NEBUZARADAN Nebuchadnezzar at the time of the capture of Jerusalem, to whose care Jeremiah was committed. He was Rab-saris, i. e., chief of the eunuchs (Jer. 39:13), as Nebuzaradan was Rab-tabbachim (chief of the bodyguard), and Nergal-sharezer, Rab-mag (chief of the magicians), the three being the most important officers then present, probably the highest dignitaries of the Babylonian court. Nebushasban's office and title were the same as those of Ashpenaz (Dan. 1:3), whom he probably succeeded. NEHELAMITE NECKLACE (Heb. 77, raw-beed', binding) is a word not found in the A. V., but was in early times, as now, common in the East. Necklaces were sometimes made of silver or gold (Exod. 35:22), sometimes of jewels or pearls strung on a ribbon (Cant. 1:10), hanging to the breast or even to the girdle. To these were attached golden crescents (Isa. 3:18; Judg. 8:21) and amulets (Isa. 3:18). See JEWELRY. one who inquires of the dead). In many ancient nations there were those who pretended to be able by incantations to call up the dead, and consult with them on the mysteries of the present and future. The Mosaic law forbade consultation with the necromancer (Deut. 18:11). Another method of consulting the dead was by examining the viscera of one newly dead or slain, in order to draw out omens. NECROMANCER (from Gr. veкpós, nek-ros', the dead, and pavreía, man-tee'-ah, divination; Heb. NEBUZARA'DAN (Heb. 77, neb-oo-, do'-rashe el-ham-may-theem', zar-ad-awn', derivation uncertain), the Rab-tabbachim, i. e., chief of the slaughterers (A. V. Jer. 39:10, sq., "captain of the guard"), a high officer in the court of Nebuchadnezzar, apparently the next to the person of the monarch. He appears not to have been present during the siege of Jerusalem; probably he was occupied at the more important operations at Tyre, but as soon as the city was actually in the hands of the Babylonians he arrived, and from that moment everything was completely directed by him, B. C. 588. One act only is referred directly to Nebuchadnezzar, the appointment of the governor or superintendent of the conquered district. All this Nebuzaradan seems to have carried out with wisdom and moderation. He appears to have left Judea for this time when he took down the chief people of Jerusalem to his master at Riblah (2 Kings 25:8-20). See MAGIC. NEDABI'AH (Heb. 7, ned-ab-yaw', largess of Jah), the last named son of Jeconiah (1 Chron. 3:18). NEEDLE (Gr. papis, hraf-ece) occurs in Scripture only in the proverb, "It is easier for a camel to go through the eye of a needle," etc. (Matt. 19:24; Mark 10:25; Luke 18:25). See CAMEL. NEEDLEWORK (Heb. 7, rik-maw', In four years he again appeared (Jer. 52:12). Judg. 5:30; Psa. 45:14, variegated work; p Nebuchadnezzar in his twenty-third year made a ro-kame', Exod. 26:36; 27:16; 28:39; 36:37; 38:18). descent on the regions east of Jordan, including It is best to understand this as colored weaving, the Ammonites and the Moabites, who escaped i. e., stuff woven from yarn of different stripes or when Jerusalem was destroyed. Thence he proceeded to Egypt, and, either on the way thither or cubes; as distinguished from "cunning work," on the return, Nebuzaradan again passed through. e., artistic weaving in which figures, flowers, and the country and carried off seven hundred and in some instances gold thread were woven (Exod. 26:1, 31; 28:6, etc.). forty-five more captives (52:30), B. C. 562. NE'CHO (Heb. 3, nek-o', 2 Chron. 