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NO


NO

no.

See NO-AMON .


NO-AMON

no-a'-mon (no' 'amon, Egyptian nut, "a city," with the feminine ending t, and Amon, proper name of a god, City Amon, i.e. the "City," paragraph excellence, of the god Amon; translated in the King James Version "populous No," following the Vulgate (Jerome's Latin Bible, 390-405 A.D.) in a misunderstanding of the word 'amon; the Revised Version (British and American) "No-amon"): Occurs in this form only in Nah 3:8, but 'amon minno', "Amon of No," occurs in Jer 46:25. Compare also Ezek 30:14-16, where no', is undoubtedly the same city.

The description of No-amon in Nah 3:8 seems to be that of a delta city, but yam, "sea" in that passage is used poetically for the Nile, as in Job 41:31 and in Isa 18:2. With this difficulty removed, the Egyptian etymology of the name leaves no doubt as to the correct identification of the place. The "City Amon" in the days of Nahum, Jeremiah and Ezekiel was Thebes (compare the article "Thebes" in any general encyclopedia).

M. G. Kyle


NOADIAH

no-a-di'-a (no`adhyah, "tryst of Yah"; Noadei):

(1) Son of Binnui, one of the Levites to whom Ezra entrusted the gold and silver and sacred vessels which he brought up from Babylon (Ezr 8:33); also called MOETH (which see), son of Sabannus (1 Esdras 8:63).

(2) A prophetess associated with Tobiah and Sanballat in opposition to Nehemiah (Neh 6:14).


NOAH (1)

no'-a (noach, "rest"; Septuagint Noe; Josephus, Nochos): The 10th in descent from Adam in the line of Seth (Gen 5:28,29). Lamech here seems to derive the word from the nacham, "to comfort," but this is probably a mere play upon the name by Noah's father. The times in which Noah was born were degenerate, and this finds pathetic expression in Lamech's saying at the birth of Noah, "This same shall comfort us in our work and in the toil of our hands, which cometh because of the ground which Yahweh hath cursed." Concerning theory that Noah is the name of a dynasty, like Pharaoh or Caesar, rather than of a single individual, see ANTEDILUVIANS . In his 600th year the degenerate races of mankind were cut off by the Deluge. But 120 years previously (Gen 6:3) he had been warned of the catastrophe, and according to 1 Pet 3:20 had been preparing for the event by building the ark (see ARK ;DELUGE OF NOAH ). In the cuneiform inscriptions Noah corresponds to "Hasisadra" (Xisuthrus). After the flood Noah celebrated his deliverance by building an altar and offering sacrifices to Yahweh (Gen 8:20), and was sent forth with God's blessing to be "fruitful, and multiply, and replenish the earth" (Gen 9:1), as Adam had been sent forth at the beginning (Gen 1:28). In token of the certainty of God's covenant not to destroy the race again by flood, a rainbow spanned the sky whose reappearance was ever after to be a token of peace. But Noah was not above temptation. In the prosperity which followed, he became drunken from the fruit of the vineyard he had planted. His son Ham irreverently exposed the nakedness of his father, while Shem and Japheth covered it from view (Gen 9:22,23). The curse upon Canaan the son of Ham was literally fulfilled in subsequent history when Israel took possession of Palestine, when Tyre fell before the arms of Alexander, and Carthage surrendered to Rome.

George Frederick Wright


NOAH (2)

(no`ah, "movement"): One of the daughters of Zelophehad (Nu 26:33; 27:1; 36:11; Josh 17:3 ff).


NOAH, BOOK (APOCALYPSE) OF

See APOCALYPTIC LITERATURE .


NOB

nob (nobh; Codex Vaticanus Nomba; Codex Alexandrinus Noba, and other forms): An ancient priestly town to which David came on his way South when he fled from Saul at Gibeah (1 Sam 21:1). Here he found refuge and succor with Ahimelech. This was observed by Doeg the Edomite, who informed the king, and afterward became the instrument of Saul's savage vengeance on the priests, and on all the inhabitants of the city (1 Sam 22). The name occurs in Neh 11:32 in a list of cities, immediately after Anathoth. In Isaiah's ideal account of the Assyrians' march against Jerusalem, Nob is clearly placed South of Anathoth. Here, says the prophet, the Assyrian shall shake his hand at the mount of the daughter of Zion, the hill of Jerusalem. It was a place, therefore, from which the Holy City and the temple were clearly visible.

