his neck. Therefore, to ‘have one’s hand on the back of the neck’ of his enemies was to conquer or subdue them. (Gen. 49:8; 2 Sam. 22:41; Ps. 18:40) With similar significance, it was the ancient custom to place one’s foot upon the neck of a conquered foe. On monuments of Egypt and Assyria, monarchs are represented in battle scenes as treading on the necks of their enemies. Likewise, Joshua ordered his army commanders: “Come forward. Place your feet on the back of the necks of these kings.”—Josh. 10:24.

A yoke upon the neck indicated servitude, submission or bondage. (Gen. 27:40; Jer. 30:8; Acts 15:10) The frequent expressions “stiff-necked” and ‘hardened neck’ represent a rebellious and obstinate spirit. “A man repeatedly reproved but making his neck hard will suddenly be broken, and that without healing,” say the Scriptures, as a warning to us.—Prov. 29:1; Deut. 9:6, 13; 31:27; 2 Ki. 17:14; Ps. 75:5; Isa. 48:4.

THROAT

The importance of the discipline and authority of one’s parents (and, by implication, the eminent value of God’s commandments and laws) is emphasized by the admonition to ‘bind them upon the throat,’ where beautiful and precious ornaments were worn. (Prov. 1:8, 9; 3:1-3; 6:20, 21) Walking with one’s throat stretched forth can evidence haughtiness. (Isa. 3:16) Of wicked men of lies and bloodshed, the Bible says: “Their throat is an opened burial place.”—Ps. 5:9; Rom. 3:13.

NECKLACE

An ornamental chain or string of beads, gold, silver, coral, jewels, and the like, worn around the neck. Necklaces were anciently worn by women (Song of Sol. 1:10; 4:9; compare Ezekiel 16:11) and even by men, especially those of high station. (Gen. 41:41, 42; Dan. 5:7, 16, 17, 29) The Midianites of Gideon’s day put necklaces on the necks of their camels, and from these necklaces, apparently, moon-shaped ornaments hung as pendants. (Judg. 8:21, 26) Necklace-style chains were at times used for ornamentation, as for the temple pillars Jachin and Boaz.—2 Chron. 3:15-17.

Of boastful, wicked people it is said that “haughtiness has served as a necklace to them.” (Ps. 73:3, 6) On the other hand, the discipline of a father and the law of a mother are as a fine necklace to a son’s throat.—Prov. 1:8, 9.

NEDABIAH

(Ned·a·biʹah) [Jehovah has been generous].

Last-named son of King Jeconiah (Jehoiachin), born during Jeconiah’s exile in Babylon. (1 Chron. 3:17, 18; 2 Ki. 24:15; Jer. 29:1, 2, 4, 6) Nedabiah was a descendant of David of the tribe of Judah and an uncle of Zerubbabel, the postexilic governor.—1 Chron. 3:1, 17-19; Hag. 1:1.

NEEDLE

Since early times this slender tool with a sharp point at one end and a hole or “eye” at the other has been used for sewing with thread (or sometimes with leather strips) and for embroidering. (Ex. 28:6; 35:34, 35; Eccl. 3:7; Luke 5:36) While bone needles have been discovered at ancient sites, including some later ones made of ivory, bronze needles were generally used. They are very similar to present-day needles. Bronze needles varying in length from approximately one and a half to five and a half inches (c. 3.8 to 14 centimeters) have been found in Palestine. Some Egyptian bronze needles were from three to three and a half inches (c. 7.6 to 8.9 centimeters) long.

NEEDLE’S EYE

In an illustration pertaining to entry into the Kingdom, Jesus Christ said: “It is easier for a camel to get through a needle’s eye than for a rich man to get into the kingdom of God.” (Matt. 19:24; Mark 10:25) Some have held the needle’s eye to be a small gate through which a camel, if relieved of its load, could pass with difficulty. However, the Greek word (hra·phisʹ) for “needle” found at Matthew 19:24 and Mark 10:25 is drawn from a verb meaning “to sew.” Also, the Greek word (be·loʹne) appearing in the parallel passage of Luke 18:25 is used to refer to a literal needle. Regarding these Greek terms An Expository Dictionary of New Testament Words by W. E. Vine (Vol. III, p. 106) notes: “The idea of applying ‘the needle’s eye’ to small gates seems to be a modern one; there is no ancient trace of it. The Lord’s object in the statement is to express human impossibility and there is no need to endeavour to soften the difficulty by taking the needle to mean anything more than the ordinary instrument.”

NEGEB

(Negʹeb).

The Hebrew word neʹgev is thought to be derived from a root meaning “to be parched,” and often denotes the semiarid area S of the mountains of Judah. From the circumstance that this region lay S of Judah, neʹgev also came to mean “south,” and is used with reference to a southern side (Num. 35:5), a southern boundary (Josh. 15:4) and a southern gate. (Ezek. 46:9) In some translations a distinction between the geographical designation and the compass direction is not maintained, resulting in confusing renderings. An example of this is Genesis 13:1, where translating neʹgev as “south” (AS, AV, Le) makes it appear that Abraham went southward out of Egypt, when actually his direction was northward through the Negeb to Bethel. But this difficulty has been eliminated in many modern translations.—AT, JB, NW, RS.

