Noble; Nobles; Nobleman – Novice

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 Kings 21:8,1 Kings 21:11; Nehemiah 2:16; Nehemiah 6:17, etc.); of 'addir, "begirded," "mighty," "illustrious" or "noble" (Judges 5:13; 2 Chronicles 23:20, etc.); of nadhibh, "liberal," "a noble" (Numbers 21:18; Proverbs 8:16, etc.).

Other words are gadhol, "great" (Jonah 3:7); yaqqir, Aramaic "precious" (Ezra 4:10); naghidh, "a leader" (Job 29:10); partemim, "foremost ones" (Esther 1:3; Esther 6:9); atsilim, "those near," "nobles" (Exodus 24:11); bariah, "fugitive" (Isaiah 43:14); kabhedh, "weighty," "honored" (Psalms 149:8); eugenes, "wellborn" (Acts 17:11; 1 Corinthians 1:26); kratistos, "strongest," "most powerful" (Acts 24:3; Acts 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 Luke 19:12, the translation of eugenes anthropos, "a man well born," and in John 4:46,John 4:49 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" (Isaiah 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" (Jeremiah 30:21), "prince"; the English Revised Version has "worthies" for "nobles" (Nahum 3:18); the Revised Version (British and American) has "the noble" for "princes" (Proverbs 17:26): "nobles" for "princes" (Job 34:18; Daniel 1:3), for "Nazarites" (Lamentations 4:7, margin "Nazirites"); "her nobles" for "his fugitives," margin "or, as other otherwise read, fugitives" (Isaiah 15:5); the American Standard Revised Version has "noble" for "liberal" (Isaiah 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; Acts 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 (Genesis 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 Chronicles 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 (Genesis 25:15; 1 Chronicles 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 Matthew 24:37,Matthew 24:38; Luke 3:36; Luke 17:26,Luke 17:27; 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) equals "Nekoda" of Ezra 2:48.

Nogah

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

Nohah

no'-ha (nochah, "rest"): The fourth son of Benjamin (1 Chronicles 8:2). It is probable that in Judges 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 (Exodus 20:18, "the noise of the trumpet," the Revised Version (British and American) "voice"; Exodus 32:17 twice,18; Judges 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 Samuel 4:6, etc.); hamon, "noise," "sound" (1 Samuel 14:19); roghez, "anger," "rage" (Job 37:2); rea`, "outcry" (Job 36:33); sha'on, "desolation," "noise" (Isaiah 24:8; Isaiah 25:5); teshu'oth "cry," "crying" (Job 36:29); patsah, "to break forth" (Psalms 98:4); shamea, "to hear," etc. (Joshua 6:10; 1 Chronicles 15:28); phone, "sound," "voice," is translated "noise" (Revelation 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 Peter 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" (Mark 2:1; Luke 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" (Psalms 65:7 twice), the Revised Version (British and American) has "roaring"; for "make a noise like the noise of the seas" (Isaiah 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" (Isaiah 66:6), "a voice of tumult from the city"; for "noise" (Jeremiah 10:22), "voice"; for "a noise" (1 Chronicles 15:28), "sounding aloud," "voice" (Ezekiel 43:2); for "every battle of the warrior is with confused noise" (Isaiah 9:5), "all the armor of the armed man in the tumult," margin "every boot of the booted warrior" ; for "make a noise," "moan" (Psalms 55:2), "roar" (Isaiah 17:12); for "make a loud noise" (Psalms 98:4), "break forth"; for "maketh a noise" (Jeremiah 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 (Joshua 6:10), "let your voice be heard"; "joyful noise," for "shouting" (Isaiah 16:10); for "The Lord on high is mightier than the noise of many waters, yea, than the mighty waves of the sea" (Psalms 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" (Psalms 91:3, "noisome pestilence," the Revised Version (British and American) "deadly"); of ra`, a common word for "evil" (Ezekiel 14:15,Ezekiel 14:21), "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" (Revelation 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 Chronicles 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 equals "Nebo" of Ezra 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 (Genesis 43:16,Genesis 43:25; Acts 22:6).

See also MIDDAY; DAY AND NIGHT; TIME.

Noph

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

See MEMPHIS.

Nophah

no'-fa (nophach; the Septuagint does not transliterate): A city mentioned only in Numbers 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: Jeremiah 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"; Jeremiah 46:6, "In the north by the river Euphrates have they stumbled and fallen"; Ezekiel 26:7, "I will bring upon Tyre Nebuchadrezzar king of Babylon, king of kings, from the north"; Ze 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 Genesis 29:1, "Then Jacob went on his journey, and came to the land of the children of the east").

In Ezekiel 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 Genesis 10:3; 1 Chronicles 1:6; Ezekiel 27:14).

The north border of the promised land, as outlined in Numbers 34:7–9 and Ezekiel 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 Isaiah 3:21; "jewel in a swine's snout," Proverbs 11:22, the King James Version margin "ring"; "jewel on thy forehead," Ezekiel 16:12, "ring upon thy nose"): In Genesis 24:22, the King James Version rendered incorrectly "earring"; compare Genesis 24:47. Indeed, the word had also a more generic meaning of "ring" or "jewelry," whether worn in the nose or not. See Genesis 35:4; Exodus 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 (Exodus 35:22; Judges 8:24,Revelation 8:8; Job 42:11 ("ring"); Proverbs 25:12; Hosea 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" (Genesis 2:7; compare Genesis 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?" (Isaiah 2:22; compare /RAPC Wis 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 (Exodus 15:8; 2 Samuel 22:9; Psalms 18:8,Psalms 18:15).

