Neck – Nergal

Neck

nek (tsawwar, tsawwa'r, tsawwaron, tsawwa'rah, Aramaic tsawwar (Daniel 5:7,Daniel 5:16,Daniel 5:29), `oreph, miphreqeth (1 Samuel 4:18); nostos, "back" (Baruch 2:33); occasionally the words garon (Isaiah 3:16; Ezekiel 16:11), and gargeroth, plural of gargarah, literally, "throat" (Proverbs 1:9; Proverbs 3:3,Proverbs 3:12; Proverbs 6:21), are translated "neck"): The neck is compared with a tower for beauty (Song of Songs 4:4; Song of Songs 7:4) and is decorated with necklaces and chains (Proverbs 1:9; Proverbs 3:3,Proverbs 3:12; Proverbs 6:21, Hebrew gargeroth; Ezekiel 16:11, Hebrew garon, "throat"; Daniel 5:7,Daniel 5:16,Daniel 5:29, Hebrew tsawwar). It is also the part of the body where the yoke, emblem of labor and hardship, dependence and subjection, is borne (Deuteronomy 28:48; Jeremiah 27:8,Jeremiah 27:11,Jeremiah 27:12; Jeremiah 28:14; Acts 15:10). "To shake off the yoke," "to break the yoke," or "to take it off" is expressive of the regaining of independence and liberty, either by one's own endeavors or through help from outside (Genesis 27:40; Isaiah 10:27; Jeremiah 28:11; Jeremiah 30:8). Certain animals which were not allowed as food (like the firstborn which were not redeemed) were to be killed by having their necks (`oreph) broken (Exodus 13:13; Exodus 34:20); the turtle-doves and young pigeons, which were sacrificed as sin offerings or as burnt offerings, had their heads wrung or pinched off from their necks (Leviticus 5:8). In 1 Samuel 4:18 the Hebrew word miphreqeth signifies a fracture of the upper part of the spinal column caused by a fall.

It was a military custom of antiquity for the conqueror to place his foot upon the vanquished. This custom, frequently represented in sculpture on many an Egyptian temple wall, is referred to in Joshua 10:24; Baruch 4:25 and probably in Romans 16:20 and Psalms 110:1. Paul praises the devotion of Aquila and Priscilla, "who for my life laid down their own necks" (Romans 16:4).

See FOOTSTOOL.

To "fall on the neck" of a person is a very usual mode of salutation in the East (Genesis 33:4; Genesis 45:14; Genesis 46:29; Genesis 1:13; Luke 15:20; Acts 20:37). In moments of great emotion such salutation is apt to end in weeping on each other's neck.

Readiness for work is expressed by "putting one's neck to the work" (Nehemiah 3:5). Severe punishment and calamity are said to "reach to the neck" (Isaiah 8:8; Isaiah 30:28).

The Lord Jesus speaks of certain persons for whom it were better to have had a millstone put around the neck and to have been drowned in the sea. The meaning is that even the most disgraceful death is still preferable to a life of evil influence upon even the little ones of God's household (Matthew 18:6; Mark 9:42; Luke 17:2).

To "make the neck stiff," to "harden the neck" indicates obstinacy often mingled with rebellion (Exodus 32:9; Exodus 33:3,Exodus 33:5; Exodus 34:9; 2 Chronicles 30:8; 2 Chronicles 36:13; Nehemiah 9:16,Nehemiah 9:17,Nehemiah 9:29; Psalms 75:5 (the Revised Version margin "insolently with a haughty neck"); Proverbs 29:1; Jeremiah 7:26). Compare sklerotracholes, "stiffnecked" (Acts 7:51). Similarly Isaiah (48:4) speaks of the neck of the obstinate sinner as resembling an iron sinew.

H. L. E. Luering

Necklace

nek'-las (rabhidh, "chain"): A neck-chain ornament, worn either separately (Ezekiel 16:11), or with pendants (Isaiah 3:19), such as crescents (Isaiah 3:18) or rings (Genesis 38:25); sometimes made of gold (Genesis 41:42; Daniel 5:29), or of strings of jewels (Song of Songs 1:10). Even beasts of burden were sometimes so adorned by royalty (Judges 8:26). It was considered suggestive of pride (Psalms 73:6) or of filial loyalty (Proverbs 1:9). The word does not occur in the King James Version, but such adornments have always been popular in all the Bible lands.

Neco

ne'-ko (nekho (2 Chronicles 35:22; 2 Chronicles 36:4))., "chain"): A neck-chain ornament, worn either separately (Ezekiel 16:11), or with pendants (Isaiah 3:19), such as crescents (Isaiah 3:18) or rings (Genesis 38:25); sometimes made of gold (Genesis 41:42; Daniel 5:29), or of strings of jewels (Song of Songs 1:10). Even beasts of burden were sometimes so adorned by royalty (Judges 8:26). It was considered suggestive of pride (Psalms 73:6) or of filial loyalty (Proverbs 1:9). The word does not occur in the King James Version, but such adornments have always been popular in all the Bible lands.

