Examples of ‘naught’ or ‘nought’ in the sense of ‘bad’ are Udall’s Zrasmus’ Paraph. i. fol. 54, ‘Why therfore saye ye that that whiche is good of it selfe cummeth from Beelzebub, who by your owne par eh hac naught ?’; Barlowe, Dialoge, p. 76,‘Why do ye then dispise the universall churche, because some of them be noughte?’; Mt 20% Rhem. ‘Is thine eye naught, because I am good ?’
Naughty means ‘ worthless’ in Pr 6", Heb. oy bwba, usually ‘a man of Belial,’ here ‘a naught
rson,’ RY ‘a worthless person.’ Cf. ind.
‘xpos. p. 7 ‘These and all such are naughty arguments.’ Elsewhere it means ‘bad,’ Pr 174 ‘ A liar giveth ear to a naughty tongue’ (πὶ jiv’?, RV ‘a mischievous tongue’); Jer 24° ‘The other basket had very naughty figs’ (niyj, RV ‘bad’); Wis 12” ‘they were a naughty generation’ (πονηρὰ ἡ γένεσις αὐτῶν, RV ‘their nature by birth was evil’). So in Udall’s Erasmus’ Paraph. ii. fol. 284 the devil is called a ‘naughtie lord.’ Latimer (Sermons, p. 115) says, ‘The herte of man is sues a croked, and a froward pece of worke.’ In the Preface to his Dialoge (p. 35) Barlowe says, ‘Where as is enmyte and contention, there is inconstancy and all noughty doyng.’ Cf. also Mt 21 Rhem. ‘The naughtie men he wil bring to naught’; and Milton, Areopagitica, p. 16, «Best books to a mane αν mind are not unappliable to occasions of evill.’
Naughtiness occurs only in the sense of ‘ wicked- ness’: 1S 17% ‘I know thy pride, and the naughti- ness of thine heart’ (433 v5); Pr 11° ‘Trans- gressors shall be taken in their own naughtiness’ (32, RV ‘ mischief’); Wis 4 ‘The bewitching of naughtiness doth obscure things that are honest’ [βασκανία pavddryros) ; Ja 15} ‘ Lay apart all filthi- ness and superfluity of naughtiness’ (περισσείαν κακίας, RV ‘overflowing of wickedness,’ RVm ‘malice’). Cf. Udall, Erasmus’ Paraph. ii. fol. 284, ‘The whole world is set altogether on naughtynes’; Mt 9915 Rhem. ‘Jesus knowing their naughtines, said, what do you tempt me Hypocrites?” and Ac 3% Rhem. ‘To you first God raising up his sonne, hath sent him blessing you; that every one should convert him self from his naughtines.’ This word ‘nauglitiness’ is effectively made use of by Driver as the rendering of the Heb. word ‘aven in the Psalms and elsewhere (Parallel Psalter, at Ps 716 107 etc., and note on p. 449 f.). See VANITY. J. HASTINGs.
NAVE.—The centre part of a wheel through which
the axle passes. In AV ‘nave’ is the rendering of 23, which is also translated ‘boss’ of a shield in Job
NAZARETH
15%, and ‘high place’ AV, ‘eminent place’ RV, in Ezk 16". The Arabic name is kab, not unlike 23 in sound. In RV 7m is tr. ‘nave,’ the word rn meaning literally the hep or binding together, and when applied to a wheel refers to that part which binds together the spokes, i.e. the nave. It is found only in 1 Καὶ 7® (o7¥n). 38 is tr. in RV ‘fello,’ or the rim of the wheel. W. CARSLAW.
NAVE (Navi).—The Gr. form of the Heb. name Nun (which see). It occurs only in Sir 46! (AV).
NAVY.—1 K 955 71 1011. 2 ter, all yx, a fleet, which elsewhere is found only in Is 334, mw-yx, EV 4 ΩΣ with oars.’ See GALLEY. Also 1 Mac 1”, 2 Mac 12° 14}, all στόλος. See SHIP; and for ‘navy of Tarshish’ 1 K 1033 see also TARSHISH.
NAZARENE (Natapnyés from Ναζαρά, like Mayéa- ληνή from Maydadd [ef. Dalman’s Aramédische Grammatik, Ῥ 141, note 7]; Ναζωραῖος used ex- clusively in Mt, Jn, Ac, and probably so in Lk.* The form Nafopaios occurs in some MSS).—This term is used in the Gospels, but only by those outside the circle of His intimate friends, to dis- tinguish Jesus of Nazareth from others of the same name. In Ac it is also employed by St. Peter (2 3° 410), by St. Paul (26°), and by the risen Lord (22°), In Mt 2% the evangelist says that Jesus went to dwell at Nazareth, that ‘it might be fulfilled which was spoken by the prophets, that he should be called a Nazarene’ (Nafwpaios). Many interpretations of this passage have been given, none of them entirely satisfactory. The most important are: (1) that which connects it with the word 733 in Is 11}; (2) that which as- sumes a play on the word ‘ Nazirite’ ; (3) Hitzig’s view that it refers to the word ‘333 in Is 49°; (4) that it has reference to a lost prophecy, or one that was only traditional and never written ; (5) that the use of the plural προφητῶν precludes any reference to a single word, and that the evan- gelist alludes to prophecies asserting that the Messiah would be despised. Jerome, in his com- mentary on Is 11, objected to the first interpreta- tion on the ground that the ¢ of Ναζωραῖος does not correspond to the s of 33. The same objec- tion applies to Hitzig’s view. The objection to (2) is that Jesus was not a Nazirite; and to (4) that it is a counsel of despair. The last explanation (5) is already given by Jerome in his commentary to Mt 2%, and is perhaps the most probable (cf. Weiss in Meyer’s Kommentar’, in loc.). Finally, the word Nafapalwy is used in Ac 24° of the Chris- tians. It is similarly employed by the Jews in the time of Tertullian: ‘Unde et ipso nomine nos Judzi Nazareos appellant per eum’ (adv. Mar- cionem, iv. 8). After this, however, it practically disappears from literature in this sense until about A.D. 400, when it appears as the name of a Chris- tian sect. G. W. THATCHER.