The district in which the site must be sought is thus very definitely indicated; but within this district no name at all resembling Nob has been discovered, and so no sure identification is yet possible. `Anata (Anathoth) is 2 1/2 miles Northeast of Jerusalem. Nob therefore lay between that and the city, at a point where the city could be seen, apparently on the great road from the Nob. Rather more than a mile North of Jerusalem rises the ridge Ras el-Mesharif (2,665 ft.), over which the road from the Nob passes; and here the traveler approaching from that direction obtains his first sight of the city. It is fittingly named "the look-out." Col. Conder states the case for identifying this height with Mt. Scopus where Titus established his camp at the siege of Jerusalem (PEFS, 1874, 111 ff). Immediately South of the ridge, to the East of the road, there is a small plateau, South of which there is a lower ridge, whence the slopes dip into Wady el-Joz. This plateau, on which Titus may have sat, is a very probable site for Nob. It quite suits the requirements of Isaiah's narrative, and not less those of David's flight. Gibeah lay not far to the North, and this lay in the most likely path to the South.

W. Ewing


NOBAH

no'-ba (nobhah; Codex Vaticanus Naboth, Nabai; Codex Alexandrinus Naboth, Nabeth):

(1) Nobah the Manassite, we are told, "went and took Kenath, and the villages thereof, and called it Nobah, after his own name" (Nu 32:42). There can be little doubt that the ancient Kenath is represented by the modern Qanawat, on the western slope of Jebel ed-Druze, the ancient name having survived that of Nobah.

(2) A city which marked-the course of Gideon's pursuit of the Midianites (Jdg 8:11). It is possible that this may be identical with (1). Cheyne argues in favor of this (Encyclopaedia Biblica, under the word "Gideon"). But its mention along with Jogbehah points to a more southerly location. This may have been the original home of the clan Nobah. Some would read, following the Syriac in Nu 21:30, "Nobah which is on the desert," instead of "Nophah which reacheth unto Medeba." No site with a name resembling this has yet been recovered. If it is to be distinguished from Kenath, then probably it will have to be sought somewhere to the Northeast of Rabbath-Ammon (`Amman).

W. Ewing


NOBAI

no'-bi, nob'-a-i (nobhay, or nebhay): One of those who took part in sealing the covenant (Neh 10:19).


NOBLE; NOBLES; NOBLEMAN

no'-b'-l, no'-b'-lz, no'-b'-l-man (chorim, 'addir; eugenes, Kratistos, basilikos): "Nobles" is the translation of the Hebrew chorim (occurring only in the plural), "free-born," "noble" (1 Ki 21:8,11; Neh 2:16; 6:17, etc.); of 'addir, "begirded," "mighty," "illustrious" or "noble" (Jdg 5:13; 2 Ch 23:20, etc.); of nadhibh, "liberal," "a noble" (Nu 21:18; Prov 8:16, etc.).

Other words are gadhol, "great" (Jon 3:7); yaqqir, Aramaic "precious" (Ezr 4:10); naghidh, "a leader" (Job 29:10); partemim, "foremost ones" (Est 1:3; 6:9); atsilim, "those near," "nobles" (Ex 24:11); bariah, "fugitive" (Isa 43:14); kabhedh, "weighty," "honored" (Ps 149:8); eugenes, "wellborn" (Acts 17:11; 1 Cor 1:26); kratistos, "strongest," "most powerful" (Acts 24:3; 26:25).

The Apocrypha, the King James Version and the Revised Version (British and American), still further enlarges the list. In the Revised Version (British and American) we have megistanes, "great ones" (1 Esdras 1:38; 8:26, with entimos, "in honor"; The Wisdom of Solomon 18:12). Otherwise the Revised Version's uses of "noble," and "nobleness" are for words containing the root genitive and referring to birth (compare The Wisdom of Solomon 8:3; 2 Macc 6:27,31; 12:42; 14:42 twice). The King James Version's uses are wider (Judith 2:2, etc.).

