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14.  נ, final ן (50)nûwn or nun [pronounced noon]    Written and spoken n

1.      14^th letter; used for the number 50.

2.      Particle of entreaty: nâʾ (נָא) [pronounced naw], which means please, I pray you, I respectfully implore (ask, or request of) you, I urge you. It is part of an exhortation or part of an entreaty. It is equivalent to our word please, although it often does not sound right when translated that way. I cannot come up with a good one word translation, so I will do what the KJV does, but update it from I pray thee to I respectfully implore [or ask or request] you or I urge you, pray thee. We have an interesting use of the particle of entreaty in Judges 15:3. The woman’s father is not begging Samson to please, please, please take his other daughter; he is offering her to Samson, and the particle of entreaty recognizes Samson’s volition in this matter. The essence of his remark is more “Take her younger sister, if you would so choose.” There are combinations with conjunctions and interjections not dealt with below (see Gesenius p. 523). Strong's #4994 BDB #609. Num. 10:31 16:26 Joshua 2:12 7:19 Judges 1:24 6:17 15:3 1Sam. 2:36 9:6 14:17 15:25 16:15 17:17 19:2 20:29 22:3 23:11 25:8 26:8 27:5 28:8 30:7 2Sam. 1:4 7:2 Job 1:11 2:5 6:29 Psalm 7:9 118:2

3.      Masculine_noun: nôʾd (דאֹנ) [pronounced nohd], which means a skin container. It does not mean bottle as we think, but it was a container for liquid made out of (generally) goat skin. Strong’s #4997 BDB #609. Judges 4:19 1Sam. 16:20 Psalm 56:8

4.      Verb: which means to be comely, to be befitting, to be desirable, beautiful. In Niphal and Pilel. Strong’s #4998 BDB #610.

5.      Adjective: nâʾveh (ה∵ואָנ) [pronounced naw-VEH], which means comely, seemly, beautiful. Strong’s #5000 BDB #610. Psalm 33:1 147:1

6.      Masculine_noun: n^eʾûm (םֻאנ) [pronounced n^e-OOM], which means declaration, revelation, utterance, saying, oracle. This word for saying is actually not used too often until now (previously found only in Gen. 22:16 and Num. 14:28). [This word is found almost exclusively in the Qal participle?] It Strong's #5001&5002 BDB #610. Num. 24:3 1Sam. 2:30 Psalm 110:1 Zech. 12:1

7.      Verb: nâʾam (ם ַאָנ) [pronounced naw-AHM], which means to utter a prophecy, to speak as a prophet. Strong’s #5001 BDB #610.

8.      Verb: which means to commit adultery. Qal and Piel. Strong’s #5003 BDB #610.

9.      Masculine_noun: which means adultery. Strong’s #5004 BDB #610.

10.    Masculine_noun: which means adultery. Strong’s #5005 BDB #610.

11.    Verb: nâʾats (ץ ַאָנ) [pronounced naw-AHTZ], which means to abhor, to despise, to spurn, to disgust and it has a direct object (Psalm 107:11 Prov. 1:30) more often than not (Deut. 32:19 Psalm 10:3 Jer. 14:21). Strong’s #5006 BDB #610. Deut. 32:19 Psalm 10:3, 12 1Sam. 2:17

12.    Feminine_noun: which means contempt, contumely. (Listed twice in BDB?). Strong’s #5007 BDB #611.

13.    Verb: which means to groan. Strong’s #5008 BDB #611.

14.    Feminine_singular_noun: n^eʾâqâh (הָקָא׃נ) [pronounced n^eaw-KAW], which means a crying out; the groaning, a groan. This word is only found Judges 2:18 Ex. 2:24 6:5 Ezek. 30:24.* Strong’s #5009 BDB #611. Judges 2:18

15.    Verb: nâʾar (נָאַר) [pronounced naw-AHR], which means to abhor, to reject, to spurn. Only in Piel and meaning derived from context. Strong’s #5010 BDB #611. Psalm 89:39

16.    Proper_noun_location: Nob (בֹנ) [pronounced noh^bv], which means to proclaim; prophet; and is transliterated Nob. Strong’s #5011 BDB #611. 1Sam. 21:1 22:9