TOPOGRAPHY

The Negeb of ancient times seems to have embraced an area extending from the district of Beer-sheba in the N to Kadesh-barnea in the S. (Gen. 21:14; Num. 13:17, 22; 32:8) The prophet Isaiah described this region as a land of hard conditions, a haunt of lions, leopards and snakes. (Isa. 30:6) In the northern section, occasional springs, wells and pools are found, and the tamarisk is one of the few trees that thrives there. (Gen. 21:33) To the SW of Beer-sheba lie two small areas and one relatively large area of sand dunes. Much of the Negeb is a plateau between 1,500 and 2,000 feet (457 and 610 meters) above sea level, with peaks up to 3,500 feet (1,067 meters) in elevation. To the S and E of Beer-sheba there are rugged ridges, generally running from E to W.

HISTORY

However, the cisterns, terrace walls and ruins of many towns that have been found in the Negeb indicate that the area anciently supported a considerable population. Here the patriarchs Abraham, Isaac and Jacob found pasturage for their large flocks. (Gen. 13:1, 2; 20:1; 24:62; 46:5) And in Abraham’s time the Elamite king Chedorlaomer, with his three allies, defeated the inhabitants of the Negeb.—Gen. 14:1-7.

Centuries afterward, the Israelite spies sent by Moses entered the Promised Land from the Negeb, which at that time was inhabited by the Amalekites. (Num. 13:17, 22, 29) Under the leadership of Joshua, all the inhabitants of the Negeb were defeated (Josh. 10:40; 11:16) and cities in this region became part of the territory of the tribe of Simeon. (Josh. 19:1-6) Also, the nomadic Kenites, who were related to Moses through marriage, took up residence in the Negeb. (Judg. 1:16; compare 1 Samuel 15:6, 7.) The Israelites evidently did not maintain control over the area. Over the years there were repeated clashes with the Canaanites of the Negeb, particularly the Amalekites. (Judg. 1:9; 6:3; 1 Sam. 15:1-9; 30:1-20) From the city of Ziklag, given to him by the Philistine king Achish, David made raids upon the Geshurites, the Girzites and the Amalekites of the Negeb. (1 Sam. 27:5-8) Apparently not until David’s reign as king, after the defeat of the Edomites, did Israel gain complete control of the Negeb. (2 Sam. 8:13, 14) The later Judean king Uzziah evidently built towers and hewed out cisterns in this region.—2 Chron. 26:10.

After the destruction of Jerusalem by the Babylonians, Obadiah foretold that the Israelites would be restored to their land, including the Negeb.—Obad. 19, 20.

NEGLECT

This English word (from Latin, neg, “not,” and legere, “to pick up, gather”) has the meaning of paying no attention to; disregarding; being remiss in care for or treatment of (someone or something); failure to carry out or perform (orders, duties, and so forth). The word can carry the connotation of willfulness or deliberateness in such failure, or merely of oversight through indifference or carelessness.

The Greek word a·me·leʹo (from a, “not” and meʹlo, “to care for”) contains more definitely the idea of unconcern, not caring, and not so much the thought of unintentional oversight or overlooking of something. The writer of the book of Hebrews describes the severe punishment for disobedience to the Mosaic law, and then says: “How shall we escape if we have neglected [Gr., a·me·leʹsan·tes, “having been unconcerned (for)”] a salvation of such greatness in that it began to be spoken through our Lord . . . while God joined in bearing witness?” Here he indicates that it is not the matter of oversight, but lack of concern, ‘drifting away’ (vs. 1), disobedience to the word of God spoken through his only-begotten Son.—Heb. 2:1-4, Kingdom Interlinear Translation.

Matthew used a form of this Greek word in relating Jesus’ illustration of the marriage feast. Those invited by the king to his son’s wedding feast did not come. Why? Not through oversight, but, “unconcerned they went off, one to his own field, another to his commercial business.” For this lack of concern they were counted as unworthy.—Matt. 22:5, 8.

The young man Timothy was given a heavy responsibility as an overseer in Ephesus. Paul admonished him: “Do not be neglecting [or, being careless of] the gift in you that was given you through a prediction and when the body of older men laid their hands upon you.” It took much energetic action on Timothy’s part to avoid being neglectful. He had to be absorbed in his reading, proper teaching, conduct, exhortation and example, showing concern by constant, undeviating attention. Otherwise he could lose out by negligence, by lack of real concern for God’s favor bestowed upon him.—1 Tim. 4:11-16, Kingdom Interlinear Translation.