Nobleman is, in Lk 19:12, the translation of eugenes anthropos, "a man well born," and in Jn 4:46,49 of basilikos, "kingly," "belonging to a king," a designation extended to the officers, courtiers, etc., of a king, the Revised Version margin "king's officer"; he was probably an official, civil or military, of Herod Antipas, who was styled "king" (basileus).

For "nobles" (Isa 43:14), the King James Version "have brought down all their nobles," the Revised Version (British and American) has "I will bring down all of them as fugitives," margin "or, as otherwise read, all their nobles even," etc.; for "nobles" (Jer 30:21), "prince"; the English Revised Version has "worthies" for "nobles" (Nah 3:18); the Revised Version (British and American) has "the noble" for "princes" (Prov 17:26): "nobles" for "princes" (Job 34:18; Dan 1:3), for "Nazarites" (Lam 4:7, margin "Nazirites"); "her nobles" for "his fugitives," margin "or, as other otherwise read, fugitives" (Isa 15:5); the American Standard Revised Version has "noble" for "liberal" (Isa 32:5); for "The nobles held their peace," the King James Version margin "The voice of the nobles was hid" (Job 29:10), the Revised Version (British and American) has "The voice of the nobles was hushed," margin "Hebrew: hid"; for "most noble" (Acts 24:3; 26:25), "most excellent."

W. L. Walker


NOD

nod (nodh): The land of Eden, to which Cain migrated after the murder of his brother and his banishment by Yahweh (Gen 4:16). Conjecture is useless as to the region intended. The ideas of China, India, etc., which some have entertained, are groundless. The territory was evidently at some distance, but where is now undiscoverable.


NODAB

no'-dab (nodhabh; Nadabaioi): A Hagrite clan which, along with Jetur and Naphish, suffered complete defeat at the hands of the trans-Jordanic Israelites (1 Ch 5:19). It has been suggested that Nodab is a corruption of Kedemah or of Nebaioth, names which are associated with Jetur and Naphish in the lists of Ishmael's sons (Gen 25:15; 1 Ch 1:31), but it is difficult to see how even the most careless copyist could so blunder. There is a possible reminiscence of the name in Nudebe, a village in the Chauran.


NOE

no'-e (Noe): the King James Version of Mt 24:37,38; Lk 3:36; 17:26,27; Tobit 4:12. Greek form of NOAH (which see) (thus the Revised Version (British and American)).


NOEBA

no'-e-ba (Noeba): Head of one of the families of temple-servants (1 Esdras 5:31) = "Nekoda" of Ezr 2:48.


NOGAH

no'-ga (noghah, "splendor"): A son of David born at Jerusalem (1 Ch 3:7; 14:6). In the parallel list (2 Sam 5:14,15) this name is wanting. In its Greek form (Naggai) it occurs in the genealogy of Jesus (Lk 3:25).


NOHAH

no'-ha (nochah, "rest"): The fourth son of Benjamin (1 Ch 8:2). It is probable that in Jdg 20:43, instead of "a resting-place" we should read "Nohah," which may have been the settlement of the family.


NOISE

noiz (qol, hamon, sha'on; phone): "Noise" is most frequently the translation of qol, "voice," "sound," in the King James Version (Ex 20:18, "the noise of the trumpet," the Revised Version (British and American) "voice"; Ex 32:17 twice,18; Jdg 5:11, "(they that are delivered) from the noise of the archers," the Revised Version (British and American) "far from the noise," etc., margin "because of the voice of"; 1 Sam 4:6, etc.); hamon, "noise," "sound" (1 Sam 14:19); roghez, "anger," "rage" (Job 37:2); rea`, "outcry" (Job 36:33); sha'on, "desolation," "noise" (Isa 24:8; 25:5); teshu'oth "cry," "crying" (Job 36:29); patsah, "to break forth" (Ps 98:4); shamea, "to hear," etc. (Josh 6:10; 1 Ch 15:28); phone, "sound," "voice," is translated "noise" (Rev 6:1, "I heard as it were the noise of thunder," the Revised Version (British and American) "saying as with a voice of thunder"); rhoizedon, "with a hissing or rushing sound" (2 Pet 3:10, "with a great noise"); ginetai phone (Acts 2:6, the King James Version "when this was noised abroad," margin "when this voice was made," the Revised Version (British and American) "when this sound was heard"); akouo, "to hear"; dialaleo, "to talk or speak" throughout, are also translated "noised" (Mk 2:1; Lk 1:65). So the Revised Version (British and American) (compare Judith 10:18, "noised among the tents"). Otherwise in the Revised Version (British and American) Apocrypha, throos "confused noise" (The Wisdom of Solomon 1:10); boe, "outcry" (Judith 14:19); echos,"sound" (The Wisdom of Solomon 17:18; compare Sirach 40:13); Latin vox, "voice" (2 Esdras 5:7).