17.    Verb: which means to call, to proclaim, to name. Strong’s #none BDB #611.

18.    Noun: nâbîyʾ (נָבִיא) [pronounced naw^b-VEE], which means spokesman, speaker, prophet. The term nâbîyʾ is found in Gen. 20:7 Ex. 7:1 Num. 11:29 12:6 Deut. 13:1, 3, 5 18:15, 18, 20, 22 34:10 Judges 6:8 1Sam. 3:20. BDB translates nâbîyʾ as spokesman, speaker, prophet. In other words, what we view as prophesy is incidental to the meaning of both the verb and the noun. And, there is nothing by way of inference, either in context or in the previous usage of the noun cognate that which indicates that these men are speaking in tongues or in some sort of ecstatic state with verbal accompaniment. Strong's #5030 BDB #611. Judges 6:7 1Sam. 3:20 9:9 19:20 22:5 28:6 2Sam. 7:2 1Chron. 16:22 Psalm 105:15

19.    Verb: nâbâʾ (אָבָנ) [pronounced naw^b-VAW], which means to prophesy, to speak divine viewpoint. It is found in the Niphal (passive) stem and in the Hithpael (intensive reflexive) stem. In 1Sam. 10:5, nâbâʾ is in the Hithpael, indicating that they are speaking to one another. There is no real reason to see this as ecstatic or a gibberish or even as them listing groups of events about to occur. They are simply speaking animatedly (intensive) amongst one another (reflexive) divine viewpoint. In other words, they are simply speaking in a very animated about divine viewpoint or Bible doctrine. Num. 11:25 is one of the rare instances where the Hithpael (the reflexive of the Piel) acts more as a passive voice; furthermore, this is the first occurrence of this verb in the Old Testament (it is found in Num. 11:26–27, scattered parsimoniously in some of the historical books, such as in 1Sam. 10:11, 13 1Kings 22:10 2Chron. 18:7, 9; and this word occurs most frequently in Jeremiah and Ezekiel—almost 75 times). The upshot of this is we do not have a precedence in terms of the use of this verb. However, its noun cognate, nâbîyʾ (אי  ̣ב ָנ) [pronounced naw^b-VEE] has already when found in Gen. 20:7 and Ex. 7:1. In Genesis, God tells Abimelech that Abram is a prophet, although Abram had not, up until that time, cited any future events which were to come to pass; and in Ex. 7:1, there was an analogy set up. God's plan was for Him to speak to Moses and for Moses to communicate God's will to Pharaoh, as God's prophet. However, since Moses was suffering from a terrific case of shyness, God said, "I will make you God to Pharaoh and your brother Aaron will be your prophet." In these two instances, even though there would be some prophecy involved in what Aaron would tell Pharaoh, the thrust of what is being said is divine viewpoint. A prophet is a person who is speaking to man from God; a prophet is a man who speaks from God and communicates divine viewpoint to man; a prophet represents God to man (just as a priest primarily represents man before God). People get carried away and overemphasize the prophetic nature of what is being said. Prophecy is involved because God is omniscient—He knows the end from the beginning—so obviously anything spoken directly from God will contain elements of what we consider prophesy, simply because the future to God is no different than the past. Time applies to us, because we are in time; God is not confined by time. Furthermore, BDB translates nâbîy’ as spokesman, speaker, prophet. In other words, what we view as prophesy is incidental to the meaning of both the verb and the noun. And, there is nothing by way of inference, either in context or in the previous usage of the noun cognate that which indicates that these men are speaking in tongues or in some sort of ecstatic state with verbal accompaniment. Verb: Strong’s #5012 BDB #612. [Noun: Strong's #5030 BDB #611] Num. 11:25 1Sam. 10:5, 6, 11 18:10 19:20

20.    Feminine_noun: which means prophecy. Late (2Chronicles and Nehemiah). Can refer to specific and genuine (2Chron. 15:8), as well as to false prophecy (Neh. 6:12). It also refers to prophetical writing (2Chron. 9:29). Strong’s #5016 BDB #612.