35:20, 22; 36:4). An appellation applied to one of the PHARAOHS (q. v.). NECK (Hebrew usually, o-ref, as Gen. 49: 8; Lev. 5:8, nape; E, tsav-vawr', as Gen. 27:16; 77, gaw-rone', properly throat, Isa. 3:16). This part of the human frame is used by the sacred writers with considerable variety and freedom in figurative expressions. Thus: "Thy neck is like the tower of David builded for an armory (Cant. 4:4), and "like a tower of ivory " (7:4), with reference to the graceful ornament which the neck is, especially to the female figure. "To lay down the neck " (Rom. 16:4) is a strong expression for hazarding one's life. "Neck" is also used to represent that part of the building at which the roof or gable rests upon the wall (Hab. 3:13). "To put the foot upon the neck " (Josh. 10:24; 2 Sam. 22:41) is a usual expression in the East for triumphing over a fallen foe. A common ref. erence was to a beast of burden, which bore upon his neck the yoke, and thus became an emblem of man in relation to a true or false service (Matt. 11:29). A stiff or hardened neck is a familiar expression for a rebellious spirit (Psa. 75:5; Prov. 29:1; Isa. 48:4, "thy neck is an iron sinew," i. e., inflexible; Acts 7:51). See YOKE. Placing Foot on Neck of Captive. TERMS. NEHEL'AMITE (Heb. 2, han-nekh-elaw-mee', dreamed, only in Jer. 29:24, 31, 32), a pat of Jer. 29:24.-W. H. NEHEMIAH (Heb. 2, whom Jehovah comforts). nekh-em-yaw', 1. The second named of "the children of the province... whom Nebuchadnezzar had carried away," and who returned with Zerubbabel from Babylon (Ezra 2:2; Neh. 7:7), B. C. 536. 2. The son of Azbuk, ruler of Beth-zur, in the mountains of Judah, and one who was prominent in rebuilding the walls of Jerusalem (Neh. 3:16), B. C. 445. ronymic or patrial of unknown origin and significa-him into suspicion with the king of Persia, as if tion, applied to the false prophet Shemaiah. No he intended to set himself up as an independent such name of person or place as Nehelam is known. king as soon as the walls were completed. The "The Targum gives the name as Helam, ." artful letter of Sanballat so far wrought upon A place named Helam (), between the Jordan Artaxerxes that he issued a decree stopping the work till further orders (Ezra 4:21). In these reand Euphrates, is mentioned in 2 Sam. 10:16, forms Nehemiah enjoyed the cooperation of Ezra, 17. This may be identical with Ptolemy's Ala- who had preceded him to Jerusalem, and who is matha, west of the Euphrates, and not far from named as taking a prominent part in public affairs Nicephorium and Thapsacus. Possibly the men- (8:1, 9, 13; 12:36). Nehemiah refused to receive his tion of "Nehelamite" contains a punning lawful allowance as governor during the whole allusion to the dreams () of the false term of his office because of the people's poverty, prophets (see Jer. 23:25-28, 32, and other pas- but entertained for twelve years, at his own cost, sages). Perhaps on this account, and because the one hundred and fifty Jews, and welcomed any radical letters of the two words are the same who returned from captivity (vers. 14-18). (4) Re(b), the A. V. gives "dreamer" in the margin turn to Jerusalem. Nehemiah, after twelve years' service, returned to Babylon (5:14; 13:6), B. C. 434. It is not known how long he remained there, but "after certain days " he obtained permission to again visit Jerusalem, where his services were needed because of new abuses that had crept in. When he arrived Nehemiah enforced the separation of the mixed multitude from Israel (13:1-8), expelled Tobiah the Ammonite from the temple chamber (vers. 4-9), made better arrangements for the support of the temple service (vers. 10-14) and for the observance of the Sabbath (vers. 15-22). His last recorded act was an effort to put 3. Governor of the Jews. The genealogy an end to mixed marriages, which led him to of Nehemiah is unknown, except that he was the "chase" away a son of Joiada, the high priest, son of Hachaliah (Neh. 1:1), and brother of Hanani because he was son-in-law to Sanballat the Horo(7:2; comp. 1:2). All that we know certainly of nite (v. 23, sq.). It is supposed (Kitto, Cycl., s. v.) Nehemiah is found in the book bearing his name. that Nehemiah remained in Jerusalem till about (1) Cupbearer. He first appears at Shushan as B. C. 405, toward the close of the reign of Darius cupbearer to King Artaxerxes Longimanus (Neh. Nothus, mentioned in 12:22. The time and place 2:1), B. C. about 446. In that year he was in- of his death is unknown. To Nehemiah is credited formed of the deplorable condition of his coun- the authorship of the book that bears his name. trymen