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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Nevertheless * For NEVERTHELESS see +, p. 9

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

No * For NO see +, p. 9.

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

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

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

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

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

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

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

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

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

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

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

* For ON THIS WISE see THUS (b)

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

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

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

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

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

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

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

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

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

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

None * For NONE see NO MAN

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

Nor * For NOR see +, p. 9

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

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

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

Not * For NOT see +, p. 9

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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