For "noise" (Ps 65:7 twice), the Revised Version (British and American) has "roaring"; for "make a noise like the noise of the seas" (Isa 17:12), "the uproar (margin "multitude") of many peoples, that roar like the roaring of the seas"; for "a voice of noise from the city" (Isa 66:6), "a voice of tumult from the city"; for "noise" (Jer 10:22), "voice"; for "a noise" (1 Ch 15:28), "sounding aloud," "voice" (Ezek 43:2); for "every battle of the warrior is with confused noise" (Isa 9:5), "all the armor of the armed man in the tumult," margin "every boot of the booted warrior" ; for "make a noise," "moan" (Ps 55:2), "roar" (Isa 17:12); for "make a loud noise" (Ps 98:4), "break forth"; for "maketh a noise" (Jer 4:19), "is disquieted"; for "the noise of his tabernacle" (Job 36:29), "the thunderings of his pavilion"; for "make any noise with your voice (Josh 6:10), "let your voice be heard"; "joyful noise," for "shouting" (Isa 16:10); for "The Lord on high is mightier than the noise of many waters, yea, than the mighty waves of the sea" (Ps 93:4), "Above the voices of many waters, the mighty breakers of the sea, Yahweh on high is mighty."

W. L. Walker


NOISOME

noi'-sum (hawwah, ra`; kakos): "Noisome" from "annoy" (annoysome) has in Bible English the meaning of "evil," "hurtful," not of "offensive" or "loathsome." It is the translation of hawwah, "mischief," "calamity" (Ps 91:3, "noisome pestilence," the Revised Version (British and American) "deadly"); of ra`, a common word for "evil" (Ezek 14:15,21), "noisome beasts" (the Revised Version (British and American) "evil"). It occurs also in Job 31:40 the King James Version margin as the translation of bo'shah, "noisome weeds," the King James Version and the Revised Version (British and American) "cockle," as in the King James Version margin; of kakos, "evil," "bad" (Rev 16:2), "a noisome and grievous sore." "Noisome" also occurs in Apocrypha (2 Macc 9:9) as the translation of baruno, "to make heavy," "oppress," where it seems to have the meaning of "loathsome."

W. L. Walker


NON

non (non): 1 Ch 7:27 the King James Version and the Revised Version margin.

See NUN .


NOOMA

no'-o-ma (Nooma, Codex Vaticanus Ooma; the King James Version Ethma): 1 Esdras 9:35 = "Nebo" of Ezr 10:43, of which it is a corruption.


NOON; NOONDAY

noon, noon'-da (tsohorayim; mesembria): The word means light, splendor, brightness, and hence, the brightest part of the day (Gen 43:16,25; Acts 22:6).

See also MIDDAY ;DAY AND NIGHT ;TIME .


NOPH

nof (noph; in Hos 9:6 moph): A name for the Egyptian city Memphis (so the Septuagint), hence, thus rendered in the Revised Version (British and American) (Isa 19:13; Jer 2:16; 44:1; Ezek 30:13,16).

See MEMPHIS .


NOPHAH

no'-fa (nophach; the Septuagint does not transliterate): A city mentioned only in Nu 21:30 (see NOBAH ). Septuagint reads: kai hai gunaikes eti prosexekausan pur epi Moab, "and the women besides (yet) kindled a fire at (against) Moab." The text has evidently suffered corruption.