21.    Feminine_singular_noun: n^ebîyʾâh (הָאי  ̣ב׃נ) [pronounced n^ebvee-AW], which means prophetess; wife of a prophet; used of true and false prophets. Strong’s #5031 BDB #612. Judges 4:4

22.    Verb: nâ^bva^bv (ב ַב ָנ) [pronounced naw^b-VAH^BV or naw-VAHV], which means to hollow out; and it is only found in Ex. 27:8 38:7 Job 11:12 Jer. 52:21.* My thinking is that this is a man who is empty-headed rather than a person who has been struck with ennui (that is, feels empty inside due to boredom or tedium). Barnes points out that the Hebrew means hollowed out, empty; so the metaphorical meaning would be empty, foolish, insincere, hypocritical. Strong’s #5014 BDB #612. Job 11:12

23.    Masculine_proper_noun: which is transliterated Nebuchadnezzar. Strong’s #5019 BDB #613.

24.    Verb: which means to bark. Used of dogs. Strong’s #5024 BDB #613.

25.    Verb: nâbaţ (ט ַבָנ) [pronounced naw^b-VAHT] and it means to look intently at, to examine carefully. When God asked Abraham to look into the sky to count the stars, the word used was nâbaţ. When Lot's wife looked behind to see Sodom, it was not a quick glance, but a look of longing—nâbaţ. Here, in Zech. 12:10, the Israelites are caused to look carefully at something; they examine something with great care and intent. This verb generally occurs in the Hiphil, Isa. 5:30 being the only exception, where it is found in the Piel. Strong's #5027 BDB #613. Num. 21:9 1Sam. 2:32 16:7 17:42 24:8 Psalm 10:14 33:13 34:5 142:4 Zech. 12:10

26.    Masculine_noun: which means expectation. Strong’s #4007 BDB #613.

27.    Masculine_noun: which means spring. Strong’s #5033 BDB #614

28.    Masculine_noun1: nêbel (ל∵ב̤נ) [pronounced NAY^B-vel], which means skin-bottle, skin, earthen jar, pitcher, container. According to Gesenius, this refers to a vessel of any sort used for liquids. Also spelled with a short e. Strong’s #5035 BDB #614. 1Sam. 1:24 10:3 25:18

29.    Masculine_noun: nêbel (נֵבֶל) [pronounced NAY^B-vel], which mean means a portable harp, lute, guitar. Some kind of musical instrument. Also spelled with a short e. This is sort of a lyre with ten strings and it is in the shape of an earthen wine bottle (this was taken from Barnes Notes, p. 25 in 1Sam. 10 and not used yet). Strong’s #5035 BDB #614. 1Sam. 10:5 2Sam. 6:5 1Chron. 16:5 Psalm 57:8

30.    Verb2: which means to be senseless, foolish. Strong’s #5034 BDB #614.

31.    Adjective: nâbâl (לָבָנ) [pronounced naw^b-VAWL], which means stupid, foolish, fool, foolish with regard to spiritual matters; foolishly impious. (Deut. 32:6,21 Psalm 14:1 30:8 2Sam. 3:33). Keil and Delitzsch say it is one who thinks madly and acts impiously. These people are then described. They are nâbâl (ל ָב ָנ) [pronounced na^b-VAL], which is reasonably translated foolish as long as this is understood in the sense of having no spiritual understanding. This is being foolish in all matters related to spirituality. The completely lack spiritual discernment. This is such an insult to the Israelite, who has been entrusted with God’s Word and has seen the great acts of God. This is being bitch-slapped by God. It is a terrific insult. Strong’s #5036 BDB #614. Deut. 32:6, 21 2Sam. 3:33 Job 2:10

32.    Feminine_noun: n^ebâlâh (הָלָב׃נ) [pronounced n^ebvaw-LAW], which means senseless deed, vile act, disgraceful thing. The KJV often renders this folly, but that is too tame for its application to rape and incest (Gen. 34:7 2Sam. 13:12). This term is also used of a woman who tries to pass herself off as a virgin at the outset of a marriage, when she is not (Deut. 22:21). The NIV Study Bible describes it as an expression of outrage at the willful perversion of what is right and natural. See also Joshua 7:15 Judges 19:23–24 20:6, 10 Job 42:8 Isa. 9:17 32:6 Jer. 29:23.* Strong’s #5039 BDB #615. Joshua 7:15 Judges 19:23, 24 20:6 1Sam. 25:25