in Judea, and determined to go to Jeru-(5) Character. Nehemiah's character seems alsalem to endeavor to better their condition. (2) Appointed governor. Three or four months later he presented his request to the king to be allowed to go and rebuild Jerusalem. His royal master granted his request, and appointed him Tirshatha, governor. Accompanied by a troop of cavalry and letters from the king to the different satraps through whose provinces he was to pass, as well as to Asaph, the keeper of the king's forests, to supply him with timber, he started upon his journey, being under promise to return to Persia within a given time (2:1-10). (3) At Jerusalem. Nehemiah, without a moment's unnecessary delay, began the restoration of the city walls, which was accomplished in a wonderfully short time, viz., in fifty-two days (6:15). In this he was opposed by Sanballat and Tobiah, who not only poured out a torrent of abuse and contempt upon all engaged in the work, but actually made a conspiracy to fall upon the builders with an armed force and put a stop to the undertaking. The project was defeated by the vigilance and prudence of Nehemiah. This armed attitude was continued from that day forward (ch. 4). He also reformed abuses, redressed grievances (ch. 5), introduced law and order (ch. 7), and revived the worship of God (ch. 8, sq.). Various stratagems were then resorted to to get Nehemiah away from Jerusalem, and if possible to take his life. But that which most nearly succeeded was the attempt to bring most without a blemish. He was a man of pure and disinterested patriotism, willing to leave a position of wealth, power, and influence in the first court of the world and share the sorrows of his countrymen. He was not only noble, high-minded, and of strict integrity, but he was also possessed of great humility, kindness, and princely hospitality. In nothing was he more remarkable than in his piety, walking before his God with singleness of eye, seeking the divine blessing and cooperation in prayer, and returning thanks to him for all his successes. See BIBLE, Books of. NEHILOTH. See MUSICAL TERMS. NE'HUM (Heb. D, neh-khoom', consoled), one of those who returned from Babylon with Zerubbabel (Neh. 7:7), B. C. about 445. NEHUSH'TA (Heb. ?, nekh-oosh-tax”, copper), the daughter of Elnathan of Jerusalem, wife of Jehoiakim, and mother of Jehoiachin, kings of Judah (2 Kings 24:8), B. C. about 616. NEHUSH'TAN (Heb., nekh-oosh-tawn', made of copper), the name given by King Hezekiah to the "brazen serpent" (q. v.), when be broke it into pieces because the people had made it an object of worship (2 Kings 18:4). NEI EL (Heb. 77, neh-ee-ale', dwelling place of God), a place mentioned as a landmark of Asher (Josh. 19:27), possibly Neah (v. 13); was situated NEIGH at the south of the valley of Jiphtah-el. It has bor? was seriously intended. NERGAL-SHAREZER NE'PHISH (1 Chron. 4:19). See NAPHISH, NEPHISH’ESIM (Heb., nefooshes-eem', Neh. 7:52). See NEPHUSIM. NEPH'THALIM (Matt. 4:13, 15; Rev. 7:6). See NAPHTALI. NEIGH (Heb., tsaw-hal', to sound clear, Jer. 8:16; 13:27; 50:11, A. V. "bellow as bulls; marg. neigh as steeds; R. V. neigh as strong horses), the neighing of a horse, a sign of excessive wantonness; and used figuratively of man who with brutish heat “neighed after his neighbor's wife", nef-to-akh, opened), the spring or source (Jer. 5:8). NEPH'TOAH, THE WATER OF (Heb. of the water or (inaccurately) waters of Nephtoah, was one of the landmarks in the boundary line which separated Judah from Benjamin (Josh. 15:9; 18:15). It lay northwest of Jerusalem, in which direction it seems to have been satisfactorily identified in Ain Lifta, a spring situated a little distance above the village of the same name. Nephtoah was formerly identified with various springs-the spring of St. Philip (Ain Haniyeh) in the Wady el Werd; the Ain Yalo in the same valley, but nearer Jerusalem; the Ain Karim, or Fountain of the Virgin of medieval times, and even the so-called Well of Job at the western end of the Wady Aly (Smith, Bib. Dict., s. v.). NEIGHBOR (Heb. 7, ray'-ah, associate; Gr. Anoiov, play-see'-on, near), generally a person near, one connected with us by the bonds of humanity, and whom natural regard would lead us to treat with kindness and equity (Exod. 20:16, 17; Deut. 5:20). The construction placed upon "neighbor" (Lev. 19:18) was that of friend as opposed to enemy; and, therefore, they held that to hate their enemy was not forbidden by the law (Matt. 5:43). But Jesus, in the parable of the good Samaritan (Luke 10:29-37), taught that all the world were neighbors. Moreover, the Pharisees used the term neighbor in a very exclusive sense, viz., one who observed the law in the strict- NEPHU'SIM (Heb. ?, nef-ee-seem', exest manner. They called themselves neighbors; pansions), the head of a family of Nethinim who and, therefore, the question, "Who is my neigh-returned with Zerubbabel from Babylon (Ezra not been positively identified. 2:50), B. C. about 536. The parallel text (Neh. 7:52) has Nephishesim. NE’KEB (Heb. p, neh'-keb, a cavern), a town on the border of Naphtali (Josh. 19:33), halfway between Tiberias and Mount Tabor. NEKO'DA (Heb. Tip?, nek-o-daw', distinguished). 1. One of the Nethinim whose descendants returned to Jerusalem after the captivity (Ezra 2:48; Neh. 7:50), B. C. 536. 2. The sons of Nekoda were among those who went up after the captivity from Tel-melah, Telharsa, and other places, but were unable to prove their descent from Israel (Ezra 2:60; Neh. 7:62). NEM'UEL (Heb. 2, nem-oo-ale', spread of God; or perhaps for Jemuel, day of God). 1. The first named son of Eliab, a Reubenite and brother of Dathan and Abiram (Num. 26:9), B. C. about 1190. 2. The eldest son of Simeon (1 Chron. 4:24), from whom were descended the family of the Nemuelites (Num. 26:12). In Gen. 46:10 he is called JEMUEL (q. v.). NEM'UELITES (Num. 26:12), descendants of NEMUEL, 2 (q. v.), of the tribe of Simeon. NE'PHEG (Heb. 2, neh'-feg, sprout). 1. One of the sons of Izhar, the son of Kohath (Exod. 6:21). 2. One of David's sons, born to him in Jerusalem (2 Sam. 5:15; 1 Chron. 3:7; 14:6), B. C. after 1000. NER (Heb., nare, light), a Benjamite, father of Kish and Abner, and grandfather of King Saul (1 Sam. 14:50; 26:5; 2 Sam. 2:8; 1 Chron. 8:33), B. C. about 1100. The statement in 1 Chron. 9:36, that Kish and Ner were both sons of Jehiel, is explained by the supposition of an elder Kish, uncle of Saul's father, or, rather, Ner's grandfather. NE'REUS (Gr. Nŋpɛvç, nare-yoos', wet), a Chris. tian at Rome saluted, with his sister, by the apostle Paul (Rom. 16:15), A. D. 60 (55). A legendary account of him is given in Acta Sanctorum, from which may be gathered the tradition that he was beheaded at Terracina, probably in the reign of Nerva. His ashes are said to be deposited in the ancient church of SS. Nereo et Archileo at Rome. NER'GAL, one of the chief Assyrian deities. See GoDs, FALSE. NER GAL-SHAREʼZER (Heb. na , nare-gal' shar-eh'-tser), the name of two princes, the one Assyrian, the other Babylonian. 1. In the biblical description of the end of the reign of Sennacherib he is said to have been killed by his two sons, Adrammelech and Sharezer (2 Kings 19:37; Isa. 37:38). There is little doubt that this name Sharezer is simply the latter part of the name Nergal-sharezer. The name is given by Abydemus as Nergilos, so that the Old Testament has preserved the latter half of his name and the Greek historian the first half. Abbrevia tions of names in this manner are common among Assyrians and Babylonians. The Assyrian story of the death of Sennacherib is much more brief NEPHEW is the rendering of Heb. 1, bane, Judg. 12:14; 7?, neh'-ked, offspring, Job 18:19; Isa. 14:22; Gr. Kyovov, ek'-gon-on, 1 Tim. 5:4; in the old English sense of grandson, or descendant. Thus we have, "Nephews are very often liken to their grandfathers than their fathers" (Jer. Tay-in its details, and does not mention the names of lor, Works, ed. 1835, i, 776). See GLOSSARY. NE’PHILIM (Heb. ?, nef-ee-leem', Gen. 6:4; Num. 13:33). See GIANT, 