NORTH; NORTH COUNTRY

north, (tsaphon, from tsaphan, "to hide," i.e. "the hidden," "the dark" (Gesenius); borrhas, boreas (Judith 16:4); septentrio (2 Esdras 15:43)): In addition to the many places where "north" occurs merely as a point of the compass, there are several passages in Jeremiah, Ezekiel, and Zephaniah, where it refers to a particular country, usually Assyria or Babylonia: Jer 3:18, "They shall come together out of the land of the north to the land that I gave for an inheritance unto your fathers"; Jer 46:6, "In the north by the river Euphrates have they stumbled and fallen"; Ezek 26:7, "I will bring upon Tyre Nebuchadrezzar king of Babylon, king of kings, from the north"; Zeph 2:13, "He will stretch out his hand against the north, and destroy Assyria, and will make Nineveh a desolation."

While the site of Nineveh was Northeast of Jerusalem, and that of Babylon almost due East, it was not unnatural for them to be referred to as "the north," because the direct desert routes were impracticable, and the roads led first into Northern Syria and then eastward (compare however Gen 29:1, "Then Jacob went on his journey, and came to the land of the children of the east").

In Ezek 38:6, we have, "Gomer, and all his hordes; the house of Togarmah in the uttermost parts of the north." It is uncertain what country is here referred to. Some have supposed Armenia (compare Gen 10:3; 1 Ch 1:6; Ezek 27:14).

The north border of the promised land, as outlined in Nu 34:7-9 and Ezek 47:15-17, cannot be determined with certainty, because some of the towns named cannot be identified, but it was approximately the latitude of Mt. Hermon, not including Lebanon or Damascus. For North (mezarim) see ASTRONOMY .

Alfred Ely Day


NORTHEAST, SOUTHEAST

These words occur in Acts 27:12, "if by any means they could reach Phoenix, and winter there; which is a haven of Crete, looking north-east and south-east." the Revised Version margin has, "Greek, down the south-west wind and down the north-west wind," which is a literal translation of the Greek: eis Phoinika .... limena tes Kretes bleponta (looking) kata liba (the southwest wind) kai kata choron (the northwest wind). Choros does not appear to occur except here, but the corresponding Latin caurus or corus is found in Caesar, Vergil, and other classical authors. the King James Version has "lieth toward the south west and north west." kata, with a wind or stream, means, "down the wind or stream," i.e. in the direction that it is blowing or flowing, and this interpretation would indicate a harbor open to the East. If lips, and choros, are used here as names of directions rather than of winds, we should expect a harbor open to the West. There is good reason for identifying Phoenix (the King James Version "Phenice") with Loutro on the south shore of Crete (EB, under the word "Phenice"), whose harbor is open to the East.

See PHOENIX .

Alfred Ely Day


NOSE-JEWELS

noz-ju'-elz, -joo'-elz (nezem (probably from nazam, "muzzle") a "nose-ring," or "nose-jewel," so rendered in Isa 3:21; "jewel in a swine's snout," Prov 11:22, the King James Version margin "ring"; "jewel on thy forehead," Ezek 16:12, "ring upon thy nose"): In Gen 24:22, the King James Version rendered incorrectly "earring"; compare Gen 24:47. Indeed, the word had also a more generic meaning of "ring" or "jewelry," whether worn in the nose or not. See Gen 35:4; Ex 32:2, where the ornament was worn in the ear. There are several cases without specification, uniformly rendered, without good reason, however, "earring" in the King James Version (Ex 35:22; Jdg 8:24,25; Job 42:11 ("ring"); Prov 25:12; Hos 2:13 (15)).

The nose-jewel was made of gold or of silver, usually, and worn by many women of the East. It was a ring of from an inch to about three inches (in extreme cases) in diameter, and was passed through the right nostril. Usually there were pendant from the metal ring jewels, beads or coral. Such ornaments are still worn in some parts of the East.

See also AMULET ;JEWEL .