33.    Feminine_noun: which means immodesty, shamelessness. Strong’s #5039 BDB #615.

34.    Verb: nâ^bvêl (ל ֵב ָנ) [pronounced naw-^BVAIL], which means to sink down, to drop down, to languish, to wither and fall, to fade. Being more specific, ➊ In relation to leaves and flowers, it means to become withered, faded (Psalm 1:3 Isa. 1:30 Ezek. 47:12); ➋ it is used figuratively of men—to fall down, to faint, to lose strength (Ex. 18:18 Psalm 18:46 Isa. 24:4); ➌ it means to be foolish, to act foolishly; that is, withering and decay are applied to folly and impiety, just as strength is applied to virtue and piety (Prov. 30:32). The Piel provides a couple more meanings. Nâ^bvêl (ל ֵב ָנ) [pronounced naw^b-VAIL] is found mostly in the Qal and generally should be translated fade (Psalm 1:3 Isa. 1:30 24:4 28:1 Jer. 8:13). The Piel of this verb means to look upon as foolish, esteem as foolish, to lightly esteem. Strong’s #5034 BDB #614. BDB #615. Deut. 32:15 Job 14:18

35.    Masculine_proper_noun: Nâbâl (לָבָנ) [pronounced naw^b -VAWL], which means fool and is transliterated Nabal. Why isn’t this BDB #633? Strong’s #5037 BDB #635. 1Sam. 25:3 27:3 2Sam. 2:2

36.    Feminine_singular_noun: n^ebvêlâh (ה ָל ֵב  ׃נ) [pronounced n^ebvay-LAW], which means corpse, carcass. Strong’s #5038 BDB #615. Joshua 8:29

37.    Verb: nâbaʿ (ע-בָנ) [pronounced naw^b-VAHĢ], which means to pour out, to gush out, to gush forth, to flow, to spring, to bubble up. It is used figuratively several times in Scripture to the gushing out of speech. Strong’s #5042 BDB #615. Psalm 19:2 59:7

38.    Masculine_noun: which means spring of water.

39.    Verb:

40.    Masculine_noun: nege^bv (ב ∵ג ∵נ) [pronounced ne-GHE^BV] is a very well defined portion of Israel and, in this case, is best translated south-country; it often is rendered Negev or Negeb; and it can means south, southward. The word originally meant south (Gen. 13:14) and became the general designation for this portion of the promised land (Gen. 12:9 13:1, 3 20:1). The NIV (p. 412) tells me that this word means dry, but I can find no evidence of that. Strong's #5045 BDB #616. Num. 13:17 Joshua 15:1 Judges 1:9, 15 1Sam. 14:5 20:41 27:10 30:1

41.    Verb: nâgad (נָגַד) [pronounced naw-GAHD], which means to make conspicuous, to make known, to expound, to explain, to declare, to inform, to confess, to make it pitifully obvious that. This verb is found only in the Hiphil and the Hophal. In all of these cases, something is being revealed to someone else, usually verbally. Since it is a clear, unequivocal revelation, that is how I have rendered it here. In all of these cases, something is being revealed to someone else, usually verbally. With the negative, the subject keeps this information under his hat. Strong's #5046 BDB #616. (Perhaps more work on this?) The Doctrine of Fasting (Isa. 58:1) Gen. Ex., Lev.? Deut. 30:18 Joshua 2:14, 20 7:19 9:24 Judges 4:12 9:7, 47 13:10 14:2, 12, 13 16:6, 10 Ruth 2:11, 19b 1Sam. 3:13, 15, 18 4:13 8:8 9:6, 18 10:15 11:9 15:12 17:31 18:20 19:2, 19 20:9 22:21 23:1, 7 24:1 25:8 27:4, 11 2Sam. 1:4 4:10 6:12 7:11 Job 11:6 12:7 15:18 17:5 21:31 Psalm 19:1 52 inscription 142:2 147:19

42.    Substantive/adverb/preposition: neged (נֶגֶד) [pronounced NEH-ged], which means what is conspicuous when it is a substantive and, as a preposition, in front of, in the sight of, opposite to, before (in the sense of being in front of). Strong’s #5048 BDB #617. Deut. 32:52 Job 4:16 10:17 Psalm 78:12 Joshua 6:5 8:11, 33 Ruth 4:4a 1Sam. 12:3 15:30 16:6 1Chron. 8:32 Psalm 23:5 44:15 52:9 89:36