See PHARAOH-NECOH.

Necodan

ne-ko'-dan.

See NEKODA.

Necromancy

nek'-ro-man-si.

See ASTROLOGY, 1; DIVINATION; WITCHCRAFT.

Nedabiah

ned-a-bi'-a (nedhabhyah): A descendant of David (1 Chronicles 3:18).

Needle

ne'-d'-l (rhaphis): The word "needle" occurs only 3 times, namely, in the reference to Christ's use of the proverb: "It is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God" (Matthew 19:24; Mark 10:25; Luke 18:25). This saying ought to be accepted in the same sense as Matthew 23:24, "Ye blind guides, that strain out the gnat, and swallow the camel!" Christ used them to illustrate absurdities. A rabbinical parallel is cited, "an elephant through a needle's eye." Some writers have attempted to show that rhaphis referred to a small gate of a walled oriental city. No evidence of such a use of the word exists in the terms applied today in Biblical lands to this opening. "Rich man" here has the connotation of a man bound up in his riches. If a man continues to trust in his earthly possessions to save him, it would be absurd for him to expect to share in the spiritual kingdom where dependence upon the King is a first requisite.

The fact that needles are not mentioned elsewhere in the Bible should not be taken to indicate that this instrument was not used. Specimens of bone and metal needles of ancient origin show that they were common household objects.

See CAMEL.

James A. Patch

Needlework

ne'-d'-l-wurk.

See EMBROIDERY.

Needy

ned'-i ('ebhyon).

See POOR.

Neesing

ne'-zing (Job 41:18, the King James Version, the English Revised Version "by his neesings a light doth shine," the American Standard Revised Version "sneezings"): "Neese" in Elizabethan English (through two distinct derivations) could mean either "sneeze" or "snort," and it is impossible to say which force was intended by the King James Version editors. The Hebrew is `aTishah, a word found only here, but connected with a Semitic root meaning "sneeze," or, perhaps, "snort." Job 41:18 is part of the description of the "leviathan" or crocodile. This animal has a habit of inflating himself, and after this he discharges through his nostrils the moist, heated vapor, which sparkles in the sunlight. The act is neither a "sneeze" nor a "snort," but the latter word is sufficiently descriptive. There is no allusion to legendary "fire-spouting" monsters. Compare Job 39:20; Jeremiah 8:16.

In the older editions of the King James Version "neesed" is found in 2 Kings 4:35: "and the child neesed seven times" (later editions and the Revised Version (British and American) "sneezed").

Burton Scott Easton

Negeb

neg'-eb (ha-neghebh, "the negeb" or simply, neghebh, from a root meaning "to be dry," and therefore in the first instance implying the "dry" or "parched regions," hence, in the Septuagint it is usually translated eremos, "desert," also nageb):

1. Meaning:

As the Negeb lay to the South of Judah, the word came to be used in the sense of "the South," and is so used in a few passages (e.g. Genesis 13:14) and in such is translated lips (see GEOGRAPHY). The English translation is unsuitable in several passages, and likely to lead to confusion. For example, in Genesis 13:1 Abram is represented as going "into the South" when journeying northward from Egypt toward Bethel; in Numbers 13:22 the spies coming from the "wilderness of Zin" toward Hebron are described as coming "by the South," although they were going north. The difficulty in these and many other passages is at once obviated if it is recognized that the Negeb was a geographical term for a definite geographical region, just as Shephelah, literally, "lowland," was the name of another district of Palestine. In the Revised Version (British and American) "Negeb" is given in margin, but it would make for clearness if it were restored to the text.

2. Description:

This "parched" land is generally considered as beginning South of edition Dahariyeb--the probable site of DEBIR (which see)--and as stretching South in a series of rolling hills running in a general direction of East to West until the actual wilderness begins, a distance of perhaps 70 miles (see NATURAL FEATURES). To the East it is bounded by the Dead Sea and the southern Ghor, and to the West there is no defined boundary before the Mediterranean. It is a land of sparse and scanty springs and small rainfall; in the character of its soil it is a transition from the fertility of Canaan to the wilderness of the desert; it is essentially a pastoral land, where grazing is plentiful in the early months and where camels and goats can sustain life, even through the long summer drought. Today, as through most periods of history, it is a land for the nomad rather than the settled inhabitant, although abundant ruins in many spots testify to better physical conditions at some periods (see I, 5, below). The direction of the valleys East or West, the general dryness, and the character of the inhabitants have always made it a more or less isolated region without thoroughfare. The great routes pass along the coast to the West or up the Arabah to the East. It formed an additional barrier to the wilderness beyond it; against all who would lead an army from the South, this southern frontier of Judah was always secure. Israel could not reach the promised land by this route, through the land of the Amalekites (Numbers 13:29; Numbers 14:43–45).