1. (51) his murderers. It is as follows: "On the twentieth day of Tebet Sennacherib, king of Assyria, was killed by his son during an insurrection. From the twentieth day of Tebet to the second 785 NERI day of Adar the insurrection continued, and on the eighteenth day of Sivan (of the following year) Esarhaddon ascended the throne." It will be observed that in this account the death of Sennacherib is ascribed to the act of one son, and not to two, as in the Old Testament. There has not yet been found any further allusion to the matter in the inscriptions. It is a probable conjecture that the death of the Assyrian king was due to the jealousy felt for his son Esarhaddon, who succeeded him. 2. The name of one of the Babylonian princes belonging to the retinue of Nebuchadnezzar (Jer. 39:3, 13), of whom nothing else is known. The name Nergal-sharezer is in Babylonian Nergulshar-usur, and means may Nergal protect the king." It appears to have been a name well known in Babylonia.-R. W. R. NE'RI (Gr. Nnpi, nay-ree), the son of Melchi, and father of Salathiel, in the genealogy of Christ (Luke 3:27). NERI'AH (Heb., nay-ree-yah', lamp of Jehovah), the son of Maaseiah and father of Baruch, the amanuensis of Jeremiah (Jer. 32:12, 16; 36:4, 8, 14, 32; 43:3, 6; 45:1; 51:59). He is probably the same with the preceding. NE'RO(2 Tim., subscription), a Roman emperor, born at Antium, probably December 15, A. D. 37, was the son of Cneius Domitius Ahenobarbus by Agrippina, the sister of Caligula, his original name being Lucius Domitius Ahenobarbus. When he was twelve years old his mother married her uncle, the emperor Claudius, who four years afterward gave his daughter Octavia to Nero in marriage, having formally adopted him under the name of Nero Claudius Cæsar Drusus Germanicus. He succe-ded Claudius, A. D. 54, and for five years showed clemency and justice, though his private life was extremely licentious. Later he caused the death of Britannicus, the son and heir of Claudius. In A. D. 59 he procured from the Senate an order for the death of his mother to please his paramour, Poppaa, the wife of Otho. This was soon followed by the divorce of Octavia and Nero's marriage to Poppaa. In A. D. 64 a dreadful conflagration raged in Rome, said to have been started by Nero, who is reported to have watched the progress of the flames from the top of a high tower, chanting to his own lyre verses on the destruction of Troy. The truth of this story is doubtful, but it was believed at the time, and Nero sought to assign the odium of the conflagration to the Christians, many of whom were put to death. Having killed Poppea by a kick when she was with child, Nero proposed to marry Antonia, his adopted sister, and on her refusal ordered her to be put to death. He then married Statilia Messalina, whose husband Vestinus he had assas. sinated for marrying Messalina after the emperor had cohabited with her. The jurist Longinus was exiled, and the most virtuous citizens were put to death. In the midst of these sad events Nero's ambition seemed to be to excel in circus games. He went to Greece to show his ability as musician and charioteer in the Olympian games, returning to Rome in great pomp as victor. The formidable insurrection which broke NET out in Gaul alarmed Nero, and deserted by the pretorium guard and condemned to death by the Senate, he committed suicide. It was during Nero's reign that the war commenced between the Jews and Romans which terminated in the destruction of Jerusalem by Titus. Nero was the emperor before whom Paul was brought on his first imprisonment at Rome; and in the persecution of the Christians by Nero Paul and Peter are supposed to have suffered martyrdom. The early Christians thought that Nero would return as Antichrist; and many modern writers find his name in the mystic number of the Apocalypse (Rev. 13:18). NEST (Heb. 1, kane, from R, kaw-nan', to build; Gr. karaokývwoiç, kat-as-kay'-no-sis, encampment, a perch). The following are Scripture references to the nests of birds: The law (Deut. 22:6, 7) directs that if anyone found a bird's nest by the road upon a tree or upon the ground, with young ones or eggs, and the mother sitting upon them, he was to let the mother go. The liking of the eagle for localities removed from man and commanding a wide view is referred to in Job 39: 27, 28," Doth not the eagle mount up at thy command, and make her nest on high?" etc. The loftiness of the eagle's nest was proverbial; it was among the stars" (Obad. 4). The rock dove in Palestine often builds a nest on cliffs over abysses (Jer. 48:28). Figurative. "To die in one's nest" (Job 29: 18) seems to mean in the bosom of one's family, with children to succeed him. "To make his nest as high as the eagle" was a phrase by which the prophets reproved the pride and ambition of men (Jer. 49:16; Hab. 2:9). The figure of the partridge gathering young which she hath not brought forth" (Jer. 17:11, marg.) is applied to one who gathers riches unlawfully; the robbing of a nest in the absence of the parent birds is symbolical of an easy victory (Isa. 10:14); the dominion exercised over the surrounding nations by Assyria is symbolized under the figure of a cedar of Lebanon, in whose boughs all the fowls of heaven made their nests (Ezek. 31:3-6; comp. Dan. 4:21). NET, the rendering of several Hebrew and Greek words, and the frequency of images derived from them show that nets were much used by the Hebrews for fishing, fowling, and hunting. 1. Fishing Nets. Of fish nets among the Hebrews we have no direct information, but it is likely that they were similar to those of the Egyp tians. These used two kinds-the drag net, with floats on the upper edge and leads on the lower edge to keep it close to the bottom (Isa. 19:9). It was sometimes let down from a boat, while those who pulled it usually stood on the shore. In lake fishing the net is cast from and drawn into the boat, except in case of a large draught, when the fishermen dragged the net after their boats to the shore (John 21:6, 8). A smaller net was sometimes used for fishing in shallow water. furnished with a pole on either side; and the fisherman, holding a pole in each hand, thrust it below the surface of the water, awaiting the mo ment when the fish passed over it. This, or a It was NETHANEEL smaller landing net, was used to land fish wounded with a spear or caught by a hook. 2. Fowling Nets. The Egyptians used the trap and the clap-net. "The trap was generally made of network, strained over a frame. It consisted of two semicircular sides or flaps of equal size, one or both moving on the common bar, or axis, upon which they rested. When the traps were set the two flaps were kept open by means of strings, probably of catgut, which, the moment the bait that stood in the center of the bar was touched, slipped aside, and allowed the two flaps to collapse, and thus secured the bird. Another kind, which was square, appears to have closed in the same manner; but its construction was different, the framework running across the center, and not, as in the others, round the edges of the trap. The clap-net was of different forms, though on the same general principle as the traps. It consisted of two sides, or frames, over which the network was strained; at one end was a short rope, which was fastened to a bush or a cluster of reeds, and at the other was one of considerable length, which, as soon as the bird was seen feeding in the area of the net, was pulled by the fowlers, causing the two sides to collapse" (Wilkinson, Anc. Egypt., ii, pp. 180, 182). 3. Hunting Nets. These were of universal use among the Hebrews, and were probably, like those of the Egyptians, of two kinds-one, a long net, furnished with several ropes, and supported on forked poles, varying in length to correspond with the inequalities of the ground over which it was extended. The other was smaller and used for stopping gaps, and is probably alluded to in Job 19:6; Psa. 140:5; Isa. 51:20. NETHINIM before the ark" when it was brought from the house of Obed-edom (1 Chron. 