43.    Compound_preposition: lâmed + neged (ד∵ג∵נ) [pronounced NEH-ged], which means what is conspicuous when it is a substantive and, as a preposition, in front of, in the sight of, opposite to. With the lâmed prefixed preposition, it means in front of, before, in the sight of, in the presence of. With this in mind, this could be rendered before me in Job 10:17. This is rendered standing over against him (Young, Rotherham), standing opposite him (NASB), standing in front of him (NIV), and stood opposite him (NKJV). Strong’s #5048 BDB #617. Joshua 5:13 Psalm 54:3

44.    Compound_preposition: min + neged (ד∵ג∵נ) [pronounced NEH-ged], which means what is conspicuous when it is a substantive and, as a preposition, in front of, in the sight of, opposite to. With min, this means in front of, from before. Strong’s #5048 BDB #617. Judges 9:17 20:34 Psalm 10:5

45.    Masculine_noun: nâgîyd (נָגִיד)   [pronounced naw-GEED], which means prince, crown-prince, leader, ruler, noble. Gordon leans toward king-designate or crown-prince. This word comes from the original concept of a leader and ruler and then is applied to the virtues which become a prince. This word comes from a substantive (also, adverb and preposition) which means what is conspicuous, what is right in front of you (Strong’s #5048 BDB #617); and the meaning here is derived from that; the one who is pre-eminent, the one which stands right out front—that one is the leader or prince or ruler. Strong's #5057 BDB #617. [Synonym: nâdîy^bv (בי ̣ד ָנ) [pronounced naw-DEE^BV] (Strong's #5081 BDB #622), which means voluntary, willing, spontaneous, ready, giving spontaneously and liberally, generous, noble (which, in the Oriental mind, is closely connected to the concepts of giving and liberality, and is a reference to character), nobility of race or station. Their meanings are the same, but proceed in the opposite order: with nâgîy^bv, you are a ruler, and therefore should exhibit certain qualities; with nâdîy^bv, you have leadership qualities and often, therefore, become a leader]. 1Sam. 9:16 13:14 25:30 2Sam. 5:2 7:8 1Chron. 5:1b–2 12:27 Job (12:21)

46.    Verb: nâgah (-גָנ) [pronounced naw-GAH], which means to shine (in the Qal) and to enlighten (in the Hiphil). Strong’s #5050 BDB #618. Job 18:5

47.    Feminine_noun: which means brightness. Strong’s #5051 BDB #618.

48.    Feminine_noun: nôgahh (-גֹנ) [pronounced NOH-gah], which means brightness; figuratively used for prosperity. Strong’s #5054 BDB #618.

49.    Masculine_proper_noun: Nôgahh (-גֹנ) [pronounced NOH-gah], which means brightness, shining; prosperity transliterated Nogah. Strong’s #5052 BDB #618. 1Sam. 14:6

50.    Verb: nâgach (ח-גָנ) [pronounced naw-GAHKH], which means to push, to thrust, to gore, to strike with the horn [used of horned animals]. In the Piel, it is used of a victor prostrating nations before him (see Deut. 33:17 1Kings 22:11 Psalm 44:5). This word is used of animals goring a person in Ex. 21:28, 31–32. Its Piel meaning is pretty much the same as its Qal meaning in Ezek. 34:21 Dan. 8:4. Interestingly enough, the word for push we have seen before also related to animals. In the early portion of the Law, in Ex. 21:28–32, which deals with the goring by an ox, the word for gore is the same as the word here for push. Where this verse reads that it will push people together, this means that Israel will be pushed out of the land as a group throughout the world. We find this same word in Psalm 44:5. Strong’s #5055 BDB #618. Deut. 33:17 Psalm 44:5

51.    Adjective: which means addicted to goring. Strong’s #5056 BDB #618.

52.    Masculine_noun: which means sickle. Strong’s #4038 BDB #618.

53.    Verb: nâgan (ן -גָנ) [pronounced naw-GAHN], which means to touch, to play a stringed instrument, to strike strings. Strong’s #5059 BDB #618. Only found in Piel. 1Sam. 16:16 18:10 19:9 Psalm 33:3 (54 inscription) 68:25