3. Old Testament References:

The Negeb was the scene of much of Abram's wanderings (Genesis 12:9; Genesis 13:1,Genesis 13:3; Genesis 20:1); it was in this district that Hagar met with the angel (Genesis 16:7,Genesis 16:14); Isaac (Genesis 24:62) and Jacob (Genesis 37:1; Genesis 46:5) both dwelt there. Moses sent the spies through this district to the hill country (Numbers 13:17,Numbers 13:22); the Amalekites then dwelt there (Numbers 13:29) and apparently, too, in some parts of it, the Avvim (Joshua 13:3,Joshua 13:4). The inheritance of the children of Simeon, as given in Joshua 19:1–9, was in the Negeb, but in Joshua 15:21–32 these cities are credited to Judah (see SIMEON). Achish allotted to David, in response to his request, the city of ZIKLAG (q.v) in the Negeb (1 Samuel 27:5 f); the exploits of David were against various parts of this district described as the Negeb of Judah, the Negeb of the Jerahmeelites, and the Negeb of the Kenites, while in 1 Samuel 30:14 we have mention of the Negeb of the Cherethites and the Negeb of Caleb. To this we may add the Negeb of Arad (Judges 1:16). It is impossible to define the districts of these various clans (see separate articles under these names). The, Negeb, together with the "hill-country" and the "Shephelah," was according to Jeremiah (17:26; 32:44; 33:13) to have renewed prosperity after the captivity of Judah was ended.

4. Later History:

When Nebuchadnezzar took Jerusalem the Edomites sided with the Babylonians (compare Lamentations 4:21 f; Ezekiel 35:3–15; Obadiah 1:10–16), and during the absence of the Jews they advanced north and occupied all the Negeb and Southern Judea as far as Hebron (see JUDAEA). Here they annoyed the Jews in Maccabean times until Judas expelled them from Southern Judea (164 BC) and John Hyrcanus conquered their country and compelled them to become Jews (109 BC). It was to one of the cities here--Malatha--that Herod Agrippa withdrew himself (Josephus, Ant, XVIII, vi, 2).

The palmy days of this district appear to have been during the Byzantine period: the existing ruins, so far as they can be dated at all, belong to this time. Beersheba was an important city with a bishop, and Elusa (mentioned by Ptolemy in the 2nd century) was the seat of a bishop in the 4th, 5th and 6th centuries. After the rise of Mohammedanism the land appears to have lapsed into primitive conditions. Although lawlessness and want of any central control may account for much of the retrogression, yet it is probable that Professor Ellsworth Huntington (loc. cit.) is right in his contention that a change of climate has had much to do with the rise and fall of civilization and settled habitation in this district. The district has long been given over to the nomads, and it is only quite recently that the Turkish policy of planting an official with a small garrison at Beersheba and at `Aujeh has produced some slight change in the direction of a settled population and agricultural pursuits.

5. Its Ancient Prosperity:

It is clear that in at least two historic periods the Negeb enjoyed a very considerable prosperity. What it may have been in the days of the Patriarchs it is difficult to judge; all we read of them suggests a purely nomadic life similar to the Bedouin of today but with better pasturage. In the division of the land among the tribes mention is made of many cities--the Hebrew mentions 29 (Joshua 15:21–32; Joshua 19:1–9; 1 Chronicles 4:28–33)--and the wealth of cattle evidently was great (compare 1 Samuel 15:9; 1 Samuel 27:9; 1 Samuel 30:16; 2 Chronicles 14:14 f). The condition of things must have been far different from that of recent times.

The extensive ruins at Bir es Seba` (Beersheba) Khalasa (Elusa), Ruheibeh (REHOBOTH, which see), `Aujeh and other cities, together with the signs of orchards, vineyards and gardens scattered widely around these and other sites, show how comparatively well populated this area was in Byzantine times in particular. Professor Huntington (loc. cit.) concludes from these ruins that the population of the large towns of the Negeb alone at this period must have amounted to between 45,000 and 50,000. The whole district does not support 1,000 souls today.

LITERATURE.

Robinson, BR (1838); Wilton, The Negeb, or "South Country" of Scripture (1863); E.H. Palmer, The Desert of the Exodus, II (1871); Trumbull, Kadesh-Barnea (1884); G. A. Smith, HGHL, chapter xiii (1894); E. Huntington, Palestine and Its Transformation, chapter vi, etc.

E. W. G. Masterman

Neginah; Neginoth

ne-ge'-na (Psalms 61:1–8 the King James Version, title), ne-ge'-noth, neg'-i-noth (Psalms 4:1–8 the King James Version, title).

See MUSIC; PSALMS.

Nehelamite, The

ne-hel'-a-mit, (ha-necheldmi): The designation of Shemaiah, a false prophet who opposed Jeremiah (Jeremiah 29:24,Jeremiah 29:31,Jeremiah 29:32). The word means "dweller of Nehelam," but no such place-name is found in the Old Testament. Its etymology, however, suggests a connection with the Hebrew chalam, "to dream," and this has given rise to the rendering of the King James Version margin "dreamer."