Edward Bagby Pollard


NOSE; NOSTRILS

noz, nos'-trilz ('aph, "nose," nechirayim, dual of nechir, "nostrils"): The former expression ('aph from 'anph, like Arabic 'anf) is often translated "face" (which see under the word) in the English Versions of the Bible. It is frequently referred to as the organ of breathing, in other words, as the receptacle of the breath or spirit of God: "Yahweh .... breathed into his nostrils the breath of life; and man became a living soul" (Gen 2:7; compare 7:22); "My life is yet whole in me, and the spirit of God is in my nostrils" (Job 27:3). Therefore a life which depends on so slight a thing as a breath is considered as utterly frail and of no great consequence: "Cease ye from man, whose breath is in his nostrils; for wherein is he to be accounted of?" (Isa 2:22; compare The Wisdom of Solomon 2:2).

In poetical language such a breath of life is ascribed even to God, especially with regard to the mighty storm which is thought to proceed from His nostrils (Ex 15:8; 2 Sam 22:9; Ps 18:8,15).

The phrase, "a smoke in my nose, a fire that burneth all the day" (Isa 65:5), is equivalent to a perpetual annoyance and cause of irritation. A cruel custom of war, in which the vanquished had their noses and ears cut off by their remorseless conquerors, is alluded to in Ezek 23:25. As a wild animal is held in check by having his nose pierced and a hook or ring inserted in it (Job 40:24; 41:2 (Hebrew 40:26)), so this expression is used to indicate the humbling and taming of an obstinate person (2 Ki 19:28; Isa 37:29; compare Ezek 29:4; 38:4). But men, and especially women, had their noses pierced for the wearing of jewelry (Gen 24:47; Isa 3:21; Ezek 16:12). In one passage the meaning is not quite clear, namely, in the enumeration of blemishes which disable a "son of Aaron" from the execution of the priest's office (Lev 21:18), where English Versions of the Bible translates "flat (margin "slit") nose." The Hebrew word is charum, which is a hapax legomenon. It corresponds, however, to the Arabic charam, charman (kharam, kharman), which means "to open," "to pierce the nose," especially the bridge of the nose. We may accept this meaning as the one intended in the passage.

Another dark and much discussed passage must still be referred to: "And, lo, they put the branch to their nose" (Ezek 8:17). The usual explanation (whereof the context gives some valuable hints) is that a rite connected with the worship of Baal (the sun) is here alluded to (see Smend and A.B. Davidson's commentaries on the passage). A similar custom is known from Persian sun-worship, where a bunch (baretsma) of dates, pomegranates or tamarisks was held to the nose by the worshipper, probably as an attempt to keep the Holy One (sun) from being contaminated by sinful breath (Spiegel, Eranische Altertamer, III, 571). Among modern Jews posies of myrtle and other fragrant herbs are held to the nose by the persons attending on the ceremony of circumcision, for the alleged reason of making the sight and smell of blood bearable. Another interpretation of the above passage would understand zemorah, in the sense of "male sexual member" (see Gesenius-Buhl, under the word; Levy, Nhb. Worterbuch, I, 544), and the whole passage as a reference to a sensuous Canaanite rite, such as is perhaps alluded to in Isa 57:8. In that case the 'appam, "their nose "of the Massoretic Text would have to be considered as tiqqun copherim (a correction of the scribes) for 'appi, "my face." Or read "They cause their stench (zemoratham) to come up to my face" (Kraetzschmar, at the place).

See BRANCH .

H. L. E. Luering


NOTABLE

no'-ta-b'-l (chazuth; gnostos): "Notable" is the translation of chazuth, "conspicuous" (chazah, "to see"), e.g. Dan 8:5, "a notable horn," i.e. "conspicuous," the King James Version margin "a horn of sight"; Dan 8:8, "notable (horns)"; of gnostos, "known" "knowledge" (Acts 4:16); of episemos, "noted," "notable" (Mt 27:16; in Rom 16:7 "of note" of epiphanes, "very manifest," "illustrious" (compare "Antiochus Epiphanes"); Acts 2:20, "that great and notable day," quoted from Joel 2:31; Septuagint for yare', "to be feared," the King James Version and the Revised Version (British and American) "terrible" (compare Mal 4:5); "notable" occurs also in 2 Macc 3:26 (ekprepes); 2 Macc 14:33, the Revised Version (British and American) "for all to see"; 2 Macc 6:28 (gennaios), "a notable example," the Revised Version (British and American) "noble"; notably, only in 2 Macc 14:31 (gennaios), "notably prevented," the Revised Version (British and American) "bravely," margin "nobly."