54.    Feminine_noun: n^egîynâh (הָני.גנ) [pronounced n^egee-NAW], which means music from stringed instruments; a stringed instrument; a song or psalm [especially arranged for stringed instruments]. Strong’s #5058 BDB #618. Psalm 54 inscription

55.    Feminine_noun: which means a mocking, derisive song. Strong’s #4485 BDB #618.

56.    Verb: nâgaʿ (נָגַע) [pronounced naw-GAHĢ], which means to touch, to reach out and touch. This verb is very similar to another verb which means to strike down, to kill; this verb is not quite as strong, but there is a potential for harm indicated. Whereas the similar verb generally means to strike someone down so that they die; this can mean to simply strike someone down. In the Niphal (the passive stem), it means to be stricken down, to be defeated; and in Joshua 8:15, it means to feign defeat. The subsequent bêyth preposition can refer either to the means of touching someone or to that person who is touched (nâgaʿ is often followed by a preposition). The Pual is the passive of the Piel (intensive) stem. The Piel means to strike, to strike down, to be stricken down [by God]. The passive means to be stricken down, to be beaten down, to be struck down by God. Strong's #5060 BDB #619. Joshua 8:15 9:19 Judges 6:21 20:34, 41 Ruth 2:8 1Sam. 4:2 6:9 10:26 14:9 2Sam. 5:8 1Chron. 16:22 Job 1:11 5:19 6:7 19:21 20:6 Psalm 73:5, 14

57.    Masculine_noun: negaʿ (נֶעַע) [pronounced NEH-gahģ], which means bruise, injury, wound; swelling, eruption [on the skin]; mark [from a plague]. It is better understood when viewed between its two verbs nâgaʿ (נֶעַע) [pronounced naw-GAHĢ], which means to touch and nâgaph (ף ַג ָנ) [pronounced naw-GAHF] which means to strike, to hit. With the close association of these words, bruised area might be a more literal translation, as though it is the result of being slugged. However, it is used consistently throughout Leviticus 13 and 14 for a diseased area, that we will stick with that rendering. It should be pointed out that it is translated plague by the KJV, being found in Gen. 12:17 and Ex. 11:1 (its only two appearances prior to Leviticus). Wound, injury, bruise are also good renderings of this word. V. 2 pretty much defines what it is we are speaking of in terms of both the disease and the word negaʿ (which reads: a swelling or an eruption or a spot on the skin of his body) Strong's #5061 BDB #619. Lev. 13:3 2Sam. 7:14

58.    Verb: nâgaph (נָגַף) [pronounced naw-GAHF] which means to strike, to strike down, to hit. The Niphal means to be struck down, to be smitten, to be hit. It is the passive stem so the subject receives the action of the verb. This word is often used when the subject defeats the object in battle. Strong's #5062 BDB #619. (Lev. Ex.?) Judges 20:32, 35, 39 1Sam. 4:2, 3, 10 7:10 25:38 26:10 2Sam. 2:17 10:15 Psalm 89:23

59.    Masculine_noun: which means a blow, a striking. Strong’s #5063 BDB #620.

60.    Feminine_noun: maggêphâh (מַגֵּפָה) [pronounced mahg-gay-FAW], which means a blow, a slaughter, plague, pestilence. Strong’s #4046 BDB #620. 1Sam. 4:17 6:4 Psalm 106:29

61.    Verb: nâgar (ר-גָנ) [pronounced naw-GAHR], which means to pour out, to push down; to deliver over [to the power of something else], to flow, to run. In the Niphal, it means to be poured out, to be spilled, to vanish; the latter being a figurative use of the verb (i.e., when you pour water out on the ground, it vanishes rather quickly. Strong’s #5064 BDB #620. Job 20:28 Psalm 63:10

62.    Verb: nâgas ( ַג ָנ) [pronounced naw-GAS] means to exact, require, demand; the participle of this verb was used for the taskmasters of Exodus, referring to the Egyptian slave drivers. This could also be rendered oppressor, driver, exactor, ruler, tyrant. Strong’s #5065 BDB #620. The Doctrine of Fasting (Isa. 58:3) Deut. 15:2 1Sam. 13:6 Job 3:18