Nehemiah

ne-he-mi'-a, ne-hem-i'-a (nechemyah, "comforted of Yah"):

1. Family

2. Youth

3. King's Cupbearer

4. Governor of Judea

5. Death

LITERATURE

Nehemiah, the son of Hacaliah, is the Jewish patriot whose life is recorded in the Biblical work named after him. All that we know about him from contemporary sources is found in this book; and so the readers of this article are referred to the Book of Nehemiah for the best and fullest account of his words and deeds.

See EZRA-NEHEMIAH.

1. Family:

All that is known of his family is that he was the son of Hacaliah (Nehemiah 1:1) and that one of his brothers was called Hanani (Nehemiah 1:2; Nehemiah 7:2); the latter a man of sufficient character and importance to have been made a ruler of Jerusalem.

From Nehemiah 10:1–8 some have inferred that he was a priest, since Nehemiah comes first in the list of names ending with the phrase, "these were the priests." This view is supported by the Syriac and Arabic versions of 10:1, which read: "Nehemiah the elder, the son of Hananiah the chief of the priests"; and by the Latin Vulgate (Jerome's Latin Bible, 390-405 A.D.) of 2 Macc 1:21, where he is called "Nehemiah the priest," and possibly by 2 Macc 1:18, where it is said that Nehemiah "offered sacrifices, after that he had builded the temple and the altar."

The argument based upon Nehemiah 10:1–8 will fall to the ground, if we change the pointing of the "Seraiah" of the 3rd verse and read "its princes," referring back to the princes of 10:1. In this case, Nehemiah and Zedekiah would be the princes; then would come the priests and then the Levites.

Some have thought that he was of the royal line of Judah, inasmuch as he refers to his "fathers' sepulchres" at Jerusalem (Nehemiah 2:3). This would be a good argument only if it could be shown that none but kings had sepulchers at Jerusalem.

It has been argued again that he was of noble lineage because of his position as cupbearer to the king of Persia. To substantiate this argument, it would need to be shown that none but persons of noble birth could serve in this position; but this has not been shown, and cannot be shown.

2. Youth:

From the fact that Nehemiah was so grieved at the desolation of the city and sepulchers of his fathers and that he was so jealous for the laws of the God of Judah, we can justly infer that he was brought up by pious parents, who instructed him in the history and law of the Jewish people.

3. King's Cupbearer:

Doubtless because of his probity and ability, he was apparently at an early age appointed by Artaxerxes, king of Persia, to the responsible position of cupbearer to the king. There is now no possible doubt that this King his king was Artaxerxes, the first of that name, commonly called Longimanus, who ruled over Persia from 464 to 424 BC. The mention of the sons of Sanballat, governor of Samaria, in a letter written to the priests of Jerusalem in 407 BC, among whom Johanan is especially named, proves that Sanballat must have ruled in the time of Artaxerxes I rather than in that of Artaxerxes II.

The office of cupbearer was "one of no trifling honor" (Herod. iii.34). It was one of his chief duties to taste the wine for the king to see that it was not poisoned, and he was even admitted to the king while the queen was present (Nehemiah 2:6). It was on account of this position of close intimacy with the king that Nehemiah was able to obtain his commission as governor of Judea and the letters and edicts which enabled him to restore the walls of Jerusalem.

4. Governor of Judea:

The occasion of this commission was as follows: Hanani, the brother of Nehemiah, and other men of Judah came to visit Nehemiah while he was in Susa in the 9th month of the 20th year of Artaxerxes. They reported that the Jews in Jerusalem were in great affliction and that the wall thereof was broken down and its gates burned with fire. Thereupon he grieved and fasted and prayed to God that he might be granted favor by the king. Having appeared before the latter in the 1st month of the 21st year of Artaxerxes, 444 BC, he was granted permission to go to Jerusalem to build the city of his fathers' sepulchers, and was given letters to the governors of Syria and Palestine and especially to Asaph, the keeper of the king's forest, ordering him to supply timber for the wall, the fortress, and the temple. He was also appointed governor of the province of which Jerusalem was the capital.

Armed with these credentials and powers he repaired to Jerusalem and immediately set about the restoration of the walls, a work in which he was hindered and harassed by Sanballat, the governor of Samaria, and others, some of them Jews dwelling in Jerusalem. Notwithstanding, he succeeded in his attempt and eventually also in providing gates for the various entrances to the city.

Having accomplished these external renovations, he instituted a number of social reforms. He appointed the officers necessary for better government, caused the people to be instructed in the Law by public readings, and expositions; celebrated the Feast of Tabernacles; and observed a national fast, at which the sins of the people were confessed and a new covenant with Yahweh was solemnly confirmed. The people agreed to avoid marriages with the heathen, to keep the Sabbath, and to contribute to the support of the temple. To provide for the safety and prosperity of the city, one out of every ten of the people living outside Jerusalem was compelled to settle in the city. In all of these reforms he was assisted by Ezra, who had gone up to Jerusalem in the 7th year of Artaxerxes.