W. L. Walker


NOTE

not (chaqaq, rasham; semeioo, episemos): "Note" (verb) is the translation of chaqaq, "to grave," "to inscribe," etc. (Isa 30:8, "note it in a book," the Revised Version (British and American) "inscribe"); of rasham, "to note down," etc. (Dan 10:21, the Revised Version (British and American) "inscribed"); of semeioo, "to put a sign on" (2 Thess 3:14, "note that man").

"Note" (noun) is the translation of episemos, "marked upon," "distinguished" (Rom 16:7, "who are of note among the apostles").

"Notes" (musical) occurs in The Wisdom of Solomon 19:18, "notes of a psaltery" (phthoggos).

W. L. Walker


NOTHING

nuth'-ing (lo', lo' @me'umah, etc.; medeis, oudeis): "Nothing" is represented by various words and phrases, often with lo', which is properly a substantive with the meaning of "nothing." Most frequently we have lo' me'umah, "not anything" (Gen 40:15; Jdg 14:6).

Other forms are lo' dhabhar, "not anything"; (Gen 19:8); lo'khol, "not any(thing)" (Gen 11:6; Prov 13:7); la' (Aramaic), "no," "nothing" (Dan 4:35, "as nothing"); 'ephec, "end," "cessation" (Isa 34:12); bilti, "without," "save," "not" (Isa 44:10; Am 3:4); 'ayin, "there is not" (Isa 41:24); once, tohu, "emptiness" (Job 6:18); bal mah, "not anything" (Prov 9:13); chinnam, "free," "gratis" (2 Sam 24:24); ma`at, "to make small," "bring to nothing" (Jer 10:24); raq, "only" (Gen 26:29); le'al, "for nothing" (Job 24:25).

In 2 Macc 7:12, we have "nothing," adverbially (en oudeni), "he nothing regarded the pains" (compare 1 Ki 15:21); 2 Macc 9:7 (oudamos), the Revised Version (British and American) "in no wise"; The Wisdom of Solomon 2:11, "nothing worth" (achrestos), the Revised Version (British and American) "of no service"; Baruch 6:17,26.

For "nothing" the Revised Version (British and American) has "none" (Ex 23:26; Joel 2:3), "never" (Neh 5:8), "not wherewith" (Prov 22:27), "vanity and nought" (Isa 41:29); for "answered nothing" (Mk 15:5), "no more answered anything"; "answered nothing" in Mk 15:3 is omitted; "anything" for "nothing" (1 Tim 6:7), "not anything" (Acts 20:20), "not" (1 Cor 8:2), "no word" (Lk 1:37), "not wherewith" (Lk 7:42); for "to nothing" (Job 6:18), "up into the waste"; for "it is nothing with" (2 Ch 14:11), "there is none besides," margin "like"; for "lacked nothing" (1 Ki 4:27), "let nothing be lacking," for "nothing doubting" (Acts 11:12), "making no distinction"; for "hoping for nothing again" (Lk 5:35), "never despairing"; for "are nothing" (Acts 21:24), "no truth in"; for "nothing shall offend them" (Ps 119:165), "no occasion of stumbling"; for "bring to nothing" (1 Cor 1:19), the English Revised Version "reject," the American Standard Revised Version "bring to nought"; "nothing better" for "no good" (Eccl 3:12), for "not" (Mt 13:34, different text), for "no man" (Acts 9:8), "for nothing," for "free" (Ex 21:11); "miss nothing" for "not sin" (Job 5:24), margin "shalt not err"; "and shall have nothing" for "and not for himself" (Dan 9:26, margin "there shall be none belonging to him").

