A-1,Noun, helos
occurs in the remarks of Thomas regarding the print of the nails used in
Christ's crucifixion, John 20:25.
B-1,Verb,
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.
A-1,Adjective, 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,
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,
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.
A-1,Noun, 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,
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,
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,
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,
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.
· 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.”
1, 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.
1, 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.
A-1,Adjective, 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, 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.
1, 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, genos
“a race:” see KIND (Noun).
3, 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.
A-1,Adjective,
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, 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, 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, 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”).
1, 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, 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.
· For NAUGHTINESS, Jas. 1:21, AV, see WICKEDNESS
1, 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, ouchi
a strengthened form of No. 1, is used, e.g., in Luke 12:51; 13:3,5; 16:30; Rom.
3:27.
3, 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, 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.
A-1,Adverb, 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, enguteron
the comparative degree of No. 1, and the neuter of the adjective enguteros,
used adverbially, occurs in Rom. 13:11.
A-3,Adverb, 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, 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, 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, prosechomai
“to come to, go to,” is translated “drew near” in Acts 7:31; Heb. 10:22. See
COME, No. 10.
C-3,Verb, 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.
1, 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, 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, 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.
1, 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, 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.
1, trachelos
is used (a) literally, Matt. 18:6; Mark 9:42; Luke 17:2; of “embracing,” Luke
15:20; Acts 20:37; (b) metaphorically, in Acts 15:10, of “putting a yoke upon;”
Rom. 16:4, singular in the original, “(laid down their) neck,” indicating the
figurative use of the term rather than the literal. Prisca and Aquila in some
way had risked their lives for the Apostle (the phrase is found with this
significance in the papyri).
A-1,Noun, 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, 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, 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, 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, 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, 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, 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, anankaioteros
the comparative degree of anankaios, “necessary,” is translated “more needful”
in Phil. 1:24. See NECESSARY, No. 1.
C-2,Adjective, 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.
1, rhaphis
from rhatpo, “to sew,” occurs in Matt. 19:24; Mark 10:25.
2, 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.”
1, 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, 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.
· For NEGLECTING (Col. 2:23) see SEVERITY
1, 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, perioikos
an adjective, lit., “dwelling around”), is used as a noun in Luke 1:58,
“neighbors.”
3, 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.”
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).”
· For NEITHER See +, p. 9
· For NEITHER AT ANY TIME, Luke 15:29, see NEVER
· For NEPHEWS see GRANDCHRILDREN
1, 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).
1, 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, 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, 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.
1, 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, medepote
virtually the same as No. 1, the negative me, however, conveying a less strong
declarative negation, 2 Tim. 3:7.
3, 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”).
· For NEVERTHELESS see +, p. 9
1, 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, 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, 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.
· For NEWBORN, 1 Pet. 2:2, see BEGET, C, No. 2
1, 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
1, 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, 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, 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, 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.”
* 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).”
A-1,Adverb, 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, 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, engizo
see APPROACH.
C-1,Preposition, 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.
1, 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.
1, 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.'
1, ennea
is found in Luke 17:17, and in connection with “ninety” (see below).
1, enenekonta |
ennen>
is found in Matt. 18:12,13; Luke 15:4,7.
1, 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).
· For NO see +, p. 9.
1, 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, 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”).
* 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.”
1, 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, oudamos
akin to the adjective oudamos, “not even one” (not in the NT), denotes “by no
means, in no wise,” Matt. 2:6.
3, 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)
1, 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, 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.
1, 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.
A-1,Adverb, 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.
1, kakos
“evil,” is translated “noisome” in Rev. 16:2. See BAD.
· For NONE see NO MAN
1, mesembria
lit., “middle-day” (mesos, “middle,” and hemera, “a day”), signifies (a)
“noon,” Acts 22:6; (b) “the south,” Acts 8:26.
· For NOR see +, p. 9
1, borras
primarily Boreas, the North Wind, came to denote the “north” (cp. “Borealis”),
Luke 13:29; Rev. 21:13.
1, 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.
· For NOT see +, p. 9
1, 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, 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, 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.
1, 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.
1, 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, 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, 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, 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, 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,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, 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, 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”).
· For NOTICE BEFORE, 2 Cor. 9:5, AV, see AFOREPROMISED
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”).
A-1,Pronoun, ouden
“nothing” (the neuter of oudeis, no one), is translated “nought” in Acts 5:36.
See NOTHING.
B-1,Adverb, 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, 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, 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, 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, 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, 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.
1, 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, 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, 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, entrepho
“to train up, nurture,” is used metaphorically, in the Passive Voice, in 1 Tim.
4:6, of being “nourished” in the faith.
· For NOURISHMENT MINISTERED, Col. 2:19, see SUPPLY
A-1,Adverb, 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,
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,
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,
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,
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,
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, 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, 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, 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.
A-1,Noun, 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,
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,
arithmeo
akin to A, is found in Matt. 10:30; Luke 12:7; Rev. 7:9.
B-2,Verb,
katgarithmeo
“to number” or “count among” (kata, and No. 1), is used in Acts 1:17.
B-3,Verb,
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,
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”).
1, trophos
translated “nurse” in 1 Thess. 2:7, there denotes a “nursing” mother, as is
clear from the statement “cherisheth her own children;” this is also confirmed
by the word epios, “gentle” (in the same verse), which was commonly used of the
kindness of parents towards children. Cp. trepho, “to bring up” (see NOURISH).
* For NURTURE (Eph. 6:4) see CHASTENING