5. Death:

Once, or perhaps oftener, during his governorship Nehemiah returned to the king. Nothing is known as to when or where he died. It is certain, however, that he was no longer governor in 407 BC; for at that time according to the Aramaic letter written from Elephantine to the priests of Jerusalem, Bagohi was occupying the position of governor over Judea. One of the last acts of Nehemiah's government was the chasing away of one of the sons of Joiada, the son of Eliashib, because he had become the son-in-law to Sanballat, the governor of Samaria. As this Joiada was the father of Johanan (Nehemiah 12:22) who, according to the Aramaic papyrus, was high priest in 407 BC, and according to Josephus (Ant., XI, viii.1) was high priest while Bagohi (Bogoas) was general of Artaxerxes' army, it is certain that Nehemiah was at this time no longer in power. From the 3rd of the Sachau papyri, it seems that Bagohi was already governor in 410 BC; and, that at the same time, Dalayah, the son of Sanballat, was governor in Samaria. More definite information on these points is not to be had at present.

LITERATURE.

The only early extra-Biblical data with regard to Nehemiah and the Judea of his times are to be found:

(1) in the Egyptian papyri of Elephantine ("Aramaische Papyri und Ostraka aus einer judischen Militar-Kolonie zu Elephantine," Altorientalische Sprachdenkmaler des 5. Jahrhunderts vor Chr., Bearbeitet von Eduard Sachau. Leipzig, 1911);

(2)in Josephus, Ant, XI, vi, 6-8; vii, 1, 2;

(3) in Ecclesiasticus 49:13, where it is said: "The renown of Nehemiah is glorious; of him who established our waste places and restored our ruins, and set up the gates and bars"; (4) and lastly in 2 Macc 1:18-36 and 2:13; in the latter of these passages it speaks of `the writings and commentaries of Nehemiah; and how he, founding a library, gathered together the acts of the kings and the prophets and of David and the epistles of the kings concerning the holy gifts.'

R. Dick Wilson

Nehemiah, Book Of

See EZRA-NEHEMIAH.

Nehemias

ne-he-mi'-as: Greek form of the Hebrew Nehemiah.

(1) Neemias, one of the leaders of the return under Zerubbabel (1 Esdras 5:8) equals "Nehemiah" of Ezra 2:2; Nehemiah 7:7.

(2) Neemias, Codex Vaticanus Naimias, the prophet Nehemiah (1 Esdras 5:40 where the King James Version margin reads "Nehemias who also is Atharias"). Neither Nehemias nor Attharias is found in the parallel Ezra 2:63; Nehemiah 7:65, but ha-tirshatha' equals Tirshatha, "the governor," by whom Zerubbabel must be intended. Thus, the Hebrew word for "governor" has been converted into a proper name and by some blunder the name Nehemiah inserted, perhaps because he also was known by the title of "governor."

S. Angus

Nehiloth

ne-hil'-oth, ne'-hi-loth (Psalms 5:1–12, title). See MUSIC.

Nehum

ne'-hum (nechum): One of the twelve heads of the people who returned with Zerubbabel (Nehemiah 7:7). In the parallel passage (Ezra 2:2), the name appears as REHUM (which see), and in 1 Esdras 5:8 as "Roimus."

Nehushta

ne-hush'-ta (nechushta'): Mother of King Jehoiachin (2 Kings 24:8). She was the daughter of Elnathan of Jerusalem. After the fall of the city she was exiled with her son and his court (2 Kings 24:12; Jeremiah 29:2).

Nehushtan

ne-hush'-tan (nechushtan; compare nechosheth, "brass," and nachash, "serpent"):

1. Traditional Interpretation:

The word occurs but once, namely, in 2 Kings 18:4. In the account there given of the reforms carried out by Hezekiah, it is said that "he brake in pieces the brazen serpent that Moses had made; for unto those days the children of Israel did burn incense to it; and he called it Nehushtan." According to the Revised Version margin the word means "a piece of brass." If this be correct, the sense of the passage is that Hezekiah not only breaks the brazen serpent in pieces but, suiting the word to the act, scornfully calls it "a (mere) piece of brass." Hezekiah thus takes his place as a true reformer, and as a champion of the purification of the religion of Israel. This is the traditional interpretation of the passage, and fairly represents the Hebrew text as it now stands.