W. L. Walker


NOUGHT

not (chinnam; katargeo) "Nought" is to be distinguished from "naught" implying "badness" (see NAUGHT ). "Nought" in the sense of "nothing," etc., is the translation of chinnam, "gratis" (Gen 29:15), and of various other words occurring once only, e.g. 'awen, "vanity" (Am 5:5); tohu, "vacancy," "ruin" (Isa 49:4); 'epha`, "nothing" (Isa 41:24); nabhel, "to fade" (Job 14:18, margin "fadeth away"); pur, "to make void" (Ps 33:10); katargeo, "to make without effect" (1 Cor 1:28; 2:6); oudeis, "not even one" (Acts 5:36); apelegmos, "refutation" (Acts 19:27, the Revised Version (British and American) "come into disrepute"); dorean, "without payment" (2 Thess 3:8, the Revised Version (British and American) "for nought"); eremoo, "to desolate" (Rev 18:17, the Revised Version (British and American) "made desolate"); kataluo, "to loose down" (Acts 5:38, the Revised Version (British and American) "be overthrown"). In Apocrypha we have "set at nought" and "come to nought," etc. (1 Esdras 1:56; 2 Esdras 2:33; 8:59).

For "nought" the Revised Version (British and American) has "perish" (Dt 28:63); for "come to nought" (Job 8:22), "be no more"; "nought" for "not ought" (Ex 5:11), for "no might" (Dt 28:32); for "brought to silence," twice (Isa 15:1), "brought to nought"; the American Standard Revised Version "bring to nought" (1 Cor 1:19) for "bring to nothing" (the English Revised Version "reject"); "nought but terror" (Isa 28:19) for "a vexation only"; "brought to nought" (Isa 16:4) for "is at an end"; "come to nought" for "taken none effect" (Rom 9:6); "set at nought" for "despise" (Rom 14:3).

W. L. Walker


NOURISH

nur'-ish (giddel, chiyyah, kilkel, ribbah; trepho, anatrepho, ektrepho, entrepho): While the word "nourish" was ordinarily an appropriate rendering in the time of the King James Version, the word has since become much less frequent, and some senses have largely passed out of ordinary use, so that the meaning would now in most cases be better expressed by some other word. Giddel means "to bring up," "rear (children)" (Isa 1:2, margin "made great"; Isa 23:4; Dan 1:5); "cause (a tree) to grow" (Isa 44:14). Chiyyah means "to preserve alive" (with some implication of care) (2 Sam 12:3; Isa 7:21, the American Standard Revised Version "keep alive"). Kilkal means "to support," "maintain" "provide for" (especially with food) (Gen 45:11; 47:12; 50:21). Ribbah means "to bring up," "rear (whelps)," in a figurative use Ezek 19:2). Trepho means "to feed" (transitively) (Acts 12:20, the Revised Version (British and American) "feed"; Rev 12:14); "to fatten" (Jas 5:5, the context indicating an unfavorable meaning). Anatrepho is "to bring up," "rear," like giddel (Acts 7:20,21); ektrepho is "to take care of" (Eph 5:29); entrepho means "to bring up in," "train in" (1 Tim 4:6).

George Ricker Berry


NOVICE

nov'-is (neophutos, "newly planted"): In this sense it is found in Septuagint of Job 14:9 and Isa 5:7. In the New Testament it occurs once only (1 Tim 3:6), where it means a person newly planted in the Christian faith, a neophyte, a new convert, one who has recently become a Christian. This term occurs in the list which Paul gives of the qualifications which a Christian bishop must possess. The apostle instructs Timothy, that if any man desires the office of a bishop, he must not be "novice," must not be newly converted, or recently brought to the faith of Christ "lest he be lifted up with pride, and fall into the condemnation of the devil."

This means that a recent convert runs the very serious risk of being wise in his own eyes, of despising those who are still on the level from which, by his conversion, he has been lifted; and so he becomes puffed up with high ideas of his own importance. He has not yet had time to discover his limitations, he is newly planted, he does not fully understand his true position in the Christian community, he overestimates himself. For these reasons he is peculiarly liable to instability, and to the other weaknesses and sins connected with an inflated opinion of his own powers. His pride is a sure indication of a coming fall. A novice, therefore, must on no account be appointed to the office in question, for he would be sure to bring disgrace upon it.

John Rutherfurd



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