The writer of the book of Hebrews quotes Jehovah’s words concerning Israel wherein He spoke of the Law covenant, saying, “which covenant of mine they themselves broke, although I myself had husbandly ownership of them.” (Jer. 31:32) In place of “had husbandly ownership of them,” the Septuagint reads: “had no concern for them.” This doubtless explains why the quotation, at Hebrews 8:9, reads: “Because they did not continue in my covenant, so that I stopped caring [“showed no concern”] for them.” (Kingdom Interlinear Translation) Jehovah was certainly not negligent in the sense of carelessness or oversight; rather, he showed great concern for his covenant people until they disregarded his word and rebelled against him. Only then and on that basis was it that he “stopped caring [Gr., e·meʹle·sa] for them.”

NEHELAM

(Ne·helʹam).

Perhaps the home of the false prophet Shemaiah. (Jer. 29:24, 31, 32) But a location by this name is unknown. Therefore some have suggested that “of Nehelam” may be a family designation. Others believe that Jeremiah’s use of Nehelam (Ne·hhela·miʹ) was perhaps a play on the Hebrew word hha·lamʹ meaning “to dream.”—Compare Jeremiah 23:25.

NEHEMIAH

(Ne·he·miʹah) [Jehovah comforts, or, Jehovah is comfort].

1. One who was possibly a leader among those returning from Babylonian exile with Zerubbabel.—Ezra 2:1, 2; Neh. 7:7.

2. Son of Azbuk and prince over half the district of Beth-zur. Since the town of Beth-zur was located in the mountainous region of Judah (Josh. 15:21, 48, 58), Nehemiah may have been a Judean. In 455 B.C.E., he shared in repairing the wall of Jerusalem.—Neh. 3:16.

3. Son of Hacaliah and brother of Hanani; cup-bearer to Persian King Artaxerxes (Longimanus) and, later, governor of the Jews, rebuilder of Jerusalem’s wall and writer of the Bible book bearing his name.—Neh. 1:1, 2, 11; 2:1; 5:14, 16.

During the twentieth year of King Artaxerxes, in the month Chislev (November-December), Nehemiah, while in Shushan the castle, received visitors, his brother Hanani and other men from Judah. Upon his inquiry, they told him about the bad plight of the Jews and that the wall and gates of Jerusalem were still in ruins. Nehemiah was moved to tears. For days thereafter he mourned, continually fasting and praying. He confessed Israel’s sin and, on the basis of God’s words to Moses (Deut. 30:1-4), petitioned Jehovah to “make him an object of pity” before King Artaxerxes so that his plan to rebuild Jerusalem’s wall might be suceessful.—Neh. chap. 1.

Later, in the month of Nisan (March-April), Nehemiah’s prayers were answered. The king noticed that Nehemiah’s face was gloomy and asked why. Nehemiah then informed him about the sorry state of affairs in Jerusalem. When asked what he was seeking to secure, Nehemiah, immediately praying to God, requested permission from the king to return and rebuild Jerusalem. The request was granted. Additionally, Nehemiah received letters from the king, entitling him to freedom of passage through the areas under the jurisdiction of governors W of the Euphrates River and also to timber supplies for the project. With chiefs of the military force and horsemen, he departed for Jerusalem.—Neh. 2:1-9.

JERUSALEM’S WALL REBUILT

After being in Jerusalem for three days, Nehemiah, unknown to anyone except a few men who were with him, made a nighttime inspection of the city. While the rest were on foot, Nehemiah rode an animal, probably a horse or an ass. When the ruins became so extensive as to obstruct passage, Nehemiah dismounted and continued on foot.—Neh. 2:11-16.

Following the completion of his survey, Nehemiah revealed his plan to the Jews, drawing to their attention Jehovah’s hand in the matter. Encouraged thereby, they responded: “Let us get up, and we must build.” Despite the derisive words of Sanballat the Horonite, Tobiah the Ammonite and Geshem the Arabian, repair work began on about the fourth of Ab (July-August).—Neh. 2:17-20; compare 6:15.

As the work progressed, Sanballat and Tobiah continued to deride and mock the efforts of the Jews to repair the wall of Jerusalem. Nehemiah made this a subject of prayer, “and the people continued to have a heart for working.” When the wall reached half its height, Sanballat, Tobiah and neighboring peoples intensified their opposition to the point of conspiring to fight against Jerusalem. Nehemiah repeatedly received reports to that effect from Jews living near the city. Again Nehemiah manifested prayerful reliance in Jehovah. To meet the tense situation he armed the workmen, arranged for others to stand guard and outlined an alarm system. Nehemiah did not even take off his clothes at night, evidently to be ready to fight in the event of an alarm signal from the watch.—Neh. chap. 4.

Urgent as the situation was, Nehemiah was not too busy to give due consideration to the outcry of the Jews. Hearing their complaints that they were being oppressed by having to pay interest, he censured the nobles and deputy rulers, arranged a great assembly and, after exposing this evil, instructed that the situation be rectified.—Neh. 5:1-13.