2. Derivation: A Proper Noun:

There are at least three considerations, however, which throw doubt upon this interpretation. In the first place, the word Nehushtan is not a common noun, and cannot mean simply "a piece of brass." The point of the Biblical statement is entirely lost by such a construction. It is emphatically a proper noun, and is the special name given to this particular brazen serpent. As such it would be sacred to all worshippers of the brazen serpent, and familiar to all who frequented the Temple. In the second place, it is probable that Nehushtan is to be derived from nachash, "serpent," rather than from nechosheth, "brass,"

(1) because the Greek VSS, representing a form of the Hebrew text earlier than Massoretic Text, suggest this in their transliteration of Nehushtan (Codex Vaticanus Nesthalei; Codex Alexandrinus Nesthan);

(2) because the Hebrew offers a natural derivation of Nehushtan from nachash, "serpent"; and

(3) because the name of the image would more probably be based on its form than on the material out of which it was made. In the third place, the reading, "and it was called," which appears in the Revised Version margin, is decidedly preferable to that in the text. It not only represents the best reading of the Hebrew, but is confirmed by the similar reading, "and they called it," which appears in the Greek version referred to above. These readings agree in their indication that Nehushtan was the name by which the serpent-image was generally known during the years it was worshipped, rather than an expression used for the first time by Hezekiah on the occasion of its destruction.

Whichever derivation be adopted, however, the word must be construed as a proper name. If it be derived from "brass," then the translation must be, not "a piece of brass," but "The (great) Brass," giving the word a special sense by which it refers unequivocally to the well-known image made of brass. If it be derived from "serpent," then the translation must be, "The (great) Serpent," the word in this case referring in a special sense to the well-known image in serpent form. But the significance of the word probably lies far back of any etymological explanation of it that can now be given. It is not a term that can be adequately explained by reference to verbal roots, but is rather an epitome of the reverence of those who, however mistakenly, looked upon the brazen serpent as a proper object of worship.

In view of the foregoing it may be concluded,

(1) that Nehushtan was the (sacred) name by which the brazen serpent was known during the years "the children of Israel did burn incense to it";

(2) that the word is derived from nachash, "serpent"; and

(3) that it was used in the sense of "The Serpent," paragraph excellence.

See IMAGES, 6, (2); SERPENT, FIERY.

Lindsay B. Longacre

Neiel

ne`i'-el (ne`i'el; Codex Vaticanus Inael; Codex Alexandrinus Aniel): A town on the boundary between Zebulun and Asher mentioned between Jiftah-el and Cabul (Joshua 19:27). It may be the same as Neah (Joshua 19:13), but the place is not identified.

Neigh

na (tsahal, "to cry aloud," "neigh"): Figuratively used to indicate lustful desire (Jeremiah 5:8; compare Jer 13:29).

Neighbor

na'-ber (rea`, `amith, "friend," qarobh, shakhen; ho plesion, "near" geiton, (compare 2 Macc 6:8; 9:25), "inhabitant"; Latin proximus (2 Esdras 15:19), civis (2 Esdras 9:45; 10:2, the Revised Version margin "townman")):

1. As Described in the Old Testament:

In the Old Testament, the relationship of neighborhood involves moral and social obligations which are frequently emphasized. These are in the main described in negative rather than positive terms; e.g. there are special injunctions not to bear false witness against a neighbor (Exodus 20:16; Deuteronomy 5:20; Proverbs 25:18), or in any way to deal falsely with him, defraud him, frame malicious devices or harbor evil thoughts against him (Exodus 20:17; Leviticus 6:2; Leviticus 19:13; Deuteronomy 23:24 Psalms 15:3; Psalms 101:5; Proverbs 24:28; Jeremiah 22:13; Zechariah 8:17), or to lead him into shameful conduct (Habakkuk 2:15), or to wrong him by lying carnally with his wife (Leviticus 18:20). But the supreme law that underlies these negative injunctions is stated positively. "Thou shalt love thy neighbor as thyself" (Leviticus 19:18). In this verse the term "neighbor"is defined by the expression, "the children of my people." Here, and generally in the Old Testament, the term implies more than mere proximity; it means one related by the bond of nationality, a fellow-countryman, compatriot. Yahweh being regarded as a national God, there was no religious bond regulating the conduct of the Hebrews with other nations. Conduct which was prohibited between fellow-Jews was permitted toward a foreigner, e.g. the exaction of interest (Deuteronomy 23:19,Deuteronomy 23:20).

2. As Described in the New Testament:

In the New Testament, this limitation of moral obligation to fellow-countrymen is abolished. Christ gives a wider interpretation of the commandment in Leviticus 19:18, so as to include in it those outside the tie of nation or kindred. This is definitely done in the parable of the Good Samaritan (Luke 10:25–37), where, in answer to the question, "Who is my neighbor?" Jesus shows that the relationship is a moral, not a physical one, based not on kinship but on the opportunity and capacity for mutual help. The word represents, not so much a rigid fact, but an ideal which one may or may not realize (Luke 10:36, "Which of these three, thinkest thou, proved (literally, became, not was) neighbor," etc.). This larger connotation follows naturally as a corollary to the doctrine of the universal Fatherhood of God. The commandment to love one's neighbor as one's self must not be interpreted as if it implied that we are to hate our enemy (an inference which the jews were apt to make); human love should be like the Divine, impartial, having all men for its object (Matthew 5:43). Love to one's fellow-men in this broad sense to be placed side by side with love to God as the essence and sum of human duty (Matthew 22:35–40 parallel Mark 12:28–31). Christ's apostles follow His example in giving a central position to the injunction to love one's neighbor as one's self (James 2:8, where is is called the "royal law" i.e. the supreme or governing law; Romans 13:9; Galatians 5:14).