The phrase, "a smoke in my nose, a fire that burneth all the day" (Isaiah 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 Ezekiel 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; Job 41:2 (Hebrew 40:26)), so this expression is used to indicate the humbling and taming of an obstinate person (2 Kings 19:28; Isaiah 37:29; compare Ezekiel 29:4; Ezekiel 38:4). But men, and especially women, had their noses pierced for the wearing of jewelry (Genesis 24:47; Isaiah 3:21; Ezekiel 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 (Leviticus 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" (Ezekiel 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 Isaiah 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. Daniel 8:5, "a notable horn," i.e. "conspicuous," the King James Version margin "a horn of sight"; Daniel 8:8, "notable (horns)"; of gnostos, "known" "knowledge" (Acts 4:16); of episemos, "noted," "notable" (Matthew 27:16; in Romans 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 Malachi 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. (Isaiah 30:8, "note it in a book," the Revised Version (British and American) "inscribe"); of rasham, "to note down," etc. (Daniel 10:21, the Revised Version (British and American) "inscribed"); of semeioo, "to put a sign on" (2 Thessalonians 3:14, "note that man").

"Note" (noun) is the translation of episemos, "marked upon," "distinguished" (Romans 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" (Genesis 40:15; Judges 14:6).

Other forms are lo' dhabhar, "not anything"; (Genesis 19:8); lo'khol, "not any(thing)" (Genesis 11:6; Proverbs 13:7); la' (Aramaic), "no," "nothing" (Daniel 4:35, "as nothing"); 'ephec, "end," "cessation" (Isaiah 34:12); bilti, "without," "save," "not" (Isaiah 44:10; Amos 3:4); 'ayin, "there is not" (Isaiah 41:24); once, tohu, "emptiness" (Job 6:18); bal mah, "not anything" (Proverbs 9:13); chinnam, "free," "gratis" (2 Samuel 24:24); ma`at, "to make small," "bring to nothing" (Jeremiah 10:24); raq, "only" (Genesis 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 Kings 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" (Exodus 23:26; Joel 2:3), "never" (Nehemiah 5:8), "not wherewith" (Proverbs 22:27), "vanity and nought" (Isaiah 41:29); for "answered nothing" (Mark 15:5), "no more answered anything"; "answered nothing" in Mark 15:3 is omitted; "anything" for "nothing" (1 Timothy 6:7), "not anything" (Acts 20:20), "not" (1 Corinthians 8:2), "no word" (Luke 1:37), "not wherewith" (Luke 7:42); for "to nothing" (Job 6:18), "up into the waste"; for "it is nothing with" (2 Chronicles 14:11), "there is none besides," margin "like"; for "lacked nothing" (1 Kings 4:27), "let nothing be lacking," for "nothing doubting" (Acts 11:12), "making no distinction"; for "hoping for nothing again" (Luke 5:35), "never despairing"; for "are nothing" (Acts 21:24), "no truth in"; for "nothing shall offend them" (Psalms 119:165), "no occasion of stumbling"; for "bring to nothing" (1 Corinthians 1:19), the English Revised Version "reject," the American Standard Revised Version "bring to nought"; "nothing better" for "no good" (Ecclesiastes 3:12), for "not" (Matthew 13:34, different text), for "no man" (Acts 9:8), "for nothing," for "free" (Exodus 21:11); "miss nothing" for "not sin" (Job 5:24), margin "shalt not err"; "and shall have nothing" for "and not for himself" (Daniel 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" (Genesis 29:15), and of various other words occurring once only, e.g. 'awen, "vanity" (Amos 5:5); tohu, "vacancy," "ruin" (Isaiah 49:4); 'epha`, "nothing" (Isaiah 41:24); nabhel, "to fade" (Job 14:18, margin "fadeth away"); pur, "to make void" (Psalms 33:10); katargeo, "to make without effect" (1 Corinthians 1:28; 1 Corinthians 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 Thessalonians 3:8, the Revised Version (British and American) "for nought"); eremoo, "to desolate" (Revelation 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" (Deuteronomy 28:63); for "come to nought" (Job 8:22), "be no more"; "nought" for "not ought" (Exodus 5:11), for "no might" (Deuteronomy 28:32); for "brought to silence," twice (Isaiah 15:1), "brought to nought"; the American Standard Revised Version "bring to nought" (1 Corinthians 1:19) for "bring to nothing" (the English Revised Version "reject"); "nought but terror" (Isaiah 28:19) for "a vexation only"; "brought to nought" (Isaiah 16:4) for "is at an end"; "come to nought" for "taken none effect" (Romans 9:6); "set at nought" for "despise" (Romans 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)" (Isaiah 1:2, margin "made great"; Isaiah 23:4; Daniel 1:5); "cause (a tree) to grow" (Isaiah 44:14). Chiyyah means "to preserve alive" (with some implication of care) (2 Samuel 12:3; Isaiah 7:21, the American Standard Revised Version "keep alive"). Kilkal means "to support," "maintain" "provide for" (especially with food) (Genesis 45:11; Genesis 47:12; Genesis 50:21). Ribbah means "to bring up," "rear (whelps)," in a figurative use Ezekiel 19:2). Trepho means "to feed" (transitively) (Acts 12:20, the Revised Version (British and American) "feed"; Revelation 12:14); "to fatten" (James 5:5, the context indicating an unfavorable meaning). Anatrepho is "to bring up," "rear," like giddel (Acts 7:20,Acts 7:21); ektrepho is "to take care of" (Ephesians 5:29); entrepho means "to bring up in," "train in" (1 Timothy 4:6).

George Ricker Berry

Novice

nov'-is (neophutos, "newly planted"): In this sense it is found in Septuagint of Job 14:9 and Isaiah 5:7. In the New Testament it occurs once only (1 Timothy 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