15:24), B. C. about 989. 4. A Levite, and father of the scribe Shemaiah (1 Chron. 24:6). 5. The fifth son of Obed-edom, and one of the porters of the temple appointed by David (1 Chron. 26:4), B. C. before 960. 6. One of the princes commissioned by King Jehoshaphat to teach in the cities of Judah (2 Chron. 17:7), B. C. about 870. 7. One of the chief Levites who made offerings when the observance of the passover was renewed by King Josiah (2 Chron. 35:9), B. C. about 621. 8. A priest of the family of Pashur in the time of Ezra who had married a foreign wife. (Ezra 10: 22), B. C. 456. 9. The representative of the priestly family of Jedaiah in the time of Joiakim, the son of Jeshua (Neh. 12:21), B. C. before 445. 10. A Levite, of the sons of Asaph, who took part in the dedication of the wall of Jerusalem (Neh. 12:36). NETHANI'AH (Heb., neth-an-yaw', given of Jehovah). 1. The son of Elishama and father of Ishmael, who murdered Gedaliah (2 Kings 25:23, 25; Jer. 40:8, 14, 15; 41:1, sq.) He was of the royal family of Judah, B. C. before 586. 2. One of the four sons of Asaph the minstrel (1 Chron. 25:2). He was chief of the fifth division of the temple musicians (v. 12), B. C. about 961. 3. One of the Levites appointed by Jehoshaphat to accompany the "princes" who were to teach the law in the cities of Judah (2 Chron. 17:8), B. C. 869. 4. The father of Jehudi, which latter was sent by the princes to request Baruch to read the roll to them (Jer 36:14), B. C. about 606. NETH'INIM (Heb. 77, naw-theen', one given, i. e., to the temple), the name given to those who were set apart to do the menial work of the sanctuary. 4. "Net" (Heb., saw-bawk', twined) is applied to network or latticework, especially round the capitals of columns ("network, wreathen work," etc., 1 Kings 7:18, 20, 41, 42; 2 Kings 25: 17; 2 Chron. 4:12, 13; Jer. 52:22, 23), and also before a window or balcony ("lattice," 2 Kings 1:2). Figurative. The spreading of the net is an appropriate image of the subtle devices of enemies (Psa. 9:15; 10:9; 25:15, etc.). "Fishes taken in an evil net" (Prov. 9:12) is figurative of men sud-of Joshua the Gibeonites had been appointed to 1. Origin and Duties. As early as the time denly overtaken of evil, the unexpected suddenness of the capture being the point of comparison. act as hewers of wood and drawers of water for "A wild bull (antelope) in a net the sanctuary (Josh. 9:21), and thus became the (Isa. 51:20) is the figure of one exhausted with ineffectual at greatly decreased in numbers by the persecutions original Nethinim. As these Gibeonites tempts to release himself. Being caught in a net of Saul and in the massacre at Nob (1 Sam. 22:1represents the unavertable vengeance of God (Lam. 1:13; Ezek. 12:13; Hos. 7:12). In Hab. 1:14-1619), and as the service as arranged by David required an increase of menial servants, "David and the princes gave the Nethinim for the service of the Levites" (Ezra 8:20). These were, probably, prisoners of war who had become proselytes, and "hooks " and >> nets are great and powerful armies by which the Chaldeans gained dominion over lands and peoples and brought home the spoil. To "sacrifice unto the net (v. 16) is to attribute to the means which he has employed the honor due to God. NETHAN'EEL (Heb. 2, neth-an-ale', given of God). 1. The son of Zuar, and chief of the tribe of Issachar at the exodus (Num. 1:8; 2:5; 7:18, 23; 10:15), B. C. 1210. 2. The fourth son of Jesse, David's father (1 Chron. 2:14), B. C. about 1026. were are called Nethinim in post-exilian times (1 Chron. 9:2; Ezra 2:43; 7:7; Neh. 7:46). Being given to the Levites, their duty was to relieve the latter of every menial and laborious work connected with the temple, such as drawing wood, carrying water, etc. No prescribed list of duties is given in the Scriptures, as these servants were entirely at the disposal of the Levites. 2. Number, Revenue, Position, etc. The first Nethinim, it must be remembered, were the 3. One of the priests who "blew the trumpets Levites, who were given to Aaron and his sons |