D. Miall Edwards

Nekeb

ne'-keb: This name occurs only in combination with "Adami" ('adhami ha-neqebh, "Adami of the pass"); Septuagint reads the names of two places: kai Arme kai Nabok (B); kai Armai kai Nakeb (Joshua 19:33), so we should possibly read "Adami and Nekeb." Neubauer says (Geog. du Talmud, 225) that later the name of Nekeb was Ciyadathah. It may therefore be represented by the modern Seiyadeh, not far from ed-Damieh to the East of Tabor, about 4 miles Southwest of Tiberias. The name of Nekeb, a town in Galilee, appears in the list of Thothmes III.

Nekoda

ne-ko'-da (neqodha'):

(1) Head of a family of Nethinim (Ezra 2:48; Nehemiah 7:50; compare /RAPC 1Es 5:31).

(2) Head of a family which failed to prove its Israelite descent (Ezra 2:60; Nehemiah 7:62; compare Genesis 2:6). In the parallel verses of 1 Esdras the names are given thus: NOEBA and NEKODAN (which see).

Nekodan

ne-ko'-dan (Nekodan; the Revised Version margin "Nekoda"; the King James Version Necodan):

(1) Head of a family which returned from exile, but "could not show their families nor their stock" (1 Esdras 5:37) equals "Nekoda" of Ezra 2:60; Nehemiah 7:62.

(2) See NOEBA.

Nemuel

nem'-u-el, ne-mu'-el (nemu'el):ould not show their families nor their stock" (1 Esdras 5:37) equals "Nekoda" of Ezra 2:60; Nehemiah 7:62.

(1) A Reubenite, brother of Dathan and Abiram (Numbers 26:9).

(2) A son of Simeon (Numbers 26:12; 1 Chronicles 4:24). The name occurs also in the form "Jemuel" (Genesis 46:10; Exodus 6:15). According to Gray (Studies in Hebrew Proper Names), either form is etymologically obscure; but Nemuel is probably correct, for it is easier to account for its corruption into Jemuel than vice versa. The patronymic Nemuelites occurs once (Numbers 26:12).

Nemuelites

nem'-u-el-its, ne-mu'-el-its (ha-nemu'eli).

See NEMUEL, (2).

Nephea

ne-fe'-a.

See MUSIC.

Nepheg

ne'-feg (nephegh, "sprout," "shoot"):

(1) Son of Izhar, and brother of Korah of the famous trio, Korah, Dathan and Abiram (Exodus 6:21).

(2) A son of David (2 Samuel 5:15; 1 Chronicles 3:7; 1 Chronicles 14:6).

Nephew

nef'-u, nev'-u.

See RELATIONSHIPS, FAMILY.

Nephi

ne'-fi.

See NEPHTHAI.

Nephilim

nef'-i-lim (nephilim): This word, translated "giants" in the King James Version, but retained in the Revised Version (British and American), is found in two passages of the Old Testament--one in Genesis 6:4, relating to the antediluvians; the other in Numbers 13:33, relating to the sons of Anak in Canaan. In the former place the Nephilim are not necessarily to be identified with the children said to be borne "the daughters of men" to "the sons of God" (Genesis 6:2,Genesis 6:4); indeed, they seem to be distinguished from the latter as upon the earth before this unholy commingling took place (see SONS OF GOD). But it is not easy to be certain as to the interpretation of this strange passage. In the second case they clearly represent men of gigantic stature, in comparison with whom the Israelites felt as if they were "grasshopers." This agrees with Genesis 6:4, "the mighty men that were of old, the men of renow." Septuagint, therefore, was warranted in translating by gigantes.

James Orr

Nephis

ne'-fis.

See NIPHIS.

Nephish; Nephisim; Nephishesim; Nephusim

ne'-fish, ne-fi'-sim, ne-fish'-e-sim, ne-fusim (nephicim, nephucim): The former is the Kethibh (Hebrew: "written") form of the name adopted in the Revised Version (British and American); the latter the Qere (Hebrew "read") form, adopted in the King James Version and the Revised Version margin (Ezra 2:50).

See NAPHISH; NEPHUSHESIM.

Nephthai

nef'-thi, nef'-tha-i.

See NEPHTHAR.

Nephthalim

nef'-tha-lim (Matthew 4:13): The Greek form of NAPHTALI (which see).