63.    Verb: nâgash (נָגַש) [pronounced naw-GASH], which means to come near, to draw near, to approach, to come hither in the Qal stem; and to bring near, to bring hither, to be brought in the Hiphil. In the Niphal, which is the passive. It appears have the almost identical meaning of qârav. The priests will be brought near, or drawn near. The Niphal is often used in worship. Strong's #5066 BDB #620. Lev. 2:8 Deut. 21:5 Joshua 3:9 8:11 14:6 Judges 6:19 20:(22)23 1Sam. 7:10 9:18 13:9 14:18 15:32 17:16, 40 23:9 28:25 30:7, 21 2Sam. 1:15 3:34

64.    Verb: which means to drive away, to thrust aside. Strong’s #5077 BDB #621.

65.    Verb: nâdab (בַדָנ) [pronounced naw-DAHB^v], which means (without an object): to volunteer [oneself], to be willing to; to be generous; (with an object) to willingly offer; to incite, to urge, to drive; to impel; to offer up. BDB gives several other meanings, among them to incite, impel, volunteer, to offer free-will offerings. Without a direction object, we could probably render this as freely volunteer. I could probably study this more where it is found. Strong’s #5068 BDB #621. Judges 5:2, 9

66.    Feminine_noun: n^edâbâh (הָבָדנ) [pronounced n^e-DAW^b-VAW], which means freewill, readiness of mind [to give], freely, with a willing mind, willing to volunteer; a spontaneous offering, a freewill sacrifice; largeness, abundance. Strong’s #5071 BDB #621. Psalm 54:6 68:9 110:3

67.    Adjective/Masculine_noun: nâdîyb (נָדִיב) [pronounced naw-DEE^BV], which means a noble [person], a noble race [or station]; a prince. ➊ voluntary, willing, spontaneous, ready (Ex. 35:5, 22 2Chron. 28:21 Psalm 51:14); ➋ giving spontaneously and liberally (Prov. 19:6); ➌ generous, noble (which, in the Oriental mind, is closely connected to the concepts of giving and liberality, and is a reference to character) (Isa. 32:5, 8 Prov. 17:7); ➍ nobility of race or station and therefore, often translated prince(s) (Job 34:18 Psalm 107:40 113:8). Strong's #5081 BDB #622. [This has a synonym, nâgîyd (די̣גָנ) [pronounced naw-GEED] (Strong's #5057 BDB #617), whose meaning is the same, but proceeds in the opposite order. This word comes from the original concept of a leader and ruler and then is applied to the virtues which become a prince.] 1Sam. 2:8 2Sam. (8:14) Job 12:21 21:28 Psalm 47:9 118:8

68.    Feminine_noun: which means nobility, nobleness. Strong’s #5082 BDB #622.

69.    Verb: nâdad (דַדָנ) [pronounced naw-DAHD], which means to move; to move oneself, to wander about, to stray; to retreat, to flee, to depart; to fly [away], to flutter; to remove, to put away; to abominate. In the Hiphil, this means to chase away. Strong’s #5074 BDB #622. Job 18:18 20:8 Psalm 68:12

70.    Masculine_noun: What Job’s night is filled with is a word found only in this verse; but it is closely related to the verb nâdad (ד ַד ָנ) [pronounced naw-DAHD], which means retreat, flee, depart, stray, wander, flutter. Therefore, tossing and turning is a reasonable rendering. Noun: Strong’s #5076 BDB #622. Job 7:4

71.    Feminine_noun: nîdâh (ה ָ  ̣נ) [pronounced nid-DAWH] and it means impurity, as in abhorrent, shunned and this is a word associated with menstruation (see Lev. 15:19–20, 24–26 Ezek. 18:6) and we could translate it menstruation, but not everywhere (e.g., Lev. 20:21) and only by implication. BDB gives as the primary English equivalent impurity and Strong's renders this rejection, and (by implication) impurity. The key to the meaning is the verb from whence this word is derived. Therefore impurity or rejection because of impurity would be the proper way to render this word. Nâdach (ח ַד ָנ) [pronounced naw-DAHKH] means to drive away, to banish, to expel (Deut. 30:4 2Sam. 14:13–14 Job 6:13 Jer. 49:5). Obviously the woman is not being banished, nor is she expelled, except that ceremonially she is banished or separated. Menstruation is implied and a separation or ceremonial removal is implied. Strong's #5080 (v) Strong's #5079 BDB #622. Lev. 12:2 Num. 19:9 See The Doctrine of Nîdâh

