb,2346,thlibo>
"to press," is translated "narrow" in Matt. 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,,1484,ethnos>
originally "a multitude," denotes (a) "a nation" or "people," e.g., Matt. 24:7; Acts 10:35; the Jewish people, e.g., Luke 7:5; 23:2; John 11:48,50-52; Acts 10:22; 24:2,10,17; in Matt. 21:43, the reference is to Israel in its restored condition; (b) in the plural, "the nations" as distinct from Israel. See GENTILES.

<2,,1085,genos>
"a race:" see KIND (Noun).

<3,,246,allophulos>
"foreign, of another race" (allos, "another," phulon, "a tribe"), is used in Acts 10:28, "one of another nation."

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

Natural, Naturally <A-1,Adjective,5446,phusikos>
originally signifying "produced by nature, inborn," from phusis, "nature" (see below), cp. Eng., "physical," "physics," etc., denotes (a) "according to nature," Rom. 1:26,27; (b) "governed by mere natural instincts," 2 Pet. 2:12, RV, "(born) mere animals," AV and RV marg., "natural (brute beasts)."

<A-2,Adjective,5591,psuchikos>
"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 Cor. 2:14; 15:44 (twice),46 (in the latter used as a noun); Jas. 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,Noun,1078,genesis>
"birth," is used in Jas. 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 Rom. 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,Adverb,5447,phusikos>
"naturally, by nature" (akin to A, No. 1), is used in Jude 1:10.

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

Nature <1,,5449,phusis>
from phuo, "to bring forth, produce," signifies (a) "the nature" (i.e., the natural powers of constitution) of a person or thing, Eph. 2:3; Jas. 3:7 ("kind"); 2 Pet. 1:4; (b) "origin, birth," Rom. 2:27, one who by birth is a Gentile, uncircumcised, in contrast to one who, though circumcised, has become spiritually uncircumcised by his iniquity; Gal. 2:15; (c) "the regular law or order of nature," Rom. 1:26, against "nature" (para, "against"); Rom. 2:14, adverbially, "by nature" (for Rom. 11:21,24, see NATURAL, Note); 1 Cor. 11:14; Gal. 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,,1078,genesis>
is used in the phrase in Jas. 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, Jas. 1:21, AV, see WICKEDNESS

Nay <1,,3756,ou>
"no, not," expressing a negation absolutely, is rendered "nay," e.g., in Matt. 5:37; 13:29; John 7:12, AV (RV, "not so"); Acts 16:37; 2 Cor. 1:17-19; Jas. 5:12.

<2,,3780,ouchi>
a strengthened form of No. 1, is used, e.g., in Luke 12:51; 13:3,5; 16:30; Rom. 3:27.

<3,,235,alla>
"but," to mark contrast or opposition, is rendered "nay" in Rom. 3:31, RV, "nay" (AV, "yea"); in Rom. 7:7, RV, "howbeit" (AV, "nay"); Rom. 8:37; 1 Cor. 3:2, RV; 6:8; 12:22; in Heb. 3:16, RV, "nay" (AV, "howbeit").

<4,,3304,menounge>
(i.e., men oun ge), "nay rather," is rendered "nay but" in Rom. 9:20 (in Rom. 10:18; Phil. 3:8, "yea verily," AV, "yea doubtless"). See YEA.

Near (Adverb), Near (come, draw), Nearer <A-1,Adverb,1451,engus>
"near, nigh," is used (a) of place, e.g., Luke 19:11, "nigh;" John 3:23; 11:54, "near;" John 6:19,23, "nigh;" metaphorically in Rom. 10:8; Eph. 2:13,17, "nigh;" (b) of time, e.g., Matt. 24:32,33, "nigh;" so Luke 21:30,31; as a preposition, Heb. 6:8, "nigh unto (a curse)," and Heb. 8:13, "nigh unto (vanishing away)." See HAND (at), NIGH, READY.

<A-2,Adverb,1452,enguteron>
the comparative degree of No. 1, and the neuter of the adjective enguteros, used adverbially, occurs in Rom. 13:11.

<A-3,Adverb,4139,plesion>
"near, close by, neighboring" (the neuter of the adjective plesios, used as an adverb), occurs in John 4:5. See NEIGHBOR.

<B-1,Adjective,316,anankaios>
"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,Verb,1448,engizo>
transitively, "to bring near" (not in NT; in the Sept., e.g., Gen. 48:10; Isa. 5:8); intransitively, "to draw near," e.g., Matt. 21:34; Luke 18:40; 19:41, RV, "draw nigh;" see APPROACH, A.

<C-2,Verb,4334,prosechomai>
"to come to, go to," is translated "drew near" in Acts 7:31; Heb. 10:22. See COME, No. 10.

<C-3,Verb,4317,prosago>
is used (a) transitively, "to bring," Acts 16:20; 1 Pet. 3:18; (b) intransitively, "to draw near," in the latter sense in Acts 27:27.

Necessary <1,,316,anankaios>
"necessary" (from ananke, "necessity;" see below), is so rendered in Acts 13:46; 1 Cor. 12:22; 2 Cor. 9:5; Phil. 2:25; Titus 3:14; Heb. 8:3, RV (AV, "of necessity"); for Acts 10:24, "near friends," see NEAR, B.

<2,,318,ananke>
"a necessity" (see No. 1), is rendered "(it was) necessary" in Heb. 9:23, lit., "it was a necessity." See DISTRESS, A, No. 1.

<3,,1876,epanankes>
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 (-ties) <1,,318,ananke>
signifies (a) "a necessity," what must needs be (see NEEDS), translated "necessity" (in some mss. in Luke 23:17) in 1 Cor. 7:37; 9:16; 2 Cor. 9:7 (with ek "out of"); Philem. 1:14 (with kata, "according to"); Heb. 7:12; 9:16; (b) "distress, pain," translated "necessities" in 2 Cor. 6:4; 12:10. See DISTRESS, No. 1, and the synonymous words there, and NEEDS, NEEDFUL (also CONSTRAIN, Note).

<2,,5532,chreia>
"a need," and almost always so translated, is used in the plural in Acts 20:34, "necessities;" Rom. 12:13, RV (AV, "necessity"); in Phil. 4:16, AV, "necessity," RV, "need." See NEED, NEEDFUL.