Nephthar; Nephthai

nef'-thar (Nephthar; Codex Alexandrinus and Swete, Nephthar, the King James Version and Vulgate (Jerome's Latin Bible, 390-405 A.D.) Naphthar), (Nephthai, al. Nephthaei, Fritzsche, Nepha, the King James Version and Vulgate, following Old Latin, Nephi; Swete, following Codex Alexandrinus, gives Nephthar twice): According to 2 Macc 1:19-36, at the time of the captivity the godly priests took of the altar fire of the temple and concealed it "privily in the hollow of a well that was without water," unknown to all. "After many years" (upon Return), before offering the sacrifices, Nehemiah sent the descendants of the godly priests to fetch the hidden fire. They reported they could find no fire but only "thick water" hudor pachu), which he commanded them to draw up and sprinkle upon the wood and the sacrifices. After an interval the sun shone forth from behind a cloud and the liquid ignited and consumed the sacrifices. Nehemiah then commanded them to pour (katachein, al. katechein, and kataschein) the rest of the liquid upon great stones. Another flame sprang up which soon spent itself, "whereas the light from the altar shone still" (Revised Version margin, the exact meaning being doubtful). When the king of Persia investigated it, he enclosed the spot as sacred. Nehemiah and his friends called the thick liquid "Nephthar," "which is by interpretation `cleansing' " (katharismos), "but most men call it Nephthai."

No satisfactory explanation is to hand of either name; one of which is probably a corruption of the other. And no word exists in the Hebrew like either of them with the meaning of "cleansing," "purification." The Vulgate (Jerome's Latin Bible, 390-405 A.D.) applies the name to the spot (hunc locum), not the thing. The story probably originated in Persia, where naphtha was abundant. The ignition of the liquid by the hot rays of the sun and the appearance of the words render it highly probable that it was the inflammable rockoil naphtha, the combustible properties of which were quite familiar to the ancients (Pliny, NH, ii. 109; Plutarch, Alexander 35; Diosc., i.101; Strabo, Geogr. xvi.1, 15); the words then are probably corruptions of what the Greeks termed naphtha. Ewald (History, V, 163) says: "This is but one of the many stories which sought in later times to enhance the very high sanctity of the Temple, with reference even to its origin."

S. Angus

Nephtoah

nef-to'-a, nef'-to-a (nephtoach, occurs only in the expression ma`yan me nephtoach, "the fountain of the waters of Nephtoah"; Septuagint pege hudatos Naphtho): This spring was on the border line between Judah and Benjamin (Joshua 15:9; Joshua 18:15). The place is usually identified with Lifta, a village about 2 miles Northwest of Jerusalem, on the east bank of the Wady beit Hanina]. It is a village very conspicuous to the traveler along the high road from Jaffa as he nears Jerusalem. There are ancient rock-cut tombs and a copious spring which empties itself into a large masonry reservoir. The situation of Lifta seems to agree well with the most probable line of boundary between the two tribes; the spring as it is today does not appear to be so abundant as to warrant such an expression as "spring of the waters," but it was, like many such sources, probably considerably more abundant in Old Testament times.

Conder would identify Lifta with the ancient ELEPH (which see) of Benjamin, and, on the ground that the Talmud (see Talmud Babylonian, Yom' 31a) identifies Nephtoah with ETAM (which see), he would find the site of Nephtoah at `Ain `Atan, South of Bethlehem. The Talmud is not a sufficiently trustworthy guide when unsupported by other evidence, and the identification creates great difficulty with the boundary line. See Palestine Exploration Fund, III, 18, 43, Sh XVII.

E. W. G. Mastermin

Nephushesim; Nephishesim

ne-fush'-e-sim, ne-fish'-e-sim (nephushecim, nephishecim): The former is the Kethibh (Hebrew "written") form of the name adopted in the Revised Version (British and American); the latter the Qere (Hebrew "read") form adopted in the King James Version and the Revised Version margin (Nehemiah 7:52).

See NAPHISH; NEPHISIM.

Ner

ner (ner, "lamp"): Father of Abner (1 Samuel 14:50 1 Samuel 26:5,1 Samuel 26:14, etc.); grandfather of Saul (1 Chronicles 8:33). Other references, though adding no further information are 2 Samuel 2:8,2 Samuel 2:12; 2 Samuel 3:23,2 Samuel 3:25; 2 Samuel 3:28; 2 Samuel 3:37; 1 Kings 2:5,1 Kings 2:32, etc.

Nereus

ne'-rus, ne'-re-us (Nereus): The name of a Roman Christian to whom with his sister Paul sent greetings (Romans 16:15). Nereus and the others saluted with him (Romans 16:15) formed small community or "house church." The name of the sister is not given, but the name Nereis is found on an inscription of this date containing names of the emperor's servants (Lightfoot, Phil, 176). Among the Acta Sanctorum connected with the early church in Rome are the "Ac of Nereus and Achilleus" which call them chamberlains of Domitilla, the niece of Vespasian, and relate their influence over her in persuading her to remain a virgin.

S. F. Hunter

Nergal

nar'-gal (nereghal): A Babylonian deity, identified with the planet Mars, and worshipped at Cutha (compare 2 Kings 17:30).

See BABYLONIA AND ASSYRIA, RELIGION OF.