72.    Masculine_noun: nêd (ד ֵנ) [pronounced nade], which means a heap (of waters). According to Rotherham (p. 543), this should be a skin-bottle in Psalm 33:7 (a different word, apparently). Strong’s #5067 BDB #622. Joshua 3:13 Psalm 33:7

73.    Verb: which means to put away, to exclude. Piel. Strong’s #5077 BDB #622.

74.    Masculine_noun: which means gift. Strong’s #5078 BDB #622.

75.    Verb: nâdach (ח ַד ָנ) [pronounced naw-DAHKH], which means banish, cast away, cast down, compel, draw away. The Niphal is the passive stem and it means specifically to compel, to be drawn away. The Niphal perfect is also found in Deut. 19:5 30:17 Job 6:13 Jer. 40:12 43:5 49:5 (*listing of all Niphal perf) This same word is found in the Hiphil in Deut. 13:5, 10, where it speaks of a false prophet drawing away, or seducing or compelling the people to worship the creature rather than the Creator. Strong's #5080 BDB #623. Deut. 4:19 Job 13:25

76.    Masculine_noun: which means a thing to draw aside, an enticement. Strong’s #4065 BDB #623.

77.    Masculine_noun1: which means a gift. Strong’s #5083 BDB #623.

78.    Masculine_noun2: which means a sheath. Strong’s #5084 BDB #623.

79.    Verb: nâdaph (ף-דָנ) [pronounced naw-DAHF], which means to dispel, to drive, to drive away [about]; to blow away; to put to flight; to conquer. Strong’s #5086 BDB #623. Psalm 68:2

80.    Verb: nâdar (רַדָנ) [pronounced naw-DAHR], which means to vow, to make a promise, to make a commitment, to give a word of assurance concerning a matter, to give one’s personal and honorable guarantee, to make a solemn oath or pledge to do or not to do a thing. Jacob, after his dream of the ladder reaching to heaven, made a private vow to God (Gen. 28:20). Israel as a nation, made a vow to God in Num. 21:2. Jephthah, while filled with the Holy Spirit, made a vow to God (Judges 11:29–30). Hannah, before God and Eli the priest, made a vow concerning her son Samuel in 1Sam. 1:9–11. Vows are primarily made to God (Deut. 23:23 2Sam. 15:7 Psalm 133:2) and may or may not be public. The majority of the vows named in the Bible tend to be made in private. There appears to be no more or less of a binding affect whether these vows are made in public or private. Strong’s #5087 BDB #623. Num. 30:2 1Sam. 1:11 Psalm 132:2

81.    Masculine_noun: nêder (ר∵דֵנ) [pronounced NAY-der], which means vow, the giving of one’s word of assurance, a personal guarantee, a promise, a commitment. Strong’s #5088 BDB #623. Num. 30:2 Judges 11:39 1Sam. 1:11, 21 Psalm 56:12

82.    Verb1: nâhag (גַהָנ) [pronounced naw-HAHG], which means to pant, to urge on a course, to drive [animals] along, to lead [a flock], to drive away, to lead [anyone], to lead away [as a captive]. It also has to pant, to act [with wisdom], which makes little sense. In the Piel, means to drive away, to lead on, to guide. Strong’s #5090 BDB #624. 1Sam. 23:5 2Sam. 6:3

83.    Masculine_noun: which means driving, charioteering. Strong’s #4491 BDB #624.

84.    Verb2: nâhag (גַהָנ) [pronounced naw-HAHG], which is found only in the Piel, and it means to wail, to lament. Strong’s #5090 BDB #624.

85.    Verb: nâhâh (הָהָנ) [pronounced naw-HAW], which means to groan; to wail, to lament. It is an onomatopoetic word. Although JPS calls the meaning of this verb into question (it does disagree with the Septuagint), it is found also in Ezek. 32:18 and Micah 2:4 and it clearly means the same thing. There are also several cognates which are in agreement with this meaning. Strong’s #5091 BDB #624. 1Sam. 7:2